Jeremiah 2 27

Jeremiah 2:27 kjv

Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.

Jeremiah 2:27 nkjv

Saying to a tree, 'You are my father,' And to a stone, 'You gave birth to me.' For they have turned their back to Me, and not their face. But in the time of their trouble They will say, 'Arise and save us.'

Jeremiah 2:27 niv

They say to wood, 'You are my father,' and to stone, 'You gave me birth.' They have turned their backs to me and not their faces; yet when they are in trouble, they say, 'Come and save us!'

Jeremiah 2:27 esv

who say to a tree, 'You are my father,' and to a stone, 'You gave me birth.' For they have turned their back to me, and not their face. But in the time of their trouble they say, 'Arise and save us!'

Jeremiah 2:27 nlt

To an image carved from a piece of wood they say,
'You are my father.'
To an idol chiseled from a block of stone they say,
'You are my mother.'
They turn their backs on me,
but in times of trouble they cry out to me,
'Come and save us!'

Jeremiah 2 verses

Jeremiah 2 27 Meaning

Jeremiah 2:27 vividly describes Judah's deep apostasy and idolatry. The nation has rejected the Living God, YHWH, their true Father and Creator, instead turning to inanimate objects—represented by "tree" and "stone"—and treating them as the source of their existence and prosperity. This act signifies their allegiance to pagan deities and cultic practices, an utter betrayal of their covenant with God. Despite this willful rejection, depicted as turning their backs to God, the verse highlights their hypocrisy: in times of severe distress and trouble, they will revert to crying out to the very God they spurned, pleading for His deliverance. It underscores the folly of their worship and their desperate, yet often insincere, appeals when consequences arise.

Jeremiah 2 27 Context

Jeremiah chapter 2 opens with God recounting His past faithfulness to Israel during their youth and covenant-making in the wilderness. It quickly shifts to a divine lawsuit (rib-motif), where God confronts Judah for their egregious spiritual apostasy and breach of covenant. The entire chapter serves as an indictment, contrasting their present idolatrous practices with the pure relationship they once shared. Verse 27, in particular, encapsulates this indictment by graphically illustrating their devotion to false gods. The "tree" and "stone" are not merely generic natural objects; they explicitly refer to practices embedded in Canaanite fertility cults that Israel adopted. The "tree" symbolizes sacred poles (Asherim) and trees used in grove worship associated with the goddess Asherah and other nature deities, believed to bring fertility and prosperity. The "stone" refers to standing stones or pillars (Masseboth) or carved images (Baetyls), often cultic symbols of Baal or other local deities. These practices represented a direct affront to YHWH, who explicitly forbade them (Deut 12:2-3). The verse exposes the nation's spiritual prostitution and the logical absurdity of worshiping lifeless entities while rejecting the true and living God, YHWH, who genuinely is their Father and Creator. The hypocrisy is revealed when their dire circumstances compel them to turn to the only One who can truly save, showing the pragmatic and unfaithful nature of their 'faith.'

