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Discovery Box| (0.12) | (Lam 2:4) | 1 tn Heb “bent His bow.” When the verb דָּרַךְ (darakh) is used with the noun קֶשֶׁת (qeshet, “archer-bow”), it means “to bend [a bow]” to string it in preparation for shooting arrows (1 Chr 5:18; 8:40; 2 Chr 14:7; Jer 50:14, 29; 51:3). This idiom is used figuratively to describe the assaults of the wicked (Pss 11:2; 37:14) and the judgments of the Lord (Ps 7:13; Lam 2:4; 3:12) (BDB 202 s.v. דָּרַךְ 4). The translation “he prepared his bow” is the slightly more general modern English idiomatic equivalent of the ancient Hebrew idiom “he bent his bow”—both refer to preparations to get ready to shoot arrows. |
| (0.12) | (Lam 2:1) | 4 tn The verb יָעִיב (yaʿiv) is a hapax legomenon (a term that appears only once in the Hebrew OT). Most lexicons take it as a denominative verb from the noun עָב (ʿov, “cloud,” HALOT 773 s.v. II עָב; BDB 728 s.v. עוּב): Hiphil imperfect third person masculine singular from עוֹב (’ov), meaning “cover with a cloud, make dark” (HALOT 794 s.v. עוב) or “becloud” (BDB 728 s.v.): “the Lord has covered Daughter Zion with the cloud of His anger.” This approach is followed by many English versions (KJV, RSV, NASB, NIV). However, a few scholars relate it to a cognate Arabic verb denoting “blame, revile” (Ehrlich, Rudolph, Hillers): “the Lord has shamed Daughter Zion in His anger.” Several English versions adopt this (NRSV, NJPS, CEV). The picture of cloud and wrath concurs with the stanza’s connection to “day of the Lord” imagery. |
| (0.12) | (Lam 1:18) | 2 tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb מָרָה (marah, “to rebel”) is used with פֶּה (peh, “mouth”) as the direct object, it connotes disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c). |
| (0.12) | (Jer 50:25) | 2 sn The weapons are the nations that God is bringing from the north against them. The study notes have already identified Assyria as the “rod” or “war club” by which God vents his anger against Israel (Isa 10:5-6), and Babylon as a hammer or war club with which he shatters the nations (Jer 50:23; 51:20). Now God will use other nations as weapons to execute his wrath against Babylon. For a similar idea see Isa 13:2-5, where reference is made to marshaling the nations against Babylon. Some of the nations that the Lord will marshal against Babylon are named in Jer 51:27-28. |
| (0.12) | (Jer 47:1) | 2 sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609 b.c. in conjunction with Pharaoh Necho’s advance into Palestine to aid the Assyrians. That was the same year Josiah was killed by Necho at the battle of Megiddo and four years before Necho was defeated by Nebuchadnezzar, the foe from the north. The prophecy presupposes that Ashkelon is still in existence (v. 5); hence it must be before 604 b.c. For a fairly complete discussion of the options see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 299-300. |
| (0.12) | (Jer 43:12) | 3 tn Or “he will take over Egypt as easily as a shepherd wraps his cloak around him.” The translation follows the interpretation of HALOT 769 s.v. II עָטָה Qal, the Greek translation, and a number of the modern commentaries (e.g., J. A. Thompson, Jeremiah [NICOT], 671). The only other passage where that translation is suggested for this verb is Isa 22:17, according to HAL. The alternate translation follows the more normal meaning of עָטָה (ʿatah; cf. BDB 741 s.v. I עָטָה Qal, which explains “so completely will it be in his power”). The fact that the subject is “a shepherd” lends more credence to the former view, though there may be a deliberate double meaning playing on the homonyms (cf. W. L. Holladay, Jeremiah [Hermeneia], 2:302). |
| (0.12) | (Jer 42:10) | 1 tn The word “only” is intended to reflect the infinitive absolute before the finite verb, emphasizing here the condition rather than the verb root (see Joüon 2:423 §123.g, and compare the usage in Exod 15:26). The form looks like the infinitive absolute of the verb שׁוּב (shuv), but all the versions interpret it as though it is from יָשַׁב (yashav), which is the root of the verb that follows it. Either this is a textual error of the loss of a י (yod), or this is one of the cases that GKC 69 §19.i list as the possible loss of a weak consonant at the beginning of a word. |
