Jeremias 2

ARC · Chapter 2/52

1E veiu a mim a palavra do Senhor, dizendo:

2Vae, e clama aos ouvidos de Jerusalem, dizendo: Assim diz o Senhor: Lembro-me de ti, da beneficencia da tua mocidade, e do amor dos teus desposorios, quando andavas após mim no deserto, n'uma terra que se não semeava.

3Então Israel era sanctidade para o Senhor, e as primicias da sua novidade: todos os que comiam eram tidos por culpados; o mal vinha sobre elles, diz o Senhor.

4Ouvi a palavra do Senhor, ó casa de Jacob, e todas as familias da casa de Israel:

5Assim diz o Senhor: Que injustiça acharam vossos paes em mim, para se alongarem de mim, e se foram após a vaidade, e se tornaram levianos?

6E não disseram: Onde está o Senhor, que nos fez subir da terra do Egypto? que nos guiou pelo deserto, por uma terra de charnecas, e de covas, por uma terra de sequidão e sombra de morte, por uma terra pela qual ninguem passava, e homem nenhum morava n'ella?

7E eu vos introduzi n'uma terra fertil, para comerdes o seu fructo e o seu bem; mas quando entrastes n'ella contaminastes a minha terra, e da minha herança fizestes uma abominação.

8Os sacerdotes não disseram: Onde está o Senhor? E os que tratavam da lei não me conheciam, e os pastores prevaricavam contra mim, e os prophetas prophetizavam por Baal, e andavam após o que de nada aproveita.

9Portanto ainda contenderei comvosco, diz o Senhor; e até com os filhos de vossos filhos contenderei.

10Porque, passae ás ilhas de Chittim, e vêde; e enviae a Kedar, e attentae bem, e vêde se succedeu coisa similhante.

11Houve alguma nação que tenha trocado os seus deuses, ainda que não sejam deuses? Todavia o meu povo trocou a sua gloria pelo que de nada aproveita.

12Espantae-vos d'isto, ó céus! e pasmae; e sêde grandemente assolados, diz o Senhor.

13Porque o meu povo fez duas maldades: a mim me deixaram, o manancial de aguas vivas, e cavaram cisternas, cisternas fendidas, que já não reteem aguas.

14Acaso é Israel um servo, ou nascido em casa? porque pois veiu a ser preza?

15Os filhos de leão bramaram sobre elle, levantaram a sua voz; e pozeram a sua terra em assolação; as suas cidades se queimaram, e ninguem habita n'ellas.

16Até os filhos de Noph e de Tachphanes te quebraram o alto da cabeça.

17Porventura tu não te fazes isto a ti mesmo? pois deixas ao Senhor teu Deus, no tempo em que elle te guia pelo caminho.

18Agora, pois, que te importa a ti o caminho do Egypto, para beberes as aguas de Sihor? e que te importa a ti o caminho da Assyria, para beberes as aguas do rio?

19A tua malicia te castigará, e os teus apartamentos te reprehenderão: sabe, pois, e vê, quão mal e amargo é deixares ao Senhor teu Deus, e não teres o meu temor comtigo, diz o Senhor Jehovah dos Exercitos.

20Quando eu já ha muito quebrava o teu jugo, e rompia as tuas ataduras, dizias tu: Nunca mais transgredirei; comtudo em todo o outeiro alto e debaixo de toda a arvore verde te andas encurvando e fornicando.

21Eu mesmo te plantei por vide excellente, e todo fiel semente: como pois te tornaste para mim uma planta degenerada de vide estranha?

22Pelo que ainda que te laves com salitre, e amontoes sabão, comtudo a tua iniquidade está apontada diante de mim, diz o Senhor Jehovah.

23Como dizes logo: Não estou contaminado nem andei após os baalins? vê o teu caminho no valle, conhece o que fizeste: dromedaria ligeira és, que anda torcendo os seus caminhos.

24Jumenta montez, acostumada ao deserto, que, conforme o desejo da sua alma, sorve o vento, quem deteria o seu encontro? todos os que a buscarem, não se cançarão; no mez d'ella a acharão.

25Retem o teu pé de ser descalço, e a tua garganta de ter sêde: porém tu dizes: Não ha esperança: não; porque amo os estranhos, e após elles andarei

26Como fica confundido o ladrão quando o apanham, assim se confundem os da casa de Israel; elles, os seus reis, os seus principes, e os seus sacerdotes, e os seus prophetas,

27Que dizem ao páu: Tu és meu pae; e á pedra: Tu me geraste; porque me viraram as costas, e não o rosto: porém no tempo do seu trabalho dirão: Levanta-te, e livra-nos.

