14:1 You are children 4 of the Lord your God. Do not cut yourselves or shave your forehead bald 5 for the sake of the dead.
31:9 They will come back shedding tears of contrition.
I will bring them back praying prayers of repentance. 6
I will lead them besides streams of water,
along smooth paths where they will never stumble. 7
I will do this because I am Israel’s father;
Ephraim 8 is my firstborn son.’”
31:20 Indeed, the people of Israel are my dear children.
They are the children I take delight in. 9
For even though I must often rebuke them,
I still remember them with fondness.
So I am deeply moved with pity for them 10
and will surely have compassion on them.
I, the Lord, affirm it! 11
11:1 When Israel was a young man, I loved him like a son, 12
and I summoned my son 13 out of Egypt.
1 tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.
2 tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.
3 sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).
4 tn Heb “sons” (so NASB); TEV, NLT “people.”
5 sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.
6 tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.
7 sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).
8 sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).
9 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.
10 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
11 tn Heb “Oracle of the
12 tn The words “like a son” are not in the Hebrew text, but are necessary to clarify what sort of love is intended (cf. also NLT).
13 tc The MT reads בְנִי (vÿni, “My son”); however, the LXX reflects בָנָיו (vanav, “his sons”). The MT should be retained as original here because of internal evidence; it is much more appropriate to the context.