1Stalo se ke mně Hospodinovo slovo: 2Jdi a volej k Jeruzalému: Toto praví Hospodin: Pamatuji na tebe, na oddanost tvého mládí, na lásku tvého zasnoubení, kdy jsi za mnou chodila pustinou, zemí neosetou. 3Izrael je svatý Hospodinu, prvotina jeho úrody — všichni, kdo jej sžírají, se proviňují; přijde na ně zlo, je Hospodinův výrok. 4Slyšte Hospodinovo slovo, dome Jákobův a všechny čeledi domu izraelského: 5Toto praví Hospodin: Co na mně vaši otcové našli špatného, že se ode mne vzdálili? Chodili za nicotností a nicotností se stali. 6Neřekli: Kde je Hospodin, ten, který nás vyvedl z egyptské země, ten, který nás vodil pustinou, zpustlou zemí plnou jam, vyprahlou zemí nejhlubší tmy, zemí, jíž nikdo neprochází a ve které člověk nebydlí? 7Přivedl jsem vás do země sadů, abyste jedli její ovoce a její dobré věci. Přišli jste však a mou zemi jste poskvrnili a mé dědictví jste učinili ohavností. 8Kněží neřekli: Kde je Hospodin? Ti, kteří se zabývají zákonem, mě neznají. Pastýři se proti mně vzbouřili. Proroci prorokovali skrze Baala a šli za tím, co jim neprospěje. 9Proto s vámi ještě povedu při, je Hospodinův výrok, a povedu při i se syny vašich synů. 10Vždyť projděte ostrovy Kitejců a dívejte se, pošlete do Kédaru a velmi pozorně sledujte, dívejte se, jestli se tam stalo něco takového. 11Cožpak nějaký národ vyměnil bohy? A přitom to bohové nejsou! Ale můj lid zaměnil svoji slávu za to, co mu neprospěje. 12Zhrozte se nad tím, nebesa, zděste se, strňte, je Hospodinův výrok. 13Vždyť můj lid spáchal dvojí zlo: Opustili mne, pramen živé vody a vykopali si cisterny, puklé cisterny, které vodu nedrží. 14Je snad Izrael otrokem? Nebo snad doma zrozeným otrokem? Proč se stal kořistí? 15Řvou nad ním mladí lvi, pozvedají svůj hlas. Učinili jeho zemi hroznou pustinou, jeho města jsou vypálena a bez obyvatel. 16Také synové Memfidy a Tachpanchésu se ti budou pást na temeni hlavy. 17Zdali sis to nezpůsobila tím, že jsi opustila Hospodina, svého Boha, tehdy, kdy tě vodil po cestě? 18A teď? K čemu je ti cesta do Egypta? Abys pila vodu z Šíchoru? A k čemu je ti cesta do Asýrie? Abys pila vodu z řeky Eufratu? 19Bude tě vychovávat tvé vlastní zlo a budou tě kárat tvá odvrácení. Jen poznej a viz, že je zlé a trpké, když opouštíš Hospodina, svého Boha, a není v tobě bázeň přede mnou, je výrok Panovníka, Hospodina zástupů. 20Neboť již dávno jsem zlomil tvé jho, zpřetrhal jsem tvá pouta, a ty jsi řekla: Nebudu hřešit. A přece na každém vyvýšeném návrší a pod každým zeleným stromem roztahuješ nohy a smilníš. 21Já jsem tě zasadil jako vybranou révu, zcela spolehlivé símě. Jak to, že ses mi změnila v podřadné cizí víno? 22I když se umyješ sodou a naděláš si spoustu louhu, poskvrna tvé viny přede mnou zůstává, je výrok Panovníka Hospodina. 23Jak to, že říkáš: Neposkvrnila jsem se, za baaly jsem nechodila? Pohleď na svou cestu tam v údolí, poznej, cos učinila, ty mladá rychlá velbloudice, která se proháníš po svých cestách, 24ty divoká oslice, navyklá pustině. V touze své duše větří ve větru. Kdo ji může odvrátit od její vášně? Všichni, kdo ji hledají, se vůbec neunaví, najdou ji v čas říje. 25Chraň svou nohu, aby nebyla bosá, a své hrdlo před žízní. Na to říkáš: Není naděje! Kdepak! Vždyť jsem si zamilovala cizince a budu chodit za nimi. 26Jako je zahanben zloděj, když ho dopadnou, tak bude zahanben dům izraelský — oni, jejich králové, jejich knížata, jejich kněží i jejich proroci, 27kteří říkají dřevu: Ty jsi můj otec, a kameni: Ty jsi nás zplodil, neboť se ke mně obrátili zády, a ne tváří, ale když se jim daří zle, říkají: Povstaň a zachraň nás! 28Kde jsou tvoji bohové, které sis učinil? Ať povstanou, jestli tě zachrání, když se ti daří zle. Vždyť kolik je tvých měst, tolik je, Judo, tvých bohů. 29Proč se mnou vedete při? Všichni jste se proti mně vzbouřili, je Hospodinův výrok. 