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2. Israel Forsakes God

1 The word of the LORD came to me: 2 “Go and proclaim in the hearing of Jerusalem:

   “This is what the LORD says:

   “‘I remember the devotion of your youth,
   how as a bride you loved me
and followed me through the wilderness,
   through a land not sown.

3 Israel was holy to the LORD,
   the firstfruits of his harvest;
all who devoured her were held guilty,
   and disaster overtook them,’” declares the LORD.

    4 Hear the word of the LORD, you descendants of Jacob,
   all you clans of Israel.

    5 This is what the LORD says:

   “What fault did your ancestors find in me,
   that they strayed so far from me?
They followed worthless idols
   and became worthless themselves.

6 They did not ask, ‘Where is the LORD,
   who brought us up out of Egypt
and led us through the barren wilderness,
   through a land of deserts and ravines,
a land of drought and utter darkness,
   a land where no one travels and no one lives?’

7 I brought you into a fertile land
   to eat its fruit and rich produce.
But you came and defiled my land
   and made my inheritance detestable.

8 The priests did not ask,
   ‘Where is the LORD?’
Those who deal with the law did not know me;
   the leaders rebelled against me.
The prophets prophesied by Baal,
   following worthless idols.

    9 “Therefore I bring charges against you again,” declares the LORD.
   “And I will bring charges against your children’s children.

10 Cross over to the coasts of Cyprus and look,
   send to Kedar In the Syro-Arabian desert and observe closely;
   see if there has ever been anything like this:

11 Has a nation ever changed its gods?
   (Yet they are not gods at all.)
But my people have exchanged their glorious God
   for worthless idols.

12 Be appalled at this, you heavens,
   and shudder with great horror,” declares the LORD.

13 “My people have committed two sins:
They have forsaken me,
   the spring of living water,
and have dug their own cisterns,
   broken cisterns that cannot hold water.

14 Is Israel a servant, a slave by birth?
   Why then has he become plunder?

15 Lions have roared;
   they have growled at him.
They have laid waste his land;
   his towns are burned and deserted.

16 Also, the men of Memphis and Tahpanhes
   have cracked your skull.

17 Have you not brought this on yourselves
   by forsaking the LORD your God
   when he led you in the way?

18 Now why go to Egypt
   to drink water from the Nile Hebrew Shihor; that is, a branch of the Nile?
And why go to Assyria
   to drink water from the Euphrates?

19 Your wickedness will punish you;
   your backsliding will rebuke you.
Consider then and realize
   how evil and bitter it is for you
when you forsake the LORD your God
   and have no awe of me,” declares the Lord, the LORD Almighty.

    20 “Long ago you broke off your yoke
   and tore off your bonds;
   you said, ‘I will not serve you!’
Indeed, on every high hill
   and under every spreading tree
   you lay down as a prostitute.

21 I had planted you like a choice vine
   of sound and reliable stock.
How then did you turn against me
   into a corrupt, wild vine?

22 Although you wash yourself with soap
   and use an abundance of cleansing powder,
   the stain of your guilt is still before me,” declares the Sovereign LORD.

23 “How can you say, ‘I am not defiled;
   I have not run after the Baals’?
See how you behaved in the valley;
   consider what you have done.
You are a swift she-camel
   running here and there,

24 a wild donkey accustomed to the desert,
   sniffing the wind in her craving—
   in her heat who can restrain her?
Any males that pursue her need not tire themselves;
   at mating time they will find her.

25 Do not run until your feet are bare
   and your throat is dry.
But you said, ‘It’s no use!
   I love foreign gods,
   and I must go after them.’

    26 “As a thief is disgraced when he is caught,
   so the people of Israel are disgraced—
they, their kings and their officials,
   their priests and their prophets.

27 They say to wood, ‘You are my father,’
   and to stone, ‘You gave me birth.’
They have turned their backs to me
   and not their faces;
yet when they are in trouble, they say,
   ‘Come and save us!’

