Jeremiah chapter 2:11 Daily Holy Bible Reading

Jeremiah Chapter 2

THE PROPHETS

JEREMIAH

YIRMIYAHU

The prophecies of the prophet Jeremiah, who lived during the 7th century BCE. The book addresses various themes, including the judgment of G-d upon Israel and other nations, the coming destruction of Jerusalem and the Babylonian exile, and the restoration of Israel. Jeremiah (Yirmiyahu in Hebrew) is known as “The suffering or lamenting prophet,” for his emotional and passionate prophecies, and his book accounts the tragic details as it happens right before his eyes in his lifetime.

Chapter 2

Jeremiah Chapter 2 Exposes the gods of others (Jesus, Trinity, 3-in-1 & etc.) as Forsaking the One True G-d

Forsaking The One True G-d

When you listen to what fellowmen have to say, disregarding what G-d has spoken through His servants the prophets — destruction awaits you!

Stubbornness. Pride. Arrogance. All are products of disobedience and rebellion against G-d. To serve the gods of others that G-d never commanded.

“Loyalty Versus Idolatry”

“G-d Of Wood And Stone”

“Go and call out in the ears of Jerusalem, saying: Thus said Hashem: I recall for you the kindness of your youth, the love of your nuptials, your following Me into the Wilderness, into an unsown land.
2:2
Israel is holy to Hashem, the first of His crop; all who devour it will be held guilty; evil shall come upon them — the word of Hashem.
2:3
Thus said Hashem: What wrong did your forefathers find in Me, that they distanced themselves from Me and pursued futility, and became futile?
:5
But they did not say, ‘Where is Hashem, …
:6
The Kohanim did not say, ‘Where is Hashem?: those charged with teaching the Torah did not know Me; the shepherds rebelled against Me; the prophets prophesied by the Baal; and they went after those that cannot avail.
:8
Has a nation [ever] exchanged its gods, though they are not [genuine] gods? Yet My people has exchanged its Glory for something of no avail.
:11
For My people has committed two evils: They have forsaken me, the source of living waters, to dig for themselves cisterns, broken cisterns that cannot hold the water.
:13
Has this not been done to you [because] you forsake Hashem, your God, when He leads you on the path?
:17
Your evil shall castigate you; your waywardness shall chasten you; realize and understand that your forsaking of Hashem, your God, is evil and bitter, and that My awe was not upon you — the word of my Lord, Hashem/Elohim, Master of Legions.
:19
For I have always broken your yoke and torn off your straps, and you have said, ‘I will not transgress!’ Yet upon every lofty hill and under every leafy tree you wander like a harlot.
:20
Even if you were to wash with niter and use much soap, your iniquity has become a stain before Me — the word of my Lord, Hashem/Elohim.
:22
Withhold your foot from barefootedness and your throat from thirst! But you have said, ‘It is hopeless! No! For I am in love with strangers and after them will I go.’
:25
They said to the wood, ‘You are my father,’ and to the stone, ‘You have borne us.’ To Me they turned their backs and not their faces; but in their time of distress they will say, ‘Arise and save us!’
:27
Now where are your gods that you made for yourself? Let them arise if they can save you in the time of your distress; for as the number of your cities were your gods, O Judah.
:28
Why should you contend with Me? You have all rebelled against Me — the word of Hashem.
:29
Can a maiden forget her jewelry? A bride her adornments? Yet My people have forgotten Me for days without number.
:32
that you say, ‘No I am pure; His anger will subside from me!’ Behold, I am [entering] into judgment with you because of your saying, ‘I have not sinned.’
:35