28Onde pois estão os teus deuses, que fizeste para ti? que se levantem, se te podem livrar no tempo do teu trabalho: porque os teus deuses, ó Judah, são tantos em numero como as tuas cidades.

29Porque contendeis comigo? todos vós transgredistes contra mim, diz o Senhor.

30Em vão castigareis os vossos filhos; não acceitarão o castigo: a vossa espada devorou os vossos prophetas como um leão destruidor.

31Oh geração! considerae vós a palavra do Senhor: porventura tenho eu sido para Israel um deserto? ou uma terra da mais espessa escuridão? porque pois diz o meu povo: Temos determinado nunca mais vir a ti.

32Porventura esquece-se a virgem dos seus enfeites, ou a esposa dos seus sendaes? todavia o meu povo se esqueceu de mim, innumeraveis dias.

33Porque enfeitas o teu caminho, para buscares o amor? de sorte que até ás malignas ensinaste os teus caminhos.

34Até nas orlas dos teus vestidos se achou o sangue das almas dos innocentes e necessitados: o que não achei minando, mas em todas estas coisas.

35E ainda dizes: Devéras que estou innocente, pois já a sua ira se desviou de mim: eis que entrarei em juizo comtigo, porquanto dizes: Não pequei.

36Porque te desvias tanto, mudando o teu caminho? tambem do Egypto serás envergonhada, como foste envergonhada da Assyria.

37Tambem d'aquelle sairás com as mãos sobre a tua cabeça; porque o Senhor rejeitou as tuas confianças, e não prosperarás com ellas

📖 Chapter study

Summary

God recalls the love of the beginning, when Israel followed him in the wilderness, and accuses the people of trading that relationship for useless idols. He compares Israel to a noble vine that turned wild.

Explanation

The central image is that of a marriage: God is the faithful husband and Israel the wife who strayed. The accusation of trading 'the fountain of living waters' for 'broken cisterns' is one of the strongest metaphors in the Bible about idolatry — trading what truly satisfies for something that cannot even hold water. The chapter also recalls the exodus, when God led the people through a dangerous wilderness, showing a faithfulness that was not returned. Today's application is simple: it's worth asking what we have been using as a 'broken cistern' in place of the fountain that truly sustains the soul.

Fun facts

  • 'Baal' was the Canaanite god of storm and fertility; linking him to Israel's apostasy is a recurring theme throughout the book.
  • The phrase 'fountain of living waters' reappears later in John 4 and Revelation 21, connecting this text to the final promise of restoration.

