Jeremiah 3:6-8

3:6 When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done. ¹  You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. ²  3:7 Yet even after she had done all that, I thought that she might come back to me. ³  But she did not. Her sister, unfaithful Judah, saw what she did. ⁴  3:8 She also saw ⁵  that I gave wayward Israel her divorce papers and sent her away because of her adulterous worship of other gods. ⁶  Even after her unfaithful sister Judah had seen this, ⁷  she still was not afraid, and she too went and gave herself like a prostitute to other gods. ⁸ 

Jeremiah 3:11-14

3:11 Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah. ⁹ 

The Lord Calls on Israel and Judah to Repent

3:12 “Go and shout this message to my people in the countries in the north. ¹⁰  Tell them,

‘Come back to me, wayward Israel,’ says the Lord.

‘I will not continue to look on you with displeasure. ¹¹ 

For I am merciful,’ says the Lord.

‘I will not be angry with you forever.

3:13 However, you must confess that you have done wrong, ¹² 

and that you have rebelled against the Lord your God.

You must confess ¹³  that you have given yourself to ¹⁴  foreign gods under every green tree,

and have not obeyed my commands,’ says the Lord.

3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. ¹⁵  If you do, ¹⁶  I will take one of you from each town and two of you from each family group, and I will bring you back to Zion.

[3:6]  ¹ tn “Have you seen…” The question is rhetorical and expects a positive answer.

[3:6]  ² tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.

[3:7]  ³ tn Or “I said to her, ‘Come back to me!’” The verb אָמַר (’amar) usually means “to say,” but here it means “to think,” of an assumption that turns out to be wrong (so HALOT 66.4 s.v. אמר); cf. Gen 44:28; Jer 3:19; Pss 82:6; 139:11; Job 29:18; Ruth 4:4; Lam 3:18.

[3:7]  ⁴ tn The words “what she did” are not in the text but are implicit from the context and are supplied in the translation for clarification.

[3:8]  ⁵ tc Heb “she [‘her sister, unfaithful Judah’ from the preceding verse] saw” with one Hebrew ms, some Greek mss, and the Syriac version. The MT reads “I saw” which may be a case of attraction to the verb at the beginning of the previous verse.

[3:8]  ⁶ tn Heb “because she committed adultery.” The translation is intended to spell out the significance of the metaphor.

[3:8]  ⁷ tn The words “Even after her unfaithful sister, Judah, had seen this” are not in the Hebrew text but are implicit in the connection and are supplied for clarification.

[3:8]  ⁸ tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.

[3:11]  ⁹ tn Heb “Wayward Israel has proven herself to be more righteous than unfaithful Judah.”

[3:12]  ¹⁰ tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.

[3:12]  ¹¹ tn Heb “I will not cause my face to fall on you.”

[3:13]  ¹² tn Heb “Only acknowledge your iniquity.”

[3:13]  ¹³ tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.

[3:13]  ¹⁴ tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.

[3:14]  ¹⁵ tn Or “I am your true husband.”

[3:14]  ¹⁶ tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.