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Discovery Box| (0.30) | (Jer 31:25) | 1 tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n). |
| (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 30:12) | 1 tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there. |
| (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 28:9) | 1 tn The verbs in this verse are to be interpreted as iterative imperfects in past time, rather than as futures, because of the explicit contrast that is drawn between verses 8 and 9 by the emphatic syntactical construction of the verses. Both verses begin with a casus pendens construction to throw the verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the Lord truly sent him.” |
| (0.30) | (Jer 28:4) | 1 sn Notice again that the “false” prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22). |
| (0.30) | (Jer 26:16) | 3 sn The priests and false prophets claimed that they were speaking in the Lord’s name (i.e., as his representatives and with his authority [see 1 Sam 25:9 and 1 Kgs 21:8; cf. the study note on Jer 23:27]) and felt that Jeremiah’s claims to be doing so were false (see v. 9). Jeremiah (and the Lord) charged that the opposite was the case (cf. 14:14-15; 23:21). The officials and the people, at least at this time, accepted his claims that the Lord had sent him (vv. 12, 15). |
| (0.30) | (Jer 23:35) | 2 tn This line is sometimes rendered as a description of what the people are doing (cf. NIV). However, repetition, with some slight modification, referring to the prophet in v. 37, followed by the same kind of prohibition that follows here, shows that what are being contrasted are two views toward the Lord’s message: 1) one of openness to receive what the Lord says through the prophet and 2) one that already characterizes the Lord’s message as a burden. Allusion to the question that started the discussion in v. 33 should not be missed. The prophet alluded to is Jeremiah. He is being indirect in his reference to himself. |
| (0.30) | (Jer 23:30) | 2 tn Heb “who are stealing my words from one another.” However, context shows it is their own word that they claim is from the Lord (cf. next verse). |
| (0.30) | (Jer 23:25) | 1 tn The words, “The Lord says” are not in the text. They are supplied in the translation for clarity to show that the Lord continues speaking. |
| (0.30) | (Jer 22:16) | 2 tn Heb “Is that not what it means to know me?” The question is rhetorical and expects a positive answer. It is translated in the light of the context. |
| (0.30) | (Jer 22:20) | 3 sn If the passages in this section are chronologically ordered, this refers to the help that Jehoiakim relied on when he rebelled against Nebuchadnezzar. |
| (0.30) | (Jer 21:11) | 2 tn Heb “house” or “household.” It is clear from 22:1-6 that this involved the king, the royal family, and the court officials. |
| (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 18:16) | 1 tn There may be a deliberate double meaning involved here. The word translated “an object of horror” refers both to destruction (cf. 2:15; 4:17) and the horror or dismay that accompanies it (cf. 5:30; 8:21). The fact that there is no conjunction or preposition in front of the noun “hissing” that follows this word suggests that the reaction is in view here, not its cause. So does “be filled with horror,” which translates an etymologically related verb. |
| (0.30) | (Jer 18:18) | 4 tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him. |
| (0.30) | (Jer 16:21) | 1 tn The words “The Lord said” are not in the text. However, it is obvious that he is the speaker. These words are supplied in the translation for clarity. |
| (0.30) | (Jer 16:14) | 2 tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift that might create confusion. |
| (0.30) | (Jer 16:16) | 1 tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift that might create confusion. |
| (0.30) | (Jer 14:2) | 2 tn The words “to me” are not in the text. They are implicit from the fact that the Lord is speaking. They are supplied in the translation for clarity. |
