The word of the LORD came to me, saying
The word of the LORD
This phrase signifies divine communication, emphasizing the authority and sacredness of the message. In Hebrew, "word" is "dabar," which implies not just spoken words but an active, dynamic force. The "LORD" is rendered from "YHWH," the covenant name of God, highlighting His eternal, self-existent nature. This introduction sets the tone for the prophetic message, underscoring that it is not Jeremiah's own thoughts but a revelation from God Himself. Historically, prophets were seen as God's mouthpieces, and this phrase assures the audience of the divine origin and reliability of the message.

came to me
The phrase indicates a personal and direct encounter between God and Jeremiah. The Hebrew verb "hayah" (came) suggests an event of significant importance, marking the initiation of Jeremiah's prophetic mission. This personal aspect underscores the intimate relationship between God and His prophets, where God chooses specific individuals to convey His will. In the historical context, this reflects the unique role of prophets in Israel, who were called to guide, warn, and instruct the people according to God's purposes.

saying
This word introduces the content of the divine message. In Hebrew, "amar" (saying) is a common verb for speech, but in the prophetic context, it carries the weight of divine authority. It prepares the listener or reader for the forthcoming message, which is expected to be heeded and respected. The use of "saying" here transitions from the introduction to the actual message, emphasizing that what follows is not merely human opinion but a directive from God. This sets the stage for the prophetic discourse that follows, inviting the audience to listen with reverence and attentiveness.

Go and proclaim in the hearing of Jerusalem
This phrase begins with a divine command to the prophet Jeremiah. The Hebrew word for "go" (הלך, halak) implies movement with purpose, indicating that Jeremiah is to take deliberate action. "Proclaim" (קרא, qara) suggests a public announcement, often used for declarations of significant importance. The "hearing of Jerusalem" signifies that this message is directed to the heart of the nation, the city that represents the spiritual and political center of Israel. Historically, Jerusalem was the site of the Temple, the dwelling place of God's presence, making it a fitting location for such a proclamation.

that this is what the LORD says
The phrase underscores the authority of the message. "LORD" (יהוה, Yahweh) is the covenant name of God, emphasizing His eternal, self-existent nature and His relationship with Israel. This is not Jeremiah's message but a divine oracle, carrying the weight and authority of God Himself. The phrase "this is what the LORD says" is a common prophetic formula, ensuring the audience understands the divine origin of the message.

I remember the devotion of your youth
"Remember" (זכר, zakar) in Hebrew conveys more than mere recollection; it implies an active consideration or bringing to mind with intent. "Devotion" (חסד, chesed) is a rich term often translated as loving-kindness or steadfast love, reflecting a deep, covenantal loyalty. "Youth" (נעורים, ne'urim) refers to the early days of Israel's relationship with God, particularly during the Exodus and the wilderness period, a time of initial fervor and commitment.

your love as a bride
The imagery of "love" (אהבה, ahavah) and "bride" (כלה, kallah) evokes the intimate and exclusive relationship between God and Israel. This metaphor of marriage is frequently used in Scripture to describe the covenant relationship, highlighting themes of fidelity, passion, and commitment. Historically, this reflects the period when Israel was newly delivered from Egypt and wholly dependent on God, akin to a bride's reliance on her husband.

how you followed Me in the wilderness
"Followed" (הלך, halak) here is the same root as "go" earlier, indicating a journey or walk with God. The "wilderness" (מדבר, midbar) represents both a physical and spiritual landscape. It was a place of testing and reliance on God, where Israel learned to trust in His provision and guidance. This period is often idealized as a time of purity and dependence, despite the challenges faced.

in a land not sown
The phrase "a land not sown" (ארץ לא זרועה, eretz lo zeruah) emphasizes the barrenness and desolation of the wilderness. It was a place without agriculture or permanent settlement, underscoring Israel's reliance on God's miraculous provision of manna and water. This setting serves as a backdrop for Israel's faith journey, highlighting the contrast between their initial trust and later disobedience.

Israel was holy to the LORD
The word "holy" in Hebrew is "qodesh," which signifies something set apart, sacred, or consecrated. In the context of Israel, this holiness indicates a special relationship and covenant with God. Israel was chosen by God to be distinct from other nations, dedicated to His purposes. This consecration is not just a status but a call to live in accordance with God's laws and commands. Historically, Israel's holiness was symbolized through practices such as circumcision, dietary laws, and the observance of the Sabbath, all of which set them apart from surrounding nations.

the firstfruits of His harvest
The term "firstfruits" refers to the initial yield of a harvest, which was traditionally offered to God as a sign of gratitude and acknowledgment of His provision. In Hebrew, "bikkurim" is the word for firstfruits, symbolizing the best and the first given to God. Israel, as the firstfruits, signifies that they were the first nation to be in a covenant relationship with God, a prototype of what God intended for all humanity. This imagery underscores Israel's role as a model of faithfulness and devotion, intended to lead other nations to God.

All who devoured her were held guilty
The phrase "devoured her" uses the imagery of consuming or destroying, indicating the nations or peoples who attacked or oppressed Israel. The Hebrew root "akal" means to eat or consume, suggesting a predatory action against God's chosen people. Those who harmed Israel were "held guilty," meaning they were accountable to God for their actions. This reflects the divine justice that God promises to His people, ensuring that those who oppose His plans and harm His chosen will face consequences.

disaster befell them
The word "disaster" in Hebrew is "ra'ah," which can mean evil, calamity, or misfortune. This indicates that those who opposed Israel faced divine retribution. The historical context shows that nations like Egypt, Assyria, and Babylon, which oppressed Israel, eventually faced their own downfalls. This serves as a reminder of God's sovereignty and His protective hand over His people, ensuring that justice is served in His timing.

declares the LORD
The phrase "declares the LORD" is a prophetic formula used throughout the Old Testament to affirm the authority and certainty of the message. The Hebrew word "ne'um" is often used to convey a solemn pronouncement from God. This declaration underscores that the message is not merely Jeremiah's words but a divine proclamation. It assures the audience of the truth and reliability of God's promises and warnings, reinforcing the idea that God's word is unchanging and authoritative.

Hear the word of the LORD
This phrase is a divine summons, a call to attention from God Himself. The Hebrew word for "hear" is "שָׁמַע" (shama), which implies not just listening but also obeying. It is a call to action, urging the audience to not only hear but to respond to God's message. In the historical context, this is a prophetic declaration, emphasizing the authority and urgency of the message that follows. The "word of the LORD" signifies divine revelation, a communication from Yahweh, the covenant God of Israel, who speaks with authority and purpose.

O house of Jacob
This phrase refers to the descendants of Jacob, also known as Israel. It is a collective term for the twelve tribes of Israel, emphasizing their shared ancestry and covenant relationship with God. The use of "house" (Hebrew: "בַּיִת" - bayit) suggests a familial or national identity, reminding the people of their roots and the promises made to their forefathers. Historically, this addresses the entire nation, calling them to remember their unique identity and responsibilities as God's chosen people.

and all you families of the house of Israel
This expands the address to include not just the immediate descendants of Jacob but all the extended families within the nation. The Hebrew word for "families" is "מִשְׁפָּחוֹת" (mishpachot), which can refer to clans or larger family units. This inclusive language underscores the comprehensive nature of God's message, intended for every segment of society. It highlights the communal aspect of Israel's identity and the collective accountability of the nation before God. In a broader scriptural context, it serves as a reminder of the unity and shared destiny of God's people, calling them to heed the divine word as a community.

This is what the LORD says
This phrase introduces a divine oracle, emphasizing the authority and direct communication from God. In Hebrew, "LORD" is "Yahweh," the covenant name of God, underscoring His eternal and unchanging nature. This introduction sets the tone for a solemn and serious message, reminding the audience of God's sovereignty and the importance of His words.

What fault did your fathers find in Me
Here, God is questioning the Israelites about their ancestors' actions. The Hebrew word for "fault" is "עָוֶל" (avel), which can mean injustice or wrongdoing. This rhetorical question highlights the absurdity of the Israelites' rebellion, as God is perfect and just. Historically, this reflects a period of spiritual decline where the Israelites turned away from God despite His faithfulness.

that they strayed so far from Me
The phrase "strayed so far" indicates a significant departure from God's ways. The Hebrew root "רחק" (rachak) means to distance oneself. This suggests not just a physical or geographical separation but a deep spiritual and relational rift. The Israelites' straying is a metaphor for their abandonment of the covenant relationship with God, which was central to their identity and purpose.

They followed worthless idols
The term "worthless idols" translates the Hebrew "הֶבֶל" (hevel), often rendered as vanity or emptiness. This word conveys the futility and transient nature of idols compared to the eternal God. Archaeologically, this period saw the influence of surrounding pagan cultures, leading Israel to adopt idolatrous practices. This phrase underscores the foolishness of exchanging the worship of the living God for lifeless images.

and became worthless themselves
The transformation of the people into what they worship is a profound spiritual truth. The Hebrew word for "worthless" here is again "הֶבֶל" (hevel), linking their identity to the idols they pursued. This reflects the biblical principle that humans become like what they revere, highlighting the moral and spiritual degradation that results from idolatry. Theologically, it serves as a warning of the consequences of turning away from God, emphasizing the need for repentance and a return to true worship.

They did not ask
This phrase highlights a significant spiritual neglect among the Israelites. The Hebrew root for "ask" is "שָׁאַל" (sha'al), which implies seeking guidance or inquiring earnestly. In the context of ancient Israel, asking was not merely a request for information but a demonstration of dependence on God. The absence of inquiry suggests a self-reliance and a turning away from God, which is a recurring theme in the prophetic literature. This neglect is a cautionary tale for believers today, emphasizing the importance of seeking God's guidance in all aspects of life.

