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God Pleads with Israel to Repent

 2

The word of the L ord came to me, saying: 2Go and proclaim in the hearing of Jerusalem, Thus says the L ord:

I remember the devotion of your youth,

your love as a bride,

how you followed me in the wilderness,

in a land not sown.

3

Israel was holy to the L ord,

the first fruits of his harvest.

All who ate of it were held guilty;

disaster came upon them,

says the L ord.

 

4 Hear the word of the L ord, O house of Jacob, and all the families of the house of Israel. 5Thus says the L ord:

What wrong did your ancestors find in me

that they went far from me,

and went after worthless things, and became worthless themselves?

6

They did not say, “Where is the L ord

who brought us up from the land of Egypt,

who led us in the wilderness,

in a land of deserts and pits,

in a land of drought and deep darkness,

in a land that no one passes through,

where no one lives?”

7

I brought you into a plentiful land

to eat its fruits and its good things.

But when you entered you defiled my land,

and made my heritage an abomination.

8

The priests did not say, “Where is the L ord?”

Those who handle the law did not know me;

the rulers transgressed against me;

the prophets prophesied by Baal,

and went after things that do not profit.

 

9

Therefore once more I accuse you,

says the L ord,

and I accuse your children’s children.

10

Cross to the coasts of Cyprus and look,

send to Kedar and examine with care;

see if there has ever been such a thing.

11

Has a nation changed its gods,

even though they are no gods?

But my people have changed their glory

for something that does not profit.

12

Be appalled, O heavens, at this,

be shocked, be utterly desolate,

says the L ord,

13

for my people have committed two evils:

they have forsaken me,

the fountain of living water,

and dug out cisterns for themselves,

cracked cisterns

that can hold no water.

 

14

Is Israel a slave? Is he a homeborn servant?

Why then has he become plunder?

15

The lions have roared against him,

they have roared loudly.

They have made his land a waste;

his cities are in ruins, without inhabitant.

16

Moreover, the people of Memphis and Tahpanhes

have broken the crown of your head.

17

Have you not brought this upon yourself

by forsaking the L ord your God,

while he led you in the way?

18

What then do you gain by going to Egypt,

to drink the waters of the Nile?

Or what do you gain by going to Assyria,

to drink the waters of the Euphrates?

19

Your wickedness will punish you,

and your apostasies will convict you.

Know and see that it is evil and bitter

for you to forsake the L ord your God;

the fear of me is not in you,

says the Lord G od of hosts.

 

20

For long ago you broke your yoke

and burst your bonds,

and you said, “I will not serve!”

On every high hill

and under every green tree

you sprawled and played the whore.

21

Yet I planted you as a choice vine,

from the purest stock.

How then did you turn degenerate

and become a wild vine?

22

Though you wash yourself with lye

and use much soap,

the stain of your guilt is still before me,

says the Lord G od.

23

How can you say, “I am not defiled,

I have not gone after the Baals”?

Look at your way in the valley;

know what you have done—

a restive young camel interlacing her tracks,

24

a wild ass at home in the wilderness,

in her heat sniffing the wind!

Who can restrain her lust?

None who seek her need weary themselves;

in her month they will find her.

25

Keep your feet from going unshod

and your throat from thirst.

But you said, “It is hopeless,

for I have loved strangers,

and after them I will go.”

 

26

As a thief is shamed when caught,

so the house of Israel shall be shamed—

they, their kings, their officials,

their priests, and their prophets,

27

who say to a tree, “You are my father,”

and to a stone, “You gave me birth.”

For they have turned their backs to me,

and not their faces.

But in the time of their trouble they say,

“Come and save us!”

28

But where are your gods

that you made for yourself?

Let them come, if they can save you,

in your time of trouble;

for you have as many gods

as you have towns, O Judah.

 

29

Why do you complain against me?

You have all rebelled against me,

says the L ord.

30

In vain I have struck down your children;

they accepted no correction.

Your own sword devoured your prophets

like a ravening lion.

31

And you, O generation, behold the word of the L ord!

Have I been a wilderness to Israel,

or a land of thick darkness?

Why then do my people say, “We are free,

we will come to you no more”?

32

Can a girl forget her ornaments,

or a bride her attire?

Yet my people have forgotten me,

days without number.

 

33

How well you direct your course

to seek lovers!

So that even to wicked women

you have taught your ways.

34

Also on your skirts is found

the lifeblood of the innocent poor,

though you did not catch them breaking in.

Yet in spite of all these things

35

you say, “I am innocent;

surely his anger has turned from me.”

Now I am bringing you to judgment

for saying, “I have not sinned.”

36

How lightly you gad about,

changing your ways!

You shall be put to shame by Egypt

as you were put to shame by Assyria.

37

From there also you will come away

with your hands on your head;

for the L ord has rejected those in whom you trust,

and you will not prosper through 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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