Your search for "An" did not find any bible verses that matched.
Discovery Box| (0.22) | (Jer 32:10) | 1 tn The words “of purchase” are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11-13. These words are supplied in the translation for clarity. An alternative translation would be, “I put the deed in writing.” However, since the same idiom כָּתַב בְּסֵפֶר (katav besefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document. |
| (0.22) | (Jer 32:6) | 1 sn This verse resumes the narrative introduction in v. 1, which was interrupted by the long parenthetical note about historical background. There is again some disjunction in the narrative (compare the translator’s notes on 27:2 and 28:1). What was begun as a biographical (third person) narrative turns into an autobiographical (first person) narrative until v. 26, where the third person is again resumed. Again this betrays the hand of the narrator, Baruch. |
| (0.22) | (Jer 31:20) | 1 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular, see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical, having the force of an impassioned affirmation. See 1 Sam 2:27 and Job 41:9 (41:1 HT) for parallel usage. |
| (0.22) | (Jer 30:16) | 1 tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes unnecessary the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vekhol). |
| (0.22) | (Jer 27:7) | 1 sn This is a figure emphasizing that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605 b.c. when Nebuchadnezzar defeated Necho at Carchemish until the fall of Babylon in 538 b.c. There were only four rulers. Nebuchadnezzar was succeeded by his son, Evil Merodach (cf. 52:31), and two other rulers who were not descended from him. |
| (0.22) | (Jer 25:30) | 3 sn For the metaphor of the Lord going forth against his enemies like an attacking lion, see Jer 49:19; 50:44; and Isa 31:4, in all of which the Lord comes against the nations in defense of his people. In Hos 5:14 the metaphor is turned against his own people. The figure of a lion ravaging people has already been used in Jer 4:7 of the enemy from the north (Babylon). |
| (0.22) | (Jer 23:5) | 5 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15), who set this forth as an ideal for his dynasty (2 Sam 23:3). David's son Solomon prayed for it to be true in his reign (Ps 72:1-2). |
| (0.22) | (Jer 22:13) | 1 sn Heb “Woe.” This particle is used in laments for the dead (1 Kgs 13:30; Jer 34:5) and as an introductory particle in indictments against people (Isa 5:8, 11; Jer 23:1) or entities (Isa 18:1; Nah 3:1) on whom judgment is pronounced. The indictment is found here in vv. 13-17 and the announcement of judgment in vv. 18-19. |
| (0.22) | (Jer 20:10) | 6 sn An ironical wordplay occurs between terms here (“enticed,” “prevail over”) and the same Hebrew words in v. 7 (“coerced,” “prevailed over”), where they describe the Lord coercing Jeremiah into being a spokesman by overcoming his resistance. Jeremiah is lamenting that it was God’s call to speak his word, which he could not (and still cannot) resist, that has led, ironically, to his endangerment. |
| (0.22) | (Jer 18:4) | 3 tn The usage of the preposition בּ (bet) to introduce the material from which something is made in Exod 38:8 and 1 Kgs 15:22 should lay to rest the rather forced construction that some (like J. Bright, Jeremiah [AB], 121) put on the variant כַּחֹמֶר (kakhomer) found in a few Hebrew mss. Bright renders that phrase as an elliptical “as clay sometimes will.” The phrase is missing from the Greek version. |
| (0.22) | (Jer 17:13) | 4 tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it, see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the Lord merely gives life-giving water. |
| (0.22) | (Jer 17:2) | 1 tn It is difficult to convey in good English style the connection between this verse and the preceding. The text does not have a finite verb but a temporal preposition with an infinitive: Heb “while their children remember their altars…” It is also difficult to translate the verb “literally” (i.e., what does “remember” their altars mean?). Hence it has been rendered “always think about.” Another possibility would be “have their altars…on their minds.” |
| (0.22) | (Jer 15:19) | 4 sn Once again the root “return” (שׁוּב, shuv) is being played on as in 3:1-4:4. See the threefold call to repentance in 3:12, 14, 22. The verb is used here four times: “repent,” “restore,” and “become” twice. He is to serve as a model of repentance, not an imitator of their apostasy. In accusing God of being unreliable he was coming dangerously close to their kind of behavior. |
| (0.22) | (Jer 14:9) | 1 tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with. |
| (0.22) | (Jer 13:22) | 3 tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads, “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered, and your heels have been treated with violence.” |
| (0.22) | (Jer 13:23) | 1 tn This is a common proverb in English coming from this biblical passage. For cultures where it is not proverbial, perhaps it would be better to translate “Can black people change the color of their skin?” Strictly speaking these are “Cushites” inhabitants of a region along the upper Nile south of Egypt. The Greek text is responsible for the identification with Ethiopia. The term in Greek is actually an epithet meaning “burnt face.” |
| (0.22) | (Jer 13:22) | 2 tn Heb “Your skirt has been uncovered, and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor. |
| (0.22) | (Jer 11:13) | 1 tn This is again an attempt to render the Hebrew particle כִּי (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage, which utilizes the figure of apostrophe, where the Lord turns from talking about Judah to addressing her directly, probably in condemnatory tones. Something like “the very idea that you should…” might best represent the mood. The כִּי is probably asseverative or intensive (cf. BDB 472 s.v. כִּי 1.e). |
| (0.22) | (Jer 7:18) | 1 tn The form for “queen” (מְלֶכֶת [melekhet]), occurring 5 times in Scripture and all in Jeremiah, is not the expected construct form (מַלְכַּת [malkat]). It is as though the Masoretes wanted to read with “heaven” the word for “work” (מְלֶאכֶת [meleʾkhet]), i.e., the “hosts of,” a word that several Hebrew mss read and an understanding the LXX reflects. The other ancient and modern versions generally, however, accept it as a biform for the word “queen.” |
| (0.22) | (Jer 5:19) | 2 tn The MT reads the second masculine plural; this is probably a case of attraction to the second masculine plural pronoun in the preceding line. An alternative would be to understand a shift from speaking first to the people in the first half of the verse and then speaking to Jeremiah in the second half, where the verb is second masculine singular (e.g., “When you [people] say, “Why…?” then you, Jeremiah, tell them…”). |
