Ezekiel 6:9-10

6:9 Then your survivors will remember me among the nations where they are exiled. They will realize ¹  how I was crushed by their unfaithful ²  heart which turned from me and by their eyes which lusted after their idols. They will loathe themselves ³  because of the evil they have done and because of all their abominable practices. 6:10 They will know that I am the Lord; my threats to bring this catastrophe on them were not empty.’ ⁴ 

Ezekiel 16:63

16:63 Then you will remember, be ashamed, and remain silent ⁵  when I make atonement for all you have done, ⁶  declares the sovereign Lord.’”

Ezekiel 20:43

20:43 And there you will remember your conduct ⁷  and all your deeds by which you defiled yourselves. You will despise yourselves ⁸  because of all the evil deeds you have done.

Ezekiel 36:31

36:31 Then you will remember your evil behavior ⁹  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.

Jeremiah 31:17-21

31:17 Indeed, there is hope for your posterity. ¹⁰ 

Your children will return to their own territory.

I, the Lord, affirm it! ¹¹ 

31:18 I have indeed ¹²  heard the people of Israel ¹³  say mournfully,

‘We were like a calf untrained to the yoke. ¹⁴ 

You disciplined us and we learned from it. ¹⁵ 

Let us come back to you and we will do so, ¹⁶ 

for you are the Lord our God.

31:19 For after we turned away from you we repented.

After we came to our senses ¹⁷  we beat our breasts in sorrow. ¹⁸ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ¹⁹ 

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. ²⁰ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ²¹ 

and will surely have compassion on them.

I, the Lord, affirm it! ²² 

31:21 I will say, ²³  ‘My dear children of Israel, ²⁴  keep in mind

the road you took when you were carried off. ²⁵ 

Mark off in your minds the landmarks.

Make a mental note of telltale signs marking the way back.

Return, my dear children of Israel.

Return to these cities of yours.

[6:9]  ¹ tn The words “they will realize” are not in the Hebrew text; they are added here for stylistic reasons since this clause assumes the previous verb “to remember” or “to take into account.”

[6:9]  ² tn Heb “how I was broken by their adulterous heart.” The image of God being “broken” is startling, but perfectly natural within the metaphorical framework of God as offended husband. The idiom must refer to the intense grief that Israel’s unfaithfulness caused God. For a discussion of the syntax and semantics of the Hebrew text, see M. Greenberg, Ezekiel (AB), 1:134.

[6:9]  ³ tn Heb adds “in their faces.”

[6:10]  ⁴ tn Heb “not in vain did I speak to do to them this catastrophe.” The wording of the last half of v. 10 parallels God’s declaration after the sin of the golden calf (Exod 32:14).

[16:63]  ⁵ tn Heb “and your mouth will not be open any longer.”

[16:63]  ⁶ tn Heb “when I make atonement for you for all which you have done.”

[20:43]  ⁷ tn Heb “ways.”

[20:43]  ⁸ tn Heb “loathe yourselves in your faces.”

[36:31]  ⁹ tn Heb “ways.”

[31:17]  ¹⁰ tn For this nuance for the Hebrew word אַחֲרִית (’akharit) see BDB 31 s.v. אַחֲרִית d and compare usage in Pss 37:38; 109:13. Others translate “your future” but the “future” lies with the return of her descendants, her posterity.

[31:17]  ¹¹ tn Heb “Oracle of the Lord.”

[31:18]  ¹² tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  ¹³ tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  ¹⁴ tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  ¹⁵ tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  ¹⁶ tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:19]  ¹⁷ tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

[31:19]  ¹⁸ tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

[31:19]  ¹⁹ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:20]  ²⁰ 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.

[31:20]  ²¹ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ²² tn Heb “Oracle of the Lord.”

[31:21]  ²³ tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)

[31:21]  ²⁴ tn Heb “Virgin Israel.” For the significance see the study note on 31:3.

[31:21]  ²⁵ tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.