1 And the word of the Lord came to me, saying:
2 Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.
3 Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.
4 Hearken to the word of the Lord, O house of Jacob, and all the families of the house of Israel.
5 So says the Lord: What wrong did your forefathers find in Me, that they distanced themselves from Me, and they went after futility and themselves became futile?
6 And they did not say, “Where is the Lord, Who brought us up from the land of Egypt, Who led us in the desert, in a land of plains and pits, in a land of waste and darkness, in a land where no man had passed and where no man had dwelt.
7 And I brought you to a forest land to eat of its produce and its goodness, and you came and contaminated My land, and made My heritage an abomination.
8 The priests did not say, “Where is the Lord?” And those who hold onto the Torah did not know Me and the rulers rebelled against Me, and the prophets prophesied by Baal and followed what does not avail.
9 Therefore, I will still contend with you, says the Lord, and with your children’s children will I contend.
10 For pass over [to] the isles of the Kittites and see, and send to Kedar and consider diligently, and see whether there was any such thing,
11 Whether a nation exchanged a god although they are not gods. Yet My nation exchanged their glory for what does not avail.
12 Oh heavens, be astonished about this, and storm, become very desolate, says the Lord.
13 For My people have committed two evils; they have forsaken Me, the spring of living waters, to dig for themselves cisterns, broken cisterns that do not hold water.
14 Is Israel a slave? Is he a home-born slave? Why has he become a prey?
15 Young lions roar over him: they have raised their voice, and they have made his land a desolation; his cities were burnt without an inhabitant.
16 Also the children of Noph and Tahpanhes will break your crown.
17 Is not this caused to you by your forsaking the Lord your God at the time He leads you by the way?
18 And now, what have you to do in the way of Egypt to drink the water of the Shihor and what have you to do in the way of Assyria to drink the water of the river?
19 Your evil will chastise you, and your backslidings will reprove you, and you shall know and see that your forsaking the Lord your God is evil and bitter, and fear of Me was not upon you, says the Lord God of Hosts.
20 For of old I broke your yoke, I tore open your yoke-bands, and you said, “I will not transgress,” but on every lofty hill and under every leafy tree, you recline as a harlot.
21 Yet I planted you a noble vine stock, throughout of right seed; now how have you turned yourself into a degenerate wild vine to Me?
22 For if you wash with natron and use much soap, your iniquity is stained before Me, says the Lord God.
23 How do you say, “I have not been defiled; I have not gone after the Baalim”? See your way in the valley, know what you have done, [like] a swift young she-camel, clinging to her ways.
24 A wild donkey accustomed to the desert, that snuffs up the wind in her desire, her tendency like the sea creatures, who can hinder her? All who seek her will not weary; in her month they will find her.
25 Withhold your foot from going barefoot and your throat from thirst; but you said, “I despair. No, for I love strangers, and I will follow them.”
26 As the shame of a thief when he is found out, so have the house of Israel been ashamed; they, their kings, their princes, their priests, and their prophets.
27 They say to the wood, “You are my father,” and to the stone, “You bore us,” for they turned to Me their nape and not their face, and at the time of their misfortune they say, “Arise and save us. “
28 Now where are your gods that you have made for yourself; let them get up if they will save you at the time of your misfortune, for as many as your cities were your gods, O Judea.
29 Why should you strive with Me? All of you have rebelled against Me, says the Lord.
30 In vain have I smitten your children, they received no correction. Your sword devoured your prophets like a destroying lion.
31 O generation, you see the word of the Lord. Was I a desert to Israel or a land of thick darkness? Why have My people said, “We have been separated; we will no longer come to You”?
32 Will a virgin forget her jewelry, a bride her ribbons? Yet My people have forgotten Me for countless days.
33 How you adorn your way to seek love! Verily, even to the most evil you accustomed your ways.
34 Also in your skirts is found the blood of the souls of the innocent poor; you did not find them breaking in, but for all these.
35 And you said, “But I am innocent, surely His wrath has gone away from me.” Behold, I contend with you concerning because you say, “I have not sinned.”
36 How you degrade yourself exceedingly to change your way! You shall also be ashamed through Egypt as you were ashamed through Assyria.
37 Also from this one shall you go out with your hands on your head, for the Lord has despised those whom you trust, and you shall not prosper through them.

