Biblical Scholar, Seminary Professor, Episcopal Priest

Posts tagged “violence in scripture

Lament for Jerusalem and Genocidal Violence


Luke 13:31 At that very hour some Pharisees came and said to him, “Go! And get away from here, for Herod wants to kill you.” 32 He said to them, “Go and tell that fox for me, ‘See here, I am casting out demons and restoring health today and tomorrow, and on the third I finish. 33 Yet today, tomorrow, and the next, I must be on my way, because it is impossible for a prophet to perish outside of Jerusalem.’ 34 Jerusalem, Jerusalem, that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you all were not willing! 35 Look now, your house is released to you. And I tell you all, you will not see me until the time comes when you all say, ‘Blessed is the one who comes in the name of the Lord.’”

Let us pray:
In the name of the in whose image we all we created. Amen.

The sermon can be heard here.
The entire gospel of Luke can be described as facing Jerusalem. Where Luke deviates from Mark and Matthew, it is often in the sequence and geography of Jesus’s life building towards a single momentous trip to Jerusalem in contrast to multiple trips in the other gospels. Jerusalem for Luke is the place where God redeems the world in the resurrected death-canceling life of Jesus. But Jerusalem is so much more. Lent, like Luke, is taking us to the cross and the tomb, not just anywhere, but in Jerusalem.
The sacred geography matters. Jerusalem matters. The Rector of the historic African American St. James parish in Baltimore explained the saga, story, and significance of Jerusalem this way:
“Jerusalem was once a place where there was room for everybody. And yet as the years have gone by, human beings have refused to listen to the lesson of love. [He’s been preaching about love for a long time.] There have been more wars, more fighting, more chaos over the holy city than anywhere else on the rest of the earth…In 2500 BC, Jerusalem was a Canaanite enclave, inhabited by the Canaanite peoples…In 1000 BC King David came and he conquered the city and made it part of the nation of Israel…In 587 King Nebuchadnezzar conquered Jerusalem and destroyed it and made it part of the Babylonian Empire…In 537 BC King Cyrus of Persia came, conquered the Babylonians and took over Jerusalem…In 392 the Selucids took it over. In 198 the Ptolomes took it over. In 63, Pompey from Rome came and conquered it. In 70 AD the Romans destroyed it. In 135 AD the Romans destroyed it again. In the 4th century, Constantine made it a Christian city. In the 7th century, the Muslims took it over. In 1099 Christians took it from the Muslims. In 1187 Muslims took it back. In 1517 the Ottoman Turks took it from the other Muslims. In 1870 the British took it over. 1949, the United Nations…” (I give him an A- and play this clip for my students.)
His recitation – without notes – doesn’t even include the time Jerusalem was subject to the Assyrian Empire or a Pharaoh picked his own king for Judah, more than once, or how Jerusalem and the rest of the word fell under the control of Alexander the Great. Stopping before the founding of the modern State of Israel and the forced resettlement of Palestinians or the resulting wars and continuing intifadas, (then Fr.) Michael Curry cried out, “How long O Lord?”
Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!
Jerusalem. The name fires the imagination, conjures up awe, holiness, and violence. It is a legendary place of sacred story and a thriving prosperous city, and a divided inequitable city, and a holy city, and a mecca for tourists and pilgrims. It is a legendary city and a real city. It is a place with a bloody history and a bloody reality. Jerusalem is the place where the stories of scripture are made real in stone and bone. Jerusalem is a place that Americans politicize, and Christians romanticize.
Some parts of what makes up Jerusalem have been inhabited since the Stone Age before there was such a thing as an Israeli or Palestinian, Israelite or Canaanite. As far as I’m concerned, everyone after the Natufians is a late-comer and an immigrant. Between the mighty empires of Egypt and those of Mesopotamia, Jerusalem and Canaan and ancient Israel were not just on the road to war and imperial expansion, they were the road to war and empire building.
