Discovery Box| (0.20) | (Jer 20:17) | 1 tn Heb “because he did not kill me from the womb, so my mother might be to me for my grave and her womb eternally pregnant.” The sentence structure has been modified and the word “womb” moved from the last line to the next-to-last line for English stylistic purposes and greater clarity. |
| (0.20) | (Jer 20:8) | 3 sn The words “Violence and destruction…” are a synopsis of his messages of judgment. Jeremiah is lamenting that his ministry up to this point has been one of judgment and has brought him nothing but ridicule because the Lord has not carried out his threats. He appears in the eyes of the people to be a false prophet. |
| (0.20) | (Jer 20:2) | 1 tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord, heard Jeremiah prophesying these words/things, 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one have been restructured in the translation to better conform with contemporary English style. |
| (0.20) | (Jer 18:4) | 4 tn Heb “he would turn and work.” This is an example of hendiadys where one of the two verbs joined by “and” becomes the adverbial modifier of the other. The verb “turn” is very common in this construction (see BDB 998 s.v. שׁוּב Qal.8 for references). |
| (0.20) | (Jer 17:16) | 1 tc Heb “I have not hastened after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads, “I have not hastened from being a shepherd after you.” But two Greek versions (Aquila and Symmachus) and the Syriac read the word “evil” or “disaster” in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (meraʿah) instead of מֵרֹעֶה (meroʿeh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah, where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; and 15:15, where he prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22). |
| (0.20) | (Jer 17:2) | 1 sn There is possibly a sarcastic irony involved here as well. The Israelites were to remember the Lord and what he had done and were to commemorate certain days, e.g., the Passover and the Sabbath, that recalled their deliverance. Instead they resorted to the pagan altars and kept them in mind. |
| (0.20) | (Jer 13:16) | 5 tn Heb “and while you hope for light, he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms. |
| (0.20) | (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). |
| (0.20) | (Jer 12:3) | 1 sn Jeremiah appears to be complaining like Job that God cares nothing about the prosperity of the wicked, but watches Jeremiah’s every move. The reverse ought to be true. Jeremiah should not be suffering the onslaughts of his fellow countrymen as he is. The wicked who are prospering should be experiencing punishment. |
| (0.20) | (Jer 11:15) | 1 tn The words “The Lord says to the people of Judah” are not in the text. It is, however, clear from the words that follow that he is the speaker and Judah the addressee. The words are supplied in the translation for the sake of clarity. |
| (0.20) | (Jer 9:20) | 1 tn The words “I said” are not in the text. The text merely has, “Indeed, yes.” The words are supplied in the translation to indicate that the speaker is still Jeremiah, though he now is not talking about the mourning woman but is talking to them. See the notes on 9:17-18 for further explanation. |
| (0.20) | (Jer 8:19) | 6 sn The people’s cry and the Lord’s interruption reflect the same argument that was set forth in the preceding chapter. They have misguided confidence that the Lord is with them regardless of their actions, and he responds that their actions have provoked him to the point of judging them. See especially 7:4 and 7:30. |
| (0.20) | (Jer 7:12) | 1 tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11). |
| (0.20) | (Jer 6:28) | 1 tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord’s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better taken as Jeremiah’s report after he has completed the task. |
| (0.20) | (Jer 4:13) | 1 tn Heb “he is coming up like clouds.” The words “The enemy” are supplied in the translation to identify the referent, and the word “gathering” is supplied to try to convey the significance of the simile, i.e., that of quantity and of an approaching storm. |
| (0.20) | (Jer 1:6) | 4 tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying. |
| (0.20) | (Isa 58:14) | 3 tn Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise). |
| (0.20) | (Isa 44:13) | 2 tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.” |
| (0.20) | (Isa 43:27) | 1 tn Heb “your first father.” This could refer to Abraham (see 51:2), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16). A more likely candidate is Jacob/Israel, also referred to as the nation’s “father” elsewhere (see 58:14; 63:16). |
| (0.20) | (Isa 40:10) | 3 tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward. |
