The appeal to return to the LORD continues in the first half of this verse, while the second half probably is supposed to give some basis for the appeal, though the last part of this verse is, as one scholar indicates, “an unresolved enigma.”
Waver: This is from a verb meaning “turn aside” or “go away” (Song 5.6). In the form that occurs here (its only other occurrence in the Old Testament), it means “turn this way and that.” Translators usually use a word such as “waver” or “hesitate,” but New International Version has “wander.”
Faithless daughter: See 3.6, where Revised Standard Version has “faithless one.” In some languages it will be more natural to have this address form at the beginning of the verse.
The Revised Standard Version text is has created, but the Hebrew also allows for “will create” or “is creating.” Either way the sense of the verse is not changed.
Since created is the same verb used in Gen 1.1, the return from captivity is apparently seen here as the creative activity of God. But the last part of the verse (a woman protects a man) is difficult to understand. The text is literally “a female surrounds a [strong] man.” Quite possibly this represents a proverbial saying, typically used to refer to an event that is unusual and unexpected. Although there are numerous interpretations suggested, the literal translation seems to give the best clue: a woman surrounds, that is, protects a man. If this is the case, then the meaning would be that the journey homeward would be so safe that women are sufficient to defend the menfolk. Rather than walking outside the group of travelers to defend them, the men may march homeward surrounded by the women without fear of attack from outside.
New Jerusalem Bible translates the figure in a different way, “the Woman sets out to find her Husband again,” thereby symbolizing the resumption of Israel’s being faithful to the LORD. Traduction œcuménique de la Bible (“the woman courts the man”) also follows this interpretation, with a note indicating that here the woman represents the people whereas the man represents God. The significance would then be that the people (Israel) would in the future seek God, rather than God having to seek them. This metaphor fits well with the image of marriage often used of God and his people. However, either interpretation is acceptable.
In some languages, rather than using the singulars a woman and a man, translators will use plurals, “women” and “men.” However, this would only work if translators follow the first interpretation, that of the literal Hebrew text and of Good News Translation. If they follow the second interpretation, that of Traduction œcuménique de la Bible and New Jerusalem Bible, then only the singular form would really work.
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .