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Selected Verse: Jeremiah 2:1 - Strong Concordance

Verse	Translation	Text
Jer 2:1	Strong Concordance	Moreover the word [01697] of the LORD [03068] came to me, saying [0559],
	King James	Moreover the word of the LORD came to me, saying,

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Notes on the Bible, by Albert Barnes, [1834]
Moreover - literally, And. Notice the connection between Jeremiah's call and first prophecy.

Notes on the Bible, by Albert Barnes, [1834]

Moreover - literally, And. Notice the connection between Jeremiah's call and first prophecy.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
word of the Lord The general character of the first message from Jehovah to Judah by Jeremiah is threefold: (1) He reminds Israel of the days of blessing and deliverance, for example (Jer 2:1-7). (2) He reproaches them with forsaking Him, for example (Jer 2:13). (3) He accuses them of choosing other, and impotent, gods, for example (Jer 2:10-12); (Jer 2:26-28). All these messages are to be thought of as inspired sermons, spoken to the people and subsequently written. Compare (Jer 36:1-32).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"And then came to me the word of Jahveh, saying: Go and publish in the ears of Jerusalem, saying: I have remembered to thy account the love of thy youth, the lovingness of thy courtship time, thy going after me in the wilderness, in a land unsown. Holy was Israel to the Lord, his first-fruits of the produce: all who would have devoured him brought guilt upon themselves: evil came upon him, is the saying of Jahveh." The Jer 2:2 and Jer 2:3 are not "in a certain sense the text of the following reproof" (Graf), but contain "the main idea which shows the cause of the following rebuke" (Hitz.): The Lord has rewarded the people of Israel with blessings for its love to Him. זכר with ל pers. and accus. rei means: to remember to one's account that it may stand him in good stead afterwards - cf. Neh 5:19; Neh 13:22, Neh 13:31; Psa 98:3; Psa 106:45, etc. - that it may be repaid with evil, Neh 6:14; Neh 13:29; Psa 79:8, etc. The perfect זכרתּי is to be noted, and not inverted into the present. It is a thing completed that is spoken of; what the Lord has done, not what He is going on with. He remembered to the people Israel the love of its youth. חסד, ordinarily, condescending love, graciousness and favour; here, the self-devoting, nestling love of Israel to its God. The youth of Israel is the time of the sojourn in Egypt and of the exodus thence (Hos 2:17; Hos 11:1); here the latter, as is shown by the following: lovingness of the courtship. The courtship comprises the time from the exodus out of Egypt till the concluding of the covenant at Sinai (Exo 19:8). When the Lord redeemed Israel with a strong hand out of the power of Egypt, He chose it to be His spouse, whom He bare on eagles' wings and brought unto Himself, Exo 19:4. The love of the bride to her Lord and Husband, Israel proved by its following Him as He went before in the wilderness, the land where it is not sown, i.e., followed Him gladly into the parched, barren wilderness. "Thy going after me" is decisive for the question so much debated by commentators, whether חסד and אהבה stand for the love of Israel to its God, or God's love to Israel. The latter view we find so early as Chrysostom, and still in Rosenm. and Graf; but it is entirely overthrown by the לכתּך אחרי, which Chrysost. transforms into ποιῆσας ἐξακολουθῆσαι μου, while Graf takes no notice of it. The reasons, too, which Graf, after the example of Rosenm. and Dathe, brings in support of this and against the only feasible exposition, are altogether valueless. The assertion that the facts forbid us to understand the words of the love of Israel to the Lord, because history represents the Israelites, when vixdum Aegypto egressos, as refractarios et ad aliorum deorum cultum pronos, cannot be supported by a reference to Deu 9:6, Deu 9:24; Isa 48:8; Amo 5:25., Psa 106:7. History knows of no apostasy of Israel from its God and no idolatry of the people during the time from the exodus out of Egypt till the arrival at Sinai, and of this time alone Jeremiah speaks. All the rebellions of Israel against its God fall within the time after the conclusion of the covenant at Sinai, and during the march from Sinai to Canaan. On the way from Egypt to Sinai the people murmured repeatedly, indeed, against Moses; at the Red Sea, when Pharaoh was pursuing with chariots and horsemen (Exo 14:11.); at Marah, where they were not able to drink the water for bitterness (15:24); in the wilderness of Sin, for lack of bread and meat (Jer 16:2.); and at Massah, for want of water (Jer 17:2.). But in all these cases the murmuring was no apostasy from the Lord, no rebellion against God, but an outburst of timorousness and want of proper trust in God, as is abundantly clear from the fact that in all these cases of distress and trouble God straightway brings help, with the view of strengthening the confidence of the timorous people in the omnipotence of His helping grace. Their backsliding from the Lord into heathenism begins with the worship of the golden calf, after the covenant had been entered into at Sinai (Ex 32), and is continued in the revolts on the way from Sinai to the borders of Canaan, at Taberah, at Kibroth-hattaavah (Num 11), in the desert of Paran at Kadesh (Num 13; 20); and each time it was severely punished by the Lord. Neither are we to conclude, with J. D. Mich., that God interprets the journey through the desert in meliorem partem, and makes no mention of their offences and revolts; nor with Graf, that Jeremiah looks steadily away from all that history tells of the march of the Israelites through the desert, of their discontent and refractoriness, of the golden calf and of Baal Peor, and, idealizing the past as contrasted with the much darker present, keeps in view only the brighter side of the old times. Idealizing of this sort is found neither elsewhere in Jeremiah nor in any other prophet; nor is there anything of the kind in our verse, if we take up rightly the sense of it and the thread of the thought. It becomes necessary so to view it, only if we hold the whole forty years' sojourn of the Israelites in the wilderness to be the espousal time, and make the marriage union begin not with the covenanting at Sinai, but with the entrance of Israel into Canaan. Yet more entirely without foundation is the other assertion, that the words rightly given as the sense is, "stand in no connection with the following, since then the point in hand is the people's forgetfulness of the divine benefits, its thanklessness and apostasy, not at all the deliverances wrought by Jahveh in consideration of its former devotedness." For in Jer 2:2 it is plainly enough told how God remembered to the people its love. Israel was so shielded by Him, as His sanctuary, that whoever touched it must pay the penalty. קדשׁ are all gifts consecrated to Jahveh. The Lord has made Israel a holy offering consecrated to Him in this, that He has separated it to Himself for a סגלּה, for a precious possession, and has chosen it to be a holy people: Exo 19:5.; Deu 7:6; Deu 14:2. We can explain from the Torah of offering the further designation of Israel: his first-fruits; the first of the produce of the soil or yield of the land belonged, as קדשׁ, to the Lord: Exo 23:19; Num 8:8, etc. Israel, as the chosen people of God, as such a consecrated firstling. Inasmuch as Jahveh is Creator and Lord of the whole world, all the peoples are His possession, the harvest of His creation. But amongst the peoples of the earth He has chosen Israel to Himself for a firstling-people (,ראשׁית הגּוים Amo 6:1), and so pronounced it His sanctuary, not to be profaned by touch. Just as each laic who ate of a firstling consecrated to God incurred guilt, so all who meddled with Israel brought guilt upon their heads. The choice of the verb אכליו is also to be explained from the figure of firstling-offerings. The eating of firstling-fruit is appropriation of it to one's own use. Accordingly, by the eating of the holy people of Jahveh, not merely the killing and destroying of it is to be understood, but all laying of violent hands on it, to make it a prey, and so all injury or oppression of Israel by the heathen nations. The practical meaning of יאשׁמוּ is given by the next clause: mischief came upon them. The verbs יאשׁמוּ and תּבא dna יא are not futures; for we have here to do not with the future, but with what did take place so long as Israel showed the love of the espousal time to Jahveh. Hence rightly Hitz.: "he that would devour it must pay the penalty." An historical proof of this is furnished by the attack of the Amalekites on Israel and its result, Exo 17:8-15.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