Where is the LORD
This rhetorical question underscores the Israelites' failure to recognize God's presence and guidance. The Hebrew name for God used here is "יהוה" (YHWH), the covenant name of God, which signifies His eternal presence and faithfulness. Historically, this reflects a period when Israel had forgotten the miraculous acts of God, such as the Exodus. For contemporary believers, it serves as a reminder to continually seek and acknowledge God's presence, especially in times of prosperity or complacency.

who brought us up out of the land of Egypt
This phrase recalls the foundational event of the Exodus, where God delivered the Israelites from slavery. The Hebrew word for "brought up" is "הֶעֱלָה" (he'elah), which conveys the idea of elevation or lifting up. This historical reference is crucial as it reminds the Israelites of God's past faithfulness and power. For Christians, it parallels the deliverance from sin through Christ, urging them to remember and be grateful for their spiritual liberation.

who led us through the wilderness
The wilderness journey was a time of testing and reliance on God. The Hebrew word "נָהַג" (nahag) for "led" implies guidance and care, akin to a shepherd with his flock. This period was marked by God's provision and presence, symbolized by the pillar of cloud and fire. It serves as a metaphor for the Christian journey, where believers are called to trust in God's guidance through life's uncertainties and challenges.

through a land of deserts and ravines
This description emphasizes the harsh and inhospitable nature of the wilderness. The Hebrew words "מִדְבָּר" (midbar) for "deserts" and "שְׁפָלָה" (shephelah) for "ravines" paint a picture of a barren and treacherous landscape. Historically, this reflects the physical and spiritual challenges faced by the Israelites. For modern believers, it symbolizes the trials and tribulations of life, where faith is tested, and reliance on God is paramount.

a land of drought and darkness
The imagery of "drought" and "darkness" conveys a sense of desolation and danger. The Hebrew "צִיָּה" (tsiyyah) for "drought" and "צַלְמָוֶת" (tsalmaveth) for "darkness" or "shadow of death" highlight the life-threatening conditions of the wilderness. This serves as a metaphor for spiritual dryness and the absence of divine light. It calls believers to seek the living water of Christ and the light of His Word in times of spiritual barrenness.

a land where no one travels and no one lives
This final phrase underscores the isolation and uninhabitable nature of the wilderness. The Hebrew "עָבַר" (avar) for "travels" and "יָשַׁב" (yashav) for "lives" indicate a place devoid of human presence and activity. Historically, it reflects the miraculous nature of Israel's survival in such a place. For Christians, it serves as a reminder of God's provision and presence in the most desolate and challenging circumstances, encouraging them to trust in His sustaining power.

I brought you
This phrase emphasizes God's active role in the history of Israel. The Hebrew root for "brought" is "בּוֹא" (bo), which conveys the idea of leading or causing to come. It reflects God's sovereign guidance and providence, reminding the Israelites of His direct intervention in their journey from slavery in Egypt to freedom in the Promised Land. This divine action underscores God's faithfulness and the covenant relationship He established with His people.

into a fertile land
The "fertile land" refers to the Promised Land, often described as "a land flowing with milk and honey" (Exodus 3:8). The Hebrew word for "fertile" is "כַּרְמֶל" (karmel), which can also mean fruitful or plentiful. This land was a tangible symbol of God's blessing and provision, a place where the Israelites could thrive and prosper. Historically, the land of Canaan was known for its agricultural abundance, which was a stark contrast to the wilderness they had wandered through.

to eat its fruit and bounty
This phrase highlights the purpose of God's gift of the land: to provide sustenance and abundance. The Hebrew word for "fruit" is "פְּרִי" (peri), and "bounty" is "טוּב" (tov), which also means goodness or prosperity. God's intention was for His people to enjoy the blessings of the land, reflecting His desire for their well-being and prosperity. This abundance was a sign of His favor and a fulfillment of His promises to the patriarchs.

But you came and defiled My land
The contrast introduced by "But" marks a shift from God's gracious provision to Israel's unfaithfulness. "Defiled" comes from the Hebrew "טָמֵא" (tame), meaning to pollute or make unclean. This indicates a moral and spiritual corruption, as the Israelites turned away from God's commandments and engaged in idolatry and other sinful practices. The land, which was a sacred inheritance, became tainted by their actions, reflecting a breach of their covenant with God.

you made My inheritance detestable
The term "inheritance" (נַחֲלָה, nachalah) signifies the land as a divine gift, a heritage from God to His chosen people. "Detestable" is translated from the Hebrew "שִׁקּוּץ" (shiqutz), meaning abominable or loathsome. This strong language conveys God's deep displeasure with Israel's actions, as they turned His precious gift into something abhorrent. The inheritance was not just a physical territory but a spiritual legacy, and their defilement of it was a profound act of disrespect and rebellion against God.

The priests did not ask, ‘Where is the LORD?’
This phrase highlights a significant spiritual neglect among the religious leaders of Israel. The Hebrew word for "priests" is "כֹּהֲנִים" (kohanim), referring to those who were supposed to be mediators between God and the people. Their failure to seek the LORD indicates a profound spiritual decay. Historically, priests were expected to maintain a close relationship with God, guiding the people in His ways. Their neglect suggests a departure from their sacred duties, leading the nation astray.

Those who handle the law did not know Me
The phrase "those who handle the law" refers to the scribes and teachers of the law, known in Hebrew as "תֹּפְשֵׂי הַתּוֹרָה" (tophsei hatorah). These individuals were responsible for interpreting and teaching God's commandments. The tragic irony here is that despite their intimate knowledge of the law, they failed to truly "know" God. This suggests a disconnect between intellectual understanding and personal relationship, a warning against mere ritualism without heartfelt devotion.

The leaders rebelled against Me
The term "leaders" in Hebrew is "רֹעִים" (ro'im), often translated as "shepherds." This metaphor underscores their role as caretakers of the people. Their rebellion, "פָּשְׁעוּ" (pash'u), implies a willful and defiant turning away from God. Historically, leaders were expected to guide the nation in righteousness. Their rebellion signifies a betrayal of trust, leading the people into spiritual and moral decline.

The prophets prophesied by Baal
The "prophets" (נְבִיאִים, nevi'im) were meant to be God's mouthpieces, delivering His messages to the people. However, their prophesying "by Baal" indicates a grave apostasy. Baal was a Canaanite deity, and the prophets' alignment with him represents a syncretism that corrupted true worship. This reflects a broader cultural and religious compromise, where the distinctiveness of Israel's faith was diluted by surrounding pagan influences.

following useless idols
The phrase "useless idols" translates the Hebrew "אֲלִילִים" (elilim), meaning worthless or vain things. This underscores the futility of idolatry, which offers no real power or salvation. The historical context reveals a pattern of Israel's recurring temptation to adopt the idolatrous practices of neighboring nations. This serves as a timeless warning against placing trust in anything other than the living God, who alone is worthy of worship and capable of delivering His people.

Therefore I will contend with you again
The word "therefore" indicates a conclusion drawn from previous statements, suggesting that the actions or attitudes of the people have led to this divine response. The Hebrew root for "contend" is "רִיב" (riv), which implies a legal dispute or argument. This is not merely a casual disagreement but a formal accusation, akin to a lawsuit. Historically, this reflects the covenantal relationship between God and Israel, where God acts as both judge and plaintiff. The use of "again" suggests a repeated pattern of behavior by the Israelites, indicating that this is not the first time God has had to address their unfaithfulness. This highlights God's patience and enduring commitment to His people, despite their continual rebellion.

declares the LORD
This phrase underscores the authority and certainty of the message. "Declares" comes from the Hebrew "נְאֻם" (ne'um), often used in prophetic literature to affirm that the message is directly from God. The use of "the LORD" (YHWH) emphasizes the covenant name of God, reminding the Israelites of His eternal and unchanging nature. It serves as a solemn reminder that the words spoken are not merely Jeremiah's but are divinely inspired and carry the weight of divine authority.

and I will contend with your children’s children
The repetition of "contend" reinforces the seriousness of the situation. The phrase "your children’s children" indicates the generational impact of the people's actions. In the Hebrew context, this reflects the communal and generational nature of sin and its consequences. It serves as a warning that the repercussions of their unfaithfulness will extend beyond the current generation, affecting their descendants. This is a call to repentance, urging the people to consider the long-term effects of their actions and to return to faithfulness to God. It also reflects the biblical principle of corporate responsibility, where the community as a whole is accountable to God. This phrase serves as both a warning and a call to return to the covenant relationship with God, emphasizing His desire for a faithful and obedient people.

Cross over to the coasts of Kittim and look
The phrase "Cross over to the coasts of Kittim and look" invites the audience to examine the distant lands of Kittim, which is often associated with Cyprus or the western maritime regions. In a historical context, Kittim represents the far-off lands known to the Israelites, symbolizing the breadth of God's message and the universality of His call to witness His truth. The act of crossing over suggests a deliberate effort to seek understanding and perspective, emphasizing the importance of looking beyond one's immediate surroundings to grasp the full scope of God's work and the consequences of turning away from Him.

send to Kedar and consider carefully
"Kedar" refers to a nomadic tribe in the Arabian desert, known for their tents and flocks. By mentioning Kedar, the verse contrasts the settled life of Israel with the nomadic existence of Kedar, highlighting the stability and blessings Israel has forsaken. The instruction to "consider carefully" underscores the need for introspection and discernment. It calls the Israelites to reflect deeply on their actions and the faithfulness of other nations to their gods, which ironically surpasses Israel's faithfulness to the one true God.

see if there has ever been anything like this
This phrase challenges the audience to find any historical precedent for the actions of Israel. It is a rhetorical question meant to provoke thought and self-examination. The uniqueness of Israel's apostasy is highlighted here, as no other nation has exchanged their gods, even though they are not gods at all. This underscores the gravity of Israel's sin in abandoning the covenant with Yahweh, who is the true and living God. The phrase serves as a call to recognize the unparalleled nature of their unfaithfulness and the need for repentance.