30Nadarmo jsem bil vaše syny, kázeň nepřijali. Váš meč vám požral proroky jako lev zabiják. 31Pohleďte, vy z této generace, na Hospodinovo slovo! Což jsem byl Izraeli pustinou? Či zemí temnoty? Proč můj lid říká: Jsme svobodní, už k tobě nepřijdeme? 32Cožpak zapomene panna na své ozdoby nebo nevěsta na svoje pentle? Ale můj lid na mě již dávno zapomněl. 33Jak vylepšuješ svoji cestu, abys hledala lásku! Proto i špatné ženy jsi naučila svým cestám. 34I na okraji tvého roucha se nachází krev nevinných chudáků. Nedopadla jsi je při vloupání, ani při čemkoliv takovém. 35Avšak říkáš: Protože jsem nevinná, jeho hněv ode mě bude jistě odvrácen. Hle, soudím tě podle tvých řečí: Nezhřešila jsem. 36Jak velice lehkovážně měníš svou cestu! Tak jako jsi byla zklamána Asýrií, budeš zklamána i Egyptem. 37Také odtamtud vyjdeš s rukama na hlavě, protože Hospodin zavrhl tvé naděje a neuspěješ s nimi.
Jamieson Fausset Brown Bible Commentary 2 EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
cry--proclaim.
Jerusalem--the headquarters and center of their idolatry; therefore addressed first.
thee--rather, "I remember in regard to thee" [HENDERSON]; "for thee" [MAURER].
kindness of thy youth--not so much Israel's kindness towards God, as the kindness which Israel experienced from God in their early history (compare
Ezek 16:8,
Ezek 16:22,
Ezek 16:60;
Ezek 23:3,
Ezek 23:8,
Ezek 23:19;
Hos 2:15). For Israel from the first showed perversity rather than kindness towards God (compare
Exod 14:11-
Exod 14:12;
Exod 15:24;
Exod 32:1-
Exod 32:7, &c.). The greater were God's favors to them from the first, the fouler was their ingratitude in forsaking Him (
Jer 2:3,
Jer 2:5, &c.).
espousals--the intervals between Israel's betrothal to God at the exodus from Egypt, and the formal execution of the marriage contract at Sinai. EWALD takes the "kindness" and "love" to be Israel's towards God at first (
Exod 19:8;
Exod 24:3;
Exod 35:20-
Exod 35:29;
Exod 36:5;
Josh 24:16-
Josh 24:17). But compare
Deut 32:16-
Deut 32:17;
Ezek 16:5-
Ezek 16:6,
Ezek 16:15,
Ezek 16:22 ("days of thy youth") implies that the love here meant was on God's side, not Israel's.
thou wentest after me in . . . wilderness--the next act of God's love, His leading them in the desert without needing any strange god, such as they since worshipped, to help Him (
Deut 2:7;
Deut 32:12).
Jer 2:6 shows it is God's "leading" of them, not their following after God in the wilderness, which is implied.
3 holiness unto the Lord--that is, was consecrated to the service of Jehovah (
Exod 19:5-
Exod 19:6). They thus answered to the motto on their high priest's breastplate, "Holiness to the Lord" (
Deut 7:6;
Deut 14:2,
Deut 14:21).
first-fruits of his increase--that is, of Jehovah's produce. As the first-fruits of the whole produce of the land were devoted to God (
Exod 23:19;
Num 18:12-
Num 18:13), so Israel was devoted to Him as the first-fruit and representative nation among all nations. So the spiritual Israel (
Jas 1:18;
Rev 14:4).
devour--carrying on the image of first-fruits which were eaten before the Lord by the priests as the Lord's representatives; all who ate (injured) Jehovah's first-fruits (Israel), contracted guilt: for example, Amalek, the Amorites, &c., were extirpated for their guilt towards Israel.
shall come--rather, "came."