"And then came to me the word of Jahveh, saying: Go and publish in the ears of Jerusalem, saying: I have remembered to thy account the love of thy youth, the lovingness of thy courtship time, thy going after me in the wilderness, in a land unsown. Holy was Israel to the Lord, his first-fruits of the produce: all who would have devoured him brought guilt upon themselves: evil came upon him, is the saying of Jahveh." The Jer 2:2 and Jer 2:3 are not "in a certain sense the text of the following reproof" (Graf), but contain "the main idea which shows the cause of the following rebuke" (Hitz.): The Lord has rewarded the people of Israel with blessings for its love to Him. זכר with ל pers. and accus. rei means: to remember to one's account that it may stand him in good stead afterwards - cf. Neh 5:19; Neh 13:22, Neh 13:31; Psa 98:3; Psa 106:45, etc. - that it may be repaid with evil, Neh 6:14; Neh 13:29; Psa 79:8, etc. The perfect זכרתּי is to be noted, and not inverted into the present. It is a thing completed that is spoken of; what the Lord has done, not what He is going on with. He remembered to the people Israel the love of its youth. חסד, ordinarily, condescending love, graciousness and favour; here, the self-devoting, nestling love of Israel to its God. The youth of Israel is the time of the sojourn in Egypt and of the exodus thence (Hos 2:17; Hos 11:1); here the latter, as is shown by the following: lovingness of the courtship. The courtship comprises the time from the exodus out of Egypt till the concluding of the covenant at Sinai (Exo 19:8). When the Lord redeemed Israel with a strong hand out of the power of Egypt, He chose it to be His spouse, whom He bare on eagles' wings and brought unto Himself, Exo 19:4. The love of the bride to her Lord and Husband, Israel proved by its following Him as He went before in the wilderness, the land where it is not sown, i.e., followed Him gladly into the parched, barren wilderness. "Thy going after me" is decisive for the question so much debated by commentators, whether חסד and אהבה stand for the love of Israel to its God, or God's love to Israel. The latter view we find so early as Chrysostom, and still in Rosenm. and Graf; but it is entirely overthrown by the לכתּך אחרי, which Chrysost. transforms into ποιῆσας ἐξακολουθῆσαι μου, while Graf takes no notice of it. The reasons, too, which Graf, after the example of Rosenm. and Dathe, brings in support of this and against the only feasible exposition, are altogether valueless. The assertion that the facts forbid us to understand the words of the love of Israel to the Lord, because history represents the Israelites, when vixdum Aegypto egressos, as refractarios et ad aliorum deorum cultum pronos, cannot be supported by a reference to Deu 9:6, Deu 9:24; Isa 48:8; Amo 5:25., Psa 106:7. History knows of no apostasy of Israel from its God and no idolatry of the people during the time from the exodus out of Egypt till the arrival at Sinai, and of this time alone Jeremiah speaks. All the rebellions of Israel against its God fall within the time after the conclusion of the covenant at Sinai, and during the march from Sinai to Canaan. On the way from Egypt to Sinai the people murmured repeatedly, indeed, against Moses; at the Red Sea, when Pharaoh was pursuing with chariots and horsemen (Exo 14:11.); at Marah, where they were not able to drink the water for bitterness (15:24); in the wilderness of Sin, for lack of bread and meat (Jer 16:2.); and at Massah, for want of water (Jer 17:2.). But in all these cases the murmuring was no apostasy from the Lord, no rebellion against God, but an outburst of timorousness and want of proper trust in God, as is abundantly clear from the fact that in all these cases of distress and trouble God straightway brings help, with the view of strengthening the confidence of the timorous people in the omnipotence of His helping grace. Their backsliding from the Lord into heathenism begins with the worship of the golden calf, after the covenant had been entered into at Sinai (Ex 32), and is continued in the revolts on the way from Sinai to the borders of Canaan, at Taberah, at Kibroth-hattaavah (Num 11), in the desert of Paran at Kadesh (Num 13; 20); and each time it was severely punished by the Lord.

