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Discovery Box| (0.30) | (Jer 37:20) | 2 tn Heb “let my plea for mercy fall before you.” That is, let it come before you and be favorably received (= granted; by metonymical extension). |
| (0.30) | (Jer 35:7) | 1 tn Heb “Don’t plant a vineyard, and it shall not be to you [= and you shall/must not have one].” |
| (0.30) | (Jer 33:17) | 1 tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.” |
| (0.30) | (Jer 33:17) | 2 sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9). |
| (0.30) | (Jer 32:40) | 2 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.” |
| (0.30) | (Jer 32:24) | 5 tn The word “Lord” is not in the text but is supplied in the translation as a reminder that it is he who is being addressed. |
| (0.30) | (Jer 31:40) | 1 sn It is generally agreed that this refers to the Hinnom Valley, which was on the southwestern and southern side of the city. The people of Jerusalem had burned their children as sacrifices here. The Lord had said that there would be so many dead bodies here when he punished them that they would be unable to bury all of them (cf. Jer 7:31-32). The reference in v. 40 may be to those dead bodies and to the ashes of the cremated victims. This defiled place would be included within the holy city. |
| (0.30) | (Jer 31:16) | 3 tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15). |
| (0.30) | (Jer 29:11) | 2 tn Heb “I know the plans that I am planning for you, oracle of the Lord, plans of well-being and not for harm, to give to you….” |
| (0.30) | (Jer 27:6) | 3 sn This statement is rhetorical, emphasizing the totality of Nebuchadnezzar’s dominion. Neither here nor in Dan 2:38 is it to be understood literally. |
| (0.30) | (Jer 25:33) | 1 sn The intent here is to emphasize the large quantity of those who are killed—there will be too many to insure proper mourning rites and proper burial. |
| (0.30) | (Jer 25:30) | 1 tn The word “Jeremiah” is not in the text. It is supplied in the translation to make clear who is being addressed. |
| (0.30) | (Jer 20:18) | 1 tn Heb “Why did I come forth from the womb to see [= so that I might see] trouble and grief and that my days might be consumed in shame?” |
| (0.30) | (Jer 19:11) | 3 tn Heb “Like this I will break this people and this city, just as one breaks the vessel of a potter that is not able to be repaired.” |
| (0.30) | (Jer 19:6) | 2 tn Heb “it will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.” |
| (0.30) | (Jer 17:11) | 2 tn The Hebrew text merely says “it.” But the antecedent might be ambiguous in English, so the reference to wealth gained by unjust means is here reiterated for clarity. |
| (0.30) | (Jer 17:12) | 1 sn The Lord is no longer threatening judgment but is being addressed. For a similar doxological interruption, compare Jer 16:19-20. |
| (0.30) | (Jer 14:7) | 3 tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.” |
| (0.30) | (Jer 12:13) | 3 tn Heb “be disappointed in their harvests from the fierce anger of the Lord.” The translation makes explicit what is implicit in the elliptical poetry of the Hebrew original. |
| (0.30) | (Jer 11:16) | 4 tn The verb here has most commonly been derived from a root meaning “to be broken” (cf. BDB 949 s.v. II רָעַע) that fits poorly with the metaphor of setting the plant on fire. Another common option is to emend it to a verb meaning “to be burned up” (בָּעַר, baʿar). However, it is better to follow the lead of the Greek version, which translates “be good for nothing” (ἠχρειώθησαν, ēchreiōthēsan) and derives the verb from רָעַע (raʿaʿ), meaning “be bad/evil” (cf. BDB 949 and compare the nuance of the adjective from this verb in BDB 948 s.v. רַע 5). |
