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LXX Jeremiah

Septuagint

About this book
Chapter 2

1  2 And he said, Thus says the Lord, I remember the kindness of your youth, and the love of your engagement, in following the Holy One of Israel, says the Lord. 3 Israel was the holy people to the Lord, and the first fruits of his increase: all that devoured him shall offend; evils shall come upon them, says the Lord. 4 Hear the word of the Lord, house of Jacob, and every family of the house of Israel. 5 Thus says the Lord, What trespass have your fathers found in me, that they have revolted far from me, and gone after vanities, and become vain? 6 And they did not say, Where is the Lord, who brought us up out of the land of Egypt, who guided us in the wilderness, in an untried and trackless land, in a land without water and without fruit, in a land which no man at all went through, and no man lived there? 7 And I brought you to Carmel, that you should eat its fruits, and its good things; and you went in, and defiled my land, and made my heritage an abomination. 8 The priests did not say, Where is the Lord? and they that held by the law did not know me: the shepherds also sinned against me, and the prophets prophesied by Baal, and went after that which did not profit. 9 Therefore I will yet plead with you, says the Lord, and will plead with your children's children. 10 For go to the isles of the Kittim, and see; and send to Kedar, and observe accurately, and see if such things have been done; 11 if the nations will change their gods, though they are not gods: but my people have changed their glory, for that from which they shall not be profited.⁠ 12 The heaven is amazed at this, and is very exceedingly horror-struck, says the Lord. 13 For my people has committed two faults, and evil ones: they have forsaken me, the fountain of water of life, and hewn out for themselves broken cisterns, which will not be able to hold water. 14 Is Israel a servant, or a home-born slave? why has he become plunder? 15 The lions roared upon him, and uttered their voice, which have made his land a wilderness: and his cities are broken down, that they should not be inhabited. 16 Also the children of Memphis and Tahpanhes have known you, and mocked you.⁠ 17 Has not your forsaking me brought these things upon you? says the Lord your God. 18 And now what have you to do with the way of Egypt, to drink the water of Gihon? and what have you to do with the way of the Assyrians, to drink the water of rivers? 19 Your apostasy shall correct you, and your wickedness shall reprove you: know then, and see, that your forsaking me has been bitter to you, says the Lord your God; and I have taken no pleasure in you, says the Lord your God. 20 For of old you have broken your yoke, and plucked apart your bands; and you have said, I will not serve, but will go upon every high hill, and under every shady tree, there I will indulge in my fornication. 21 Yet I planted you a fruitful vine, entirely of the right sort: how are you a strange vine turned to bitterness! 22 Though you should wash yourself with niter, and multiply to yourself soap, still you are stained by your iniquities before me, says the Lord. 23 How will you say, I am not polluted, and have not gone after Baal? look at your ways in the burial-ground, and know what you have done: her voice has howled in the evening in her ways: 24 she has spread out over the waters of the desert; she was hurried along by the lusts of her soul; she is given up to them, who will turn her back? none that seek her shall be weary; at the time of her humiliation they shall find her. 25 Withdraw your foot from a rough way, and your throat from thirst: but she said I will strengthen myself: for she loved strangers, and went after them. 26 As is the shame of a thief when he is caught, so shall the children of Israel be ashamed; they, and their kings, and their princes, and their priests, and their prophets. 27 They said to a stock, You are my father; and to a stone, You have fathered me: and they have turned their backs to me, and not their faces: yet in the time of their afflictions they will say, Arise, and save us. 28 And where are your gods, which you made for yourself? will they arise and save in the time of your affliction? for according to the number of your cities were your gods, Judah;⁠ and according to the number of the streets of Jerusalem they sacrificed to Baal. 29 Why do you speak to me? you all have been ungodly, and you all have transgressed against me, says the Lord. 30 In vain I have struck your children; you have not received correction: a sword has devoured your prophets as a destroying lion; yet you did not fear. 31 Hear the word of the Lord: thus says the Lord, Have I been a wilderness or a dry land to Israel? why has my people said, We will not be ruled over, and will not come to you any more? 32 Will a bride forget her ornaments, or a virgin her belt? but my people has forgotten me days without number. 33 What fair device will you yet employ in your ways, so as to seek love? it shall not be so; moreover you have done wickedly in corrupting your ways; 34 and in your hands has been found the blood of innocent souls; I have not found them in holes, but on every oak. 35 Yet you said, I am innocent: only let his fierce anger be turned away from me. Look, I will plead with you, whereas you say, I have not sinned. 36 Why have you been so exceedingly contemptuous as to repeat your ways? but you shall be ashamed of Egypt, as you were ashamed of Assyria. 37 For you shall go forth from there also with your hands upon your head; for the Lord has rejected your hope, and you shall not prosper in it.