Neither are we to conclude, with J. D. Mich., that God interprets the journey through the desert in meliorem partem, and makes no mention of their offences and revolts; nor with Graf, that Jeremiah looks steadily away from all that history tells of the march of the Israelites through the desert, of their discontent and refractoriness, of the golden calf and of Baal Peor, and, idealizing the past as contrasted with the much darker present, keeps in view only the brighter side of the old times. Idealizing of this sort is found neither elsewhere in Jeremiah nor in any other prophet; nor is there anything of the kind in our verse, if we take up rightly the sense of it and the thread of the thought. It becomes necessary so to view it, only if we hold the whole forty years' sojourn of the Israelites in the wilderness to be the espousal time, and make the marriage union begin not with the covenanting at Sinai, but with the entrance of Israel into Canaan. Yet more entirely without foundation is the other assertion, that the words rightly given as the sense is, "stand in no connection with the following, since then the point in hand is the people's forgetfulness of the divine benefits, its thanklessness and apostasy, not at all the deliverances wrought by Jahveh in consideration of its former devotedness." For in Jer 2:2 it is plainly enough told how God remembered to the people its love. Israel was so shielded by Him, as His sanctuary, that whoever touched it must pay the penalty. קדשׁ are all gifts consecrated to Jahveh. The Lord has made Israel a holy offering consecrated to Him in this, that He has separated it to Himself for a סגלּה, for a precious possession, and has chosen it to be a holy people: Exo 19:5.; Deu 7:6; Deu 14:2. We can explain from the Torah of offering the further designation of Israel: his first-fruits; the first of the produce of the soil or yield of the land belonged, as קדשׁ, to the Lord: Exo 23:19; Num 8:8, etc. Israel, as the chosen people of God, as such a consecrated firstling. Inasmuch as Jahveh is Creator and Lord of the whole world, all the peoples are His possession, the harvest of His creation. But amongst the peoples of the earth He has chosen Israel to Himself for a firstling-people (,ראשׁית הגּוים Amo 6:1), and so pronounced it His sanctuary, not to be profaned by touch. Just as each laic who ate of a firstling consecrated to God incurred guilt, so all who meddled with Israel brought guilt upon their heads. The choice of the verb אכליו is also to be explained from the figure of firstling-offerings. The eating of firstling-fruit is appropriation of it to one's own use. Accordingly, by the eating of the holy people of Jahveh, not merely the killing and destroying of it is to be understood, but all laying of violent hands on it, to make it a prey, and so all injury or oppression of Israel by the heathen nations. The practical meaning of יאשׁמוּ is given by the next clause: mischief came upon them. The verbs יאשׁמוּ and תּבא dna יא are not futures; for we have here to do not with the future, but with what did take place so long as Israel showed the love of the espousal time to Jahveh. Hence rightly Hitz.: "he that would devour it must pay the penalty." An historical proof of this is furnished by the attack of the Amalekites on Israel and its result, Exo 17:8-15.

