¹ tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.

² tn “Surely” represents a construct in Hebrew that indicates a strong oath of affirmation. See BDB 50 s.v. אִם 1.b(2) and compare usage in 2 Kgs 9:26.

¹ tn Heb “And you that are doomed to destruction.” The referent is supplied from the following context and the fact that Zion/Jerusalem represents the leadership that was continually making overtures to foreign nations for help.

³ sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.

¹ tn This represents the Hebrew particle (כִּי, ki) that is normally rendered “for” or “because.” The particle here is meant to give the significance of the vision, not the rationale for the statement “you have observed correctly.”

⁵ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

¹ sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).

¹ tn The pronoun is feminine singular, suggesting personified Zion, as representative of its women, is the addressee. The reference to “her gates’ in v. 26 makes this identification almost certain.

⁴ sn The term שְׁמֶךָ (sh^emekha, “your name”) may be a metonymy of association for her lover. In Hebrew idiom, the name often represents the person (e.g., 1 Sam 25:25).

² sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere—as indicated by their excessive number.

¹ sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.

¹ sn “Thorns and snares” represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties.

² sn “Father” and “mother” here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents.

¹ tn The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal.

¹ tn Heb “the mind of a man.” The term לֵב (lev, “mind, heart”) represents the person in this case (a synecdoche of a part for the whole) but highlights that faculty most relevant to the verb for planning.

³ tn Heb “smoothness of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says. The noun חֵלֶק (kheleq) “smoothness” is the counterpart to the verb “flatter” is 7:5.

² sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.

² tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.

² sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.

² tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).