Has a nation ever changed its gods
This phrase challenges the reader to consider the steadfastness of pagan nations in their devotion to false gods. Historically, ancient cultures were deeply rooted in their religious practices, often passing them down through generations. The Hebrew word for "nation" here is "goy," typically referring to Gentile nations. The rhetorical question underscores the absurdity of Israel's actions, as even pagan nations remain loyal to their deities, despite their powerlessness. This highlights the gravity of Israel's betrayal of the one true God.

though they are no gods at all?
The phrase emphasizes the futility and emptiness of idol worship. The Hebrew word "elilim" is often used to describe idols, meaning "worthless" or "vain things." This stark contrast between the living God and lifeless idols serves as a reminder of the unique and unparalleled nature of Yahweh. The rhetorical nature of the question underscores the irrationality of forsaking the true God for non-entities, which have no power or life.

Yet My people have exchanged their Glory
"Glory" here refers to the presence and majesty of God Himself. The Hebrew word "kabod" signifies weightiness, honor, and splendor. Israel's relationship with God was their greatest treasure and source of identity. By exchanging their "Glory," they traded the profound and divine presence of God for something of no value. This exchange is not just a poor decision but a tragic loss of their true identity and purpose.

for useless idols
The term "useless" translates from the Hebrew "lo yo'il," meaning "that which does not profit." This phrase captures the essence of idolatry—pursuing what is ultimately empty and unfulfilling. The idols, often crafted from wood or stone, symbolize the futility of seeking life and meaning apart from God. The historical context of Israel's idolatry involved adopting the practices of surrounding nations, which led them away from the covenant relationship with Yahweh. This serves as a timeless warning against the allure of modern-day "idols" that promise fulfillment but lead to spiritual emptiness.

Be appalled at this
The phrase "Be appalled at this" is a call to shock and horror. In Hebrew, the word used here is "שֹׁמּוּ" (shommu), which conveys a sense of being utterly desolate or devastated. This is not a mild surprise but a profound, gut-wrenching reaction. The context here is God's call to the heavens to witness the spiritual adultery of Israel. The heavens, often seen as witnesses to God's covenant with His people, are called to be appalled at Israel's betrayal. This highlights the gravity of Israel's sin and the deep sorrow it causes God.

O heavens
The "heavens" in this context refers to the celestial bodies and the spiritual realm, which are often personified in Scripture as witnesses to human actions. In Deuteronomy 30:19, Moses calls heaven and earth to witness against Israel, establishing a pattern of cosmic witnesses. The heavens are called to be appalled because they have seen the faithfulness of God and the unfaithfulness of His people. This phrase underscores the universal scope of Israel's sin and the cosmic order that is disrupted by their actions.

be shocked and utterly desolate
The Hebrew words here, "שֹׁמּוּ" (shommu) and "חָרְבוּ" (charbu), intensify the reaction expected from the heavens. "Shocked" implies a sudden and intense emotional response, while "utterly desolate" suggests a complete and overwhelming devastation. This language conveys the depth of Israel's apostasy and the profound impact it has on the created order. The use of such strong language emphasizes the seriousness of turning away from God, who is the source of life and order.

declares the LORD
The phrase "declares the LORD" is a solemn affirmation of divine authority. In Hebrew, "נְאֻם־יְהוָה" (ne'um-YHWH) is often used in prophetic literature to assert that the message comes directly from God. This declaration underscores the certainty and seriousness of the message. It is not merely a human observation but a divine pronouncement. The use of God's covenant name, YHWH, reminds the reader of His eternal faithfulness and the grievousness of Israel's unfaithfulness. This phrase assures the reader that the call to be appalled is not hyperbole but a reflection of God's righteous judgment.

For My people
This phrase indicates a personal relationship between God and the Israelites. The Hebrew word for "My people" is "עַמִּי" (ammi), which signifies possession and covenant. God is not speaking to strangers but to those He has chosen and set apart. This highlights the intimacy and responsibility inherent in the covenant relationship. Historically, Israel was chosen to be a light to the nations, a people through whom God would reveal His character and purposes.

have committed
The Hebrew root here is "עָשָׂה" (asah), meaning to do or to make. This word implies deliberate action, not accidental or unintentional behavior. The use of "committed" suggests a breach of trust and a conscious decision to turn away from God. It underscores the gravity of Israel's actions as a willful departure from their covenant obligations.

two evils
The phrase "two evils" is significant because it specifies the nature of Israel's transgressions. The Hebrew word for "evils" is "רָע" (ra), which can mean wickedness or calamity. This indicates not just moral failure but also the resulting consequences. The dual nature of their sin is emphasized, suggesting a comprehensive failure in both their relationship with God and their spiritual practices.

They have forsaken Me
"Forsaken" comes from the Hebrew "עָזַב" (azab), meaning to leave or abandon. This word conveys a sense of betrayal and neglect. God, who is the source of life and sustenance, has been abandoned by His people. This forsaking is not just a physical departure but a spiritual and relational severance, highlighting the depth of Israel's unfaithfulness.

the fountain of living water
The imagery of "the fountain of living water" is rich with meaning. In Hebrew, "מְקוֹר מַיִם חַיִּים" (mekor mayim chayyim) suggests a source of life, refreshment, and purity. Water is essential for life, and living water implies a continuous, flowing source. This metaphor portrays God as the sustainer and provider, offering spiritual nourishment and vitality. Historically, water was a precious commodity in the arid regions of the Near East, making this imagery particularly poignant.

and they have dug their own cisterns—
The act of digging "cisterns" (בֹּארוֹת, borot) implies human effort and self-reliance. Cisterns were man-made reservoirs for storing water, often stagnant and prone to contamination. This contrasts sharply with the living water God provides. The choice to rely on cisterns symbolizes Israel's attempt to find satisfaction and security apart from God, reflecting a misplaced trust in their own abilities and resources.

broken cisterns that cannot hold water
The description of the cisterns as "broken" (נִשְׁבָּרוֹת, nishbarot) emphasizes their inadequacy and futility. A broken cistern is useless, unable to fulfill its intended purpose. This imagery illustrates the emptiness and failure of Israel's pursuits apart from God. Spiritually, it represents the futility of idolatry and self-reliance, which cannot sustain or satisfy the soul. The phrase serves as a powerful reminder of the consequences of turning away from God and the inherent insufficiency of human efforts to replace divine provision.

Is Israel a slave?
The word "slave" in Hebrew is "עֶבֶד" (eved), which denotes a person in servitude or bondage. Historically, Israel was not meant to be a nation of slaves; they were chosen by God to be His people, set apart for His purposes. This rhetorical question challenges the Israelites to reflect on their identity and status. They were delivered from slavery in Egypt, a foundational event in their history, symbolizing liberation and divine favor. The question implies a deviation from their intended freedom and dignity as God's chosen people.

Was he born into slavery?
This phrase emphasizes the unnatural state of Israel's condition. The Hebrew word for "born" is "יָלַד" (yalad), which means to bring forth or beget. Israel was not born into slavery; rather, they were born into a covenant relationship with God, marked by freedom and promise. This rhetorical question serves to remind the Israelites of their origins and the divine intention for their nation. It underscores the incongruity of their current state of subjugation and spiritual bondage, contrasting it with their birthright of freedom and divine purpose.

Why then has he become prey?
The term "prey" in Hebrew is "בַּז" (baz), which refers to spoil or plunder. This imagery suggests vulnerability and exploitation, a stark contrast to the protection and provision promised by God. Historically, Israel's disobedience and idolatry led to their becoming prey to surrounding nations. This phrase calls the Israelites to introspection, urging them to consider the consequences of their actions and the loss of divine protection. It serves as a call to repentance and a return to their covenant relationship with God, who desires to restore and protect them.

The young lions
In the Hebrew text, the term "young lions" (כְּפִירִים, kephirim) is often used metaphorically to describe powerful and aggressive enemies. In the context of ancient Near Eastern culture, lions were symbols of strength and ferocity. Here, the "young lions" represent the nations or forces that have come against Israel, such as the Babylonians. This imagery underscores the intensity and ferocity of the threat faced by Israel, emphasizing the dire consequences of their disobedience to God.

have roared at him
The Hebrew verb "roared" (שָׁאַג, sha'ag) conveys a sense of loud, fearsome noise, akin to the roar of a lion. This roaring signifies the aggressive and intimidating approach of Israel's enemies. In a spiritual sense, it reflects the consequences of Israel's rebellion against God, as they face the terrifying reality of divine judgment through these adversaries. The roar is a call to awaken the people to their perilous state and the need for repentance.

they have roared loudly
The repetition of the roaring emphasizes the overwhelming and relentless nature of the threat. The phrase "roared loudly" (נָתְנוּ קוֹלָם, natnu qolam) suggests not only the volume but also the persistence of the enemy's aggression. This serves as a vivid reminder of the consequences of turning away from God, as the people of Israel experience the full force of their adversaries' power.