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¹ And it came to pass in the fourth [07243] year [08141] of Jehoiakim [03079] the son [01121] of Josiah [02977] king [04428] of Judah [03063], that this word [01697] came unto Jeremiah [03414] from the LORD [03068], saying [0559],
² Take [03947] thee a roll [04039] of a book [05612], and write [03789] therein all the words [01697] that I have spoken [01696] unto thee against Israel [03478], and against Judah [03063], and against all the nations [01471], from the day [03117] I spake [01696] unto thee, from the days [03117] of Josiah [02977], even unto this day [03117].
³ It may be that the house [01004] of Judah [03063] will hear [08085] all the evil [07451] which I purpose [02803] to do [06213] unto them; that they may return [07725] every man [0376] from his evil [07451] way [01870]; that I may forgive [05545] their iniquity [05771] and their sin [02403].
⁴ Then Jeremiah [03414] called [07121] Baruch [01263] the son [01121] of Neriah [05374]: and Baruch [01263] wrote [03789] from the mouth [06310] of Jeremiah [03414] all the words [01697] of the LORD [03068], which he had spoken [01696] unto him, upon a roll [04039] of a book [05612].
⁵ And Jeremiah [03414] commanded [06680] Baruch [01263], saying [0559], I am shut up [06113]; I cannot [03201] go [0935] into the house [01004] of the LORD [03068]:
⁶ Therefore go [0935] thou, and read [07121] in the roll [04039], which thou hast written [03789] from my mouth [06310], the words [01697] of the LORD [03068] in the ears [0241] of the people [05971] in the LORD'S [03068] house [01004] upon the fasting [06685] day [03117]: and also thou shalt read [07121] them in the ears [0241] of all Judah [03063] that come out [0935] of their cities [05892].
⁷ It may be they will present [05307] their supplication [08467] before [06440] the LORD [03068], and will return [07725] every one [0376] from his evil [07451] way [01870]: for great [01419] is the anger [0639] and the fury [02534] that the LORD [03068] hath pronounced [01696] against this people [05971].
⁸ And Baruch [01263] the son [01121] of Neriah [05374] did [06213] according to all that Jeremiah [03414] the prophet [05030] commanded [06680] him, reading [07121] in the book [05612] the words [01697] of the LORD [03068] in the LORD'S [03068] house [01004].
⁹ And it came to pass in the fifth [02549] year [08141] of Jehoiakim [03079] the son [01121] of Josiah [02977] king [04428] of Judah [03063], in the ninth [08671] month [02320], that they proclaimed [07121] a fast [06685] before [06440] the LORD [03068] to all the people [05971] in Jerusalem [03389], and to all the people [05971] that came [0935] from the cities [05892] of Judah [03063] unto Jerusalem [03389].
¹⁰ Then read [07121] Baruch [01263] in the book [05612] the words [01697] of Jeremiah [03414] in the house [01004] of the LORD [03068], in the chamber [03957] of Gemariah [01587] the son [01121] of Shaphan [08227] the scribe [05608], in the higher [05945] court [02691], at the entry [06607] of the new [02319] gate [08179] of the LORD'S [03068] house [01004], in the ears [0241] of all the people [05971].
¹¹ When Michaiah [04321] the son [01121] of Gemariah [01587], the son [01121] of Shaphan [08227], had heard [08085] out of the book [05612] all the words [01697] of the LORD [03068],
¹² Then he went down [03381] into the king's [04428] house [01004], into the scribe's [05608] chamber [03957]: and, lo, all the princes [08269] sat [03427] there, even Elishama [0476] the scribe [05608], and Delaiah [01806] the son [01121] of Shemaiah [08098], and Elnathan [0494] the son [01121] of Achbor [05907], and Gemariah [01587] the son [01121] of Shaphan [08227], and Zedekiah [06667] the son [01121] of Hananiah [02608], and all the princes [08269].
¹³ Then Michaiah [04321] declared [05046] unto them all the words [01697] that he had heard [08085], when Baruch [01263] read [07121] the book [05612] in the ears [0241] of the people [05971].
¹⁴ Therefore all the princes [08269] sent [07971] Jehudi [03065] the son [01121] of Nethaniah [05418], the son [01121] of Shelemiah [08018], the son [01121] of Cushi [03570], unto Baruch [01263], saying [0559], Take [03947] in thine hand [03027] the roll [04039] wherein thou hast read [07121] in the ears [0241] of the people [05971], and come [03212]. So Baruch [01263] the son [01121] of Neriah [05374] took [03947] the roll [04039] in his hand [03027], and came [0935] unto them.
¹⁵ And they said [0559] unto him, Sit down [03427] now, and read [07121] it in our ears [0241]. So Baruch [01263] read [07121] it in their ears [0241].