Jerusalem is forcibly dragged into Israel’s story when David conquers it to provide a neutral base from which to rule so as not to show any favoritism to northern or southern tribes. We’ve been taught all our lives to read from the perspective of the Israelites and give no consideration to the Canaanites. A whole lot of us grew up cheering Joshua’s genocidal slaughter of the Canaanites and gave no thought to what it was like for the people of Jerusalem to be occupied by David for the convenience of a well-situated capital city. That kind of thinking made it easy to identify the native peoples of this land as the new Canaanites and attempt to eradicate them like the old Canaanites. That kind of thinking causes some to conflate the ancient nation of Israel with the modern state of Israel. They are not the same. They are connected. There is a largely direct line between them, but they are not the same.
Romanticizing Joshua’s conquest of Canaan and David’s conquest of Jerusalem leaves genocidal language unchallenged in the scriptures, our genocidal past unrepented, and, provides theological language, and sanction for those calling for genocides today. We saw a horrific, chilling, glimpse of that in the massacres at the mosques in New Zealand, a man who murdered children, three and four years old so they wouldn’t grow up to be adult Muslims and have and raise Muslim children. That is genocidal white supremacist violence wrapped up in a toxic empire of Christiandom shell. Jesus’s lament over Jerusalem must be heard in its ancient and our contemporary contexts.
The ancient Jerusalemites were people created in the image of God like the rest of us, both victims and perpetrators of violence. Their tiny home was invaded and conquered by a warlord in the name of a God they may or may not have worshipped. The shining moments of the Davidic and Solomonic monarchies were purchased in blood. Their Jerusalem passed into Assyrian control where it was squeezed for every shekel, including the silver on the doors of the temple. They were subject to wanton acts of violence like the siege and razing of Lachish where the Assyrians tortured Israelites by hanging them on only slightly sharpened sticks and cutting their still living bodies open down to the bone. Archeological sources record that when they took tribute and hostages from King Hezekiah, they even took his daughters–who are never mentioned in the bible, likely because of the shame.
Then the Babylonians came, and Jerusalem was subject to more violence than they had ever experienced or could ever had imagined. So much so that when Cyrus of Persia defeated Babylon and allowed the Israelites to return home, he was hailed as God’s messiah in Isaiah. (There are multiple messiahs in the bible, but that is another sermon.) Alexander’s conquest was relatively mild, but those who followed him were savage. And then Herod got Jerusalem and Judea in part by knowing which backstabbing Roman general to back.
Jesus’s Jerusalem had a bloody history. But it wasn’t just conquerors, colonizers, and occupiers who were spilling blood. Like all other peoples they shed their fair share of their own blood. And among the most notorious crimes were the murders and attempted murders of several prophets. It wasn’t just that the prophets were preaching a word of God that the people didn’t want to hear, but that the prophets were also preaching highly political words that that challenged the power, authority, and sometimes competence, of civil and religious leaders. Prophets and preaching have always been political. These prophets preached against Jerusalem. They preached against their puppet-kings and their puppet-masters. They preached against the inequities in Jerusalem among her own people. And they proclaimed the inevitable fall of the holy city where God dwelt and which God had previously protected from invading armies, because not even in Jerusalem could those systemic institutionalized inequities stand.
And so the prophets were targeted rather than heeded. One of those puppet-kings, Jehoiakim, sentenced the prophet Uriah to death, and when he escaped to Egypt, had him killed there and his body brought back to Jerusalem, Jeremiah 26:20–23. When Jeremiah preached the fall of Jerusalem, after beating him and throwing him in jail, the people of Jerusalem called for his death, and Zedekiah, the last king of Judah appointed by Nebuchadnezzar, let them have him. Jeremiah was only saved because someone remembered the prophet Micah–whom everyone agreed was a trustworthy prophet unlike Jeremiah, who wasn’t believed until after his death¬–Micah had said virtually the same thing, Jeremiah 38:4–6. And then there was the infamous murder of the prophet Zechariah, not the one who wrote a book of the bible¬–everyone, including Matthew and Jesus mixed them up–Zechariah was murdered on the temple grounds, in the court, in sight of the altar, 2 Chronicles 24:20–22. Jerusalem’s reputation as a place that kills prophets even makes it into the Quran five hundred years later:
We gave Musa, Moses, the Book, and followed up after him with the messengers, and We gave Isa, Jesus, son of Marium, Mary, clear signs, and supported him with the Holy Spirit. (But) whenever a messenger brought you what you yourselves did not desire, you become arrogant, and some you called liars and some you killed. Sura 2:87
According to New Testament scholar Joseph A. Fitzmeyer, when Jesus said, “it is impossible for a prophet to perish outside of Jerusalem,” he was saying, “it is not destined that Herod will kill me, but that Jerusalem will,” (Anchor Bible Commentary on Luke, p 1032).
Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!
I am struck that Jesus’s response to the threat from Herod and murderous history of Jerusalem was not to resort to a toxic masculinity, call for force of arms, or even call down fire and brimstone. Instead he portrayed himself as the most ridiculous of animals, the very image of protective motherly devotion, almost mindlessly so. I imagine mother hen Jesus wanting to gather all of the disparate chicks of his, her, Jerusalem under her, his, wings: Not just Israelites, but Geeks and Romans, and Syrians and Libyans, and everyone else from everywhere else. Jesus wasn’t distinguishing citizens from immigrants and refugees; he wasn’t even distinguishing between the oppressed and their oppressors. He just wanted to hold them all to his heart, and like a mama hen, sit on then when they looked to get out and get up to trouble. Some will see in this image a call for mass conversion, certainly that is how the church has operated, often to its shame. But I want to point out that Jesus didn’t lay any requirements on those he wanted to embrace in the city for which he lamented.
The City of Peace has never known lasting peace. Neither have the rest of us. There is still blood in the streets of Jerusalem. Jerusalem is still a city of many peoples from many nations with many faiths; there are still those who are occupied and those who occupy. And there are still prophetic voices crying out against inequitable governing structures and policies that cannot and will not stand. Now those prophetic voices are Palestinian, and sometimes Israelis, and sometimes, other voices. Those voices crying out against the occupation of Palestine in the West Bank and Gaza, and the targeted shooting of unarmed protestors, and the continuing eviction of Arab residents of Jerusalem to hand their houses over to Jewish citizens is not anti-Semitic. Critiquing the policies of state of Israel is not anti-Semitic. That’s a lie that has to be prophetically called out because there is real, vile, lethally violent anti-Semitism in the world.
Antisemitism and Islamophobia are the both the spawn of white supremacy as we have seen acted out in blood in the Linwood Islamic Center and Masjid al-Noor in Christchurch, New Zealand, and at the Tree of Life Synagogue in Pittsburg PA, and at Mother Emmanuel AME Church in Charleston SC, and at the Oak Creek Sikh Temple in Oak Creek WI, and at the Overland Park Jewish Center in Kansas City KS, and at the Islamic Center of Quebec City, and, and, and… [h/t @Michael Skolnik https://twitter.com/MichaelSkolnik/status/1106534709302042624]
In the Lenten season we are called to the holy practices of self-examination and study of and meditation on scripture. Today that means reflecting seriously on the stories we tell and the stories we were told. This Lenten season I bid you join me in repenting for the violence of Christians against Jews and Muslims, for Christian complicity in the occupation of Palestine, and for those of you who have white privilege, for silence and inertia in the face of the rising tide of white supremacist violence, in word and deed.
Let us teach and tell new stories about Jerusalem and all of her peoples and those who love her. I will begin by praying Psalm 122 in a new way.
Pray for the peace of Jerusalem,
and pray for the peace of Palestine:
May they all prosper who love you.
Peace be within your walls,
and security within your towers,
and may the walls that divide be torn down.
For the sake of my Muslim and Jewish relatives and friends
I will say, “Peace be within you.”
For the sake of all the houses of God,
I will seek your good. Amen.