Jeremiah 2 27 Word analysis

• "Saying to a tree" (אֹמְרִים לָעֵץ - 'omrim la'ets):
  • עֵץ ('ets): Hebrew for "tree," but here specifically refers to sacred trees or wooden cultic poles (asherim) central to Canaanite pagan worship. These were seen as representations of fertility goddesses or sources of natural abundance, a direct polemic against reliance on anything but God for provision. It highlights Judah's embracing of pagan symbols.
• "You are my father" (אָבִי אַתָּה - 'avi 'attah):
  • אָבִי ('avi): "My father." This is a profoundly intimate and significant term of endearment and recognition of origin and authority. To address a tree or idol as "father" is an outrageous insult to God, who is truly Israel's Father (Deut 32:6). It denotes an ultimate source of identity, life, and protection. This phrase demonstrates a complete inversion of rightful allegiance.
• "and to a stone" (וְלָאֶבֶן - wela'even):
  • אֶבֶן ('even): Hebrew for "stone." Similar to "tree," this is not just any stone but a specific reference to cultic stone pillars (masseboth), or other stone images revered as deities or divine residences in pagan worship. It underscores the inanimate and powerless nature of their chosen gods.
• "You gave birth to me" (אַתְּ יִלְדַּתְּנִי - 'att yildattani):
  • יִלְדַּתְּנִי (yildattani): From the verb yalad, "to give birth, to bear." This powerful declaration signifies attributing creation, origin, and life-giving power to idols. It mocks the notion that inert objects could possibly bring forth life, contrasting sharply with the true Creator God. This phrase mirrors Deuteronomy 32:18, where God is called the One who "gave birth" to Israel, emphasizing Israel's perverse reversal of truth.
• "For they have turned their back to me" (כִּי־הִפְנוּ אֵלַי עֹרֶף - ki hiphnu 'elay 'oreph):
  • עֹרֶף ('oreph): "Back of the neck." "Turned their back/neck" is a common Hebrew idiom indicating deliberate rejection, contempt, insolence, and refusal to acknowledge someone's presence or authority. It is a posture of disrespect, stubbornness, and outright abandonment. They did not simply drift away; they actively turned away from YHWH's covenant.
• "and not their face" (וְלֹא פָנִים - welo' phanim):
  • פָּנִים (phanim): "Face." The opposite of turning one's back. To turn one's face toward God signifies seeking His presence, seeking guidance, worshipping, and acknowledging His authority. By stating they did not show their face, it emphasizes their willful separation from God and His holy presence.
• "but in the time of their trouble" (וּבְעֵת רָעָתָם - uv'et ra'atam):
  • עֵת רָעָתָם ('et ra'atam): "Time of their trouble/evil." This refers to times of distress, disaster, calamity, or judgment that come upon them, often as a direct consequence of their disobedience and idolatry. It reveals the superficiality of their allegiance to false gods, as these 'gods' offer no help in crisis.
• "they will say, ‘Arise and save us!’" (יֹאמְרוּ קוּמָה וְהוֹשִׁיעֵנוּ - yomru qumah v'hoshi'enu):
  • קוּמָה וְהוֹשִׁיעֵנוּ (qumah v'hoshi'enu): "Arise and save us!" A desperate plea for divine intervention. This shows their innate recognition that ultimately, only YHWH possesses the power to deliver them. It highlights the hypocritical nature of their faith – appealing to the true God only when their false gods prove impotent and their situation becomes dire. It reveals the functional atheism of their idolatry when it's convenient and a cynical functional faith when they face hardship.

Jeremiah 2 27 Bonus section

The strong imagery in Jeremiah 2:27 of calling a "tree" or "stone" "father" or "mother" is deeply shocking and sacrilegious from a monotheistic perspective. It implies a total societal breakdown of understanding true worship and identity. It is akin to spiritual incest, as they are making their 'children' (creations) their parents (creators). This hyperbolic language underscores the depth of their spiritual depravity, highlighting their exchange of glory for worthlessness (Jer 2:11). The desperate cry in trouble further anticipates the profound suffering Judah will endure during the Babylonian exile, a time when many did indeed "seek" God in their profound distress. The prophet Jeremiah often employs such stark metaphors to jolt the people into recognizing their grave sin and the consequences that will follow, showing how God's justice aligns with His character, ultimately aiming for restoration if genuine repentance occurs.

Jeremiah 2 27 Commentary

Jeremiah 2:27 serves as a poignant and biting indictment of Israel's covenant unfaithfulness. The prophet exposes the utter absurdity of abandoning the living God for lifeless idols. By addressing trees and stones as "father" and "mother," Israel had not merely adopted foreign religious practices but had profoundly redefined their origins and source of life, rejecting the very being who brought them into existence and sustained them. This isn't passive straying but an active turning of their backs on YHWH, signifying a deliberate and defiant rejection. The sting of the verse, however, lies in its portrayal of their spiritual opportunism. When calamity strikes, these inert "fathers" and "mothers" prove utterly powerless, exposing their futility. In their desperation, Judah reverts to crying out to the true God, pleading for the salvation they previously disdained. This illustrates the fundamental paradox of idolatry: people seek independence from God yet invariably return to Him in times of inescapable need, revealing that true power and salvation reside with YHWH alone. It exposes the human tendency to ignore God in prosperity, only to turn to Him as a last resort in adversity, a pattern seen throughout biblical history.