4 Jacob . . . Israel--the whole nation.
families--(See on
Jer 1:15). Hear God's word not only collectively, but individually (
Zech 12:12-
Zech 12:14).
5 iniquity--wrong done to them (
Isa 5:4;
Mic 6:3; compare
Deut 32:4).
walked after vanity--contrasted with "walkest after me in the wilderness" (
Jer 2:2): then I was their guide in the barren desert; now they take idols as their guides.
vanity . . . vain--An idol is not only vain (impotent and empty), but vanity itself. Its worshippers acquire its character, becoming vain as it is (
Deut 7:26;
Ps 115:8). A people's character never rises above that of its gods, which are its "better nature" [BACON] (
2Kgs 17:15;
Jonah 2:8).
6 Neither said they, Where, &c.--The very words which God uses (
Isa 63:9,
Isa 63:11,
Isa 63:13), when, as it were, reminding Himself of His former acts of love to Israel as a ground for interposing in their behalf again. When they would not say, Where is Jehovah, &c., God Himself at last said it for them (compare see on
Jer 2:2).
deserts . . . pits--The desert between Mount Sinai and Palestine abounds in chasms and pits, in which beasts of burden often sink down to the knees. "Shadow of death" refers to the darkness of the caverns amidst the rocky precipices (
Deut 8:15;
Deut 32:10).
7 plentiful--literally, "a land of Carmel," or "well-cultivated land": a garden land, in contrast to the "land of deserts" (
Jer 2:6).
defiled--by idolatries (
Judg 2:10-
Judg 2:17;
Ps 78:58-
Ps 78:59;
Ps 106:38).
you . . . ye--change to the second person from the third, "they" (
Jer 2:6), in order to bring home the guilt to the living generation.
8 The three leading classes, whose very office under the theocracy was to lead the people to God, disowned Him in the same language as the nation at large, "Where is the Lord?" (See
Jer 2:6).
priests--whose office it was to expound the law (
Mal 2:6-
Mal 2:7).
handle--are occupied with the law as the subject of their profession.
pastors--civil, not religious: princes (
Jer 3:15), whose duty it was to tend their people.
prophets--who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phśnician false god.
by Baal--in his name and by his authority (compare
Jer 11:21).
walked after things . . . not profit--answering to, "walked after vanity," that is, idols (
Jer 2:5; compare
Jer 2:11;
Hab 2:18).
9 yet plead--namely, by inflicting still further judgments on you.
children's children--Three manuscripts and JEROME omit "children's"; they seem to have thought it unsuitable to read "children's children," when "children" had not preceded. But it is designedly so written, to intimate that the final judgment on the nation would be suspended for many generations [HORSLEY]. (Compare
Ezek 20:35-
Ezek 20:36;
Mic 6:2).
10 pass over the isles--rather, "cross over to the isles."
Chittim . . . Kedar--that is, the heathen nations, west and east. Go where you will, you cannot find an instance of any heathen nation forsaking their own for other gods. Israel alone does this. Yet the heathen gods are false gods; whereas Israel, in forsaking Me for other gods, forsake their "glory" for unprofitable idols.
Chittim--Cyprus, colonized by Phśnicians, who built in it the city of Citium, the modern Chitti. Then the term came to be applied to all maritime coasts of the Mediterranean, especially Greece (
Num 24:24;
Isa 23:1;
Dan 11:30).
Kedar--descended from Ishmael; the Bedouins and Arabs, east of Palestine.
11 glory--Jehovah, the glory of Israel (
Ps 106:20;
Rom 1:23). The Shekinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (
1Kgs 8:11; compare
Rom 9:4). The golden calf was intended as an image of the true God (compare
Exod 32:4-
Exod 32:5), yet it is called an "idol" (
Acts 7:41). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first.
not profit-- (
Jer 2:8).
