Discovery Box| (0.25) | (Jer 32:33) | 2 sn This refers to God teaching them through the prophets whom he has sent, as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19. |
| (0.25) | (Jer 31:23) | 1 tn Heb “Yahweh of Armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance. |
| (0.25) | (Jer 29:25) | 2 tn Heb “Tell Shemaiah the Nehelamite, ‘Thus says Yahweh of Armies, the God of Israel….” The indirect quotation is used in the translation to avoid the complexity of embedding a quotation within a quotation. |
| (0.25) | (Jer 27:4) | 2 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. |
| (0.25) | (Jer 22:15) | 3 sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son, who did not (22:13). |
| (0.25) | (Jer 21:4) | 1 tn Heb “Tell Zedekiah, ‘Thus says the Lord, the God of Israel.’” Using the indirect quote eliminates one level of embedded quotation and makes it easier for the reader to follow. |
| (0.25) | (Jer 18:19) | 1 tn The words “Then I said” are not in the text. They are supplied in the translation for clarity to show that Jeremiah turns from describing the peoples’ plots to imploring God to deal with the plotters. |
| (0.25) | (Jer 17:18) | 1 sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God, whose threats they have belittled. |
| (0.25) | (Jer 17:5) | 2 tn Heb “who make flesh their arm.” The “arm” is the symbol of strength, and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this. |
| (0.25) | (Jer 16:20) | 1 tn Heb “and they are ‘no gods.’” For the construction here compare 2:11 and a similar construction in 2 Kgs 19:18, and see BDB 519 s.v. לֹא 1.b(b). |
| (0.25) | (Jer 16:19) | 3 sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all. |
| (0.25) | (Jer 16:9) | 1 tn Heb “For thus says Yahweh of Armies, the God of Israel.” The introductory formula, which appears three times in vv. 1-9 (vv. 1, 3, 5), has been recast for smoother English style. |
| (0.25) | (Jer 15:15) | 1 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the Lord speaking to Jerusalem, to Jeremiah speaking to God. |
| (0.25) | (Jer 14:12) | 2 sn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23-26). These three occur together fourteen other times in the book of Jeremiah. |
| (0.25) | (Jer 14:1) | 3 sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24 and Lev 26:18-20. |
| (0.25) | (Jer 10:11) | 1 tn Aram “The gods who did not make…earth will disappear…” In conformity with contemporary English style, the sentence is broken up in the translation to avoid a long, complex English sentence. |
| (0.25) | (Jer 8:14) | 4 tn The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16. |
| (0.25) | (Jer 6:24) | 1 tn These words are not in the text, but the context indicates that someone other than God is speaking for and to the people (either Jeremiah or the people themselves). These words are supplied in the translation for clarity. |
| (0.25) | (Jer 5:28) | 3 sn There is a wordplay in the use of this verb, which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God. |
| (0.25) | (Jer 3:21) | 2 tn Heb “have forgotten the Lord their God.” But in view of the parallelism and the context, the word “forget” (like “know” and “remember”) involves more than mere intellectual activity. |