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NEVI'IM

(Law)

The Book of Joshua, in the Hebrew-Jewish Bible, narrates the entry of the Children of Israel into the Promised Land of Canaan and their conquest and partition of the land under the leadership of Joshua, as Moses’ successor. It details the Israelites’ miraculous crossing of the Jordan River, the fall of Jericho, the battles of Ai and Gibeon, and the division of the land among the twelve tribes. Joshua resonates with Moses, in which he exhorts the Israelites to remain faithful to G-d and His commandments.
Judges chronicles the history of the Israelites during the period between the conquest of the Land of Israel and the establishment of the monarchy. It contains accounts of the heroic deeds of various judges who led and rescued the Israelites from their enemies. The book also provides valuable insights into the spiritual and moral challenges faced by the Israelites during that time. The cycle of sin is clearly seen in the book of Judges (Shoftim in Hebrew).
The Books of I and II Samuel, also known as the Books of Samuel, recount the life and times of the prophet Samuel, the establishment of the Israelite monarchy, and the reigns of the first two kings of Israel, Saul and David. They provide insights into the political, religious, and social aspects of ancient Israel during that period. Samuel (Shmuel in Hebrew) anointed both Saul and David as kings of Israel with the approval of G-d and at His command.
The Books of I and II Samuel, also known as the Books of Samuel, recount the life and times of the prophet Samuel, the establishment of the Israelite monarchy, and the reigns of the first two kings of Israel, Saul and David. They provide insights into the political, religious, and social aspects of ancient Israel during that period. Samuel (Shmuel in Hebrew) anointed both Saul and David as kings of Israel with the approval of G-d and at His command.
The Books of I and II Kings, also known as the Books of Kings, recount the history of the Israelite monarchy from the reign of Solomon to the destruction of the First Temple in Jerusalem and the Babylonian exile. They provide insights into the political, religious, and social aspects of ancient Israel during that period. From one righteous king to another evil king one after another, miracle after miracle favoring the righteous kings, and against the evil kings.
The Books of I and II Kings, also known as the Books of Kings, recount the history of the Israelite monarchy from the reign of Solomon to the destruction of the First Temple in Jerusalem and the Babylonian exile. They provide insights into the political, religious, and social aspects of ancient Israel during that period. From one righteous king to another evil king one after another, miracle after miracle favoring the righteous kings, and against the evil kings.
A known prophetic book in the Hebrew-Jewish Bible is the book of Isaiah (Yeshayahu in Hebrew). It contains the written prophecies during the 8th century BCE throughout his life. The book addresses various themes, including the judgment of G-d upon Israel (the suffering servant) and other nations, the coming of the Messiah, and the establishment of G-d’s kingdom on earth. Isaiah is known for his poetic and eloquent language, and his prophecies have had a profound influence on Jewish  and Christian thought throughout history.

The prophecies of the prophet Jeremiah, who lived during the 7th century BCE. The book addresses various themes, including the judgment of G-d upon Israel and other nations, the coming destruction of Jerusalem and the Babylonian exile, and the restoration of Israel. Jeremiah (Yirmiyahu in Hebrew) is known as “The suffering or lamenting prophet,” for his emotional and passionate prophecies, and his book accounts the tragic details as it happens right before his eyes in his lifetime.