¹⁶ Now it came to pass, when they had heard [08085] all the words [01697], they were afraid [06342] both [0413] one [0376] and other [07453], and said [0559] unto Baruch [01263], We will surely [05046] tell [05046] the king [04428] of all these words [01697].
¹⁷ And they asked [07592] Baruch [01263], saying [0559], Tell [05046] us now, How didst thou write [03789] all these words [01697] at his mouth [06310]?
¹⁸ Then Baruch [01263] answered [0559] them, He pronounced [07121] all these words [01697] unto me with his mouth [06310], and I wrote [03789] them with ink [01773] in the book [05612].
¹⁹ Then said [0559] the princes [08269] unto Baruch [01263], Go [03212], hide [05641] thee, thou and Jeremiah [03414]; and let no man [0376] know [03045] where [0375] ye be.
²⁰ And they went in [0935] to the king [04428] into the court [02691], but they laid up [06485] the roll [04039] in the chamber [03957] of Elishama [0476] the scribe [05608], and told [05046] all the words [01697] in the ears [0241] of the king [04428].
²¹ So the king [04428] sent [07971] Jehudi [03065] to fetch [03947] the roll [04039]: and he took [03947] it out of Elishama [0476] the scribe's [05608] chamber [03957]. And Jehudi [03065] read [07121] it in the ears [0241] of the king [04428], and in the ears [0241] of all the princes [08269] which stood [05975] beside [05921] the king [04428].
²² Now the king [04428] sat [03427] in the winterhouse [01004] [02779] in the ninth [08671] month [02320]: and there was a fire on the hearth [0254] burning [01197] before [06440] him.
²³ And it came to pass, that when Jehudi [03065] had read [07121] three [07969] or four [0702] leaves [01817], he cut [07167] it with the penknife [08593] [05608], and cast [07993] it into the fire [0784] that was on the hearth [0254], until all the roll [04039] was consumed [08552] in the fire [0784] that was on the hearth [0254].
²⁴ Yet they were not afraid [06342], nor rent [07167] their garments [0899], neither the king [04428], nor any of his servants [05650] that heard [08085] all these words [01697].
²⁵ Nevertheless Elnathan [0494] and Delaiah [01806] and Gemariah [01587] had made intercession [06293] to the king [04428] that he would not burn [08313] the roll [04039]: but he would not hear [08085] them.
²⁶ But the king [04428] commanded [06680] Jerahmeel [03396] the son [01121] of Hammelech [04429], and Seraiah [08304] the son [01121] of Azriel [05837], and Shelemiah [08018] the son [01121] of Abdeel [05655], to take [03947] Baruch [01263] the scribe [05608] and Jeremiah [03414] the prophet [05030]: but the LORD [03068] hid [05641] them.
²⁷ Then the word [01697] of the LORD [03068] came to Jeremiah [03414], after [0310] that the king [04428] had burned [08313] the roll [04039], and the words [01697] which Baruch [01263] wrote [03789] at the mouth [06310] of Jeremiah [03414], saying [0559],
²⁸ Take [03947] thee again [07725] another [0312] roll [04039], and write [03789] in it all the former [07223] words [01697] that were in the first [07223] roll [04039], which Jehoiakim [03079] the king [04428] of Judah [03063] hath burned [08313].
²⁹ And thou shalt say [0559] to Jehoiakim [03079] king [04428] of Judah [03063], Thus saith [0559] the LORD [03068]; Thou hast burned [08313] this roll [04039], saying [0559], Why hast thou written [03789] therein, saying [0559], The king [04428] of Babylon [0894] shall certainly [0935] come [0935] and destroy [07843] this land [0776], and shall cause to cease [07673] from thence man [0120] and beast [0929]?
³⁰ Therefore thus saith [0559] the LORD [03068] of Jehoiakim [03079] king [04428] of Judah [03063]; He shall have none to sit [03427] upon the throne [03678] of David [01732]: and his dead body [05038] shall be cast out [07993] in the day [03117] to the heat [02721], and in the night [03915] to the frost [07140].
³¹ And I will punish [06485] him and his seed [02233] and his servants [05650] for their iniquity [05771]; and I will bring [0935] upon them, and upon the inhabitants [03427] of Jerusalem [03389], and upon the men [0376] of Judah [03063], all the evil [07451] that I have pronounced [01696] against them; but they hearkened [08085] not.
³² Then took [03947] Jeremiah [03414] another [0312] roll [04039], and gave [05414] it to Baruch [01263] the scribe [05608], the son [01121] of Neriah [05374]; who wrote [03789] therein from the mouth [06310] of Jeremiah [03414] all the words [01697] of the book [05612] which Jehoiakim [03079] king [04428] of Judah [03063] had burned [08313] in the fire [0784]: and there were added [03254] besides unto them many [07227] like [01992] words [01697].

