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Discovery Box| (0.18) | (Jer 19:9) | 1 sn Cannibalism is one of the penalties for disobedience to their covenant with the Lord effected through the Mosaic covenant. See Deut 28:53, 55, 57. For examples of this being carried out, see 2 Kgs 6:28-29 and Lam 4:10. |
| (0.18) | (Jer 18:20) | 1 tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context. |
| (0.18) | (Jer 18:21) | 1 tn Heb “be poured out to the hand [= power] of the sword.” For this same expression see Ezek 35:5 and Ps 63:10 (63:11 HT). Comparison with those two passages shows that it involved death by violent means, perhaps death in battle. |
| (0.18) | (Jer 19:1) | 3 tc The words “Take with you” follow the reading of the Syriac version and to a certain extent the reading of the Greek version (the latter does not have “with you”). The Hebrew text does not have these words, but they are undoubtedly implicit. |
| (0.18) | (Jer 18:15) | 2 sn Heb “ways that are not built up.” This refers to the built-up highways. See Isa 40:4 for the figure. The terms “way,” “by-paths,” and “roads” are, of course, being used here in the sense of moral behavior or action. |
| (0.18) | (Jer 18:14) | 1 tn The precise translation of this verse is somewhat uncertain. Two phrases in this verse are the primary cause of discussion and the source of numerous emendations, none of which has gained consensus. The phrase that is rendered here “rocky slopes” is in Hebrew צוּר שָׂדַי (tsur saday), which would normally mean something like “rocky crag of the field” (see BDB 961 s.v. שָׂדַי 1.g). Numerous emendations have been proposed, most of which are listed in the footnotes of J. A. Thompson, Jeremiah (NICOT), 436. The present translation has chosen to follow the proposal of several scholars that the word here is related to the Akkadian word shadu, meaning mountain. The other difficulty is the word translated “cease,” which in the MT is literally “be uprooted” (יִנָּתְשׁוּ, yinnateshu). The word is usually emended to read יִנָּשְׁתוּ (yinnashetu, “are dried up”) as a case of transposed letters (cf., e.g., BDB 684 s.v. נָתַשׁ Niph). This is probably a case of an error in hearing, and the word נָטַשׁ (natash), which is often parallel to עָזַב (ʿazav), translated here “vanish,” should be read in the sense that it has in 1 Sam 10:2. If one reads “are plucked up” and understands it figuratively of ceasing (“are dried” or “cease”), the sense is the same. For the sense of “distant” for the word זָרִים (zarim), see 2 Kgs 19:24. |
| (0.18) | (Jer 17:7) | 1 tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name. |
| (0.18) | (Jer 17:1) | 3 tn Heb “adamant.” The word “diamond” is an accommodation to modern times. There is no evidence that diamond was known in ancient times. This hard stone (perhaps emery) became metaphorical for hardness; see Ezek 3:9 and Zech 7:12. For discussion see W. E. Staples, “Adamant,” IDB 1:45. |
| (0.18) | (Jer 16:19) | 1 sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16). |
| (0.18) | (Jer 16:16) | 2 tn Heb “Behold, I am about to send for many fishermen, and they will catch them. And after that I will send for many hunters, and they will hunt them from every mountain and from every hill and from the cracks in the rocks.” |
| (0.18) | (Jer 16:11) | 1 tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’),” which occurs after, “Your fathers abandoned me.” In Hebrew the two sentences read, “When you tell them these things, and they say, ‘…,’ then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.” |
| (0.18) | (Jer 15:14) | 1 tc This reading follows the Greek and Syriac versions and several Hebrew mss. Other Hebrew mss read, “I will cause the enemy to pass through a land.” The difference in the reading is between one Hebrew letter, a dalet (ד) and a resh (ר). |
| (0.18) | (Jer 15:19) | 2 tn Heb “If you return [ = repent], I will restore [more literally, “cause you to return”] that you may stand before me.” For the idiom of “standing before” in the sense of serving, see BDB 764 s.v. עָמַד Qal.1.e and compare the usage in 1 Kgs 10:8; 12:8; 17:1; Deut 10:8. |
| (0.18) | (Jer 15:6) | 1 tn Heb “oracle of the Lord.” In the original text this phrase is found between “you have deserted me” and “you keep turning your back on me.” It is put at the beginning and converted to first person for sake of English style and clarity. |
| (0.18) | (Jer 15:1) | 1 tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27 and Deut 4:10. |
| (0.18) | (Jer 14:21) | 3 sn The place of God’s glorious throne was first of all the ark of the covenant, where God was said to be enthroned between the cherubim, then the temple that housed it, and then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem. |
| (0.18) | (Jer 14:20) | 1 tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess, acknowledge,” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13. |
| (0.18) | (Jer 14:15) | 2 sn The rhetoric of the passage is again sustained by an emphatic word order that contrasts what they say will not happen to the land, “war and famine,” with the punishment that the Lord will inflict on them, i.e., “war and starvation [or famine].” |
| (0.18) | (Jer 13:24) | 1 tn The words, “The Lord says” are not in the text at this point. The words “an oracle of the Lord” does, however, occur in the middle of the next verse, and it is obvious the Lord is the speaker. The words have been moved up from the next verse to enhance clarity. |
| (0.18) | (Jer 13:21) | 3 sn What is being alluded to here is the political policy of vacillating alliances through which Judah brought about her own downfall, allying herself first with Assyria, then Egypt, then Babylon, and then Egypt again. See 2 Kgs 23:29-24:7 for an example of this policy and the disastrous consequences. |