They have laid waste his land
The phrase "laid waste" (נָתְנוּ אֶת־אַרְצוֹ, natnu et-artzo) indicates complete devastation. The land, which was once a place of promise and blessing, has been ravaged due to the people's unfaithfulness. This destruction is both physical and spiritual, symbolizing the loss of God's protection and favor. It serves as a sobering reminder of the importance of remaining faithful to God's covenant.

his cities are in ruins
The term "ruins" (נִצְּתוּ, nitztu) conveys a sense of desolation and abandonment. The cities, once bustling centers of life and community, are now deserted and destroyed. This imagery highlights the consequences of sin and the breakdown of society when God's laws are ignored. It calls the reader to reflect on the importance of maintaining a righteous and God-centered life to avoid such devastation.

without inhabitants
The phrase "without inhabitants" (מִבְּלִי יוֹשֵׁב, mib'li yoshev) underscores the complete desolation of the land. The absence of people signifies not only physical destruction but also the spiritual and communal breakdown that results from turning away from God. This serves as a powerful warning of the ultimate consequence of sin—separation from God and the loss of His blessings. It is a call to repentance and a return to faithfulness, reminding believers of the hope and restoration that come through obedience to God.

The men of Memphis and Tahpanhes
This phrase refers to two significant cities in ancient Egypt. Memphis, known as "Moph" in Hebrew, was a major city and religious center in Lower Egypt, often associated with the worship of the god Ptah. Tahpanhes, also known as "Daphne," was a frontier city in the northeastern part of Egypt. Historically, these cities were known for their political and military influence. The mention of these cities indicates the involvement of Egypt in the affairs of Judah, often as an unreliable ally. In the context of Jeremiah, Egypt represents a false hope for security and deliverance, as the Israelites frequently turned to Egypt for help instead of relying on God. This serves as a reminder of the futility of seeking worldly alliances over divine guidance.

have shaved the crown of your head
This phrase is rich in symbolic meaning. In ancient Near Eastern cultures, shaving the head was often a sign of mourning, humiliation, or subjugation. The Hebrew word used here, "גָּזַז" (gazaz), implies cutting or shearing, which can symbolize the stripping away of glory or honor. In the context of Jeremiah, this imagery suggests that the Israelites have been humiliated and brought low by their reliance on foreign powers like Egypt. Spiritually, it reflects the consequences of turning away from God and the loss of divine protection and blessing. The act of shaving the crown of the head can also be seen as a metaphor for the loss of identity and dignity that comes from forsaking one's covenant relationship with God. This serves as a powerful call to repentance and a return to faithfulness, emphasizing the need to trust in God's provision and sovereignty rather than in human strength or alliances.

Have you not brought this on yourselves
This phrase is a rhetorical question posed by the prophet Jeremiah, emphasizing personal responsibility. The Hebrew root for "brought" is "עָשָׂה" (asah), which means to do or make. This implies that the consequences faced by the people of Israel are a direct result of their own actions. In a conservative Christian perspective, this highlights the principle of sowing and reaping, where one's actions lead to corresponding outcomes. It serves as a reminder of the importance of obedience and the personal accountability each believer holds before God.

by forsaking the LORD your God
The word "forsaking" comes from the Hebrew "עָזַב" (azab), meaning to leave, abandon, or desert. This indicates a deliberate turning away from God, which is a central theme in the prophetic literature. Historically, Israel's forsaking of God often involved idolatry and alliances with pagan nations, which led to their downfall. From a conservative Christian viewpoint, this serves as a warning against spiritual adultery and the dangers of prioritizing worldly desires over a relationship with God. It underscores the covenant relationship between God and His people, where faithfulness is paramount.

when He led you in the way
The phrase "led you in the way" refers to God's guidance and provision for Israel, particularly during the Exodus and their journey to the Promised Land. The Hebrew word for "led" is "נָחָה" (nahah), which conveys the idea of guiding or directing. This imagery of God as a shepherd leading His flock is prevalent throughout Scripture. In a conservative Christian context, this highlights God's faithfulness and the blessings that come from following His path. It serves as an encouragement to trust in God's guidance and to remain steadfast in His ways, knowing that He leads His people with purpose and care.

Now what will you gain
This phrase challenges the people of Israel to consider the futility of their actions. The Hebrew word for "gain" here is "שָׂכָר" (sakar), which can also mean "profit" or "reward." The rhetorical question implies that there is no true benefit or reward in seeking alliances with foreign nations instead of relying on God. Historically, Israel often sought political and military alliances with powerful neighbors, but these alliances frequently led to spiritual compromise and disaster.

by traveling along the road to Egypt
Egypt, in the biblical context, often symbolizes a place of bondage and reliance on human strength rather than divine provision. The "road to Egypt" signifies a return to old dependencies and a lack of faith in God's ability to protect and provide. The Israelites had a history of looking back to Egypt for help, despite their deliverance from slavery there. This phrase serves as a warning against returning to past sins and dependencies.

to drink the waters of the Nile?
The Nile River was the lifeblood of Egypt, representing its power and prosperity. In seeking to "drink the waters of the Nile," the Israelites were metaphorically seeking sustenance and security from a source other than God. The Hebrew word for "waters" is "מַיִם" (mayim), which can also symbolize life and blessing. However, in this context, it represents a false source of life, contrasting with the living water that God provides.

What will you gain by traveling along the road to Assyria
Assyria was another powerful nation that Israel looked to for protection. The "road to Assyria" symbolizes a path of political alliances that ultimately led to Israel's downfall. Historically, Assyria was a dominant force in the region, and Israel's attempts to align with them often resulted in subjugation and loss of sovereignty. This phrase underscores the futility of seeking security in worldly powers rather than in God.

to drink the waters of the Euphrates?
The Euphrates River was a major water source for Assyria, much like the Nile was for Egypt. To "drink the waters of the Euphrates" is to seek life and sustenance from Assyria. The Euphrates, in this context, represents another false source of security. The Israelites' reliance on foreign powers is depicted as a misguided attempt to find life and prosperity outside of God's provision. The rhetorical question emphasizes the emptiness of such pursuits and calls the people back to trust in God alone.

Your own wickedness
The Hebrew word for "wickedness" is "רָעָה" (ra'ah), which conveys a sense of evil or moral wrongness. In the context of ancient Israel, wickedness often referred to idolatry and the abandonment of God's commandments. This phrase suggests that the consequences of one's sinful actions are self-inflicted. The Israelites' departure from God's ways would naturally lead to their downfall, serving as a form of discipline. This reflects a broader biblical principle that sin carries its own punishment, as seen in the natural consequences of turning away from God's righteous path.

will discipline you
The Hebrew root for "discipline" is "יָסַר" (yasar), which means to chasten or correct. This word implies a corrective measure intended to bring about repentance and restoration. In the biblical narrative, God's discipline is often portrayed as an act of love, aimed at guiding His people back to righteousness. The discipline is not merely punitive but is designed to teach and transform, much like a parent disciplines a child for their betterment.

your own apostasies
"Apostasies" comes from the Hebrew "מְשׁוּבוֹת" (meshubot), meaning backslidings or faithlessness. This term captures the repeated turning away from God, a recurring theme in Israel's history. Apostasy involves a deliberate rejection of faith and covenant, leading to spiritual and moral decay. The use of "your own" emphasizes personal responsibility, indicating that the Israelites' repeated unfaithfulness is the root cause of their suffering.

will reprimand you
The Hebrew word "תוֹכֵחָה" (tokhecha) means rebuke or correction. This term suggests a verbal or moral correction intended to bring awareness of wrongdoing. In the biblical context, God's reprimand is a call to repentance, urging His people to recognize their errors and return to Him. It is a divine intervention meant to awaken the conscience and prompt a change of heart.

Consider and realize
The phrase "consider and realize" is a call to reflection and understanding. It invites the Israelites to pause and think deeply about their actions and their consequences. This introspective command is a common biblical exhortation, encouraging believers to seek wisdom and discernment. It underscores the importance of self-awareness in the process of repentance and spiritual growth.

how evil and bitter it is
"Evil and bitter" describes the dual nature of sin's consequences. "Evil" refers to the moral corruption and separation from God, while "bitter" captures the emotional and physical suffering that results. This phrase highlights the comprehensive impact of sin, affecting both the spiritual and temporal aspects of life. It serves as a stark reminder of the cost of forsaking God.

for you to forsake the LORD your God
"Forsake" is translated from the Hebrew "עָזַב" (azab), meaning to abandon or leave behind. This word conveys a sense of betrayal and neglect of a covenant relationship. The LORD, or "Yahweh," is the personal name of God, emphasizing His covenantal relationship with Israel. To forsake the LORD is to reject His authority, love, and protection, leading to spiritual desolation.

and to have no fear of Me
The "fear" of the LORD, from the Hebrew "יִרְאָה" (yirah), encompasses reverence, awe, and respect. It is foundational to wisdom and obedience in the biblical tradition. The absence of this fear indicates a lack of recognition of God's holiness and sovereignty. This phrase underscores the importance of a proper relationship with God, marked by reverence and submission to His will.

declares the Lord GOD of Hosts
This declaration is a solemn pronouncement from "the Lord GOD of Hosts," a title that emphasizes God's supreme authority and power. "Hosts" refers to the heavenly armies, underscoring God's might and sovereignty over all creation. This authoritative declaration serves as a reminder of God's ultimate control and the seriousness of His words. It calls the Israelites to heed His warning and return to Him in humility and repentance.

For long ago
This phrase sets the stage for a historical reflection, indicating that the behavior being addressed is not a recent development but has deep roots in the past. The Hebrew word used here, "מֵעוֹלָם" (me'olam), often denotes an indefinite past, suggesting a longstanding pattern of behavior. This serves as a reminder of the persistent nature of Israel's rebellion against God, highlighting the need for repentance and a return to covenant faithfulness.

