Jeremiah Chapter 2 verse 20 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 20. - Here a new section begins. I have broken... burst. This is, grammatically, a possible rendering, but inconsistent with the second person in thou saidst, unless indeed (with Ewald) we suppose that something has fallen out of the text between the first and the second clauses of the verse. The best critics, except Ewald and Dr. Payne Smith, are agreed that we should follow the Septuagint and Vulgate in rendering "thou hast broken... (and) burst." This does not, strictly speaking, imply a new reading of the text, for ti was the old form of the suffix of the 2nd pers. fem, sing.; there is a precisely similar case in Micah 4:13. It is a true description of the history of Israel before the exile. It would almost seem as if there was a fusion of two races among the Israelites, and that the smaller but nobler stock supplied all the great men in the sphere of religion; just as in Florence, most of the men who have illustrated her annals bear names of Teutonic origin. So we might argue, if we wished to explain the Biblical history from purely natural causes. But God (to apply the Caliph Omar's words) "knoweth his own." Bands (see on Jeremiah 5:5). I will not transgress. This is the translation of the marginal reading in the Hebrew Bible, which, though implied also in the Targum, is probably a conjecture of the Jewish critics. The text reading (also that of the Septuagint and the Syriac) is, "I will not serve," (equivalent to "I will not be a slave any longer"). Obviously this does not harmonize with the rendering "I have broken," etc., in the first clause (unless, with Dr. Payne Smith, we explain "I will not serve" as virtually equivalent to "I will still serve my idol-gods"); hence the Jewish critics, by just adding a κέραια (Matthew 5:18), changed "serve" into "transgress." They did not venture to alter the next clause, which, quite as much as the first, presupposes the reading "serve" (see next note). When - rather, for - upon every high hill, etc. Bare, treeless heights were favorite spots for sacrifices, especially for Baal; groves, and leafy trees, in general, for the lascivious rites of Asherah and Ashtoreth. The apparently extreme statement of the prophet is not to be minimized. Travelers still tell us of vestiges of ancient and doubtless pro-Christian idolaters worship still visible on almost every attractive spot in the open country in Palestine. Under every green tree. We have no single word to convey the "fluid" meaning of this expressive word. It combines, in fact, the senses of pliant, sappy, leafy (comp. note on Jeremiah 11:16). Thou wanderest; rather, thou wast stretching thyself out.

Ellicott's Commentary

Ellicott's Commentary for English Readers(20) I have broken thy yoke.--Better, with the LXX. and Vulg., thou hast broken thy yoke--i.e., cast off all allegiance and restraint. The Authorised Version, which follows the received Hebrew reading, may, however, be understood as referring to the deliverance of Israel from their Egyptian bondage.Thou saidst, I will not transgress--Perhaps, following a various reading adopted by the LXX., Vulg., and Luther, I will not serve. The words so taken paint vividly the wilful defiance of the rebellious nation. It threw off its allegiance. If we retain the Authorised version rendering, it would be better to take the verb in the present, I transgress not, as expressing a like defiance.When.--Better, for, as giving an illustration of the rebellious temper. The "high hill" and the "green tree" point to the localities of idol-worship--the "high places" that meet us so frequently in 1 and 2 Kings, the "tops of the mountains," and the "oaks and poplars and elms" of Hosea 4:13. Tree-worship in Judaea, as elsewhere, appears to have exercised a wonderful power of fascination, and though the word translated "grove" (Asherah) has not that meaning, it was probably connected with the same cultus.Playing the harlot.--Literally, laying thyself down. The idolatrous prostration was as an act of spiritual prostitution, often, as in the orgiastic worship of Baal and Ashtaroth, united with actual impurity.