The Forehead of a Whore


#MeToo. I am one of the many, many women who have been targeted, touched, sexually harassed or assaulted and lived to tell the tale. But all of us did not survive our attackers. We were exposed to that which we did not want to see or touch, forced to experience that to which we did not consent. We were at home in our beds, at school in the bathroom, in the doctor’s office under sedation, walking home, at a trusted friend’s apartment, in the arms of a lover, on our grandfather’s lap, at work and at church.

And when we mustered up the strength to tell, they asked: What were you wearing? What were you doing there/with him/that late? Didn’t you have sex with him or someone else earlier that day/week/year?

As a biblical scholar, what I hear them saying, those folks who ask why you didn’t tell then don’t believe you when you do, what I hear them saying is: You have the forehead of a whore.

Have you ever noticed that Israel and Judah become female when the prophets want to use sexualized rhetoric to shame and verbally batter them? On the one hand it’s: out of Egypt have I called my son (Hosea 11:1), and on the other: You have polluted the land with your whoring (here in Jeremiah 3). It is: I will surely gather all of you, O Jacob, (Mic 2:12), and: a spirit of whoredom has led my people astray, (Hos 4:12). There is: How can I give you up, Ephraim? How can I hand you over, Israel? (Hos 11:18) And then there is: you have the forehead of a whore and you refuse to be ashamed.

When we talk about the rape culture that permeates every facet of our society—and we need to talk about it—we also need to talk about the rape culture that permeates the text we hold sacred and acknowledge that every sexist and misogynistic reading of scripture is not merely a matter of poor biblical interpretation. Sometimes the trouble is in the text itself. But I believe in a God, who though she can be found in, and is revealed by the text, is not limited to or by the text and its limitations. I believe in a God who transcends the text and is not revealed in literal or literary rape rhetoric.

I also believe Jeremiah’s preaching would benefit if he had a womanist conversation partner. A womanist is a black woman whose feminism is so rich, deep, thick, broad, and wide, it moves beyond the mere self-interest of paler feminisms to embrace the wellbeing of the whole community. Womanism is brash, bold, and brazen—like the forehead of a whore. Womanism is womanish and talks back—with a hand upon her hip. And if you don’t mind, I’m going to be so womanist, so womanish, that I’m going to talk back to Jeremiah this morning. And I just believe that the God who answered Rebekah’s prayer when she thought her pregnancy was going to kill her can bear the weight of critical reflection. It’s a mighty poor excuse for a god that cannot bear scrutiny.

So let us take a womanist walk through the text together. In our lesson today, Jeremiah is speaking out of his culture and identity. He is saying: In my day, men don’t take a woman back whom they have divorced, and even those who would, will not if she has moved on to someone else. But I am here to tell you this morning that God will take us back no matter where we have gone, what we have done, or what has been done to us.

Jeremiah is saying a woman who has moved on is polluted. But I am here to tell you what our ancestors passed down because womanist wisdom is motherwit and ancestral wisdom: the love of God reaches from the uttermost to the gutter-most. Ain’t no mountain high enough, ain’t no valley low enough, to keep God’s from loving you.

In Jeremiah’s sermonic analogy, the woman like—some in his congregation and perhaps in this one—was put out. We know that because women in ancient Israel didn’t have the ability to divorce. They were divorced. And now that she has moved on and picked up the pieces of her life the best way she knows how, he wants to call her out of her name. You know black women don’t stand for that.

Abandoned black women have been making a way out of no way while being called out of our names for more than four hundred years on this continent. And even if some daughter of God chooses a strategy for survival that does not represent the best God has in store for her, she is still never separate from the love or faithfulness of God.

Jeremiah’s analogy doesn’t hold water with me because doesn’t break God’s promises, commitments or covenants. God has never divorced or abandoned God’s people. But God’s people have been hurt, on God’s watch. Israel and Judah fell. Their people were enslaved by one regime after another, defeated, deported, disbanded, diasporized. Their daughters subject to all the violence Jeremiah uses in his sermon. We too have been harmed. Our people were subject to the same depredations.

Jeremiah here is like a lot of folk who want to know what you did that made it possible for this catastrophe to happen to you. He sounds almost like a prosperity preacher. He asks with no pastoral presence whatsoever, where have you not been violated? Jeremiah is confusing sex and rape and blaming the cast off woman for what has happened to her in his own metaphor. For Jeremiah, like some folk in our time, being raped makes you a whore. In verse 2, the word shugalt’ is passive. (The root שגל means abducted and ravaged.) It means to have been violated. You didn’t do it; it was done to you. There is no preposition indicating participation, no “with,”  no consent. When Isaiah uses the same word the text says, “ravished,” (Isa 13:16); in Zechariah (14:2) it is “raped.” The reason some women and men can’t stand up and say #MeToo is some folk will blame them for their own rape thinking and saying: You have the forehead of a whore.

Bishop Yvette Flunder taught us that as preachers and theologians the prophets and epistle-writing apostles are our colleagues and we can respectfully disagree with them. I say to Jeremiah what I would say to any preacher, male or female, ancient or contemporary, you don’t have to sexualize, brutalize, or slut-shame women to call the people back to the God who loves them more parent or partner. Your prophetic vocabulary is too rich to be limited to that misanthropic trope. You can do better. You need to do better. God’s people deserve better. And God requires better of you. Stop being petty Jeremiah. Jealous ex doesn’t look good on God. God is bigger than that.

