¹ tn Or “first installment,” “pledge,” “deposit.”

¹ tn Or “first installment,” “pledge,” “deposit.”

¹ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

² tn Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22).

¹ sn That good thing (Grk “the good deposit”) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20).

³ tn The Greek verb τίθημι (tithēmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

² sn A land whose stones are iron. Since iron deposits are few and far between in Palestine, the reference here is probably to iron ore found in mines as opposed to the meteorite iron more commonly known in that area.

² tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive because she regarded the one who had given the promise to be trustworthy.”

² tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (b^edil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.

¹ tn Heb “they deposited.” For the usage of the verb here see BDB 824 s.v. פָּקַד Hiph.2.b and compare the usage in Jer 37:21, where it is used for “confining” Jeremiah in the courtyard of the guardhouse.

¹ sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. The presence of Ashtarot in Israel is a sign of pervasive pagan and idolatrous influences; hence Samuel calls for their removal. See 1 Sam 31:10, where the Philistines deposit the armor of the deceased Saul in the temple of the Ashtarot, and 1 Kgs 11:5, 33; 2 Kgs 23:13, where Solomon is faulted for worshiping the Ashtarot.

¹ tn Heb “And/Then King Zedekiah ordered, and they committed Jeremiah to [or deposited…in] the courtyard of the guardhouse and they gave to him a loaf of bread.” The translation has been structured the way it has to avoid the ambiguous “they,” which is the impersonal subject, which is sometimes rendered as passive in English (cf. GKC 460 §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [v^enaton] = “and they gave”; cf. GKC 345 §113.y and see Jer 32:44 and 36:23).

⁴ tn Or “has been appointed.” The meaning of this line is uncertain. The LXX reads, “Woe, city of falsehood!” The MT presents a masculine singular verb with a feminine singular subject. The verb פָּקַד (paqad) in the Hophal verbal stem elsewhere means “to be appointed, designated.” It is used of officials who have been appointed to tasks or of leaving something deposited with someone. Hence many follow the Greek, which presupposes הוֹי עִיר הַשֶּׁקֶר (hoy ʿir hasheqer) instead of הִיא הָעִיר הָפְקַד (hiʾ haʿir hofqad). The Greek is the easier reading in light of the parallelism, and it would be hard to explain how the MT arose from it. KBL suggests reading a noun meaning “licentiousness” that occurs elsewhere only in Mishnaic Hebrew, hence “this is the city, the licentious one” (attributive apposition; cf. KBL 775 s.v. פֶּקֶר). Perhaps the Hophal perfect (הָפְקַד, hofqad) should be revocalized as a Niphal infinitive absolute (הִפָּקֹד, hippaqod), which would solve both anomalies in the MT since the Niphal is used in this nuance and the infinitive absolute can function in place of a finite verb (cf. GKC 346 §113.ee and ff). This change, however, is mere speculation and is supported by no Hebrew ms.