Jeremiah 2:33,34 - Joseph Benson’s Commentary on the Old and New Testaments

Why trimmest thou thy way to seek love “The prophet,” says Lowth, “alludes to the practices of common harlots, who deck themselves, and use all inveigling arts, that they may recommend themselves to their gallants; in like manner,” the prophet intimates, “the Jews tried all methods to gain the friendship and assistance of foreign idolaters, who are called their lovers:” see Jeremiah 3:1; Jeremiah 22:22. Houbigant's translation of this verse is, “Why dost thou strew thy way, that thou mayest find lovers; and teachest thy ways to thy companions?” The original word, rendered trimmest, תישׂבי, properly means, to make good, right, or agreeable. Noldius expounds the clause, “Why dost thou justify thy ways, or insist upon thy innocence?” And the French interpret the verse, “Why wouldest thou justify thy conduct, to enter into favour with me? so long as thou hast taught to others the evil which thou hast done; and while (Jer 2:34) in thy skirts,” &c. Also in thy skirts is found the blood of the souls, &c. This would be better rendered, Also in thy skirts is found the blood of poor and innocent persons, for by souls is meant persons; and by the blood being found in their skirts, the prophet means their committing murders and oppressions, secretly, perhaps; but their guilt was as manifest as though the blood of the persons slain had been found sprinkled upon their garments. The LXX. render the clause εν ταις χερσι σου ευρεθησαν αιματα ψυχων αθωων, in thy hands have been found the blood of innocent souls, or persons. Their sacrificing of their little children to their idols, as well as their oppressing and murdering of adult persons, is intended to be comprised here. I have not found it by secret search The LXX., with whom all the ancient versions agree, render the clause ουκ εν διορυγμασιν ευρον αυτους, I have not found them in digged holes, or ditches, but upon all these. The LXX. and Syriac render על כל אלה, here, upon every oak. “The meaning of which,” says Blaney, “is this: In the law it is commanded, (Leviticus 17:13,) that the blood of animals killed in hunting should be covered with dust, in order, no doubt, to create a horror at the sight of blood. In allusion to this command, it is urged against Jerusalem, (Ezekiel 24:7,) that she had not only shed blood in the midst of her, but that she had set it upon the top of a rock, and poured it not upon the ground to cover it with dust; that is, she had seemed to glory in the crime, by doing it in the most open and audacious manner, so as to challenge God's vengeance. In like manner it is said here, that God had not discovered the blood that was shed in holes under ground, but that it was sprinkled upon every oak before which their inhuman sacrifices had been performed.”