Discovery Box| (0.20) | (Jer 16:18) | 3 sn For earlier references to the term used here see Jer 2:7, where it applies as here to the land, Jer 10:16 and 12:8-9, where it applies to the people, and Jer 12:7, where it applies to the temple. |
| (0.20) | (Jer 15:18) | 1 sn Jeremiah is speaking of the stream beds or wadis, which fill with water after the spring rains but often dry up in the summer time. A fuller picture is painted in Job 6:14-21. This contrasts with the earlier metaphor that God had used of himself in Jer 2:13. |
| (0.20) | (Jer 15:8) | 3 tn This word is used only here and in Hos 11:9. It is related to the root meaning “to rouse” (so BDB 735 s.v. I עִיר). Here it refers to the excitement or agitation caused by terror. In Hos 11:9 it refers to the excitement or arousal of anger. |
| (0.20) | (Jer 14:20) | 1 tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess, acknowledge,” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13. |
| (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 13:16) | 2 tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively. |
| (0.20) | (Jer 13:16) | 5 tn Heb “and while you hope for light, he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms. |
| (0.20) | (Jer 12:15) | 1 tn For the use of the verb “turn” (שׁוּב, shuv) in this sense, see BDB s.v. שׁוּב Qal.6.g and compare the usage in Pss 90:13; 6:4; and Joel 2:14. It does not simply mean “again” as several of the English versions render it. |
| (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 12:2) | 3 tn Heb “You are near in their mouths, but far from their kidneys.” The figure of substitution is being used here, “mouth” for “words” and “kidneys” for passions and affections. A contemporary equivalent might be, “your name is always on their lips, but their hearts are far from you.” |
| (0.20) | (Jer 10:25) | 5 tn Or “have almost completely destroyed them”; Heb “they have devoured them and consumed them.” The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18. |
| (0.20) | (Jer 8:17) | 3 tn Heb “I am sending against you snakes, poisonous ones which cannot be charmed.” In light of the context, literal snakes are scarcely meant. So the metaphor is turned into a simile to prevent possible confusion. For a similar metaphorical use of animals for enemies see 5:6. |
| (0.20) | (Jer 7:21) | 3 tn Heb “Add your burnt offerings to your [other] sacrifices and eat the meat!” See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. See GKC 324 §110.a; cf. Amos 4:4, “Go to Bethel and sin!” |
| (0.20) | (Jer 7:7) | 1 tn The translation uses imperatives in vv. 5-6 followed by the phrase “If you do all this” to avoid the long and complex sentence structure of the Hebrew sentence, which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7. |
| (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 6:8) | 2 sn The wordplay begun with “sound…in Tekoa” in v. 1 and continued with “encamp” (they will pitch [their tents]) in v. 3 is concluded here with “turn away in disgust” (תֵּקַע [teqaʿ]), which uses the same consonants although built now on the root יָקַע (yaqaʿ). |
| (0.20) | (Jer 5:19) | 4 sn This is probably a case of deliberate ambiguity (double entendre). The adjective “foreigners” is used for both foreign people (so Jer 30:8; 51:51) and foreign gods (so Jer 2:25; 3:13). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile. |
| (0.20) | (Jer 2:9) | 1 sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20 and Mic 6:1-8. |
| (0.20) | (Jer 2:8) | 4 tn Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See, for example, its use in contexts like Hos 4:1 and 6:6. |
| (0.20) | (Jer 1:18) | 2 tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator’s note there. |