12 Impassioned personification (
Isa 1:2).
horribly afraid--rather, be horrified."
be . . . very desolate--rather, "be exceedingly aghast" at the monstrous spectacle. Literally, "to be dried up," or "devastated," (places devastated have such an unsightly look) [MAURER].
13 two evils--not merely one evil, like the idolaters who know no better; besides simple idolatry, My people add the sin of forsaking the true God whom they have known; the heathen, though having the sin of idolatry, are free from the further sin of changing the true God for idols (
Jer 2:11).
forsaken me--The Hebrew collocation brings out the only living God into more prominent contrast with idol nonentities. "Me they have forsaken, the Fountain," &c. (
Jer 17:13;
Ps 36:9;
John 4:14).
broken cisterns--tanks for rain water, common in the East, where wells are scarce. The tanks not only cannot give forth an ever-flowing fresh supply as fountains can, but cannot even retain the water poured into them; the stonework within being broken, the earth drinks up the collected water. So, in general, all earthly, compared with heavenly, means of satisfying man's highest wants (
Isa 55:1-
Isa 55:2; compare
Luke 12:33).
14 is he a homeborn slave--No. "Israel is Jehovah's son, even His first-born" (
Exod 4:22).
Jer 2:16,
Jer 2:18,
Jer 2:36, and the absence of any express contrast of the two parts of the nation are against EICHORN'S view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyria as a warning of what they might expect if they should still put their trust in Egypt. "Were Israel's ten tribes of meaner birth than Judah? Certainly not. If, then, the former fell before Assyria, what can Judah hope from Egypt against Assyria? . . . Israel" is rather here the whole of the remnant still left in their own land, that is, Judah. "How comes it to pass that the nation which once was under God's special protection (
Jer 2:3) is now left at the mercy of the foe as a worthless slave?" The prophet sees this event as if present, though it was still future to Judah (
Jer 2:19).
15 lions--the Babylonian princes (
Jer 4:7; compare
Amos 3:4). The disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, relying on Egypt, he revolted from Nebuchadnezzar, is here referred to (
Jer 46:2;
2Kgs 24:1-2).
16 Noph . . . Tahapanes--Memphis, capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the site of modern Cairo. Daphne, on the Tanitic branch of the Nile, near Pelusium, on the frontier of Egypt towards Palestine.
Isa 30:4 contracts it, Hanes. These two cities, one the capital, the other that with which the Jews came most in contact, stand for the whole of Egypt. Tahapanes takes its name from a goddess, Tphnet [CHAMPOLLION]. Memphis is from Man-nofri, "the abode of good men"; written in Hebrew, Moph (
Hos 9:6), or Noph. The reference is to the coming invasion of Judah by Pharaoh-necho of Egypt, on his return from the Euphrates, when he deposed Jehoahaz and levied a heavy tribute on the land (
2Kgs 23:33-35). Josiah's death in battle with the same Pharaoh is probably included (
2Kgs 23:29-30).
have broken--rather, shall feed down the crown, &c., that is, affect with the greatest ignominy, such as baldness was regarded in the East (
Jer 48:37;
2Kgs 2:23). Instead of "also," translate, "even" the Egyptians, in whom thou dost trust, shall miserably disappoint thy expectation [MAURER]. Jehoiakim was twice leagued with them (
2Kgs 23:34-35): when he received the crown from them, and when he revolted from Nebuchadnezzar (
2Kgs 24:1-2,
2Kgs 24:7). The Chaldeans, having become masters of Asia, threatened Egypt. Judea, situated between the contending powers, was thus exposed to the inroads of the one or other of the hostile armies; and unfortunately, except in Josiah's reign, took side with Egypt, contrary to God's warnings.
17 Literally, "Has not thy forsaking the Lord . . . procured this (calamity) to thee?" So the Septuagint: the Masoretic accents make "this" the subject of the verb, leaving the object to be understood. "Has not this procured (it, that is, the impending calamity) unto thee, that hast forsaken?" &c. (
Jer 4:18).
led-- (
Deut 32:10).
the way--The article expresses the right way, the way of the Lord: namely, the moral training which they enjoyed in the Mosaic covenant.
18 now--used in a reasoning sense, not of time.
the way of Egypt--What hast thou to do with the way, that is, with going down to Egypt; or what . . . with going to Assyria?
drink . . . waters--that is, to seek reinvigorating aid from them; so
Jer 2:13,
Jer 2:36; compare "waters," meaning numerous forces (
Isa 8:7).
