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(0.22) (Jer 47:6)

tn The words “How long will you cry out” are not in the text, but some such introduction seems necessary because the rest of the speech assumes a personal subject.

(0.22) (Jer 45:5)

tn Heb “I will give you your life for a spoil.” For this idiom see the translator’s note on 21:9 and compare the usage in 21:9; 38:2; 39:18.

(0.22) (Jer 45:4)

tn The words “The Lord told Jeremiah” are not in the text but are implicit in the address that follows: “Thus you shall say to him.” These words are supplied in the translation for clarity.

(0.22) (Jer 42:9)

tn Heb “Thus says the Lord God of Israel, to whom you sent me to present your petition before him, ‘…’” The sentence has been restructured to cut down on the length of the introduction leading in to the long quote.

(0.22) (Jer 40:4)

tn Or “Stay here”; Heb “Forbear.” The imperative is used in a permissive sense: “you may forbear.” See GKC 324 §110.b and compare usage in Gen 50:6.

(0.22) (Jer 40:4)

tn Heb “See, all the land [or the whole land] is before you.” For this idiom see BDB 817 s.v. פָּנֶה II.4.a(f) and compare the usage in Gen 20:15; 47:6.

(0.22) (Jer 39:16)

tn Heb “And they [= my words for disaster] will come to pass [= happen] before you on that day [i.e., the day that I bring them to pass/carry them out].”

(0.22) (Jer 39:18)

tn Heb “your life will be to you for spoil.” For the meaning of this idiom see the study note on 21:9 and compare the usage in 21:9; 38:2; 45:4.

(0.22) (Jer 38:23)

tn Heb “you yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.” Neither use of “hand” is natural to the English idiom.

(0.22) (Jer 38:14)

tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.

(0.22) (Jer 36:19)

tn The verbs here are both direct imperatives, but it sounds awkward in contemporary English to say, “You and Jeremiah, go and hide.” The same force is accomplished by phrasing the statement as strong advice.

(0.22) (Jer 35:15)

tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Cf. 18:11, where the same idiom occurs with the added term of “make good your ways.”

(0.22) (Jer 33:24)

tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.

(0.22) (Jer 32:43)

tn Heb “you.” However, the pronoun is plural and is addressed to more people than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

(0.22) (Jer 32:36)

tn Heb “you.” However, the pronoun is plural and is addressed to more people than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

(0.22) (Jer 27:16)

tn Heb “don’t listen to the words of the prophets who are prophesying to you….” The sentence has been broken up for the sake of English style, and one level of embedded quotes has been eliminated to ease complexity.

(0.22) (Jer 27:4)

tn Heb “Give them a charge for their masters, saying, ‘Thus says Yahweh of Armies, the God of Israel, “Thus you shall say unto your masters…”’” The sentence is broken up in conformity with contemporary English style.

(0.22) (Jer 26:8)

tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).

(0.22) (Jer 22:2)

tn Heb “Hear the word of the Lord, O king of Judah who sits on the throne of David, you, and your officials, and your people who pass through these gates.”

(0.22) (Jer 21:8)

tn Heb “And/But unto this people you shall say…” “But” is suggested here by the unusual word order, which offsets what they are to say to Zedekiah (v. 3).



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