2:10 Do we not all have one father? 1 Did not one God create us? Why do we betray one another, in this way making light of the covenant of our ancestors? 2:11 Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. 2 For Judah has profaned 3 the holy things that the Lord loves and has turned to a foreign god! 4 2:12 May the Lord cut off from the community 5 of Jacob every last person who does this, 6 as well as the person who presents improper offerings to the Lord who rules over all!
1 sn The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11) makes it clear that the referent of “we” is God’s elect people.
3 tn Or perhaps “secularized”; cf. NIV “desecrated”; TEV, NLT “defiled”; CEV “disgraced.”
4 tn Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the
5 tn Heb “tents,” used figuratively for the community here (cf. NCV, TEV); NLT “the nation of Israel.”
6 tc Heb “every man who does this, him who is awake and him who answers.” For “answers” the LXX suggests an underlying Hebrew text of עָנָה (’anah, “to be humbled”), and then the whole phrase is modified slightly: “until he is humbled.” This requires also that the MT עֵר (’er, “awake”) be read as עֵד (’ed, “until”; here the LXX reads ἕως, Jews). The reading of the LXX is most likely an alteration to correct what is arguably a difficult text.
tn Heb “every man who does this, him who is awake and him who answers.” The idea seems to be a merism expressing totality, that is, everybody from the awakener to the awakened, thus “every last person who does this” (NLT similar); NIV “whoever he may be.”