| (0.12) | (Jer 38:11) | 1 tn Heb “went into the palace to under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “to under” (אֶל תַּחַת, ʾel takhat) to the noun “wardrobe” plus the preposition “to” (אֶל מֶלְתַחַת, ʾel meltakhat). This is a plausible emendation, which would suggest an historical loss of מֶל (mel) due to its similarity with the אֶל (ʾel) that precedes it. However, no textual or versional evidence supports such a reading, and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ʾel takhat haʾarets) in place of אֶל תַּחַת הָאוֹצָר (ʾel takhat haʾotsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style. |
| (0.12) | (Jer 36:6) | 1 sn Regular fast days were not a part of Israel’s religious calendar. Rather, fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read. |
| (0.12) | (Jer 33:26) | 2 sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. Restoration has been the emphasis in this section, which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment, but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration, though rare up to this point, have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14). |
| (0.12) | (Jer 32:2) | 2 sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88 b.c.). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his hometown in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon (37:11-15). After appealing to Zedekiah, he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace (37:21), where he remained confined until Jerusalem was captured in 587/86 b.c. (38:28). |
| (0.12) | (Jer 25:18) | 5 tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened, as is the case in 44:6, 23, where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597 b.c. or 586 b.c. However, it may refer here to the beginning stages, where Judah has already suffered the loss of Josiah, its freedom, some of its temple treasures, and some of its leaders (Dan 1:1-3. The different date for Jehoiakim there is due to the different method of counting the king’s first year; the third year there is the same as the fourth year in 25:1). |
| (0.12) | (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. |
| (0.12) | (Jer 18:8) | 2 tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies, where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom. |
| (0.12) | (Jer 17:19) | 1 sn Observance of the Sabbath day (also the Sabbatical year) appears to have been a litmus test of the nation’s spirituality since it is mentioned in a number of passages besides this one (cf., e.g., Isa 56:2, 6; 58:13; Neh 13:15-18). Perhaps this is because the Sabbath day was the sign of the Mosaic covenant (Exod 31:13-17), just as the rainbow was the sign of the Noahic covenant (Gen 9:12, 13, 17) and circumcision the sign of the Abrahamic covenant (Gen 17:11). This was not the only command they failed to obey, nor was their failure to obey this one the sole determining factor in the Lord’s decision to destroy Judah (cf. 7:23-24; 11:7-8 in their contexts). |
| (0.12) | (Jer 14:10) | 2 tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context, and it points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding, a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English. |
| (0.12) | (Jer 8:8) | 3 tn Heb “The lying pen of the scribes has made [it] into a lie.” The translation is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, “Assuredly, for naught has the pen labored, for naught the scribes,” surely deserves consideration within the context; i.e., it hasn’t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb “make” or “labored” but creates a very unbalanced poetic couplet. |
| (0.12) | (Jer 6:24) | 2 tn Or “We have lost our strength to do battle”; Heb “Our hands hang limp [or helpless at our sides].” According to BDB 951 s.v. רָפָה Qal.2, this idiom is used figuratively for losing heart or energy. The best example of its figurative use of loss of strength or the feeling of helplessness is in Ezek 21:12, where it appears in the context of the heart (courage) melting, the spirit sinking, and the knees becoming like water. For other examples compare 2 Sam 4:1; Zeph 3:16. In Neh 6:9 it is used literally of the builders “dropping their hands from the work” out of fear. The words “with fear” are supplied in the translation because they are implicit in the context. |
| (0.12) | (Isa 60:7) | 2 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (ʿal) is dittographic (note the preceding יַעֲלוּ [yaʿalu]). Consequently, the form should be emended to לְרָצוֹן (leratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleting the preposition. As the above translation seeks to demonstrate, the preposition עַל (ʿal) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111), and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14). |
| (0.12) | (Isa 49:3) | 1 sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth. |