I broke your yoke
The imagery of breaking a yoke is powerful, symbolizing liberation from bondage. In the historical context, this refers to God's deliverance of Israel from slavery in Egypt. The Hebrew word "נִתַּקְתִּי" (nittakti) implies a decisive action by God to free His people. This act of divine intervention underscores God's role as a liberator and protector, emphasizing His desire for His people to live in freedom and obedience to Him.

and tore off your chains
This phrase continues the theme of liberation, with "chains" representing the oppressive forces that held Israel captive. The Hebrew "נִתַּקְתִּי" (nittakti) is used again, reinforcing the completeness of God's deliverance. Historically, this can be seen in the context of the Exodus, where God not only freed Israel from physical bondage but also called them into a covenant relationship, expecting loyalty and worship in return.

you said, ‘I will not serve!’
Here, the focus shifts to Israel's response to God's deliverance. Despite being freed, the people of Israel chose rebellion, as indicated by the Hebrew phrase "לֹא אֶעֱבֹד" (lo e'evod). This declaration of defiance highlights the human tendency to reject God's authority, even after experiencing His grace and mercy. It serves as a cautionary tale for believers to remain faithful and obedient to God's will.

Indeed, on every high hill
The mention of "high hills" refers to the locations where idolatrous worship often took place in ancient Israel. These elevated sites were commonly used for pagan rituals, which were in direct violation of God's commandments. The Hebrew "עַל־כָּל־גִּבְעָה" (al kol giv'ah) emphasizes the widespread nature of this unfaithfulness, illustrating how deeply entrenched idolatry had become in the culture.

and under every green tree
Similar to the high hills, "green trees" were also associated with idol worship, particularly the worship of Asherah, a Canaanite goddess. The phrase "תַּחַת כָּל־עֵץ רַעֲנָן" (tachat kol etz ra'anan) suggests a pervasive practice of idolatry, indicating that the people of Israel had turned away from God in favor of false deities. This serves as a warning against the allure of cultural practices that lead away from true worship.

you lay down as a prostitute
This stark metaphor illustrates Israel's spiritual unfaithfulness. The Hebrew "זָנִית" (zanit) conveys the idea of harlotry, symbolizing the nation's betrayal of their covenant relationship with God. By engaging in idolatry, Israel is depicted as being unfaithful, akin to a spouse who has broken marital vows. This imagery is meant to evoke a sense of moral and spiritual urgency, calling the people back to a pure and devoted relationship with their Creator.

I had planted you
The imagery of planting is deeply rooted in the agricultural context of ancient Israel, where vineyards were a common sight. The Hebrew word for "planted" (נָטַע, nata) conveys intentionality and care. God, as the divine gardener, deliberately chose and nurtured Israel, symbolizing His covenant relationship with them. This act of planting signifies God's sovereign choice and His desire for Israel to flourish under His guidance.

like a choice vine
The phrase "choice vine" (שֹׂרֵק, soreq) refers to a high-quality vine known for producing excellent fruit. In the ancient Near East, a choice vine was a symbol of prosperity and blessing. By comparing Israel to a choice vine, God emphasizes the potential and value He saw in His people. This metaphor underscores the expectation that Israel would yield good fruit, reflecting God's holiness and righteousness.

from the very best seed
The "very best seed" (זֶרַע אֱמֶת, zera emet) indicates purity and truth. The seed represents the foundational truths and promises given to Israel through the patriarchs and the Law. This seed was intended to produce a nation that embodied God's truth and justice. The use of "best" highlights the divine origin and the perfect nature of what God had sown into Israel's identity and mission.

How then could you turn yourself
The phrase "turn yourself" (תִּהְפְכִי, tihapki) suggests a deliberate action of change or transformation. This turning away is not a passive occurrence but an active choice by Israel to deviate from their intended purpose. It reflects a moral and spiritual decline, a conscious decision to abandon the path set by God. This turning is a betrayal of the covenant relationship, highlighting human agency and responsibility.

before Me
The presence of "before Me" (לְפָנַי, lefanai) indicates that Israel's actions were done in the sight of God, who is omnipresent and omniscient. This phrase underscores the personal nature of the offense, as it is not merely a violation of law but a direct affront to God Himself. It serves as a reminder of God's intimate involvement in the lives of His people and His awareness of their actions.

into a corrupt, wild vine
The transformation into a "corrupt, wild vine" (סוּרֵי גֶפֶן נָכְרִיָּה, surei gefen nokhriyah) signifies a degeneration from the intended state of holiness and purity. A wild vine, in contrast to a cultivated one, produces inferior fruit and is often associated with chaos and disorder. The term "corrupt" (סוּרֵי, surei) implies moral decay and unfaithfulness. This imagery starkly contrasts with the initial planting of a choice vine, illustrating the tragic fall from grace and the consequences of forsaking God's ways.

Although you wash with lye
The Hebrew word for "lye" is "נֶתֶר" (neter), which refers to a natural mineral alkali used in ancient times for cleaning and washing. This phrase suggests a futile attempt at self-cleansing. In the historical context, lye was a strong cleaning agent, symbolizing human efforts to purify oneself from sin. The imagery here is powerful, illustrating that no matter how strong the human effort, it cannot remove the stain of sin without divine intervention. This reflects the conservative Christian belief in the necessity of God's grace for true purification.

and use an abundance of soap
The word "soap" in Hebrew is "בֹּרִית" (borit), which refers to a cleansing agent made from plant ashes. The use of "an abundance" emphasizes the extent of human effort to achieve purity. Despite the quantity and quality of the soap, it remains ineffective in removing the spiritual impurity. This highlights the insufficiency of human works and the need for repentance and divine forgiveness, aligning with the conservative Christian understanding of salvation by grace through faith.

the stain of your guilt
The term "stain" in Hebrew is "עָוֹן" (avon), which can also mean iniquity or guilt. This word conveys a deep, ingrained mark that cannot be easily removed. The "stain of your guilt" signifies the persistent and visible nature of sin before God. In a conservative Christian perspective, this underscores the doctrine of original sin and the inherent sinful nature of humanity, which only the blood of Christ can cleanse.

is still before Me
The phrase "before Me" indicates God's omniscience and His awareness of human sin. It suggests that no sin is hidden from God, and all attempts to conceal or cleanse it through human means are futile. This aligns with the conservative Christian belief in God's holiness and justice, emphasizing that only through Christ can one stand blameless before God.

declares the Lord GOD
The use of "declares" (נְאֻם, neum) signifies a solemn pronouncement from God, underscoring the authority and seriousness of the message. "The Lord GOD" (יְהוָה אֱלֹהִים, Yahweh Elohim) combines the covenant name of God with His title as the sovereign ruler, emphasizing His power and faithfulness. This declaration serves as a reminder of God's righteous standards and His call for repentance, resonating with the conservative Christian emphasis on the authority of Scripture and the need for a personal relationship with God through Jesus Christ.

How can you say, ‘I am not defiled; I have not run after the Baals’?
How can you say
This phrase challenges the audacity of the people of Israel in denying their sin. In Hebrew, the word for "say" (אָמַר, 'amar) often implies a declaration or assertion. Here, it underscores the people's self-deception and the futility of their claims. Historically, Israel had been warned repeatedly by prophets about their idolatry, yet they continued to assert their innocence. This rhetorical question serves as a divine indictment, highlighting the disconnect between their words and actions.

I am not defiled
The term "defiled" (טָמֵא, tame) in Hebrew refers to ritual impurity, often associated with idolatry and moral corruption. In the context of ancient Israel, defilement was not just a physical state but a spiritual one, indicating a breach in the covenant relationship with God. The people's claim of being undefiled is a stark denial of their spiritual adultery, as they had engaged in practices that were abominable to God.

I have not run after the Baals
"Run after" (רָדַף, radaph) conveys a sense of pursuit or eager following. The Baals were Canaanite deities, and worshiping them was a direct violation of the first commandment. Historically, the worship of Baal included practices that were detestable to God, such as child sacrifice and ritual prostitution. This phrase highlights the people's eagerness to chase after false gods, despite their covenant with Yahweh. The denial of such actions reflects a deep-seated spiritual blindness and rebellion.

See how you behaved in the valley
The "valley" likely refers to the Valley of Hinnom, a site notorious for idolatrous practices, including child sacrifices to Molech. The Hebrew word for "behaved" (עָשָׂה, asah) implies actions or deeds. This phrase calls the people to reflect on their actions, which were visible and undeniable. The valley serves as a geographical reminder of their transgressions, a place where their idolatry was most evident.

Consider what you have done
The word "consider" (רָאָה, ra'ah) in Hebrew means to see or perceive. It is a call to self-examination and acknowledgment of sin. This phrase urges the Israelites to confront the reality of their actions and the consequences that follow. It is an invitation to repentance, to turn back to God and forsake their idolatrous ways.