Verse-by-verse explanation

  1. Jeremias 2:1Another transition formula: it introduces a new oracle from God for Jeremiah to announce to the people, typical of how the book stitches its prophetic speeches together.
  2. Jeremias 2:2God speaks like a husband recalling the beginning of a marriage: He fondly remembers the time of the exodus, when Israel followed Him faithfully through the wilderness, before everything went wrong.
  3. Jeremias 2:3Compares Israel to the firstfruits of the harvest, which belonged only to God at the temple - anyone who touched them without permission paid dearly. That is how special the relationship between God and the people was at the start.
  4. Jeremias 2:4A standard call to attention before an important speech: Jeremiah summons the whole people, addressed by the name of the patriarch Jacob, to hear the accusation that follows.
  5. Jeremias 2:5God asks, like someone betrayed for no reason: what wrong did He do for the people to turn away from Him and run after worthless things? It is an accusation framed as a rhetorical question.
  6. Jeremias 2:6God recalls that it was He who guided the people through the dangerous wilderness when they left Egypt - and complains that no one stops anymore to acknowledge that or ask about Him.
  7. Jeremias 2:7After giving the people Canaan, a good land, God says they defiled it with idolatry as soon as they arrived - the good land became the stage for their unfaithfulness.
  8. Jeremias 2:8The accusation reaches the entire religious leadership: priests, experts in the law, shepherds of the people, and prophets - all failed, and the prophets even prophesied in the name of Baal, a foreign god.
  9. Jeremias 2:9God warns that the case against the people remains open, like a lawsuit that will keep applying even to future generations, not just to those alive now.
  10. Jeremias 2:10God challenges the people to check anywhere, Kittim by the Mediterranean or Kedar in the Arabian desert, whether there is any other example of a nation that changed its gods. A comparison meant to show just how strange Israel's behavior is.
  11. Jeremias 2:11Even pagan nations, with false gods, do not change their deity. Only Israel, which had the true God, traded that glory for useless idols - a contrast designed to provoke shame.
  12. Jeremias 2:12God calls even the heavens to react in astonishment at the people's betrayal - a poetic way of saying that what happened is shocking even to nature itself.
  13. Jeremias 2:13The chapter's central image: the people traded a fountain of living water for cracked cisterns they dug for themselves - wells that take work to dig and still leak out all the water. It is a criticism of seeking security in alliances and idols that in the end hold nothing.
  14. Jeremias 2:14An ironic question: Israel was not born a slave or bought as a servant, so why is it being treated as spoils of war? The implied answer is that the people themselves caused this situation.
  15. Jeremias 2:15Compares the enemies attacking Israel to lions roaring over their prey, destroying whole cities by fire - the practical result of having abandoned God's protection.
  16. Jeremias 2:16Noph and Tahpanhes were Egyptian cities: even Egypt, to whom Israel ran for help, ended up humiliating the people instead of protecting them.
  17. Jeremias 2:17God makes it clear that the fault lies with the people themselves: the suffering is not an arbitrary punishment, it is a direct consequence of having abandoned the One who guided them safely.
  18. Jeremias 2:18Egypt and Assyria were the two superpowers of the day, and Judah kept swinging between asking one or the other for help. Jeremiah mocks this foreign policy: they would drink water from the Nile or the Euphrates, but neither one solved the problem of having abandoned God.
  19. Jeremias 2:19Says that the people's own sin will become their punishment - the natural consequences of abandoning God are described as bitter enough to serve as a lesson.
  20. Jeremias 2:20Every high hill and green tree is the Bible's standard formula for describing pagan outdoor shrines linked to fertility cults. The sexual imagery Jeremiah keeps using in these chapters is deliberate: idolatry is treated as marital unfaithfulness against God.
  21. Jeremias 2:21God uses the image of a vine: He planted the best possible seed, but what grew was a strange, degenerate plant - the people became corrupt in spite of the careful origin God gave them.
  22. Jeremias 2:22No soap or cleaning product of the time can wash out the stain of the people's guilt before God - it is moral filth, not physical, that no washing can fix.
  23. Jeremias 2:23The people deny having followed the Baals, but God counters by comparing them to a young female camel in heat, running back and forth after the idols - deliberate sexual imagery to describe the unfaithfulness.
  24. Jeremias 2:24Continues the animal comparison: like a wild donkey in heat, whom no one needs to chase because she herself runs after the male, the people chase after idols on their own, without being forced.
  25. Jeremias 2:25God warns them to stop before they hurt themselves running after idols, but the people answer that there is no use - they openly admit they prefer to follow these ‘strangers,’ other gods.
  26. Jeremias 2:26Compares the shame the whole nation will feel, from the king to the common people, to the shame of a thief caught in the act, when the idolatry is exposed and the punishment arrives.
  27. Jeremias 2:27Heavy irony: the people call pieces of wood and stone their father and mother, but in their hour of desperation they run back to God for help - abandoning the idols right when they need real help.
  28. Jeremias 2:28God challenges the people to call on their own idols to save them, since they made so many, almost one per city, but none of them will show up to really help.
  29. Jeremias 2:29God asks why the people still insist on arguing with Him, when everyone's guilt is plain and there is no possible defense.
  30. Jeremias 2:30Even God's earlier warnings did not correct the people - to the point of killing their own prophets who tried to warn them, like a lion that devours without mercy.
  31. Jeremias 2:31God asks whether He has ever been like a barren wilderness, unable to provide for the people - since they decided to stop seeking Him, as if He had failed first.
  32. Jeremias 2:32No bride ever forgets her wedding jewelry, but the people have forgotten God for more days than can be counted - a comparison that shows just how abnormal this forgetting is.
  33. Jeremias 2:33Continues the language of marital unfaithfulness: the people dress themselves up to attract other lovers, other gods, so much so that even women already known for wicked conduct could learn tactics from them.
  34. Jeremias 2:34The blood of the innocent found on the hems of their garments foreshadows a theme Jeremiah spells out later (chapters 7 and 19): the sacrifice of children in the valley of Hinnom, on the outskirts of Jerusalem. Here it is only a quick hint of what is coming.
  35. Jeremias 2:35The people declare themselves innocent and say God's anger has already passed, but God answers that He will judge them precisely for that denial - insisting they have not sinned only makes the case worse.
  36. Jeremias 2:36Criticizes Judah's foreign policy, which kept switching allies, now Assyria, now Egypt, and in both cases ended up humiliated, because security was never found in those alliances.
  37. Jeremias 2:37Leaving with hands on the head was a gesture of mourning and shame in that culture. Even the alliance with Egypt, the people's last hope, will end in failure, because God rejected those alliances.

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