Discovery Box| (0.20) | (Jer 27:1) | 1 sn The names of Jeremiah and of Nebuchadnezzar are spelled differently in the Hebrew of chapters 27-29. That and other literary features show that these three chapters are all closely related. The events of these three chapters all take place within the space of one year (cf. 28:1; 29:1-7). |
| (0.20) | (Jer 27:1) | 2 tc The reading here is based on a few Hebrew mss and the Syriac and Arabic versions. The majority of Hebrew mss and most of the versions read, “At the beginning of the reign of Josiah’s son, Jehoiakim king of Judah,” as in 26:1. The LXX does not have this whole verse. The textual difficulty of 27:1 has long been recognized. The date formula in the majority of Hebrew mss at 27:1 is contradictory both with the context of the passage, which deals with an event in the reign of Zedekiah (see vv. 3, 12, and 20, the last of which presupposes that Jeconiah, Jehoiakim’s son, has been taken captive [i.e., after the death of Jehoiakim]), and the date formula in 28:1, which refers to an event “in that same year” and then qualifies it with “early in the reign of Zedekiah.” Hence it is preferable to read “Zedekiah” here in place of “Jehoiakim,” and to explain the error in the Hebrew manuscripts as an erroneous copying of 26:1. |
| (0.20) | (Jer 26:20) | 3 tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style. The major emphasis is brought out by putting his prophesying first, then identifying him. |
| (0.20) | (Jer 26:1) | 2 tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style, which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity. |
| (0.20) | (Jer 25:15) | 1 tn This is an attempt to render the Hebrew particle כִּי (ki), which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this. |
| (0.20) | (Jer 25:14) | 1 tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves,” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3). |
| (0.20) | (Jer 24:9) | 2 tn Heb “I will make them for a terror, for a disaster, to all the kingdoms of the earth, for a reproach and for a proverb, for a taunt and for a curse, in all the places which I banish them there.” The complex Hebrew sentence has been broken down into equivalent shorter sentences to conform more with contemporary English style. |
| (0.20) | (Jer 23:34) | 2 tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the Lord,’ I will visit upon [= punish] that man and his house.” This is an example of the Hebrew construction called nominative absolute or casus pendens (cf. GKC 458 §143.d). |
| (0.20) | (Jer 23:15) | 5 sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the Lord’s criticism of the prophet and priest. This is a common rhetorical device for bracketing material that belongs together. The criticism has, however, focused on the false prophets and the judgment due them. |
| (0.20) | (Jer 23:16) | 2 tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity. |
| (0.20) | (Jer 20:12) | 2 sn This verse is almost an exact duplication of the petition in one of Jeremiah’s earlier prayers and complaints. See Jer 11:20 and notes there for explanation of the Hebrew psychology underlying the use of “kidneys and heart” here. For the thoughts expressed here see Ps 17. |
| (0.20) | (Jer 20:9) | 2 tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation: “If I say to myself…, then it [his word] becomes.” See GKC 337 §112.kk for the construction. |
| (0.20) | (Jer 19:1) | 3 tc The words “Take with you” follow the reading of the Syriac version and to a certain extent the reading of the Greek version (the latter does not have “with you”). The Hebrew text does not have these words, but they are undoubtedly implicit. |
| (0.20) | (Jer 18:4) | 1 tn The verbs here denote repeated action. They are the Hebrew perfect with the vav (ו) consecutive. The text then reads somewhat literally, “Whenever the vessel he was molding…was ruined, he would remold…” For this construction see Joüon 2:393-94 §118.n and 2:628-29 §167.b, and compare the usage in Amos 4:7-8. |
| (0.20) | (Jer 17:5) | 3 sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23). |
| (0.20) | (Jer 17:1) | 2 tn The adjective “stone-hard” is not in the Hebrew text. It is implicit in the metaphor and is supplied in the translation for clarity (cf. Ezek 11:19; 36:26; and Job 19:24 for the figure). |
| (0.20) | (Jer 14:16) | 3 tn Heb “their evil.” Hebrew words often include within them a polarity of cause and effect. Thus the word for “evil” includes both the concept of wickedness and the punishment for it. Other words that function this way are “iniquity” = “guilt [of iniquity]” = “punishment [for iniquity].” Context determines which nuance is proper. |
| (0.20) | (Jer 14:14) | 3 tn Heb “divination and worthlessness.” This is an example of hendiadys, where two nouns are joined by “and,” with one serving as qualifier of the other. The noun “worthlessness” functions as an adjective in an “of” phrase that follows and qualifies a noun (an attributive genitive in Hebrew) in Zech 11:17 and Job 13:4. |
| (0.20) | (Jer 14:7) | 4 tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force, as does the fact that the concessive has already been expressed by אִם (ʾim). |
| (0.20) | (Jer 13:23) | 2 tn Heb “Can the Cushite change his skin or the leopard his spots? [Then] you also will be able to do good who are accustomed to do evil.” The English sentence has been restructured and rephrased in an attempt to produce some of the same rhetorical force the Hebrew original has in this context. |