The Book of Ezekiel (Yechezkel in Hebrew) contains the prophecies of the prophet Ezekiel, who lived during the Babylonian exile in the 6th century BCE. The book addresses various themes, including the judgment of G-d upon Israel and other nations, the destruction of Jerusalem and the Babylonian exile, and the restoration of Israel. Ezekiel is known for his vivid and symbolic prophecies, and his book reveals the key to salvation. That is repentance and righteousness.
The Book of Hosea (Hoshea in the Hebrew-Jewish Bible), shares the prophecies of the prophet Hosea, who lived in the 8th century BCE during the reign of the kings of Israel. The book addresses themes such as the unfaithfulness of the Israelites, G-d’s judgment and mercy, and the promise of redemption. G-d’s “estranged wife,” is how Israel was identified in this book. Nonetheless, Israel remains G-d’s chosen people despite their sins and shortcomings.
The Book of Joel (Yoel in Hebrew) is another prophetic book containing the prophecies of the prophet Joel, who lived during a time of locust infestation and drought. The empires of Babylonia, Persian, Greeks and Romans are God’s judgment on Israel for their sins; likened to the locusts swarms in succession. Moreover, the coming Day of the Lord, and the restoration of Israel is mentioned as well.
A prophetic book containing the prophecies of the prophet Amos, who lived in the 8th century BCE during the reign of the kings of Israel. The book addresses social justice, the condemnation of injustice, and the coming judgment of G-d on Israel and other nations for their sins. Amos’s prophecies are known for their powerful and direct language.
The Book of Obadiah (Ovadiah in the Hebrew-Jewish Bible), Obadiah, who lived during the 6th century BCE, primarily addresses the destruction of Edom and the judgment of G-d upon them for their hostility towards Israel. Obadiah’s prophecies are known for its powerful condemnation of Edom’s arrogance and cruelty.
The Book of Jonah (Yonah in the Hebrew-Jewish Bible) is a narrative prophetic book that tells the story of the prophet Jonah, who is reluctant to fulfill G-d’s command to prophesy against the city of Nineveh. Instead, Jonah flees to Tarshish, but a great storm arises and the sailors throw Jonah overboard to appease the storm. Jonah is swallowed by a large fish, where he prays to G-d. After three days and three nights, the fish vomits Jonah onto dry land. Jonah then goes to Nineveh and delivers God’s message of repentance, leading to the city’s repentance and God’s mercy. The book highlights matters of God’s sovereignty, mercy, and the importance of obedience.
The Book of Micah (Michah in the Hebrew-Jewish Bible). Micah, who lived during the 8th century BCE during the reigns of the kings of Judah and Israel. Micah’s prophecies address social justice, the condemnation of injustice, the coming judgment of G-d on Israel and other nations for their sins, and the promise of a future restoration and redemption. Micah’s prophecies are known for its powerful outlook and emotional intensity.
The Book of Nahum (Nachum in the Hebrew-Jewish Bible).
Prophet Nahum, who lived during the 7th century BCE. The book primarily addresses the judgment of G-d upon the city of Nineveh, the capital of the Assyrian Empire, for its arrogance, cruelty, and violence. Nahum’s prophecies are known for their vivid descriptions of Nineveh’s destruction and their emphasis on G-d’s justice and sovereignty.
The Book of Habakkuk (Chavakuk in the Hebrew-Jewish Bible). Habakkuk, who lived during the 7th century BCE. The book addresses themes such as the suffering of the righteous, the coming judgment of G-d on the wicked, and the assurance of G-d’s ultimate victory. Habakkuk’s prophecies are known for their powerful and poetic language, and his book has been a source of inspiration and comfort to many throughout history.
The Book of Zephaniah (Tzefaniah in the Hebrew-Jewish Bible), a prophetic book containing the prophecies of the prophet Zephaniah, who lived during the 7th century BCE. The coming judgment of G-d on Judah and Jerusalem for their sins, the destruction of the wicked, and the promise of restoration for the righteous are accounts written in Zephaniah. The book of Zephaniah has been a source of comfort and encouragement for generations of believers.
The Book of Haggai (Chaggai in the Hebrew-Jewish Bible), Haggai, who lived during the 6th century BCE during the time of the rebuilding of the Second Temple in Jerusalem. Haggai’s prophecies focused on encouraging the Jewish people to complete the rebuilding of the Temple, and he emphasized the importance of faith, obedience, and the blessings that would come from serving G-d wholeheartedly.
The Book of Zechariah is a prophetic book containing the prophecies of the prophet Zechariah, who lived during the 6th century BCE. The rebuilding of the Second Temple in Jerusalem, the coming of the Messiah, and the ultimate redemption of G-d’s people are important details described in the book. The book of Zechariah mentions the truth about the Jewish people as the people favored by G-d.
Malachi, who lived during the 5th century BCE. The book addresses the corruption of the priesthood, the neglect of religious practices, and the coming judgment of G-d upon those who have strayed from His ways. Emphasis on the importance of faithfulness to G-d and His covenant are topics where the book of Malachi is remembered frequently.
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