Jeremias 2

BLIVRE · Chapter 2/52

1E veio a mim palavra do SENHOR, dizendo:

2Vai, e clama aos ouvidos de Jerusalém, dizendo: Assim diz o SENHOR: Lembro-me de ti, da [tua] bondade que tinhas em tua juventude, do amor do teu noivado, quando andavas após mim no deserto, em terra não semeada.

3Israel era santidade ao SENHOR, era os primeiros de sua colheita. Todos os que o prejudicavam cometiam pecado [e] o mal vinha sobre eles, diz o SENHOR.

4Ouvi a palavra do SENHOR, ó casa de Jacó, e todas as famílias da casa de Israel.

5Assim diz o SENHOR: Que maldade vossos pais acharam em mim, para terem se afastado de mim, [de modo que] seguiram coisas inúteis, e eles [mesmos] se tornarão inúteis?

6Eles nem disseram: Onde está o SENHOR, que nos fez subir de terra do Egito, que nos guiou pelo deserto, por uma terra deserta e esburacada, por uma terra seca e de sombra de morte, por uma terra pela qual ninguém passava, nem ali homem algum habitava?

7E eu vos trouxe à terra de Carmelo, para que comêsseis seu fruto e seu bem; mas entrastes, e contaminastes minha terra, e fizestes minha propriedade abominável.

8Os sacerdotes não disseram: Onde está o SENHOR? E os que teriam de usar a lei não me conheceram; e os líderes se rebelaram contra mim, e os profetas profetizaram em [nome de] Baal, e seguiram aquilo que não tem proveito algum

9Por isso ainda brigarei em juízo convosco, diz o SENHOR, e disputarei com os filhos de vossos filhos.

10Pois passai às ilhas do Chipre e vede; e enviai [mensageiros] a Quedar, e prestai atenção, e vede se aconteceu alguma coisa semelhante a esta,

11Se alguma nação tenha mudado de deuses, ainda que eles não sejam deuses. Mas meu povo trocou sua glória pelo que não tem proveito algum.

12Espantai-vos, céus, por causa disto, e horrorizai-vos; ficai bastante desolados, diz o SENHOR.

13Pois meu povo fez dois males: deixaram a mim, [que sou] fonte de água viva, para cavarem para si cisternas, cisternas rachadas, que não retêm águas.

14Por acaso Israel é um servo? É um escravo de nascimento? Por que, [então] ,ele se tornou uma presa?

15Os filhotes de leão bramaram sobre ele, deram sua voz; e tornaram sua terra uma assolação; suas cidades estão queimadas, sem morador;

16Até os filhos de Nofe e de Tafnes te quebraram o topo da cabeça.

17Não foi tu mesmo que procuraste isto para ti, de abandonar ao SENHOR teu Deus, enquanto andavas pelo caminho?

18Ora, o que tu tens a ver com o caminho do Egito, para que bebas água do Nilo? E o que tens a ver com o caminho de Assíria, para que bebas água do rio [Eufrates] ?

19A tua maldade te castigará e tuas infidelidades te repreenderão; então conhece e vê como é mal e amargo teres abandonado ao SENHOR teu Deus, e não teres tido temor a mim, diz o Senhor DEUS dos exércitos.

20Pois muito tempo atrás, eu quebrei teu jugo, e rompi tuas amarras, e tu disseste: Não servirei. Porém sobre todo morro alto e abaixo de toda árvore frondosa tu te deitavas [como] prostituta.

21E eu te plantei de boa vide; ela toda era semente confiável. Como, pois, te tornaste para mim ramos de vide estranha?

22Ainda que te laves com potassa, e passes muito sabão sobre ti, teu pecado está marcado diante de mim, diz o Senhor DEUS.

23Como podes dizer: Nunca me contaminei, nunca andei atrás dos baalins? Olha o teu caminho no vale; reconhece o que fizeste, ó dromedária ligeira, que anda errante seus percursos,

24jumenta selvagem acostumada ao deserto, que aspira o vento por causa do desejo da alma; de seu cio quem a deteria? Todos os que a buscarem não se cansarão; no mês dela a acharão.

25Impede que teus pés andem descalços, e tua garganta tenha sede. Porém tu disseste: Não há mais esperança; não, porque amo estranhos, e tenho que ir atrás deles.

26Tal como o ladrão se envergonha quando é pego, assim se envergonharão os da casa de Israel; eles, seus reis, seus príncipes, seus sacerdotes, e seus profetas;

27Que dizem à madeira: Tu és meu pai; e à pedra: Tu me geraste: pois viraram as costas em minha direção, e não o rosto; porém no tempo de sua angústia dizem: Levanta-te, e livra-nos.

28Onde estão os teus deuses que fizeste para ti? Eles que se levantem, se é que eles podem te livrar no tempo de tua aflição; porque, ó Judá, os teus deuses foram tantos quantos o número de tuas cidades.

29Por que discutis comigo? Todos vós transgredistes contra mim, diz o SENHOR.

30Em vão afligi vossos filhos; eles não aceitaram correção. Vossa [própria] espada matou vossos profetas como um leão destruidor.

31Ó geração, considerai vós a palavra do SENHOR. Por acaso eu fui um deserto ou uma terra de escuridão a Israel? Então por que meu povo tem dito: Somos senhores; nunca mais viremos a ti?

32Por acaso a virgem se esquece de seus enfeites, [ou] a noiva de seus adornos? Porém meu povo se esqueceu de mim há inúmeros dias.

33Como enfeitas teu caminho para buscar amor! Pois até às malignas ensinaste teus caminhos.

34Até nas bordas de tuas roupas se achou o sangue das almas dos pobres inocentes; não o achaste em arrombamento, mas em todas estas coisas.

35E dizes: Sou inocente, pois certamente sua ira já se afastou de mim. Eis que eu disputarei em juízo contigo, porque disseste: Não tenho pecado.

36Por que tu te desvias tanto, mudando teus caminhos? Também serás envergonhada pelo Egito, tal como foste envergonhada pela Assíria.

37Também sairás daqui com as mãos sobre tua cabeça; porque o SENHOR rejeitou tuas confianças, e nelas não terás sucesso.

📖 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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