Some might say that’s just the way it was or everybody spoke like that back then. After all we’re talking about the Iron Age, not the most progressive of times. Well I’m here to tell you that the prophets Miriam, Deborah, Huldah, Nathan, Gad, Iddo, Elijah, Elisha, Obadiah, Jonah, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi never once fixed their lips to pass off their pornotropic fantasies as the word of God. Jesus never used that language, perhaps because that’s how some folk talked about his mama.

Not all prophets use the specter of rape as God’s punishment for sin. Not all prophets call God’s people whores. But Jeremiah did and he wasn’t alone; Isaiah and Ezekiel, Hosea and Nahum fall into what I call homiletical heresy. Out of one side of their mouths they proclaim Israel and Judah are God’s beloved daughters. On the other side of their mouths, or perhaps talking out of their necks, when Israel and Judah fall and fail as do all finite and frail human beings and institutions, they suddenly become these brazen whores who deserve to be beaten and raped because that’s what you do when you catch your woman cheating on you, in their world view which is not mine, nor is it God’s, in spite of what texts like these say. The very idea is rooted in the sanctification of physical and sexual domestic violence.

The Dean of womanist biblical interpretation, the Rev. Dr. Renita Weems taught us why the prophets use such language, (in Battered Love). They did the best they knew if not the best they could. They used what they saw in their world and in themselves, and recounted a God who looked more like an Iron Age warrior king bigger and badder than the one next door than a God whose grace and mercy are sufficient and unmerited. They used human relational paradigms to describe their relationship with God but humans and our institutions are fatally flawed. Humans can turn any relationship, system or institution designed for love and nurture, caring, companionship, and mutual support, liberation and justice, into violent abusive parodies of their intended purpose. All of the models Israel has given us are flawed because they are human as we are human.

We say God is the righteous judge of all flesh. But we know that justice is not blind. She sees skin color and bank balances and perverts justice accordingly. We know that judges are partial and though we may say that God is not, we like Israel expect God to judge in our favor whether we are right or wrong.

We say God is our parent, some say father; some say mother. Our ancestors said God is a mother to the motherless and a father to the fatherless. But sadly we know mother and father are not always pillars of safety and security. They can be violent, abusive, and emotionally crippling. The scriptures portray God as loving father but also one who rages against his children. And like any other Iron Age male in the bible God is invested in controlling the sexual purity of women whose value is tied up in their virginity, ability to make babies, and the degree to which they were under male control. Interestingly, when the scriptures portray God as mother she is not as violent.

We have been taught to say God is king but kings in the ancient world were warlords who secured their thrones with the broken and battered bodies of their enemies, often killing their wives and children.

We have been taught to say God is lord and master but those are slaveholding terms. And slaves in the ancient world as in our own ancestry were used like beasts of burden, maimed, raped, sold, and killed with neither thought nor consequence. Even when lord becomes a title of nobility it still rests on the notion of some human beings lorded over others.

We have been taught to say God is husband but it is in the role of husband that the prophets who proclaim liberation also proclaim words of violence rooted in violence against women and call it the word of God.

You have the forehead of a whore…

Jeremiah heard and spoke for God in and through the vernacular of his culture. From our perch in this century we see and hear differently through our own vernacular. I know it seem like I’ve been rough on Jeremiah. But I’m not giving up on him anymore than I’m giving up on any other passage in the bible that fails to live up to or into God’s liberating love. I’m just going to follow the example of Jesus who said, you have seen it written, but I say unto you…

You have seen it written, “You have the forehead of a whore.” But I say unto you:

You have the forehead of the kind of woman some men, especially religious men like Jeremiah, will call a whore. You have the forehead of a woman who will make her own decisions about her body and sexuality. You have the forehead of a woman who will decide for herself whether or when to have children. You have the forehead of a woman who will not submit to male domination in or out of the sacred texts. You have the forehead of a woman who will resist theology and biblical interpretation that does not affirm who you are, who and how you love, or who God created you to be. You have the forehead of a woman whom men will call a whore to put you in your place. You have the forehead of a woman who is unbought and unbosssed. You have the forehead of a woman who has survived rape and sexual assault and domestic violence. You have the forehead of a woman who has been blamed for the violence others visited upon her person and you brazenly rejected it.

