² sn In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters (Lev 18:18), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general.

³ sn This statement introduces vv. 10-11 and refers in general terms to the sexual sins described there. For the legal background of vv. 10-11, see Lev 18:7-20; 20:10-21; Deut 22:22-23, 30; 27:22.

² tn In the Hebrew text of vv. 30-32 the second person verbal and pronominal forms are generally feminine singular. This continues the address of the personified Babylonian sword from verse 29 (the Hebrew word for “sword” is feminine). “Return” is masculine, either due to the Hebrew preference for the masculine gender, or to the fact that soldiers were men.

¹ sn The number 40 may refer in general to the period of Judah’s exile, indicating the number of years Israel was punished in the wilderness. In this case, however, one would need to translate, “you will bear the punishment of the house of Judah.”

¹ sn Eight ounces (Heb “twenty shekels”). The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of grain about 230 grams here (8 ounces).

¹ tn Heb “prisoners of earth/land.” The term אֶרֶץ (ʾerets) may refer to (1) the earth, (2) a country, or (3) the promised land in particular (as well as other referents). “Earth” is chosen here since the context presents God’s general principles in dealing with humanity. Given the historical circumstances, however, prisoners from the land of Israel are certainly in the background.

¹ tn Heb “Who is this, he spoke and it came to pass?” The general sense is to ask whose commands are fulfilled. The phrase “he spoke and it came to pass” is taken as an allusion to the creation account (see Gen 1:3).

⁴ tn The verb הִזִּילוּהָ (hizziluha) is generally understood as a rare form of Hiphil perfect third person common plural + third person feminine singular suffix from I זָלַל (zalal, “to despise”): “they despise her.” This follows the I nun (ן) pattern with daghesh (dot) in zayin (ז) rather than the expected geminate pattern הִזִילּוּהָ (hizilluha) with daghesh in lamed (ל) (GKC 178-79 §67.l).

⁵ tn Heb “For it is the vengeance of the Lord, vengeance for his temple.” As in the parallel passage in 50:28, the genitival construction has been expanded in the translation to clarify for the English reader what the commentaries in general agree is involved.

¹ tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV, which are attempting to clarify the text for the average reader.

¹ tn Heb “Behold, I am against you, proud one.” The word “city” is not in the text, but it is generally agreed that the word is being used as a personification of the city, which had “proudly defied” the Lord (v. 29). The word “city” is supplied in the translation for clarity.

⁴ tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ʾalilim) and “vanities,” or “empty winds” (הֲבָלִים, havalim).

¹ tn The words “I said” are not in the text, but it is generally agreed that the words that follow are Jeremiah’s. The translation supplies “I said” to make clear that the speaker has shifted from the Lord to Jeremiah.

² sn Tahpanhes was an important fortress city on the northern border of Egypt in the northeastern Nile delta. It is generally equated with the Greek city of Daphne. It has already been mentioned in 2:16 in conjunction with Memphis (the Hebrew name is “Noph”) as a source of soldiers who did violence to the Israelites in the past.

¹ tn The words “so as to give…some assurance of safety” are not in the text but are generally understood by all commentators. This would be a case of substitution of cause for effect, the oath, put for the effect, the assurance of safety (NJPS translates directly “reassured them”).

² sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36 and 7:12. It is called “upper” here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing.

⁴ tn Heb “made a covenant, saying.” This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13.

¹ sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.

² tn Heb “Thus said the Lord, the God of Israel, to me.” It is generally understood that the communication is visionary. God does not have a “hand,” and the actions of going to the nations and making them drink of the cup are scarcely literal. The words are supplied in the translation to show the figurative nature of this passage.

⁴ tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT) and Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring it out.