Discovery Box| (0.25) | (Lam 3:26) | 2 tn Heb “deliverance of the Lord.” In the genitive-construct, the genitive יהוה (YHWH, “the Lord”) denotes source; that is, he is the source of the deliverance: “deliverance from the Lord.” |
| (0.25) | (Lam 2:3) | 4 tn Heb “he caused his right hand to turn back.” The implication in such contexts is that the Lord’s right hand protects his city. This image of the right hand is consciously reversed in 2:4. |
| (0.25) | (Jer 52:3) | 1 tn Heb “Surely (or “for”) because of the anger of the Lord this happened in Jerusalem and Judah until he drove them out from upon his face.” For the phrase “drive out of his sight,” see 7:15. |
| (0.25) | (Jer 50:34) | 5 tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts. |
| (0.25) | (Jer 47:7) | 3 tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant, and the idea of “attacking” is implicit in “against.” |
| (0.25) | (Jer 45:3) | 2 sn From the context it appears that Baruch was feeling sorry for himself (v. 5), as well as feeling anguish for the suffering that the nation would need to undergo, according to the predictions of Jeremiah that he was writing down. |
| (0.25) | (Jer 43:9) | 3 sn All the commentaries point out that this was not Pharaoh’s (main) palace but a governor’s residence or other government building that Pharaoh occupied when he was in Tahpanhes. |
| (0.25) | (Jer 43:3) | 2 tn Heb “in order to give us into the hands of the Chaldeans.” The substitution “he wants to” as the equivalent of the purpose clause has been chosen to shorten the sentence to better conform with contemporary English style. |
| (0.25) | (Jer 38:12) | 1 tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” seem unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10. |
| (0.25) | (Jer 37:17) | 3 sn Jeremiah’s answer, even under duress, was the same that he had given Zedekiah earlier. (See Jer 34:3 and see the study note on 34:1 for the relative timing of these two incidents.) |
| (0.25) | (Jer 37:4) | 2 tn The words “as he pleased” are not in the text but are implicit in the idiom, both in Hebrew and in English. They have been supplied in the translation for clarity and the sake of English idiom. |
| (0.25) | (Jer 36:12) | 1 sn If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1 and 2 Kgs 25:25, he was also a member of the royal family. |
| (0.25) | (Jer 36:5) | 1 tn Heb “I am restrained; I cannot go into.” The word “restrained” is used elsewhere in Jeremiah of his being confined to the courtyard of the guardhouse (33:1; 39:15). However, that occurred only later during the tenth year of Zedekiah (Jer 32:1-2), and Jeremiah appears here to be free to come and go as he pleases (vv. 19, 26). The word is used in the active voice of the Lord preventing Sarah from having a baby (Gen 16:2). The probable nuance here is “I am prevented/debarred” from being able to go. No reason is given why he was prevented/debarred. It has been plausibly suggested that he was prohibited from going into the temple any longer because of the scathing sermon he delivered there earlier (Jer 26:1-3; 7:1-15). |
| (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 25:9) | 3 sn Nebuchadnezzar is called the Lord’s servant also in Jer 27:6 and 43:10. He was the Lord’s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord’s “rod” (Isa 10:5-6), and Cyrus is called his “shepherd” and his “anointed” (Isa 44:28; 45:1). P. C. Craigie, P. H. Kelley, and J. F. Drinkard (Jeremiah 1-25 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4. The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore. |
| (0.25) | (Jer 23:18) | 3 tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew mss rather than the consonantal text (Kethib) of the Leningrad Codex. |
| (0.25) | (Jer 23:13) | 1 tn The words “The Lord says” are not in the text, but it is clear from the content that he is the speaker. These words are supplied in the translation for clarity. |
| (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 22:11) | 1 tn Heb “For thus said the Lord concerning Shallum son of Josiah, king of Judah, who reigned instead of his father, who went away from this place: He will not return there again.” |
| (0.25) | (Jer 22:13) | 2 sn This was a clear violation of covenant law (cf. Deut 24:14-15) and a violation of the requirements set forth in Jer 22:3. The allusion is to Jehoiakim, who is not mentioned until v. 18. He was placed on the throne by Pharaoh Necho and ruled from 609-598 b.c. He became a vassal of Nebuchadnezzar but rebelled against him, bringing about the siege of 597 b.c., in which his son and many of the Judean leaders were carried off to Babylon (2 Kgs 23:34-24:16). He was a wicked king according to the author of the book of Kings (2 Kgs 23:37). He had Uriah the prophet killed (Jer 26:23) and showed no regard for Jeremiah’s prophecies, destroying the scroll containing them (Jer 36:23) and ordering Jeremiah’s arrest (Jer 36:23). |