28 Where then are the gods you made for yourselves?
   Let them come if they can save you
   when you are in trouble!
For you, Judah, have as many gods
   as you have towns.

    29 “Why do you bring charges against me?
   You have all rebelled against me,” declares the LORD.

30 “In vain I punished your people;
   they did not respond to correction.
Your sword has devoured your prophets
   like a ravenous lion.

    31 “You of this generation, consider the word of the LORD:

   “Have I been a desert to Israel
   or a land of great darkness?
Why do my people say, ‘We are free to roam;
   we will come to you no more’?

32 Does a young woman forget her jewelry,
   a bride her wedding ornaments?
Yet my people have forgotten me,
   days without number.

33 How skilled you are at pursuing love!
   Even the worst of women can learn from your ways.

34 On your clothes is found
   the lifeblood of the innocent poor,
   though you did not catch them breaking in.
Yet in spite of all this
   
35 you say, ‘I am innocent;
   he is not angry with me.’
But I will pass judgment on you
   because you say, ‘I have not sinned.’

36 Why do you go about so much,
   changing your ways?
You will be disappointed by Egypt
   as you were by Assyria.

37 You will also leave that place
   with your hands on your head,
for the LORD has rejected those you trust;
   you will not be helped by them.


By way of amplification he adds, Also the sons of Noph and of Tephanes shall for thee break the head, or, the crown of the head. We shall hereafter see that the Israelites were wont to seek help from the Egyptians. The particle גם, gam, may be thus explained, “Not only those who have been hitherto professed enemies to thee, but even thy friends, in whose help thou didst confide, shall turn their power against thee and break for thee thy head.” Some think that their degradation is here enhanced, because the Egyptians were an unwarlike people; and ancient historians say that men there followed the occupations of women; but as this is not mentioned in Scripture, and as the Egyptians are not thus spoken of in it, I prefer to follow the usual explanation, that the Egyptians, though confederate with Israel, would yet be adverse to them, and had been so already. By the head, some understand the chief men among the people of Israel: but we may render it thus, they will break for thee the head, as we say in our language, Ils to romperont la tete, or, Ils to frotteront la tete; and this, in my judgment, is the real meaning. 4343     There have been many expositions of this latter clause, which may be seen in the Assembly’s Annotations, which were written, as to Isaiah and Jeremiah, by the learned Gataker. He gives the preference to the idea, that the crown of the head means the best and the principal part of the land, and to break the crown means the plunder of this portion. See Isaiah 28:4. This seems to correspond in meaning with the previous verse. It was the opinion of Blarney that an allusion is prophetically made to the slaying of Josiah by the Egyptians. The words literally are, —
   They shall break thee, the crown of the head.

   “The crown of the head” seems to be explanatory of “thee;” it might then be rendered, —

   They shall break thee, even the crown of thy head.

   The Septuagint mistook one letter for another, and took the verb to be, ידעוך, “they knew thee,” instead of ירעוך “they shall break thee;” but what they made the last word to be, it is hard to know, for they rendered it, “and searched thee.” The Vulgate has followed the Septuagint; and the idea is a very indecent one: and there is nothing in the context to favor it. The Targum’s paraphrase is this, “They shall slay thy brave men, and plunder thy riches;” which countenances the idea evidently conveyed by the figurative terms of the Hebrew.

   The next verse literally rendered is as follows, —

   Is not this what thou wilt do for thyself,
By thy forsaking of Jehovah thy God,
At the time he was leading thee in the way?

   The first verb is no doubt future, whether it be rendered in the second or third person. The sentence may be rendered in Welsh without “Is,” or the relative “what,” and word for word, —

   Ai nid hyn a wnai i’th hun?

   And the future is understood as the present. Blayney’s version is, —

   Shall not this be done unto thee,
Because thou hast forsaken Jehovah thy God,
At the time that he led thee in the way?

   — Ed.


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