Jeremia 2:20

Lutherbibel

Denn du hast immerdar dein Joch zerbrochen und deine Bande zerrissen und gesagt: Ich will nicht unterworfen sein! sondern auf allen hohen Hügeln und unter allen grünen Bäumen liefst du den Götzen nach.

Parallel Translations

Schlachter Bibel (1951)
Denn von alters her hast du dein Joch zerbrochen und deine Bande zerrissen und gesagt: „Ich will nicht dienen!" Sondern auf allen hohen Hügeln und unter allen grünen Bäumen hast du dich hingestreckt als Buhlerin!

Bible Verse Review
  from Treasury of Scripure Knowledge

For of: Jeremiah 30:8, Exodus 3:8, Leviticus 26:13, Deuteronomy 4:20, Deuteronomy 4:34, Deuteronomy 15:15, Isaiah 9:4, Isaiah 10:27, Isaiah 14:25, Nahum 1:13

and thou saidst: Exodus 19:8, Exodus 24:3, Deuteronomy 5:27, Deuteronomy 26:17, Joshua 1:16, Joshua 24:16-24, 1 Samuel 12:10

transgress: or, serve

when upon: Jeremiah 3:6, Deuteronomy 12:2, 1 Kings 12:32, Psalms 78:58, Isaiah 57:5-7, Ezekiel 16:24, Ezekiel 16:25, Ezekiel 16:31, Ezekiel 20:28

playing: Jeremiah 3:1, Jeremiah 3:6-8, Exodus 34:14-16, Deuteronomy 12:2, Isaiah 1:21, Ezekiel 16:15, Ezekiel 16:16, Ezekiel 16:28, Ezekiel 16:41, Ezekiel 23:5, Hosea 2:5, Hosea 3:3

Reciprocal: Genesis 38:24 - played the harlot 2 Kings 12:3 - General Proverbs 7:12 - General Ecclesiastes 6:9 - wandering of the desire Isaiah 1:29 - the gardens Isaiah 57:7 - General Jeremiah 3:2 - unto Jeremiah 3:13 - and hast scattered Jeremiah 13:27 - thine adulteries Jeremiah 17:2 - their altars Jeremiah 28:4 - I will break Jeremiah 50:6 - on the Lamentations 4:13 - that Ezekiel 6:3 - to the mountains Ezekiel 6:13 - upon Ezekiel 11:21 - their detestable Ezekiel 34:27 - when I Hosea 12:11 - their altars

Gill's Notes on the Bible

For of old time I have broken thy yoke, and burst thy bands,.... The yoke of the people, as the Targum expresses it, that was upon their necks, and the bands in which they were bound by them; referring to the deliverance of them of old from Egyptian bondage by the hands of Moses, and out of their several captivities among their neighbours by the means of the judges, and in their time; though the Vulgate Latin version renders it, "of old thou hast broken my yoke, and burst my bands"; or "thy yoke", and "thy bands", as the Septuagint and Arabic versions; the yoke of the law that the Lord put upon them, and the bands of statutes and ordinances which he enjoined them; but the former sense is best:

and thou saidst, I will not transgress; here is a double reading; the Cetib or writing is אעבוד, "I will not serve"; which is followed by the Vulgate Latin, which so renders it; and by the Septuagint version, "I will not serve thee"; and which is the sense of the Arabic version, "I will not subject myself", that is, to the law and will of God; and so the Syriac version, though to a quite different sense, "I will serve no other god any more": which agrees with the Keri or reading, which is

אעבור, "I will not transgress"; and this is confirmed by the Targum, which paraphrases the words thus,

"and ye said, we will not add any more to transgress thy word;''

and by Jarchi and Kimchi, who interpret it of transgressing the words and commands of God; both have one and the same sense. For whether it be read, "I will not serve"; the meaning is, as Kimchi observes, "I will not serve idols"; or no other god, as the Syriac version: or whether, "I will not transgress"; that is, the command of the Lord, by serving other gods. Hillerus p reconciles the writing and reading after this manner, rendering לא אעבוד, "I will not serve", and

לא אעבור, "I will not pass", to servitude; though, in another place q "I will not pass over", that is, the rivers of Tigris and Euphrates with the captives; and refers to Micah 1:11, but doubtless reference is had to the promise of obedience and service, which the Israelites made at Mount Sinai quickly after their deliverance out of Egypt, Exodus 19:8, but this promise they did not keep: "when", or "for", or "but", or "although" r,

upon every high hill, and under every green tree, thou wanderest, playing the harlot; that is, committing spiritual whoredom or idolatry with idols, set on high hills and mountains, and under green trees, groves, and shady places; going from one idol to another, as harlots go from one stew to another; or as whoremongers go from harlot to harlot.

p De Arcano Kethib Keri, p. 27, 28. q Ib. p. 89, 90. r כי "nam", Vatablus, Pagninus, Montanus, Cocceius "atqui", Calvin, Gataker; "quamvis", Piscator.

Barnes' Notes on the Bible

Transgress - Rather, as in marg. If the “yoke” and “bands” refer to the slavery in Egypt from which Yahweh freed Israel, the sense is - “For of old time I Yahweh broke thy yoke, I burst thy bands,” not that thou mightest be free to do thy own will, but that thou mightest serve me: “and thou saidst, I will not serve.”

When ... - “For ... under every leafy tree thou” layest thyself down as a harlot. The verb indicates the eagerness with which she prostrates herself before the objects of her idolatrous worship.

Clarke's Notes on the Bible

Verse Jeremiah 2:20. Of old time I have broken thy yoke — It is thought by able critics that the verbs should be read in the second person singular, THOU hast broken thy yoke, THOU hast burst thy bonds; and thus the Septuagint, συνετριψας τον ζυγον σου, "thou hast broken thy yoke." And the Vulgate, Confregisti jugum meum, rupisti, vincula mea; "Thou hast broken my yoke; thou hast burst my bonds;" and so the Arabic. But the Chaldee gives it a meaning which removes the difficulty: "I have broken the yoke of the people from thy neck; I have cut your bonds asunder." And when this was done, they did promise fair: for "thou saidst, I will not transgress;" but still they played the harlot-committed idolatrous acts in the high places, where the heathen had built their altars, pretending that elevation of this kind assisted their devotion.