Discovery Box| (0.25) | (Jer 30:13) | 1 tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV. The Masoretes read, “There is no one who pleads your cause with reference to [your] wound.” |
| (0.25) | (Jer 27:17) | 2 tn According to E. W. Bullinger (Figures of Speech, 954), both this question and the one in v. 13 are examples of rhetorical questions of prohibition: “don’t let this city be made a pile of rubble.” |
| (0.25) | (Jer 27:16) | 1 tn Heb “don’t listen to the words of the prophets who are prophesying to you….” The sentence has been broken up for the sake of English style, and one level of embedded quotes has been eliminated to ease complexity. |
| (0.25) | (Jer 26:19) | 4 tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13. |
| (0.25) | (Jer 23:27) | 2 sn In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call one’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget God’s name is equivalent to forgetting who he is in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was. |
| (0.25) | (Jer 22:28) | 2 tn Heb “Is this man, Coniah, a despised, broken vessel or a vessel that no one wants?” The question is rhetorical, expecting a positive answer in agreement with the preceding oracle. |
| (0.25) | (Jer 22:13) | 2 tn Heb “Woe to the one who builds his house by unrighteousness and its upper rooms with injustice, using his neighbor [= countryman] as a slave for nothing and not giving to him his wages.” |
| (0.25) | (Jer 21:4) | 1 tn Heb “Tell Zedekiah, ‘Thus says the Lord, the God of Israel.’” Using the indirect quote eliminates one level of embedded quotation and makes it easier for the reader to follow. |
| (0.25) | (Jer 20:12) | 2 tn Heb “Lord of Armies, the one who tests the righteous, who sees kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style. |
| (0.25) | (Jer 19:11) | 1 tn Heb “Thus says Yahweh of Armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote. |
| (0.25) | (Jer 18:17) | 1 sn To “turn the back” is universally recognized as a symbol of rejection. The turning of the face toward one is the subject of the beautiful Aaronic blessing in Num 6:24-26. |
| (0.25) | (Jer 16:19) | 3 tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.” |
| (0.25) | (Jer 14:3) | 2 tn The word “containers” is a generic word in Hebrew meaning “vessels.” It would probably in this case involve water “jars” or “jugs.” But since in contemporary English one would normally associate those terms with smaller vessels, “containers” may be safer. |
| (0.25) | (Jer 14:1) | 3 sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24 and Lev 26:18-20. |
| (0.25) | (Jer 8:6) | 1 tn Heb “I have paid attention and I have listened.” This is another case of two concepts being joined by “and” where one expresses the main idea and the other acts as an adverbial or adjectival modifier (a figure called hendiadys). |
| (0.25) | (Jer 4:28) | 2 tn Heb “has spoken and purposed.” This is an example of hendiadys where two verbs are joined by “and” but one is meant to serve as a modifier of the other. |
| (0.25) | (Jer 3:2) | 4 tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it. |
| (0.25) | (Isa 58:13) | 1 tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (multiple “if” clauses here) appears in v. 13, with the apodosis (“then” clause) appearing in v. 14. |
| (0.25) | (Isa 58:9) | 1 tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (multiple “if” clauses here) appears in vv. 9b-10a, with the apodosis (“then” clause) appearing in v. 10b. |
| (0.25) | (Isa 57:5) | 2 tn The term אֵלִים (ʾelim) may be from a root meaning “mighty ones,” referring to mighty trees. The form may also refer to “gods,” a less common masculine plural of (ʾel). This would fit the context of idolatry (lusting after gods). |