²⁶ As the thief [01590] is ashamed [01322] when he is found [04672], so is the house [01004] of Israel [03478] ashamed [03001]; they, their kings [04428], their princes [08269], and their priests [03548], and their prophets [05030],
²⁷ Saying [0559] to a stock [06086], Thou art my father [01]; and to a stone [068], Thou hast brought me forth [03205]: for they have turned [06437] their back [06203] unto me, and not their face [06440]: but in the time [06256] of their trouble [07451] they will say [0559], Arise [06965], and save [03467] us.
²⁸ But where are thy gods [0430] that thou hast made [06213] thee? let them arise [06965], if they can save [03467] thee in the time [06256] of thy trouble [07451]: for according to the number [04557] of thy cities [05892] are thy gods [0430], O Judah [03063].

¹⁰ For pass over [05674] the isles [0339] of Chittim [03794], and see [07200]; and send [07971] unto Kedar [06938], and consider [0995] diligently [03966], and see [07200] if there be such a thing.
¹¹ Hath a nation [01471] changed [03235] their gods [0430], which are yet no gods [0430]? but my people [05971] have changed [04171] their glory [03519] for that which doth not profit [03276].
¹² Be astonished [08074], O ye heavens [08064], at this, and be horribly afraid [08175], be ye very [03966] desolate [02717], saith [05002] the LORD [03068].

¹³ For my people [05971] have committed [06213] two [08147] evils [07451]; they have forsaken [05800] me the fountain [04726] of living [02416] waters [04325], and hewed them out [02672] cisterns [0877], broken [07665] cisterns [0877], that can hold [03557] no water [04325].

