Discovery Box| (0.20) | (Jer 23:16) | 2 tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity. |
| (0.20) | (Jer 22:3) | 3 sn Do not kill innocent people. For an example of one of the last kings who did this, see Jer 36:20-23. Manasseh was notorious for having done this, and the book of 2 Kgs attributes the ultimate destruction of Judah to this crime and his sin of worshiping false gods (2 Kgs 21:16; 24:4). |
| (0.20) | (Jer 20:1) | 1 tn Heb “chief overseer/officer.” The translation follows the suggestion of P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 267, based on the parallel passage in 29:26-27, where this official appears to have been in charge of maintaining order in the temple. |
| (0.20) | (Jer 20:2) | 1 tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord, heard Jeremiah prophesying these words/things, 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one have been restructured in the translation to better conform with contemporary English style. |
| (0.20) | (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. |
| (0.20) | (Jer 18:8) | 2 sn There is a wordplay here involving the word “evil” (רָעָה, raʿah), which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10-4:1, where Jonah becomes very displeased (Heb “it was very evil to Jonah with great evil”) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil). |
| (0.20) | (Jer 17:4) | 2 tc A few Hebrew mss and two Greek mss read, “a fire is kindled in my anger” (reading קָדְחָה, qodkha), as in 15:14, in place of, “you have kindled a fire in my anger” (reading קָדַחְתֶּם, qadakhtem), as in the majority of Hebrew mss and versions. The variant may be explained on the basis of harmonization with the parallel passage. |
| (0.20) | (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). |
| (0.20) | (Jer 17:1) | 1 tn The chapter division, which was not a part of the original text but was added in the Middle Ages, obscures the fact that there is no new speech here. The division may have resulted from the faulty identification of “them” in the preceding verse. See the translator’s note on that verse. |
| (0.20) | (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.” |
| (0.20) | (Jer 15:7) | 1 tn The words “The Lord continued” are not in the text. They have been supplied in the translation to show the shift back to talking about the people instead of addressing them. The obvious speaker is the Lord; the likely listener is Jeremiah, as in vv. 1-4. |
| (0.20) | (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. |
| (0.20) | (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. |
| (0.20) | (Jer 14:3) | 1 tn Though the concept of “cisterns” is probably not familiar to some readers, it would be a mistake to translate this word as “well.” Wells have continual sources of water. Cisterns were pits dug in the ground and lined with plaster to hold rainwater. The drought had exhausted all the water in the cisterns. |
| (0.20) | (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. |
| (0.20) | (Jer 13:27) | 1 tn Heb “Jerusalem.” This word has been pulled up from the end of the verse to help make the transition. The words “people of” have been supplied in the translation here to ease the difficulty mentioned earlier of sustaining the personification throughout. |
| (0.20) | (Jer 13:19) | 2 tn Heb “There is no one to open them.” The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives). |
| (0.20) | (Jer 12:8) | 4 tn Or “so I will reject her.” The word “hate” is sometimes used in a figurative way to refer to being neglected, i.e., treated as though unloved. In these contexts it does not have the same emotive connotations that a typical modern reader would associate with hate. See Gen 29:31, 33 and E. W. Bullinger, Figures of Speech, 556. |
| (0.20) | (Jer 9:21) | 1 sn Here Death is personified (treated as though it were a person). Some have seen as possible background to this lament an allusion to Mesopotamian mythology where the demon Lamastu climbs in through the windows of houses and over their walls to kill children and babies. |
| (0.20) | (Jer 8:6) | 2 tn Heb “What have I done?” The addition of the word “wrong” is implicit in the context and is supplied in the translation for clarity. The rhetorical question does not function as a denial of wrongdoing, but rather as contrite shock at one’s own wrongdoing. It is translated as a declaration for the sake of clarity. |
