Discovery Box| (0.20) | (Jer 13:11) | 1 tn The words “I say” are “Oracle of the Lord” in Hebrew, and are located at the end of this statement in the Hebrew text rather than the beginning. However, they are rendered in the first person and placed at the beginning for smoother English style. |
| (0.20) | (Jer 12:15) | 2 sn The Lord is sovereign over the nations and has allotted each of them their lands. See Deut 2:5 (Edom); 2:9 (Moab); 2:19 (Ammon). He promised to restore not only his own people Israel to their land (Jer 32:37), but also Moab (Jer 48:47) and Ammon (Jer 49:6). |
| (0.20) | (Jer 11:18) | 2 tn Heb “Then you showed me their deeds.” This is another example of the rapid shift in person that is common in Jeremiah. As elsewhere, it has been resolved, for the sake of avoiding confusion for the English reader, by leveling the referent to the same person throughout. The text again involves an apostrophe, a shift from talking about the Lord to addressing him. |
| (0.20) | (Jer 11:16) | 1 tn Heb “The Lord once called you….” This is another example of the rapid shift in person that is common to Hebrew style but not common in English and could lead to confusion for some readers. Here and in the verses that follow the person has been shifted to first person for consistency in English. |
| (0.20) | (Jer 11:15) | 1 tn The words “The Lord says to the people of Judah” are not in the text. It is, however, clear from the words that follow that he is the speaker and Judah the addressee. The words are supplied in the translation for the sake of clarity. |
| (0.20) | (Jer 11:15) | 2 tn Heb “What to my beloved [being] in my house?” The text has been restructured to avoid possible confusion by the shift from third person in the first two lines to second person in the last two lines and the lines of the following verse. The reference to Judah as the Lord’s “beloved” is certainly ironic and perhaps even sarcastic. |
| (0.20) | (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. |
| (0.20) | (Jer 9:24) | 1 tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me, that I, the Lord, do faithfulness, justice, and righteousness in the earth, for/that I delight in these.” It is uncertain whether the Hebrew particle כִּי (ki) before the clause “I delight in these things” is parallel to the כִּי introducing the clause “that I, the Lord, act…,” or whether it is causal, giving the grounds for the Lord acting the way he does. In light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord, not mere lip service, it is probable that the clauses are parallel. For the use of כִּי to introduce clauses of further definition after a direct object, as here, see GKC 365 §117.h and see BDB 393 s.v. יָדַע Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people, see Hos 6:6, Mic 6:8. |
| (0.20) | (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. |
| (0.20) | (Jer 7:27) | 1 tn The words “Then the Lord said to me” are not in the text but are implicit in the shift from the second and third person plural pronouns in vv. 21-26 to the second singular in this verse. The words are supplied in the translation for clarity. |
| (0.20) | (Jer 7:12) | 1 tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11). |
| (0.20) | (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). |
| (0.20) | (Jer 6:28) | 1 tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord’s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better taken as Jeremiah’s report after he has completed the task. |
| (0.20) | (Jer 5:10) | 3 tn Heb “for they do not belong to the Lord.” In the light of the context and Jeremiah’s identification of Israel as a vine (cf., e.g., 2:21) and a vineyard (cf., e.g., 12:10), it is likely that this verse has a totally metaphorical significance. The enemy is to go through the vineyard that is Israel and Judah and destroy all those who have been unfaithful to the Lord. It is not impossible, however, that the verse has a double meaning, a literal one and a figurative one: the enemy is not only to destroy Israel and Judah’s vines but to destroy Israel and Judah, lopping off the wicked Israelites who, because of their covenant unfaithfulness, the Lord has disowned. If the verse is totally metaphorical one might translate, “Pass through my vineyard, Israel and Judah, wreaking destruction. But do not destroy all of the people. Cut down like branches those unfaithful people because they no longer belong to the Lord.” |
| (0.20) | (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. |
| (0.20) | (Jer 4:13) | 3 tn The words “I cry out” are not in the text, but the words that follow are obviously not the Lord’s. They are either those of the people or of Jeremiah. Taking them as Jeremiah’s parallels the interjection of Jeremiah’s response in 4:10 that is formally introduced. |
| (0.20) | (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. |
| (0.20) | (Jer 3:14) | 1 sn There is a wordplay between the term “true master” and the name of the pagan god Baal. The pronoun “I” is emphatic, creating a contrast between the Lord as Israel’s true master/husband versus Baal as Israel’s illegitimate lover/master. See 2:23-25. |
| (0.20) | (Jer 2:19) | 3 tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next. |
| (0.20) | (Jer 2:11) | 1 tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the Lord, the God of Israel. |