Sihor--that is, the black river, in Greek, Melas ("black"), the Nile: so called from the black deposit or soil it leaves after the inundation (
Isa 23:3). The Septuagint identifies it with Gihon, one of the rivers of Paradise.
the river--Euphrates, called by pre-eminence, the river; figurative for the Assyrian power. In 625 B.C., the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore Assyria is here put for Babylon its successor: so in
2Kgs 23:29;
Lam 5:6. There was doubtless a league between Judea and Assyria (that is, Babylon), which caused Josiah to march against Pharaoh-necho of Egypt when that king went against Babylon: the evil consequences of this league are foretold in this verse and
Jer 2:36.
19 correct . . . reprove--rather, in the severer sense, "chastise . . . punish" [MAURER].
backslidings--"apostasies"; plural, to express the number and variety of their defections. The very confederacies they entered into were the occasion of their overthrow (
Pro 1:31;
Isa 3:9;
Hos 5:5).
know . . . see--imperative for futures: Thou shalt know and see to thy cost.
my fear--rather, "the fear of Me."
20 I--the Hebrew should be pointed as the second person feminine, a form common in Jeremiah: "Thou hast broken," &c. So the Septuagint, and the sense requires it.
thy yoke . . . bands--the yoke and bands which I laid on thee, My laws (
Jer 5:5).
transgress--so the Keri, and many manuscripts read. But the Septuagint and most authorities read, "I will not serve," that is, obey. The sense of English Version is, "I broke thy yoke (in Egypt)," &c., "and (at that time) thou saidst, I will not transgress; whereas thou hast (since then) wandered (from Me)" (
Exod 19:8).
hill . . . green tree--the scene of idolatries (
Deut 12:2;
Isa 57:5,
Isa 57:7).
wanderest--rather, "thou hast bowed down thyself" (for the act of adultery: figurative of shameless idolatry,
Exod 34:15-
Exod 34:16; compare
Job 31:10).
21 The same image as in
Deut 32:32;
Ps 80:8-
Ps 80:9;
Isa 5:1, &c.
unto me--with respect to Me.
22 nitre--not what is now so called, namely, saltpeter; but the natron of Egypt, a mineral alkali, an incrustation at the bottom of the lakes, after the summer heat has evaporated the water: used for washing (compare
Job 9:30;
Pro 25:20).
soap--potash, the carbonate of which is obtained impure from burning different plants, especially the kali of Egypt and Arabia. Mixed with oil it was used for washing.
marked--deeply ingrained, indelibly marked; the Hebrew, catham, being equivalent to cathab. Others translate, "is treasured up," from the Arabic. MAURER from a Syriac root, "is polluted."
23 (
Pro 30:12).
Baalim--plural, to express manifold excellency: compare Elohim.
see--consider.
the valley--namely, of Hinnom, or Tophet, south and east of Jerusalem: rendered infamous by the human sacrifices to Moloch in it (compare
Jer 19:2,
Jer 19:6,
Jer 19:13-
Jer 19:14;
Jer 32:35; see on
Isa 30:33).
thou art--omit. The substantive that follows in this verse (and also that in
Jer 2:24) is in apposition with the preceding "thou."
dromedary--rather, a "young she-camel."
traversing--literally, "enfolding"; making its ways complicated by wandering hither and thither, lusting after the male. Compare as to the Jews' spiritual lust,
Hos 2:6-
Hos 2:7.
24 (
Jer 14:6;
Job 39:5). "A wild ass," agreeing with "thou" (
Jer 2:23).
at her pleasure--rather, "in her ardor," namely, in pursuit of a male, sniffing the wind to ascertain where one is to be found [MAURER].
occasion--either from a Hebrew root, "to meet"; "her meeting (with the male for sexual intercourse), who can avert it?" Or better from an Arabic root: "her heat (sexual impulse), who can allay it?" [MAURER].
all they--whichever of the males desire her company [HORSLEY].
will not weary themselves--have no need to weary themselves in searching for her.
her month--in the season of the year when her sexual impulse is strongest, she puts herself in the way of the males, so that they have no difficulty in finding her.
25 Withhold, &c.--that is, abstain from incontinence; figuratively for idolatry [HOUBIGANT].
unshod, &c.--do not run so violently in pursuing lovers, as to wear out thy shoes: do not "thirst" so incontinently after sexual intercourse. HITZIG thinks the reference is to penances performed barefoot to idols, and the thirst occasioned by loud and continued invocations to them.
no hope-- (
Jer 18:12;
Isa 57:10). "It is hopeless," that is, I am desperately resolved to go on in my own course.
strangers--that is, laying aside the metaphor, "strange gods" (
Jer 3:13;
Deut 32:16).
26 is ashamed--is put to shame.
thief-- (
John 10:1).
Israel--that is, Judah (
Jer 2:28).
27 Thou art my father--(Contrast
Jer 3:4;
Isa 64:8).
in . . . trouble they will say--namely, to God (
Ps 78:34;
Isa 26:16). Trouble often brings men to their senses (
Luke 15:16-
Luke 15:18).
28 But--God sends them to the gods for whom they forsook Him, to see if they can help them (
Deut 32:37-
Deut 32:38;
Judg 10:14).
according to the number of thy cities--Besides national deities, each city had its tutelary god (
Jer 11:13).
29 plead with me--that is, contend with Me for afflicting you (
Jer 2:23,
Jer 2:35).
30 (
Jer 5:3;
Jer 6:29;
Isa 1:5;
Isa 9:13).
your children--that is, your people, you.
your . . . sword . . . devoured . . . prophets-- (
2Chr 36:16;
Neh 9:26;
Matt 23:29,
Matt 23:31).
31 The Hebrew collocation is, "O, the generation, ye," that is, "O ye who now live." The generation needed only to be named, to call its degeneracy to view, so palpable was it.
wilderness--in which all the necessaries of life are wanting. On the contrary, Jehovah was a never-failing source of supply for all Israel's wants in the wilderness, and afterwards in Canaan.
darkness--literally, "darkness of Jehovah," the strongest Hebrew term for "darkness; the densest darkness"; compare "land of the shadow of death" (
Jer 2:6).
We are lords--that is, We are our own masters. We will worship what gods we like (
Ps 12:4;
Ps 82:6). But it is better to translate from a different Hebrew root: "We ramble at large," without restraint pursuing our idolatrous lusts.
32 Oriental women greatly pride themselves on their ornaments (compare
Isa 61:10).
attire--girdles for the breast.
forgotten me-- (
Jer 13:25;
Hos 8:14).
33 Why trimmest--MAURER translates, "How skilfully thou dost prepare thy way," &c. But see
2Kgs 9:30. "Trimmest" best suits the image of one decking herself as a harlot.
way--course of life.
therefore--accordingly. Or else, "nay, thou hast even," &c.
also . . . wicked ones--even the wicked harlots, that is, (laying aside the metaphor) even the Gentiles who are wicked, thou teachest to be still more so [GROTIUS].
34 Also--not only art thou polluted with idolatry, but also with the guilt of shedding innocent blood [MAURER]. ROSENMULLER not so well translates, "even in thy skirts," &c.; that is, there is no part of thee (not even thy skirts) that is not stained with innocent blood (
Jer 19:4;
2Kgs 21:16;
Ps 106:38). See as to innocent blood shed, not as here in honor of idols, but of prophets for having reproved them (
Jer 2:30;
Jer 26:20-
Jer 26:23).
souls--that is, persons.
search--I did not need to "search deep" to find proof of thy guilt; for it was "upon all these" thy skirts. Not in deep caverns didst thou perpetrate these atrocities, but openly in the vale of Hinnom and within the precincts of the temple.
35 (
Jer 2:23,
Jer 2:29).
36 gaddest--runnest to and fro, now seeking help from Assyria (
2Chr 28:16-21), now from Egypt (
Jer 37:7-
Jer 37:8;
Isa 30:3).
37 him--Egypt.
hands upon . . . head--expressive of mourning (
2Sam 13:19).
in them--in those stays in which thou trustest.
Contrary to all precedent in the case of adultery, Jehovah offers a return to Judah, the spiritual adulteress (
Jer 3:1-
Jer 3:5). A new portion of the book, ending with the sixth chapter. Judah worse than Israel; yet both shall be restored in the last days (Jer. 3:6-25).