You are brazen in your womanishness. You brazenly talk back to the text and its God. You brazenly talk back to Jeremiah and say you can miss me with that whore talk. And you can tell him: But I’m with you on the God who calls backsliders (משבה) and backstabbers (בגודה) to faithfulness. I’m down with the God who says, I will not fall on you in anger, for I am faithful. And yes, you can have it both ways. You don’t have to subject yourself to Iron Age brutality or theology to turn to the God Jeremiah burdens with the biases of his culture.

At the end of our lesson God promises to give her people shepherds after her own heart, who will feed you with knowledge and understanding. In Jeremiah’s context, that meant restoring the monarchy, but those days are long gone. In our time shepherds are priests, preachers, and pastors, not presidents or potentates.

Through Jeremiah who has survived this womanist critique, God promises to send us shepherds who will feed us with knowledge and understanding. I know there are some shepherds out there preaching like it’s still the Iron Age, talking about women and our bodies like we’re everything but daughters of God. But when God sends the shepherd, her heart will be patterned after God’s heart and she will leave you with knowledge not shame, understanding, not name-calling.

Then we can create a world where all men teach other men and boys not to rape, where there are no women or men, girls or boys who are violated or violate another’s body or consent. Then we will stop equating rape with sex. Then we will stop punishing women for being raped or having sex. Then we will hear women and men who say #MeToo. Then we will be empowered to use the richness of our theological imaginations to name God in ways that don’t hurt or harm.

Jewish poet Ruth Brin, (A Woman’s Meditation), put it this way:
When men were children, they thought of God as a father; When men were slaves, they thought of God as a master; 
When men were subjects, they thought of God as a king. 
But I am a woman come not a slave, not a subject, not a child who longs for God as father or mother. I might imagine God as a teacher or friend, but those images, like king, master, father or mother, are too small for me now. God is the force of motion and light in the universe; 
God is the strength of life on our planet; God is the power moving us to do good; God is the source of love springing up in us. 
God is far beyond what we can comprehend.

No one has the right to call you a whore to put you in the place they think you belong. But if they do, tell them: I have the forehead of a whore and I am not ashamed.

Jeremiah 3:1 Look here! If a man divorces his wife and she goes from him
and becomes another man’s wife, will he return to her?
Would not such a land be greatly polluted?
You have played the whore with many lovers; would you return to me, says the Holy One.
2 Lift your eyes upon the bare heights, and see! Where have you not been violated?
By the waysides you have sat waiting for lovers, like a nomad in the wilderness.
You have polluted the land with your whoring and wickedness.
3 So, rain showers have been withheld, and the late rain has not come;
yet you have the forehead of a whore, you refuse to be ashamed.
4 Have you not just now called to me, “My Father, you are the companion of my youth!
5 Will God be angry forever, will God rage for eternity?”
This is how you have spoken, but you have done all the evil you could.
6 The Holy One said to me in the days of King Josiah, “Have you seen what backsliding Israel did, how she went up on every high hill and under every green tree, and whored there? 7 I said, ‘After she has done all this she will return to me’; but she did not return, and her backstabbing sister Judah saw it. 8 Surely I saw it; for because of all the adulteries backsliding Israel committed, I put her out and gave her a divorce decree; yet her backstabbing sister Judah did not fear, so she also went and whored. 9 Because she took her whoredom lightly, she polluted the land, committing adultery with stone and wood. 10 Yet for all this her backstabbing sister Judah did not return to me with her whole heart, but only in deceit,” says the Holy One.
11   Then the Holy One said to me, “Backsliding Israel has shown herself less guilty than backstabbing Judah. 12 Go, and proclaim these words toward the north, and say:
Turn back, backsliding Israel, says the Holy One.
I will not fall on you in anger, for I am faithful, says the Holy One; I will not be angry forever.
13 Only acknowledge your guilt, that you have rebelled against the Holy One your God,
and there are paths to you for strangers scattered under every green tree, 
and my voice you all have not obeyed, says the Holy One.
14 Return, O backsliding children, says the Holy One,
for I am your master; I will take you all, 
one from a city and two from a family, and I will bring you all to Zion.
15 And I will give you shepherds after my own heart, who will feed you with knowledge and understanding.

 
Translation by the Rev. Wil Gafney, Ph.D.+