2:5 This is what the Lord says:
“What fault could your ancestors 1 have possibly found in me
that they strayed so far from me? 2
to seek help from the Egyptians? 7
What good will it do you 8 to go over to Assyria
to seek help from the Assyrians? 9
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? 10
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! 13
Why, you could even teach prostitutes a thing or two! 14
2:36 Why do you constantly go about
changing your political allegiances? 15
You will get no help from Egypt
just as you got no help from Assyria. 16
1 tn Heb “fathers.”
2 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.
3 tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the
4 tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.
5 tn Heb “What to you to the way.”
6 tn The introductory particle וְעַתָּה (vÿ’attah, “and now”) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. עַתָּה 2.b).
7 tn Heb “to drink water from the Shihor [a branch of the Nile].” The reference is to seeking help through political alliance with Egypt as opposed to trusting in God for help. This is an extension of the figure in 2:13.
8 tn Heb “What to you to the way.”
9 tn Heb “to drink water from the River [a common designation in biblical Hebrew for the Euphrates River].” This refers to seeking help through political alliance. See the preceding note.
10 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.
11 tn Heb “my people.”
12 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.
13 tn Heb “How good you have made your ways to seek love.”
14 tn Heb “so that even the wicked women you teach your ways.”
15 tn Heb “changing your way.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tezÿli] instead of תֵּאזְלִי [te’zÿli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”
16 tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”