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Discovery Box| (0.18) | (Jer 10:6) | 1 tn The words “I said” are not in the Hebrew text, but there appears to be a shift in speaker. Someone is now addressing the Lord. The likely speaker is Jeremiah, so the words “I said” are supplied in the translation for clarity. |
| (0.18) | (Jer 9:15) | 3 tn Heb “I will feed this people wormwood and make them drink poison water.” “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה. |
| (0.18) | (Jer 8:20) | 1 tn The words “They say” are not in the text; they are supplied in the translation to make clear that the lament of the people begun in v. 19b is continued here after the interruption of the Lord’s words in v. 19c. |
| (0.18) | (Jer 8:19) | 6 sn The people’s cry and the Lord’s interruption reflect the same argument that was set forth in the preceding chapter. They have misguided confidence that the Lord is with them regardless of their actions, and he responds that their actions have provoked him to the point of judging them. See especially 7:4 and 7:30. |
| (0.18) | (Jer 8:19) | 5 tn The words “The Lord would answer” are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity. Another option would be to add, “And I can just hear the Lord reply.” |
| (0.18) | (Jer 8:17) | 3 tn Heb “I am sending against you snakes, poisonous ones which cannot be charmed.” In light of the context, literal snakes are scarcely meant. So the metaphor is turned into a simile to prevent possible confusion. For a similar metaphorical use of animals for enemies see 5:6. |
| (0.18) | (Jer 7:18) | 1 sn The Queen of Heaven is probably a reference to the goddess known as Ishtar in Mesopotamia, Anat in Canaan, and Ashtoreth in Israel. She was the goddess of love and fertility. For further discussion, see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 266-68. |
| (0.18) | (Jer 7:13) | 1 tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action (cf. HALOT 1384 s.v. שָׁכַם Hiph.2). |
| (0.18) | (Jer 7:10) | 2 tn Or “‘We are safe!’—safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato-like emphasis on the multitude of their sins, all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…” |
| (0.18) | (Jer 7:7) | 1 tn The translation uses imperatives in vv. 5-6 followed by the phrase “If you do all this” to avoid the long and complex sentence structure of the Hebrew sentence, which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7. |
| (0.18) | (Jer 7:3) | 1 sn Compare the use of similar titles in 2:19; 5:14; 6:6 and see the explanation in the study note at 2:19. In this instance the title appears to emphasize the Lord as the heavenly King who drags his disobedient vassals into court (and threatens them with judgment). |
| (0.18) | (Jer 5:19) | 4 sn This is probably a case of deliberate ambiguity (double entendre). The adjective “foreigners” is used for both foreign people (so Jer 30:8; 51:51) and foreign gods (so Jer 2:25; 3:13). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile. |
| (0.18) | (Jer 6:2) | 3 tn Heb “The beautiful and delicate one I will destroy, the daughter of Zion.” The English versions and commentaries are divided over the rendering of this verse because (1) there are two verbs with these same consonants, one meaning “to be like” and the other meaning “to be destroyed” (intransitive) or “to destroy” (transitive), and (2) the word rendered “beautiful” (נָוָה, navah) can be understood as a noun meaning “pasture” or as a defective writing of an adjective meaning “beautiful, comely” (נָאוָה, naʾvah). Hence some render, “Fair Zion, you are like a lovely pasture,” reading the verb form as an example of the old second feminine singular perfect. Although this may fit the imagery of the next verse, that rendering ignores the absence of a preposition (לְ or אֶל, le or ʾel, both of which can be translated “to”) that normally goes with the verb “be like,” and it drops the conjunction in front of the adjective “delicate.” The parallel usage of the verb in Hos 4:5 argues for the meaning “destroy.” |
| (0.18) | (Jer 6:3) | 1 tn Heb “Shepherds and their flocks will attack it.” Rulers are often depicted as shepherds; see BDB 945 s.v. רָעָה 1.d(2) (cf. Jer 12:10). The translation of this verse attempts to clarify the point of this extended metaphor. |
| (0.18) | (Jer 5:13) | 2 tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew ms the article on the noun (הַדָּבָר, haddavar). |
| (0.18) | (Jer 5:1) | 1 tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29-31, where Jeremiah is the obvious speaker. |
| (0.18) | (Jer 4:20) | 1 tn The words “I see” are not in the text here or at the beginning of the third line. They are supplied in the translation to show that this is Jeremiah’s vision of what will happen as a result of the invasion announced in 4:5-9, 11-17a. |
| (0.18) | (Jer 4:17) | 1 tn Heb “will surround her.” The antecedent is Jerusalem in the preceding verse. The referent is again made explicit in the translation to avoid any possible lack of clarity. The verb form here emphasizes the fact as being as good as done (i.e., it is a prophetic perfect). |
| (0.18) | (Jer 4:2) | 2 tn 4:1-2a consists of a number of “if” clauses. Some are formally introduced by the Hebrew particle אִם (ʾim), while others are introduced by the conjunction “and.” Another conjunction (“and” = “then”) with a perfect in 4:2b introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence. |
| (0.18) | (Jer 4:4) | 1 sn Circumcising the heart is a metaphor for being dedicated to the Lord. It is associated with not being stubborn and with loving God in Deut 10:16; 30:6. See also Josh 5 for a ceremony of circumcision connected with national dedication. |
