Jeremiah 3:20

3:20 But, you have been unfaithful to me, nation of Israel, ¹ 

like an unfaithful wife who has left her husband,” ² 

says the Lord.

Jeremiah 12:8

12:8 The people I call my own ³  have turned on me

like a lion ⁴  in the forest.

They have roared defiantly ⁵  at me.

So I will treat them as though I hate them. ⁶ 

Jeremiah 19:12

19:12 I, the Lord, say: ⁷  ‘That is how I will deal with this city and its citizens. I will make it like Topheth.

Jeremiah 31:3

31:3 In a far-off land the Lord will manifest himself to them.

He will say to them, ‘I have loved you with an everlasting love.

That is why I have continued to be faithful to you. ⁸ 

Jeremiah 49:6

49:6 Yet in days to come

I will reverse Ammon’s ill fortune.” ⁹ 

says the Lord. ¹⁰ 

[3:20]  ¹ tn Heb “house of Israel.”

[3:20]  ² tn Heb “a wife unfaithful from her husband.”

[12:8]  ³ tn See the note on the previous verse.

[12:8]  ⁴ tn Heb “have become to me like a lion.”

[12:8]  ⁵ tn Heb “have given against me with her voice.”

[12:8]  ⁶ tn Or “so I will reject her.” The word “hate” is sometimes used in a figurative way to refer to being neglected, i.e., treated as though unloved. In these contexts it does not have the same emotive connotations that a typical modern reader would associate with hate. See Gen 29:31, 33 and E. W. Bullinger, Figures of Speech, 556.

[19:12]  ⁵ tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6.

[31:3]  ⁷ tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the Lord manifested himself to them. He said, ‘I have…That is why I have drawn you to myself through my unfailing kindness.’” For the basis for each of these translations see the translator’s note. There is debate whether the reference here is to God’s preservation of Israel during their wandering in the Sinai desert or his promise to protect and preserve them on their return through the Arabian desert on the way back from Assyria and Babylon (see e.g., Isa 42:14-16; 43:16-21; Jer 16:14-15; 23:7-8). The only finite verbs in vv. 2-3a before the introduction of the quote are perfects which can denote either a past act or a future act viewed as certain of fulfillment (the prophetic perfect; see GKC 312-13 §106.n and see examples in Jer 11:16; 13:17; 25:14; 28:4). The phrase at the beginning of v. 3 can either refer to temporal (cf. BDB 935 s.v. רָחוֹק 2.b and Isa 22:11) or spatial distance (cf. BDB 935 s.v. רָחוֹק 2.a[2] and Isa 5:29; 59:14). The verb in the final clause in v. 3 can refer to either the continuance of God’s love as in Ps 36:10 (cf. BDB 604 s.v. מָשַׁךְ Qal.5) or drawing someone to him in electing, caring love as in Hos 11:4 (cf. BDB 604 s.v. מָשַׁךְ Qal.1). The translation has opted for the prophetic reference to future deliverance because of the preceding context, the use of מֵרָחוֹק (merakhoq) to refer to the far off land of exile in Jer 30:10; 46:27; 51:50, and the reference to survivors from the sword being called on to remember the Lord in that far off land in 51:50.

[49:6]  ⁹ tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.

[49:6]  ¹⁰ tn Heb “Oracle of the Lord.”