³ tn The absolute state אַיִן (ʾayin, “there is none”) is here used as a verbal predicate (see GKC 480 §152.k). The concise expression literally says “and none.”

⁵ tn Heb “How much more [when] he said, ‘Wash and be healed.’” The second imperative (“be healed”) states the expected result of obeying the first (“wash”).

² tn Heb “he will do harm.” The object is not stated in the Hebrew text. The statement may be intentionally vague, meaning that he might harm himself or them!

¹ tn Heb “And Elimelech, the husband of Naomi, died.” The vav (ו) functions in a consecutive sense (“then”), but the time-frame is not explicitly stated.

¹ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man]—if….”

² tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

² tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.

³ tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”

³ sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.

¹ sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.

² tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

² tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

⁵ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

¹ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

³ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context—‘to accuse, to bring charges.’”

⁴ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context—‘to accuse, to bring charges.”

² tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (katēgoreō), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context—‘to accuse, to bring charges.’”

² sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively—these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

² sn In John 13:1 the same Greek verb translated crossed over here is used to refer to Jesus’ departure from this world as he returns to the Father. Here it is used figuratively to refer to the believer’s transfer from the state of (spiritual) death to the state of (spiritual) life. This use is paralleled in John 5:24, where Jesus states, “the person who hears my message and believes the one who sent me has eternal life and will not be condemned, but has crossed over (same verb) from death to life.”

² sn Damascus is a city in Syria, located below the eastern slopes of the Anti-Lebanon Mountains. It was the capital of the Aramean state, which was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732 b.c. At various times it was allied with the Aramean state of Hamath, which was farther north. Contingents from these Aramean states were involved in harassing Judah and Jerusalem in 598 b.c. when Jehoiakim rebelled (2 Kgs 24:2), but little is heard about them in the rest of the book of Jeremiah or in the history of this period.