Yeremia 2:9
Konteks2:9 “So, once more I will state my case 1 against you,” says the Lord.
“I will also state it against your children and grandchildren. 2
Yeremia 2:29-35
Konteks2:29 “Why do you try to refute me? 3
All of you have rebelled against me,”
says the Lord.
2:30 “It did no good for me to punish your people.
They did not respond to such correction.
You slaughtered your prophets
like a voracious lion.” 4
2:31 You people of this generation,
listen to what the Lord says.
“Have I been like a wilderness to you, Israel?
Have I been like a dark and dangerous land to you? 5
Why then do you 6 say, ‘We are free to wander. 7
We will not come to you any more?’
2:32 Does a young woman forget to put on her jewels?
Does a bride forget to put on her bridal attire?
But my people have forgotten me
for more days than can even be counted.
2:33 “My, how good you have become
at chasing after your lovers! 8
Why, you could even teach prostitutes a thing or two! 9
2:34 Even your clothes are stained with
the lifeblood of the poor who had not done anything wrong;
you did not catch them breaking into your homes. 10
Yet, in spite of all these things you have done, 11
2:35 you say, ‘I have not done anything wrong,
so the Lord cannot really be angry with me any more.’
But, watch out! 12 I will bring down judgment on you
because you say, ‘I have not committed any sin.’
[2:9] 1 tn Or “bring charges against you.”
[2:9] sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20; Mic 6:1-8.
[2:9] 2 tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.
[2:9] sn The passage reflects the Hebrew concept of corporate solidarity: The actions of parents had consequences for their children, grandchildren, and great grandchildren. Compare the usage in the ten commandments, Deut 5:10, and note the execution of the children of Dathan and Abiram, Deut 11:6, and of Achan, Josh 7:24-25.
[2:29] 3 sn This is still part of the
[2:30] 4 tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.
[2:31] 5 tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.
[2:31] 7 tn Or more freely, “free to do as we please.” There is some debate about the meaning of this verb (רוּד, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [vÿradti] for וְיָרַדְתִּי [vÿyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.
[2:33] 8 tn Heb “How good you have made your ways to seek love.”
[2:33] 9 tn Heb “so that even the wicked women you teach your ways.”
[2:34] 10 tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.
[2:34] sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses, cf. Exod 22:2.
[2:34] 11 tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.
[2:35] 12 tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6.