Texts in conversation

Did Ancient Scribes Change "My Glory" to Protect God in Jeremiah?

Hebrew Bible · Septuagint

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Summary

Jeremiah 2 likely originally said "my glory," referring to God, but ancient scribes would have changed it to "their glory" to avoid saying God's own glory was exchanged for a useless idol.

Passages

Jeremiah 2:11

Hebrew Bible
10 Go west across the sea to the coasts of Cyprus and see. Send someone east to Kedar and have them look carefully. See if such a thing as this has ever happened: 11 Has a nation ever changed its gods (even though they are not really gods at all)? But my people have exchanged me, their glorious God, for a god that cannot help them at all! 12 Be amazed at this, O heavens. Be shocked and utterly dumbfounded,” says the Lord.
500–401 BCE (scholarly estimate) Read in Jeremiah

LXX Jeremiah 2:11

Septuagint
10 For go to the isles of the Kittim, and see; and send to Kedar, and observe accurately, and see if such things have been done; 11 if the nations will change their gods, though they are not gods: but my people have changed their glory, for that from which they shall not be profited. 12 The heaven is amazed at this, and is very exceedingly horror-struck, says the Lord.
100–1 BCE (scholarly estimate) Read in LXX Jeremiah

References

"... The tiqqune soferim, "corrections of the scribes," recorded in the Masorah, are words referred to in the Masorah as representing early corrections by the soferim. The Masorah records for these "corrected words" the specific words representing the presumed uncorrected, original text. According to various sources, the scribes corrected the text in several places — 8 (7) according to Sifre 84 (pp. 81-82) to Numbers 10:35, and 11 (9) according to Mekhilta Shirata 6 to Exodus 15:7 (the various manuscripts of these compositions contain different items), and 18 according to additional sources. The list in the Mekhilta to Exodus 15:7 contains the following eleven instances (in this sequence in the edition of Horowitz): Zechariah 2:12; Malachi 1:13; 1 Samuel 3:13; Job 7:20; Habakkuk 1:12; Jeremiah 2:11; Psalm 106:20; Numbers 11:15; 1 Kings 12:16; Ezekiel 8:17; Numbers 12:12. For these verses the rabbis use two main terms, namely, "the verse uses a euphemism," in the early sources (Sifre 84 to Numbers 10:35; Mekhilta to Exodus 15:7) and tiqqun, "correction," in the later lists. The two terms may reflect ancient conflicting views of the phenomenon, that is, either euphemisms or ancient textual corrections. However, since the terms are used in lists of different dates, it is more likely that the differences in terminology reflect a development in conception. Probably the tradition originally referred to mere "euphemisms" (substitutions) and only afterwards were they taken as corrections. Another common characteristic of the corrections of the scribes is that most of them correct merely one or two letters, principally the pronominal suffix. If the corrections had represented changes in the text, it is hard to believe that the correctors would have limited themselves to such small details. ..."
Emanuel Tov, Textual Criticism of the Hebrew Bible (Minneapolis: Fortress, 2012), 65–66.
"... Like textual and lexical comments, theological corrections or revisions reflect an intense preoccupation with authoritative text-traditions on the part of generations of tradents and schoolmen. But even more than textual annotations, theological changes underscore the fact that those persons most responsible for maintaining the orthography of the texts tampered with their wording so as to preserve the religious dignity of these documents according to contemporary theological tastes. ..."
Michael Fishbane, Biblical Interpretation in Ancient Israel (Oxford: Oxford University Press, 1985), 67–69.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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