You are a swift she-camel running here and there
The imagery of a "swift she-camel" (בִּכְרָה קַלָּה, bikhrah kallah) portrays restlessness and unfaithfulness. Camels were known for their speed and endurance, but here the metaphor suggests a lack of direction and purpose. This reflects Israel's spiritual promiscuity, as they quickly turned from one idol to another, abandoning their true God. The phrase "running here and there" emphasizes their instability and the futility of their pursuits, highlighting the need for a return to steadfast faithfulness to Yahweh.

a wild donkey
The Hebrew term for "wild donkey" is "פֶּרֶא" (pere'), which refers to a creature known for its untamed and independent nature. In the ancient Near Eastern context, the wild donkey was a symbol of freedom and unbridled behavior, often living in desolate areas away from human habitation. This imagery is used to depict Israel's rebellious and unrestrained pursuit of idolatry, highlighting their departure from God's covenant and their inclination towards spiritual adultery.

accustomed to the wilderness
The phrase "accustomed to the wilderness" suggests a creature that is at home in desolation and isolation. The wilderness, or "מִדְבָּר" (midbar) in Hebrew, often symbolizes a place of testing and wandering in the Bible. Israel's comfort in the wilderness reflects their spiritual state of being lost and estranged from God, choosing paths that lead away from His presence and guidance.

sniffing the wind
"Sniffing the wind" conveys an image of a creature driven by instinct and desire, seeking fulfillment without discernment. The Hebrew word "רֵיחַ" (reach) for "sniffing" implies a searching or longing. This metaphor illustrates Israel's restless pursuit of foreign gods and alliances, driven by their desires rather than faithfulness to Yahweh.

in the heat of her desire
The phrase "in the heat of her desire" uses the Hebrew word "תַּאֲוָה" (ta'avah), meaning intense longing or craving. This expression captures the fervent and uncontrolled passion that Israel exhibits in their idolatrous practices. It serves as a warning against allowing desires to override devotion to God, leading to spiritual infidelity.

Who can restrain her lust?
This rhetorical question emphasizes the futility of trying to control or redirect Israel's wayward passions. The Hebrew word for "restrain" is "כָּלָא" (kala'), meaning to hold back or confine. The question underscores the depth of Israel's spiritual rebellion, suggesting that their lust for idols is beyond human intervention, requiring divine intervention for restoration.

None who seek her need weary themselves
The phrase "None who seek her need weary themselves" indicates that those pursuing Israel, whether foreign nations or false gods, find her easily accessible due to her willingness to engage in idolatry. The Hebrew word "יָגַע" (yaga') for "weary" implies labor or effort. This highlights Israel's eagerness to abandon their covenant with God, making themselves readily available to spiritual corruption.

in her mating season they will find her
The imagery of "mating season" suggests a time of heightened vulnerability and openness to external influences. The Hebrew term "חֹדֶשׁ" (chodesh) for "season" can also mean "new moon," a time often associated with pagan rituals. This metaphor illustrates Israel's susceptibility to idolatry during times when they should be renewing their commitment to God, emphasizing the need for spiritual vigilance and fidelity.

Keep your feet from going bare
This phrase metaphorically suggests a call to avoid the path of sin and idolatry. In ancient times, going barefoot was often a sign of poverty or captivity. The Hebrew root word for "bare" (יָחֵף, yachaph) implies exposure and vulnerability. Spiritually, this can be seen as a warning to protect oneself from the spiritual destitution that comes from turning away from God. The imagery of feet also symbolizes one's journey or walk in life, urging the Israelites to remain steadfast in their covenant with God rather than straying into idolatry.

and your throat from thirst
Thirst here symbolizes a deep spiritual longing or need. The Hebrew word for "thirst" (צָמָא, tsama) conveys a sense of desperate need for sustenance. In the context of Jeremiah, this thirst represents the spiritual void that occurs when one turns away from God. The Israelites are being cautioned against seeking fulfillment in false gods, which can never truly satisfy the soul's thirst for the divine. This echoes the broader biblical theme that only God can quench the deepest desires of the human heart.

But you said, ‘It is hopeless!
This phrase reflects a sense of despair and resignation. The Hebrew word for "hopeless" (נוֹאָשׁ, no'ash) indicates a giving up or abandonment of hope. The Israelites, in their rebellion, have reached a point where they feel unable to return to God, believing their situation to be beyond redemption. This highlights the tragic consequence of persistent sin, where the heart becomes hardened and desensitized to God's call for repentance and restoration.

For I love foreign gods
The confession of love for "foreign gods" reveals the depth of Israel's infidelity. The Hebrew word for "love" (אָהַב, ahav) suggests a deep affection or attachment. This misplaced love is a violation of the first commandment, which calls for exclusive devotion to Yahweh. Historically, the allure of foreign gods often came with the promise of prosperity or protection, but it ultimately led to spiritual adultery. This phrase underscores the seductive nature of idolatry and the human tendency to seek security in tangible, yet false, sources of power.

and I must go after them
The phrase "I must go after them" indicates a determined pursuit. The Hebrew verb (הָלַךְ, halak) means to walk or follow, suggesting a deliberate choice to chase after these idols. This reflects the stubbornness of the human heart when it is set on its own desires, even to the detriment of one's relationship with God. The Israelites' insistence on following foreign gods despite knowing the truth of Yahweh's sovereignty serves as a cautionary tale about the consequences of prioritizing worldly desires over divine commandments.

As a thief is disgraced
The imagery of a thief being caught and disgraced is powerful and vivid. In the Hebrew context, the word for "thief" (גַּנָּב, ganav) implies not just the act of stealing but the shame and dishonor associated with being caught. In ancient Israel, theft was a serious crime, often leading to severe punishment. The disgrace here is not just personal but communal, as the thief's actions bring shame upon their family and community. This metaphor sets the stage for understanding the depth of Israel's spiritual infidelity.

when he is caught
The phrase "when he is caught" emphasizes the inevitability of exposure. In the spiritual sense, it reflects the certainty that sin will be revealed. The Hebrew word for "caught" (נִמְצָא, nimtza) suggests being found out or discovered. This serves as a reminder that God sees all actions, and nothing is hidden from His sight. The certainty of divine justice is a recurring theme in the prophetic literature, underscoring the need for repentance and accountability.

so the house of Israel
The "house of Israel" refers to the collective people of Israel, God's chosen nation. This phrase is often used in the Old Testament to denote not just the physical descendants of Jacob but also the spiritual community bound by covenant with God. Historically, Israel's identity was deeply tied to their relationship with Yahweh, and their actions as a nation were seen as a reflection of their faithfulness or unfaithfulness to Him.

has been disgraced—
The disgrace of Israel is a central theme in the book of Jeremiah. The Hebrew word for "disgraced" (בּוֹשׁ, bosh) conveys a sense of shame and humiliation. This disgrace is not just a result of their actions but also a consequence of their broken relationship with God. The prophets often spoke of Israel's disgrace as a call to repentance, urging the nation to return to their covenantal obligations and restore their honor before God.

they, their kings and officials
The inclusion of "kings and officials" highlights the widespread nature of Israel's unfaithfulness. Leadership in ancient Israel was expected to set the spiritual tone for the nation. The failure of the kings and officials to lead righteously contributed significantly to the nation's disgrace. This serves as a reminder of the importance of godly leadership and the impact it has on the spiritual health of a community.

their priests and prophets
The priests and prophets were the spiritual leaders of Israel, responsible for guiding the people in worship and conveying God's messages. Their failure to uphold their duties is particularly grievous, as they were meant to be the mediators between God and His people. The corruption and false teachings of these leaders are a recurring theme in Jeremiah, illustrating the dangers of spiritual complacency and the need for true, faithful leadership.

They say to a tree, ‘You are my father,’
This phrase highlights the idolatrous practices of the Israelites, who attributed divine qualities to inanimate objects. The Hebrew word for "tree" is "עֵץ" (etz), which can refer to wood or a tree. Historically, trees were often used in idol worship, such as the Asherah poles mentioned in the Old Testament. The Israelites' declaration of a tree as their "father" signifies a profound spiritual adultery, as they attribute life-giving power to something created rather than the Creator. This reflects a deep-seated rebellion against God, who is the true Father and source of life.

and to a stone, ‘You gave me birth.’
The use of "stone" here, from the Hebrew "אֶבֶן" (even), further emphasizes the absurdity of idol worship. Stones were commonly used to carve idols or altars in ancient Near Eastern cultures. By claiming that a stone "gave me birth," the Israelites are engaging in a form of spiritual delusion, attributing their existence to lifeless objects. This phrase underscores the folly of idolatry, as it replaces the worship of the living God with the veneration of dead matter. It serves as a stark reminder of the human tendency to replace God with tangible, yet powerless, substitutes.

For they have turned their backs to Me and not their faces
This imagery of turning one's back, from the Hebrew "פָּנִים" (panim) for "faces," signifies a deliberate rejection and disrespect towards God. In ancient cultures, turning one's back on someone was a sign of disdain and severance of relationship. The Israelites' actions symbolize a conscious decision to reject God's presence and authority. This phrase highlights the relational aspect of sin, where turning away from God leads to spiritual estrangement and moral decay. It calls believers to examine their own lives for areas where they may have turned away from God, urging a return to face Him in repentance and faith.

Yet in their time of trouble they beg, ‘Arise and save us!’
Despite their rebellion, the Israelites still cry out to God in times of distress. The Hebrew word for "trouble" is "צָרָה" (tzarah), often used to describe distress or adversity. This plea, "Arise and save us," reveals the innate human recognition of God's sovereignty and power to deliver, even among those who have turned away. It underscores God's enduring mercy and readiness to respond to genuine repentance. This phrase serves as a powerful reminder of God's grace, encouraging believers to seek Him earnestly in times of need, trusting in His willingness to save and restore.

But where are your gods
This phrase challenges the Israelites to consider the impotence of the idols they have chosen over the one true God. The Hebrew word for "gods" here is "elohim," which can refer to deities or judges, but in this context, it denotes the false gods or idols. Historically, the Israelites often fell into idolatry, influenced by surrounding nations. This rhetorical question underscores the futility of relying on man-made deities, contrasting them with the omnipotent God of Israel.

you made for yourself?
The phrase highlights the self-made nature of these idols, emphasizing human effort in their creation. The Hebrew root "asah" means to make or do, indicating that these gods are the product of human hands and imagination. This serves as a stark reminder of the folly in worshiping creations rather than the Creator. It reflects the human tendency to craft gods that suit personal desires, rather than submitting to the sovereign will of the Almighty.

