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Discovery Box| (0.19) | (Jer 23:4) | 2 sn There is an extended play on the Hebrew word פָּקַד (paqad), which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. 2), the “punishment” for the evil they have done in not taking care of them (v. 2), and the fact that after the Lord assigns new shepherds/rulers over them they will be cared for in such a way that none of them “will turn up missing” (v. 4). |
| (0.19) | (Jer 22:6) | 1 tn Heb “Gilead you are to me, the height of Lebanon, but I will surely make you a wilderness, [with] cities uninhabited.” The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition ל (lamed) = “in my eyes/in my opinion,” see BDB 513 s.v. ל 5.a(d) and compare Jonah 3:3 and Esth 10:3. For the use of the particles אִם לֹא (ʾim loʾ) to introduce an emphatic oath, see BDB 50 s.v. אִם 1.b(2). |
| (0.19) | (Jer 20:10) | 6 tn All the text says literally is, “Perhaps he can be enticed so that we can prevail over him.” However, the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes, it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics, as the original text does, but suggests some reference to “something that would lead to my downfall.” |
| (0.19) | (Jer 20:10) | 3 tn Heb “Denounce and let us denounce him.” The verb that is translated “denounce” (נָגַד, nagad) does not very often take an accusative object of person as it does here. When it does, it usually means to inform someone. The only relevant passage appears to be Job 17:5, where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28). |
| (0.19) | (Jer 17:13) | 3 tn Or “to the world of the dead.” An alternative interpretation is, “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign,” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2, and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT). |
| (0.19) | (Jer 17:13) | 2 tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding and emending the preposition ב on the following word as the suffix ך on the word that precedes it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ʾerets) instead of וּסוּרַי בָּאֶרֶץ (usuray baʾerets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular. |
| (0.19) | (Jer 13:18) | 2 tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2. |
| (0.19) | (Jer 11:5) | 1 tn The phrase “a land flowing with milk and honey” is very familiar to readers in the Jewish and Christian traditions as a proverbial description of the agricultural and pastoral abundance of the land of Israel. However, it may not mean too much to readers outside those traditions; an equivalent expression would be “a land of fertile fields and fine pastures.” E. W. Bullinger (Figures of Speech, 626) identifies this as a figure of speech called synecdoche, where the species is put for the genus: “a region…abounding with pasture and fruits of all kinds.” |
| (0.19) | (Jer 11:8) | 1 tn Heb “So I brought on them all the terms of this covenant which I commanded to do and they did not do.” There is an interesting polarity that is being exploited by two different nuances implicit in the use of the word “terms” (דִּבְרֵי [divre], literally “words”): 1) what the Lord “brings on” them, namely, the curses that are the penalty for disobedience, and 2) the stipulations that they are “to do,” that is, to carry out. The sentence is broken up this way in keeping with contemporary English style to avoid the long and complicated style of the original. |
| (0.19) | (Jer 10:12) | 1 tn The words “The Lord is” are not in the text. They are implicit from the context. They are supplied in the translation here because of possible confusion about who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord, as the one who made the earth, with the idols, which did not. |
| (0.19) | (Jer 10:3) | 2 sn This passage is dripping with sarcasm. It begins by talking about the “statutes” of the pagan peoples as a “vapor” using a singular copula (הוּא, hu’, “it,” functioning as subject for an understood verb) and singular predicate. Then it suppresses the subject, the idol, as though it were too horrible to mention, using only the predications about it. The last two lines read literally: “for a tree from the forest, one cuts it down, a work of hands of a craftsman with the chisel.” |
| (0.19) | (Jer 9:26) | 1 tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning, “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32. |
| (0.19) | (Jer 7:31) | 2 sn The noun Topheth is generally explained as an artificial formation of a word related to the Aramaic word for “cooking stove” combined with the vowels for the word for “shame.” Hence, Jewish piety viewed it as a very shameful act, one that was contrary to the law (see Lev 18:21; 20:2-6). Child sacrifice was practiced during the reigns of the wicked kings Ahaz and Manasseh and apparently during Jeremiah’s day (cf. 2 Kgs 16:3; 21:6; Jer 32:35). |
| (0.19) | (Jer 8:3) | 1 tn Heb “Death will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.” The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra “those who are left” that was inadvertently copied from the preceding line. It is missing from one Hebrew ms and from the Greek and Syriac versions and is probably not a part of the original text. |
| (0.19) | (Jer 4:20) | 2 tn Heb “my.” This is probably not a reference to Jeremiah’s own tents since he foresees the destruction of the whole land. Jeremiah so identifies with the plight of his people that he sees the destruction of their tents as though they were his very own. It would probably lead to confusion to translate literally, and it is not uncommon in Hebrew laments for the community or its representative to speak of the community as an “I.” See, for example, the interchange between first singular and first plural pronouns in Ps 44:4-8. |
| (0.19) | (Isa 65:12) | 1 tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, meni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise. |
| (0.19) | (Isa 57:15) | 1 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ʿad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ʿad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship. |
| (0.19) | (Isa 56:10) | 3 tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsaa has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy. |
| (0.19) | (Isa 50:4) | 2 tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (ʿut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (ʿanot) from עָנָה (ʿanah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsaa and the Vulgate support the MT reading, that reading is retained. |
| (0.19) | (Isa 48:1) | 2 tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a variation from an original מִמְּעֵי (mimmeʿe, “from the inner parts of”). The translation above as well as several other translations treat the text this way or understand that this is what the Hebrew phrase figuratively means (cf. HCSB, NASB, NIV, NLT, NRSV). Some translations (ESV, NKJV) retain the MT reading and render it literally as “waters.” The Qumran scroll 1QIsaa, which corrects a similar form to “from inner parts of” in 39:7, does not do it here. |
