Discovery Box| (0.27) | (Eze 5:17) | 2 tn Heb “will pass through you.” This threat recalls the warning of Lev 26:22, 25 and Deut 32:24-25. |
| (0.27) | (Eze 3:26) | 1 tn Heb “you will not be to them a reprover.” In Isa 29:21 and Amos 5:10 “a reprover” issued rebuke at the city gate. |
| (0.27) | (Lam 2:13) | 6 sn The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers—prophets, passersby, enemies, and God. |
| (0.27) | (Lam 2:13) | 2 tc The MT reads מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ (mah ʾashveh lakh vaʾanakhamekh, “To what can I compare you so that I might comfort you?”). The LXX reflects a Vorlage of מִי יוֹשִׁיעַ לָךְ וְנִחַמְךָ (mi yoshiaʿ lakh venikhamekha, “Who will save you so that he might comfort you?”). This textual variant reflects several cases of orthographic confusion between similarly spelled words. The MT best explains the origin of the LXX textual variants. Internal evidence of contextual congruence favors the MT as the original reading. |
| (0.27) | (Jer 51:25) | 3 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation. |
| (0.27) | (Jer 50:11) | 4 tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style. |
| (0.27) | (Jer 48:2) | 5 tn Heb “A sword will follow after you.” The sword is again figurative of destructive forces, here the army of the Babylonians. |
| (0.27) | (Jer 47:7) | 1 tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads, “how can you rest,” as a continuation of the second person in v. 6. |
| (0.27) | (Jer 42:2) | 1 tn Heb “please let our petition fall before you.” For the idiom here see 37:20 and the translator’s note there. |
| (0.27) | (Jer 39:18) | 1 sn Heb “you will not fall by the sword.” In the context this would include death in battle and execution as a prisoner of war. |
| (0.27) | (Jer 38:20) | 2 tn Heb “your life [or you yourself] will live.” Cf. v. 17 and the translator’s note there for the idiom. |
| (0.27) | (Jer 38:22) | 1 tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow. |
| (0.27) | (Jer 35:13) | 5 tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force, made explicit in the translation, of an imperative. |
| (0.27) | (Jer 33:10) | 2 tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36. |
| (0.27) | (Jer 29:27) | 1 tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation. |
| (0.27) | (Jer 28:13) | 2 tn The Greek version has “I have made/put” rather than “you have made/put.” This is the easier reading and is therefore rejected. |
| (0.27) | (Jer 27:13) | 2 tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!” |
| (0.27) | (Jer 26:15) | 1 tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.” |
| (0.27) | (Jer 25:5) | 3 tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7. |
| (0.27) | (Jer 23:17) | 3 tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11. |
