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Discovery Box| (0.28) | (Jer 22:5) | 1 sn Heb “I swear by myself.” Oaths were guaranteed by invoking the name of a god or swearing by “his life.” See Jer 12:16 and 44:26. Since the Lord is incomparably great, he could swear by none higher (see Heb 6:13-16) than to swear by himself or his own great name. |
| (0.28) | (Jer 20:10) | 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. |
| (0.28) | (Jer 20:1) | 1 sn Judging from a comparison of this passage with Jer 29:26-27 and that passage in turn with 2 Kgs 25:18, Pashhur held an office second in rank only to the high priest. He was in charge of keeping order in the temple and took offense at what he heard Jeremiah saying. |
| (0.28) | (Jer 18:21) | 1 tn Heb “be poured out to the hand [= power] of the sword.” For this same expression see Ezek 35:5 and Ps 63:10 (63:11 HT). Comparison with those two passages shows that it involved death by violent means, perhaps death in battle. |
| (0.28) | (Jer 17:26) | 2 tn Heb “There will come from the cities of Judah and from the environs of Jerusalem and from…those bringing…incense and those bringing thank offerings.” This sentence has been restructured from a long complex original to conform to contemporary English style. |
| (0.28) | (Jer 17:25) | 1 tn Heb “And it will be, if you carefully obey me, declares the LORD, by not bringing…and by sanctifying…by not doing…, then kings will….” The structure of prohibitions and commands followed by a brief “if” clause has been used to break up a long condition and consequence relationship in verses 24-25 that is contrary to contemporary English style. |
| (0.28) | (Jer 16:16) | 2 tn Heb “Behold, I am about to send for many fishermen, and they will catch them. And after that I will send for many hunters, and they will hunt them from every mountain and from every hill and from the cracks in the rocks.” |
| (0.28) | (Jer 15:1) | 1 sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34 and 1 Sam 7:5-9. The Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22). |
| (0.28) | (Jer 14:15) | 2 tn Heb “Thus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], ‘Sword and famine…’, by sword and famine those prophets will be killed.” This sentence has been restructured to conform to contemporary English style. |
| (0.28) | (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. |
| (0.28) | (Jer 13:21) | 3 sn What is being alluded to here is the political policy of vacillating alliances through which Judah brought about her own downfall, allying herself first with Assyria, then Egypt, then Babylon, and then Egypt again. See 2 Kgs 23:29-24:7 for an example of this policy and the disastrous consequences. |
| (0.28) | (Jer 13:18) | 2 sn The king and queen mother are generally identified as Jehoiachin and his mother, who were taken into captivity with many of the leading people of Jerusalem in 597 b.c. See Jer 22:26; 29:2; 2 Kgs 24:14-16. |
| (0.28) | (Jer 13:11) | 4 tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed that is more in keeping with contemporary English style. |
| (0.28) | (Jer 12:15) | 2 sn The Lord is sovereign over the nations and has allotted each of them their lands. See Deut 2:5 (Edom); 2:9 (Moab); 2:19 (Ammon). He promised to restore not only his own people Israel to their land (Jer 32:37), but also Moab (Jer 48:47) and Ammon (Jer 49:6). |
| (0.28) | (Jer 12:14) | 3 tn Heb “touched.” For the nuance of this verb here see BDB 619 s.v. נָגַע Qal.3 and compare the usage in 1 Chr 16:22, where it is parallel to “do harm to,” and in Zech 2:8, where it is parallel to “plundered.” |
| (0.28) | (Jer 12:8) | 4 tn Or “so I will reject her.” The word “hate” is sometimes used in a figurative way to refer to being neglected, i.e., treated as though unloved. In these contexts it does not have the same emotive connotations that a typical modern reader would associate with hate. See Gen 29:31, 33 and E. W. Bullinger, Figures of Speech, 556. |
| (0.28) | (Jer 10:25) | 5 tn Or “have almost completely destroyed them”; Heb “they have devoured them and consumed them.” The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18. |
| (0.28) | (Jer 10:17) | 2 tn Heb “you who are living in/under siege.” The pronouns in this verse are feminine singular in Hebrew. Jerusalem is being personified as a single woman. This personification carries on down through v. 19, where she speaks in the first person. It is difficult, however, to reflect this in a meaningful translation without being somewhat paraphrastic like this. |
| (0.28) | (Jer 10:3) | 1 tn Heb “statutes.” According to BDB 350 s.v. חֻקָּה 2.b it refers to the firmly established customs or practices of the pagan nations. Cf. Lev 20:23; 2 Kgs 17:8. Here it is essentially equivalent to דֶּרֶךְ (derekh) in v. 1, which has already been translated “religious practices.” |
| (0.28) | (Jer 9:21) | 1 sn Here Death is personified (treated as though it were a person). Some have seen as possible background to this lament an allusion to Mesopotamian mythology where the demon Lamastu climbs in through the windows of houses and over their walls to kill children and babies. |