¹ Moreover the word [01697] of the LORD [03068] came to me, saying [0559],
² Go [01980] and cry [07121] in the ears [0241] of Jerusalem [03389], saying [0559], Thus saith [0559] the LORD [03068]; I remember [02142] thee, the kindness [02617] of thy youth [05271], the love [0160] of thine espousals [03623], when thou wentest [03212] after [0310] me in the wilderness [04057], in a land [0776] that was not sown [02232].
³ Israel [03478] was holiness [06944] unto the LORD [03068], and the firstfruits [07225] of his increase [08393]: all that devour [0398] him shall offend [0816]; evil [07451] shall come [0935] upon them, saith [05002] the LORD [03068].
⁴ Hear [08085] ye the word [01697] of the LORD [03068], O house [01004] of Jacob [03290], and all the families [04940] of the house [01004] of Israel [03478]:
⁵ Thus saith [0559] the LORD [03068], What iniquity [05766] have your fathers [01] found [04672] in me, that they are gone far [07368] from me, and have walked [03212] after [0310] vanity [01892], and are become vain [01891]?
⁶ Neither said [0559] they, Where is the LORD [03068] that brought us up [05927] out of the land [0776] of Egypt [04714], that led [03212] us through the wilderness [04057], through a land [0776] of deserts [06160] and of pits [07745], through a land [0776] of drought [06723], and of the shadow of death [06757], through a land [0776] that no man [0376] passed through [05674], and where no man [0120] dwelt [03427]?
⁷ And I brought [0935] you into a plentiful [03759] country [0776], to eat [0398] the fruit [06529] thereof and the goodness [02898] thereof; but when ye entered [0935], ye defiled [02930] my land [0776], and made [07760] mine heritage [05159] an abomination [08441].

⁸ Then came [0935] Amalek [06002], and fought [03898] with Israel [03478] in Rephidim [07508].
⁹ And Moses [04872] said [0559] unto Joshua [03091], Choose us out [0977] men [0582], and go out [03318], fight [03898] with Amalek [06002]: to morrow [04279] I will stand [05324] on the top [07218] of the hill [01389] with the rod [04294] of God [0430] in mine hand [03027].
¹⁰ So Joshua [03091] did [06213] as Moses [04872] had said [0559] to him, and fought [03898] with Amalek [06002]: and Moses [04872], Aaron [0175], and Hur [02354] went up [05927] to the top [07218] of the hill [01389].
¹¹ And it came to pass, when Moses [04872] held up [07311] his hand [03027], that Israel [03478] prevailed [01396]: and when he let down [05117] his hand [03027], Amalek [06002] prevailed [01396].
¹² But Moses [04872]' hands [03027] were heavy [03515]; and they took [03947] a stone [068], and put [07760] it under him, and he sat [03427] thereon; and Aaron [0175] and Hur [02354] stayed up [08551] his hands [03027], the one on the one side [0259], and the other on the other side [0259]; and his hands [03027] were steady [0530] until the going down [0935] of the sun [08121].
¹³ And Joshua [03091] discomfited [02522] Amalek [06002] and his people [05971] with the edge [06310] of the sword [02719].
¹⁴ And the LORD [03068] said [0559] unto Moses [04872], Write [03789] this for a memorial [02146] in a book [05612], and rehearse [07760] it in the ears [0241] of Joshua [03091]: for I will utterly [04229] put out [04229] the remembrance [02143] of Amalek [06002] from under heaven [08064].
¹⁵ And Moses [04872] built [01129] an altar [04196], and called [07121] the name [08034] of it Jehovahnissi [03071]:

¹ Woe [01945] to them that are at ease [07600] in Zion [06726], and trust [0982] in the mountain [02022] of Samaria [08111], which are named [05344] chief [07225] of the nations [01471], to whom the house [01004] of Israel [03478] came [0935] !

⁸ Then let them take [03947] a young [01121] [01241] bullock [06499] with his meat offering [04503], even fine flour [05560] mingled [01101] with oil [08081], and another [08145] young [01121] [01241] bullock [06499] shalt thou take [03947] for a sin offering [02403].

¹⁹ The first [07225] of the firstfruits [01061] of thy land [0127] thou shalt bring [0935] into the house [01004] of the LORD [03068] thy God [0430]. Thou shalt not seethe [01310] a kid [01423] in his mother's [0517] milk [02461].

² For thou art an holy [06918] people [05971] unto the LORD [03068] thy God [0430], and the LORD [03068] hath chosen [0977] thee to be a peculiar [05459] people [05971] unto himself, above all the nations [05971] that are upon [06440] the earth [0127].

⁶ For thou art an holy [06918] people [05971] unto the LORD [03068] thy God [0430]: the LORD [03068] thy God [0430] hath chosen [0977] thee to be a special [05459] people [05971] unto himself, above all people [05971] that are upon the face [06440] of the earth [0127].

⁵ Now therefore, if ye will obey [08085] my voice [06963] indeed [08085], and keep [08104] my covenant [01285], then ye shall be a peculiar treasure [05459] unto me above all people [05971]: for all the earth [0776] is mine:

² Go [01980] and cry [07121] in the ears [0241] of Jerusalem [03389], saying [0559], Thus saith [0559] the LORD [03068]; I remember [02142] thee, the kindness [02617] of thy youth [05271], the love [0160] of thine espousals [03623], when thou wentest [03212] after [0310] me in the wilderness [04057], in a land [0776] that was not sown [02232].

