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Discovery Box| (0.25) | (Jer 11:1) | 1 tn Heb “The word that came to Jeremiah from the Lord, saying.” The proposed translation is more in keeping with contemporary English idiom (cf. 1:2 and 7:1 and footnotes there). |
| (0.25) | (Jer 9:11) | 1 tn The words “the Lord said” are not in the text, but it is obvious from the content that he is the speaker. These words are supplied in the translation for clarity. |
| (0.25) | (Jer 8:4) | 1 tn The words “the Lord said to me” are not in the text but are implicit from the context. They are supplied in the translation to make clear who is speaking and who is being addressed. |
| (0.25) | (Jer 6:29) | 1 tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (meʾesh tam, “from fire it is consumed”) rather than as מֵאֶשָּׁתָם (meʾeshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (ʾeshah). |
| (0.25) | (Jer 6:9) | 4 tn Heb “Pass your hand back over the branches like a grape harvester.” The translation is intended to clarify the metaphor that Jeremiah should try to rescue some from the coming destruction. |
| (0.25) | (Jer 6:8) | 1 tn This word is not in the text but is supplied in the translation. Jeremiah uses a figure of speech (enallage) where the speaker turns from talking about someone to address him/her directly. |
| (0.25) | (Jer 6:3) | 2 tn Heb “They will thrust [= pitch] tents around it.” The shepherd imagery has a surprisingly ominous tone. The beautiful pasture filled with shepherds grazing their sheep is in reality a city under siege from an attacking enemy. |
| (0.25) | (Jer 4:30) | 1 tn Heb “And you that are doomed to destruction.” The referent is supplied from the following context and the fact that Zion/Jerusalem represents the leadership that was continually making overtures to foreign nations for help. |
| (0.25) | (Jer 4:19) | 1 tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it. |
| (0.25) | (Jer 4:8) | 1 tn Or “wail because the fierce anger of the Lord has not turned away from us.” The translation does not need to assume a shift in speaker as the alternate reading does. |
| (0.25) | (Jer 4:5) | 1 tn The words “The Lord said” are not in the text, but it is obvious from v. 6 and v. 9 that he is the speaker. These words are supplied in the translation for clarity. |
| (0.25) | (Jer 2:18) | 5 tn Heb “to drink water from the River [a common designation in biblical Hebrew for the Euphrates River].” This refers to seeking help through political alliance. See the preceding note. |
| (0.25) | (Jer 2:5) | 2 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer. |
| (0.25) | (Isa 66:4) | 1 tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (ʿalal), which can carry the nuance “deal severely.” |
| (0.25) | (Isa 59:9) | 1 tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11. |
| (0.25) | (Isa 57:8) | 3 tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”). |
| (0.25) | (Isa 57:5) | 2 tn The term אֵלִים (ʾelim) may be from a root meaning “mighty ones,” referring to mighty trees. The form may also refer to “gods,” a less common masculine plural of (ʾel). This would fit the context of idolatry (lusting after gods). |
| (0.25) | (Isa 52:5) | 3 tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (naʾats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings. |
| (0.25) | (Isa 48:21) | 1 sn The translation above (present tense) assumes that this verse describes God’s provision for returning Babylonian exiles (see v. 20; 35:6; 49:10) in terms reminiscent of the Exodus from Egypt (see Exod 17:6). |
| (0.25) | (Isa 47:15) | 2 tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship. |