Let them rise up if they can save you
This challenge exposes the powerlessness of idols. The Hebrew word "qum" means to rise or stand up, suggesting action or intervention. The irony here is palpable; these gods, crafted by human hands, are incapable of action or salvation. This phrase calls the Israelites to recognize the absurdity of expecting deliverance from lifeless objects, urging them to return to the living God who alone can save.

in your time of trouble
The "time of trouble" refers to periods of distress or calamity, often a result of divine judgment due to Israel's unfaithfulness. The Hebrew "ra" denotes evil or distress, indicating the severity of their situation. Historically, Israel faced numerous adversities, often as consequences of their idolatry. This phrase serves as a reminder that only God can provide true refuge and deliverance in times of crisis.

for your gods are as numerous as your cities, O Judah
This hyperbolic statement illustrates the extent of Judah's idolatry. The comparison to the number of cities underscores the widespread nature of their apostasy. The historical context reveals that each city often had its own patron deity, reflecting a fragmented and faithless society. The mention of "Judah" specifically calls out the southern kingdom, which, despite witnessing the fall of the northern kingdom due to similar sins, persisted in idolatry. This serves as a poignant reminder of the need for national repentance and a return to exclusive worship of Yahweh.

Why do you bring a case against Me?
This phrase opens with a rhetorical question posed by God through the prophet Jeremiah. The Hebrew root for "bring a case" is "רִיב" (riv), which means to contend, dispute, or plead. In the ancient Near Eastern context, this term was often used in legal settings, suggesting a formal accusation or lawsuit. Here, God is challenging the Israelites' audacity to accuse Him of wrongdoing. Historically, Israel had a covenant relationship with God, akin to a legal contract, where God was the suzerain and Israel the vassal. This question highlights the absurdity of the vassal accusing the suzerain, especially when the suzerain has been faithful.

You have all rebelled against Me
The word "rebelled" comes from the Hebrew "פָּשַׁע" (pasha), meaning to transgress or revolt. This term is often used in the context of breaking a covenant or treaty. In the historical context of Israel, rebellion against God was not just a personal failing but a national crisis, as it involved turning away from the covenantal laws and worship practices that defined their identity as God's chosen people. The use of "all" emphasizes the collective nature of this rebellion, indicating that it was not just a few individuals but the entire nation that had turned away from God. This rebellion is a recurring theme in the prophetic literature, where the prophets call the people back to faithfulness and warn of the consequences of their disobedience.

declares the LORD
This phrase is a common prophetic formula in the Hebrew Bible, often used to assert the divine authority behind the message. The Hebrew word for "declares" is "נְאֻם" (ne'um), which signifies a solemn pronouncement. The use of "the LORD" (YHWH) underscores the covenantal name of God, reminding the Israelites of the personal and relational nature of their God. In the conservative Christian perspective, this declaration is a reminder of God's unchanging nature and His rightful authority to judge and correct His people. It serves as both a warning and an invitation to return to the covenant relationship with Him. The phrase assures the reader of the authenticity and seriousness of the message, as it comes directly from the sovereign Creator and Sustainer of the universe.

I have struck your sons in vain
The Hebrew word for "struck" is "נָכָה" (nakah), which implies a form of punishment or correction. In the context of ancient Israel, God often used discipline as a means to bring His people back to righteousness. The phrase "in vain" suggests that despite God's corrective actions, the intended outcome of repentance and change was not achieved. This highlights the stubbornness and hard-heartedness of the people, who refused to heed God's warnings. Historically, this reflects the period of the divided kingdom, where both Israel and Judah frequently turned away from God despite numerous prophetic warnings and divine interventions.

they accepted no discipline
The Hebrew term for "discipline" is "מוּסָר" (musar), which encompasses correction, instruction, and moral training. This phrase underscores the people's rejection of God's guidance and their unwillingness to learn from their mistakes. In a broader scriptural context, Proverbs 12:1 states, "Whoever loves discipline loves knowledge, but whoever hates correction is stupid." This highlights the biblical principle that accepting discipline is essential for spiritual growth and wisdom. The historical context here is crucial, as the Israelites' repeated failure to accept discipline led to their eventual exile and suffering.

Your own sword has devoured your prophets
The imagery of "your own sword" suggests self-inflicted harm, indicating that the people of Israel were responsible for the persecution and killing of the prophets sent by God. The Hebrew word for "devoured" is "אָכַל" (akal), which conveys a sense of complete consumption or destruction. Prophets in ancient Israel were often met with hostility because they spoke uncomfortable truths and called for repentance. This phrase reflects the tragic irony that those who were meant to guide and correct the nation were instead destroyed by it. Historically, prophets like Isaiah, Jeremiah, and others faced severe opposition, and some, like Uriah, were even killed.

like a voracious lion
The comparison to a "voracious lion" emphasizes the ferocity and relentlessness with which the people attacked God's messengers. Lions in biblical times were symbols of power and danger, and this metaphor illustrates the intensity of the people's rebellion against divine authority. In a broader biblical context, 1 Peter 5:8 warns believers to be vigilant against the devil, who "prowls around like a roaring lion looking for someone to devour." This parallel serves as a reminder of the destructive nature of sin and rebellion against God. Historically, this reflects the period of moral and spiritual decline in Israel, where the rejection of prophetic voices led to national disaster.

You people of this generation
This phrase directly addresses the contemporary audience of Jeremiah's time, emphasizing the immediacy and relevance of God's message. The Hebrew word for "generation" (דּוֹר, dor) often signifies not just a temporal group but a collective character or moral state. This highlights the persistent nature of Israel's rebellion, suggesting a continuity of disobedience across time. Historically, this was a period of spiritual decline, where the people had turned away from God despite His continuous guidance and provision.

Consider the word of the LORD
The call to "consider" (Hebrew: רָאוּ, ra'u) is an invitation to perceive, understand, and internalize the message. It is not merely a suggestion but a divine imperative to reflect deeply on God's communication. The "word of the LORD" signifies the authoritative and unchanging truth of God, which stands in contrast to the shifting opinions and practices of the people. This phrase underscores the importance of aligning one's life with divine revelation.

Have I been a wilderness to Israel
The imagery of a "wilderness" (מִדְבָּר, midbar) evokes a place of desolation and lack. Historically, the wilderness was where Israel wandered for forty years, yet it was also where God provided for them miraculously. This rhetorical question challenges the people to reflect on God's faithfulness and provision, contrasting their perception of God as distant or neglectful with the reality of His sustaining presence.

or a land of dense darkness
The phrase "dense darkness" (אֶרֶץ מַאֲפֵלְיָה, eretz ma'afeliyah) suggests a place of confusion and fear. In biblical symbolism, darkness often represents chaos, evil, or judgment. By asking this question, God is confronting the people's misconceptions about His nature and character. Historically, God had been a light and guide to Israel, dispelling darkness and leading them to the Promised Land.

Why do My people say
This question reveals God's deep disappointment and sorrow over Israel's attitude. The possessive "My people" (עַמִּי, ammi) indicates a covenant relationship, highlighting the betrayal inherent in their words. It reflects a recurring theme in the prophets: God's people turning away from Him despite His unwavering commitment to them.

‘We are free to roam; we will come to You no more’
The declaration of being "free to roam" (נָנוּעַ, nanu'a) suggests a desire for autonomy and self-determination, rejecting God's authority and guidance. This attitude reflects a misunderstanding of true freedom, which in biblical terms is found in obedience to God. The decision to "come to You no more" signifies a deliberate severing of the relationship with God, a tragic choice given the blessings and protection found in His presence. This phrase encapsulates the heart of Israel's rebellion: a preference for independence over intimacy with God.

Does a maiden forget her jewelry
The word "maiden" in Hebrew is "bethulah," often used to denote a young woman of marriageable age, typically a virgin. In ancient Israelite culture, jewelry was not merely ornamental but also a symbol of status and identity. It was customary for a maiden to adorn herself with jewelry, especially in preparation for significant events. The rhetorical question implies the absurdity of such forgetfulness, highlighting the natural inclination to remember and cherish what is valuable and integral to one's identity. Spiritually, this suggests that God's people should naturally remember and cherish their relationship with Him, as it is central to their identity.

a bride her wedding sash?
The "wedding sash" refers to a garment or accessory that was part of a bride's attire, symbolizing her new status and the joy of her union. In Hebrew, the word for "sash" is "keset," which can also mean a girdle or belt, often richly decorated. The imagery of a bride forgetting her wedding sash is striking because it represents a moment of profound personal significance and joy. Historically, weddings were communal celebrations, and the bride's attire was a focal point. The comparison underscores the unnaturalness of Israel's forgetfulness of God, who is their covenant partner, akin to a bridegroom.

Yet My people have forgotten Me
The phrase "My people" is significant, as it denotes a covenant relationship between God and Israel. The Hebrew word for "forgotten" is "shakach," which implies not just a lapse in memory but a willful neglect or disregard. This forgetfulness is not accidental but a deliberate turning away from God, who has been their provider and protector. The use of "My people" emphasizes God's enduring commitment and the pain of their betrayal. It serves as a call to repentance and a return to the covenant relationship.

days without number
This phrase indicates an extended period of forgetfulness, suggesting a habitual pattern rather than a momentary lapse. The Hebrew expression "yomim lo mispar" conveys the idea of countless days, emphasizing the severity and persistence of Israel's neglect. Historically, this reflects the period of spiritual decline and idolatry that characterized much of Israel's history, leading to their eventual exile. Theologically, it serves as a warning of the dangers of spiritual complacency and the need for continual remembrance and devotion to God.