² Whilst their children [01121] remember [02142] their altars [04196] and their groves [0842] by the green [07488] trees [06086] upon the high [01364] hills [01389].

² Thou shalt not take [03947] thee a wife [0802], neither shalt thou have sons [01121] or daughters [01323] in this place [04725].

¹¹ And they said [0559] unto Moses [04872], Because there were no graves [06913] in Egypt [04714], hast thou taken us away [03947] to die [04191] in the wilderness [04057]? wherefore [02063] hast thou dealt [06213] thus with us, to carry us forth [03318] out of Egypt [04714]?

⁷ Our fathers [01] understood [07919] not thy wonders [06381] in Egypt [04714]; they remembered [02142] not the multitude [07230] of thy mercies [02617]; but provoked [04784] him at the sea [03220], even at the Red [05488] sea [03220].

²⁵ Have ye offered [05066] unto me sacrifices [02077] and offerings [04503] in the wilderness [04057] forty [0705] years [08141], O house [01004] of Israel [03478]?

⁸ Yea, thou heardest [08085] not; yea, thou knewest [03045] not; yea, from that time that thine ear [0241] was not opened [06605]: for I knew [03045] that thou wouldest deal very [0898] treacherously [0898], and wast called [07121] a transgressor [06586] from the womb [0990].

²⁴ Ye have been rebellious [04784] against the LORD [03068] from the day [03117] that I knew [03045] you.

⁶ Understand [03045] therefore, that the LORD [03068] thy God [0430] giveth [05414] thee not this good [02896] land [0776] to possess [03423] it for thy righteousness [06666]; for thou art a stiffnecked [06203] [07186] people [05971].

⁴ Ye have seen [07200] what I did [06213] unto the Egyptians [04714], and how I bare [05375] you on eagles [05404]' wings [03671], and brought [0935] you unto myself.

⁸ And all the people [05971] answered [06030] together [03162], and said [0559], All that the LORD [03068] hath spoken [01696] we will do [06213]. And Moses [04872] returned [07725] the words [01697] of the people [05971] unto the LORD [03068].

¹ When Israel [03478] was a child [05288], then I loved [0157] him, and called [07121] my son [01121] out of Egypt [04714].

¹⁷ For I will take away [05493] the names [08034] of Baalim [01168] out of her mouth [06310], and they shall no more be remembered [02142] by their name [08034].

⁸ O remember [02142] not against us former [07223] iniquities [05771]: let thy tender mercies [07356] speedily [04118] prevent [06923] us: for we are brought [01809] very [03966] low [01809].

²⁹ Remember [02142] them, O my God [0430], because they have defiled [01352] the priesthood [03550], and the covenant [01285] of the priesthood [03550], and of the Levites [03881].

¹⁴ My God [0430], think [02142] thou upon Tobiah [02900] and Sanballat [05571] according to these their works [04639], and on the prophetess [05031] Noadiah [05129], and the rest [03499] of the prophets [05030], that would have put me in fear [03372].

⁴⁵ And he remembered [02142] for them his covenant [01285], and repented [05162] according to the multitude [07230] of his mercies [02617].

³ He hath remembered [02142] his mercy [02617] and his truth [0530] toward the house [01004] of Israel [03478]: all the ends [0657] of the earth [0776] have seen [07200] the salvation [03444] of our God [0430].

³¹ And for the wood [06086] offering [07133], at times [06256] appointed [02163], and for the firstfruits [01061]. Remember [02142] me, O my God [0430], for good [02896].

²² And I commanded [0559] the Levites [03881] that they should cleanse [02891] themselves, and that they should come [0935] and keep [08104] the gates [08179], to sanctify [06942] the sabbath [07676] day [03117]. Remember [02142] me, O my God [0430], concerning this also, and spare [02347] me according to the greatness [07230] of thy mercy [02617].

¹⁹ Think [02142] upon me, my God [0430], for good [02896], according to all that I have done [06213] for this people [05971].

³ Israel [03478] was holiness [06944] unto the LORD [03068], and the firstfruits [07225] of his increase [08393]: all that devour [0398] him shall offend [0816]; evil [07451] shall come [0935] upon them, saith [05002] the LORD [03068].