Jeremiah 2:21

Verse

I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine?

American Standard Version (1901)

Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate branches of a foreign vine unto me?

Bible in Basic English

But when you were planted by me, you were a noble vine, in every way a true seed: how then have you been changed into the branching plant of a strange vine?

Douay-Rheims 1899

Yet I planted thee a chosen vineyard, all true seed: how then art thou turned unto me into that which is good for nothing, O strange vineyard?

Free Bible Version

I was the one who planted you like the finest vine, grown from the very best seed. How could you degenerate into a useless wild vine?

Geneva Bible 1599

Yet I had planted thee, a noble vine, whose plants were all natural: howe then art thou turned vnto me into the plants of a strange vine?

King James (Authorized) Version

Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?

Translation for Translators

It is as though [MET] you were a grapevine that I planted when it was a cutting from a very good vine. So now it is disgusting that [RHQ] you have become like a rotten worthless vine.

Unlocked Literal Bible

I planted you as a choice vine, completely from pure seed. How then have you have changed yourself into a corrupt, worthless vine?

Noah Webster Bible

Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine to me?

World English Bible

Yet I had planted you a noble vine, a pure and faithful seed. How then have you turned into the degenerate branches of a foreign vine to me?

Young's Literal Translation

And I planted thee a choice vine, wholly a true seed, And how hast thou been turned to Me, To the degenerate shoots of a strange vine?

Context

The Consequence of Israel’s Sin

²⁰“For long ago you broke your yoke and tore off your chains, saying, ‘I will not serve!’ Indeed, on every high hill and under every green tree you lay down as a prostitute. ²¹I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine? ²²Although you wash with lye and use an abundance of soap, the stain of your guilt is still before Me,” declares the Lord GOD.

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Summary

In this verse, God expresses disappointment with His people, likening them to a once fruitful vine that has turned into a wild, twisted vine. The imagery conveys the idea of Israel's unfaithfulness and departure from God's ways, leading to spiritual decay and ruin. Despite God's care and nurturing, His people have rebelled and chosen to follow idols, forsaking the true source of life and blessings. This passage serves as a warning against turning away from God and the consequences of forsaking His covenant.

Commentary

Jamieson-Fausset-Brown
John Gill

Jamieson-Fausset-Brown Bible Commentary

The same image as in Deu 32:32; Psa 80:8-9; Isa 5:1, &c. unto me--with respect to Me.

John Gill Bible Commentary

For though thou wash thee with nitre,.... The word "nitre", is only used in this place and in Pro 25:20 and it is hard to say what it is. Kimchi and Ben Melech observe, that some say it is what is called "alum"; and others that it is a dust with which they wash the head, and cleanse everything; and so Jarchi says it is a kind of earth used in cleaning garments; and "nitre" is mentioned by the Misnic doctors (s) among those things which are used for the washing of garments, and taking spots out of them; though about what it is they are not agreed; and it seems the nitre of the ancients is unknown to us (t); and saltpetre is put in the room of it; and some render the word here "saltpetre"; and Pliny (u) observes, that nitre does not much differ from salt, and ascribes to it a virtue of eating out filth, and removing it; so Aristotle (w) reports of the lake Ascania; that its water is of such a nitrous quality, that garments, being put into it, need no other washing. Nitre has its name from "to loose", because it looses the filth, and cleanses from it: and take thee much soap. The Septuagint render it, "herb"; and the Vulgate Latin version, "the herb borith"; which is the Hebrew word here used; and about the sense of which there is some difficulty. Kimchi and Ben Melech say some take it to be the same with what is called "soap"; so Jarchi; and others, that it is an herb with which they wash, the same that is called fullers' herb; but whether it is soap, or fullers' herb, or fullers' earth, as others, it is certain it is something fullers used in cleaning garments, as appear from Mal 3:2, where the same word is used, and fullers made mention of as using what is signified by it. It has its name from which signifies to "cleanse" and "purify". The sense is, let this backsliding and degenerate people take what methods they will to cleanse themselves from their sins, as by their ceremonial ablutions and sacrifices, which was the usual method they had recourse to, to purify themselves, and in which they rested: yet thine iniquity is marked before me, saith the Lord God; or, "will retain its spots" (x) these remain; the filth is not washed away; the iniquity is not hid and covered; it appears very plain and manifest; yea, shines like gold; or, "is gilded" (y); as the word used signifies. It is of too deep a die to be removed by such external things; nothing but the blood of Christ can cleanse from sin, take away its filth, removes its guilt, and cover it out of the sight of God, so that it can be seen no more. The Targum is, "for if you think to be cleansed from your sins, as they cleanse with nitre, or make white with "borith", or soap; lo, as the mark of a spot which is not clean, so are your sins multiplied before me, saith the Lord God.'' (s) Misn. Sabbat, c. 9. sect. 5. & Nidda, c. 9. sect. 6. & Maimon & Bartenora in ib. & in Misn. Celim, c. 10. sect. 1. (t) Schroder. Pharmacopoeia, l. 3. c. 23. p. 140. (u) Nat. Hist. l. 31. c. 10. (w) Opera, vol. 1, de Mirabil. p. 705. (x) "Maculas tamen retinebit iniquitas tua", Schmidt. (y) "nitet, vel splendet, instar anri", Piscator; "obducat se auro insigni", Junius & Tremellius; so Gussetius renders the word, "inaurari, auro ebduci"; and who rightly observes, that whatever is glided, or covered with gold, the more it is washed with nitre, or soap, the brighter it will appear; and so, whatever other methods are taken to wash away sin, but seeking for justification by the grace of God in Christ, it will be but the more manifest, Ebr. Comment. p. 410.