How skillfully you pursue love!
This phrase begins with an observation of Israel's behavior, highlighting their adeptness in pursuing what they desire, albeit in a misguided manner. The Hebrew root for "skillfully" (כָּלַךְ, kalak) implies a sense of cunning or artfulness. Historically, this reflects Israel's tendency to adopt the practices and gods of surrounding nations, despite their covenant with Yahweh. The pursuit of "love" here is not genuine affection but rather a metaphor for idolatry and alliances with foreign nations, which were often seen as acts of unfaithfulness to God. This phrase serves as a poignant reminder of the human tendency to seek fulfillment outside of God's will, using our God-given talents for purposes that lead us away from Him.

Even the wicked women
The phrase "even the wicked women" suggests a comparison that underscores the depth of Israel's unfaithfulness. In the cultural and historical context of ancient Israel, "wicked women" could refer to those who engaged in practices contrary to the Law, such as idolatry or immorality. The Hebrew term for "wicked" (רָעָה, ra'ah) denotes evil or wrongdoing. This comparison implies that Israel's actions were so egregious that they surpassed even those who were notoriously sinful. It serves as a stark warning about the consequences of turning away from God and the moral decline that follows when His people forsake His commandments.

have learned your ways
This concluding phrase indicates that Israel's behavior has become a model for others, even those who are already considered wicked. The Hebrew root for "learned" (לָמַד, lamad) suggests acquiring knowledge or being taught. In this context, it implies that Israel's idolatrous practices and alliances have become so pronounced that they influence others negatively. This serves as a sobering reminder of the responsibility that comes with being God's chosen people. When believers stray from God's path, they not only harm themselves but also lead others astray. The phrase calls for introspection and a return to faithfulness, emphasizing the importance of living as a light to the nations, as originally intended in God's covenant with Israel.

Moreover, on your skirts
The phrase "on your skirts" refers to the hem or edge of a garment, which in ancient Hebrew culture symbolized one's personal integrity and honor. The Hebrew word for "skirts" is "kanaph," which can also mean "wing" or "extremity." This imagery suggests that the guilt of the people is not hidden but is openly displayed, much like a stain on the hem of a garment. In biblical times, the hem of a garment could signify authority or status, and thus, the presence of blood on the skirts indicates a profound moral and spiritual corruption that has tainted the very identity of the people.

is found the blood of the innocent poor
The "blood of the innocent poor" highlights the grave injustice and violence perpetrated against those who are defenseless and marginalized. The Hebrew word for "innocent" is "naqiy," meaning blameless or free from guilt. This phrase underscores the societal failure to protect the vulnerable, a theme that resonates throughout the prophetic literature. The shedding of innocent blood is a serious offense in the biblical narrative, often leading to divine judgment. This indictment serves as a call to repentance and a return to righteousness, emphasizing God's concern for justice and the protection of the innocent.

You did not find them breaking in
This phrase indicates that the victims were not caught in any wrongdoing or criminal activity, such as breaking into a house, which might have justified a harsh response. The Hebrew word for "breaking in" is "parats," meaning to break through or burst forth. The implication is that the violence against the innocent poor was entirely unjustified and unprovoked. This serves as a stark reminder of the importance of justice and fairness, as well as the need to protect the rights of the innocent.

but it is because of all these things
The phrase "because of all these things" points to the cumulative effect of the people's sins and transgressions. The Hebrew word "dabar" is often translated as "things" or "words," suggesting that the actions and attitudes of the people have led to this state of moral decay. This serves as a warning that persistent sin and neglect of God's commandments result in severe consequences. It is a call to self-examination and a return to covenant faithfulness, highlighting the need for repentance and transformation in the light of God's holiness and justice.

“you say”
In this phrase, the prophet Jeremiah is addressing the people of Judah, who are speaking in their own defense. The Hebrew word used here is "תֹּאמְרוּ" (to'mru), which is a form of the verb "אָמַר" (amar), meaning "to say" or "to speak." This indicates a direct communication from the people, reflecting their mindset and attitude. Historically, this reflects a period when Judah was under threat from external powers, and the people were often in denial about their spiritual state. The phrase sets the stage for a confrontation between their self-perception and God's truth.

“I am innocent”
The Hebrew word for "innocent" is "נִקֵּיתִי" (niqqeti), which implies being clean or free from guilt. This self-declaration of innocence by the people of Judah is ironic and tragic, as it reveals their blindness to their own sinfulness. In the context of the covenant relationship with God, this claim is a denial of their idolatry and unfaithfulness. Historically, this reflects a common human tendency to justify oneself rather than acknowledge wrongdoing, a theme that resonates throughout Scripture.

“Surely His anger will turn from me.”
The phrase reflects a false assurance held by the people. The Hebrew word for "anger" is "אַף" (aph), which can also mean "nose" or "face," metaphorically representing the flaring of nostrils in anger. The people believed that God's wrath would naturally dissipate without repentance. This reflects a misunderstanding of God's justice and holiness. In the broader biblical narrative, God's anger is not arbitrary but is a response to covenant unfaithfulness, and it requires genuine repentance for reconciliation.

“But I will certainly judge you”
Here, God responds to the people's claim of innocence with a declaration of judgment. The Hebrew word for "judge" is "שָׁפַט" (shaphat), which means to govern, to vindicate, or to punish. This divine judgment is not merely punitive but is intended to bring about justice and restoration. In the historical context, this judgment would manifest through the Babylonian exile, a consequence of persistent disobedience. Theologically, it underscores God's sovereignty and the seriousness of sin.

“because you say, ‘I have not sinned.’”
The repetition of "you say" emphasizes the people's persistent denial of their sin. The Hebrew word for "sinned" is "חָטָאתִי" (chatati), which means to miss the mark or to transgress. This denial of sin is a rejection of God's assessment of their spiritual condition. In the biblical context, acknowledging sin is the first step toward repentance and restoration. The verse highlights the danger of self-deception and the need for humility before God.

How unstable you are
The Hebrew word for "unstable" here is "נָדַד" (nadad), which conveys a sense of restlessness or wandering. This word paints a picture of Israel's spiritual and political instability, akin to a person who cannot find rest or a place to settle. Historically, Israel's frequent shifts in allegiance and faithfulness reflect this instability. Spiritually, it serves as a cautionary tale for believers to remain steadfast in their faith, avoiding the temptation to waver in their commitment to God.

constantly changing your ways
The phrase "constantly changing your ways" underscores Israel's tendency to shift their loyalties and practices. The Hebrew root "שָׁנָה" (shanah) means to change or alter. This reflects Israel's frequent turning from God to pursue alliances with foreign nations and their gods. For the modern believer, this serves as a reminder of the importance of consistency in one's walk with God, emphasizing the need for a firm foundation in biblical truth to avoid the pitfalls of spiritual inconsistency.

You will be disappointed by Egypt
The mention of "Egypt" is significant both historically and symbolically. Egypt was often seen as a powerful ally, yet repeatedly proved unreliable. The Hebrew word "בּוֹשׁ" (bosh) for "disappointed" implies shame and unmet expectations. This serves as a historical reminder of Israel's misplaced trust in human powers rather than in God. Spiritually, it warns believers against placing their hope in worldly systems or alliances, which ultimately lead to disappointment.

just as you were by Assyria
"Assyria" represents another failed alliance. Historically, Assyria was a dominant power that Israel sought for protection, yet it led to their downfall. The comparison to Assyria highlights a pattern of misplaced trust and the consequences of relying on human strength. For contemporary Christians, this serves as a lesson to place their trust solely in God, who is unchanging and faithful, rather than in the transient and unreliable powers of the world.

Moreover
This word serves as a continuation or an intensification of the previous statements. In the context of Jeremiah, it indicates that the consequences being described are not isolated but are part of a larger pattern of judgment and warning. The Hebrew word used here can also imply "furthermore" or "in addition," suggesting that the people of Judah are facing cumulative consequences for their actions.

you will leave that place
The phrase suggests a forced departure, indicating a lack of choice or control. Historically, this can be seen as a reference to the impending exile of Judah. The Hebrew root for "leave" often implies abandonment or being driven out, which aligns with the historical context of the Babylonian captivity where the people were forcibly removed from their homeland.

with your hands on your head
This gesture is one of mourning, shame, and despair. In ancient Near Eastern cultures, placing hands on the head was a common expression of grief and humiliation. It signifies the depth of the people's distress and the realization of their helplessness in the face of divine judgment.

for the LORD has rejected
The use of "LORD" here, translated from the Hebrew "YHWH," emphasizes the covenantal relationship between God and Israel. The term "rejected" indicates a severance of favor or support. This rejection is not arbitrary but is a response to the people's persistent unfaithfulness and idolatry, as detailed throughout the book of Jeremiah.

those you trust
This phrase highlights the misplaced trust of the people of Judah. Historically, they often sought alliances with foreign nations like Egypt and Assyria for security, rather than relying on God. The Hebrew root for "trust" conveys a sense of confidence or reliance, which in this context is shown to be misguided.

you will not prosper by them
The promise of prosperity is a recurring theme in the covenantal blessings and curses found in the Torah. Here, the phrase underscores the futility of relying on human alliances or idols for success. The Hebrew concept of "prosper" often includes peace, security, and well-being, all of which are forfeited when the people turn away from God.