Discovery Box| (0.03) | (Jer 36:8) | 1 tn Heb “And Baruch son of Neriah did according to all that the prophet Jeremiah commanded him with regard to reading from the scroll the words of the Lord in the temple of the Lord.” The sentence has been broken down and the modifiers placed where they belong to better conform to contemporary English style. |
| (0.03) | (Jer 29:4) | 2 sn Elsewhere Nebuchadnezzar is seen as the one who carried them into exile (cf. 27:20; 29:1). Here and in v. 14 the Lord is seen as the one who sends them into exile. The Lord is the ultimate cause, and Nebuchadnezzar is his agent or servant (cf. 25:9; 27:6; and notes). |
| (0.03) | (Jer 28:16) | 2 sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:5 and was punishable by death. |
| (0.03) | (Jer 25:26) | 1 tn The words “have drunk the wine of the Lord’s wrath” are not in the text. They are supplied in the translation for clarity at the end of the list to serve as a transition to the next sentence, which does not directly mention the cup or the Lord’s wrath. |
| (0.03) | (Jer 23:31) | 2 sn Jer 23:30-33 are filled with biting sarcasm. The verses all begin with the words “Behold, I am against the prophets who…” and go on to describe their reprehensible behavior. They “steal” one another’s messages, which the Lord sarcastically calls “my words” (The passage shows that they are not; compare Marc Anthony’s use of “noble” to describe the ignoble men who killed Caesar). Here the idiom translated “to use their own tongue” really refers to taking something in preparation for action, i.e., “they take their tongue” and “declare.” The verb “declare” is only used here and is derived from the idiom “oracle of,” which is almost universally used in the idiom “oracle of the Lord,” which occurs 176 times in Jeremiah. That is, it is their tongue that is “declaring not his mouth” (v. 16). Moreover, in the report of what they “declare,” the Lord has left out the qualifying “of the Lord” to suggest the delusive nature of their message, i.e., they mislead people into believing that their message is from the Lord. Elsewhere in the discussion of the issue of false prophecy the Lord will use the full formula (Ezek 13:6-7). How ironic that their “Oracle of…” is punctuated by the triple “Oracle of the Lord” (vv. 30, 31, 32; translated here “I, the Lord, affirm that…”). |
| (0.03) | (Jer 19:12) | 1 tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6. |
| (0.03) | (Jer 19:6) | 1 tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6. |
| (0.03) | (Jer 15:7) | 1 tn The words “The Lord continued” are not in the text. They have been supplied in the translation to show the shift back to talking about the people instead of addressing them. The obvious speaker is the Lord; the likely listener is Jeremiah, as in vv. 1-4. |
| (0.03) | (Jer 15:5) | 1 tn The words “The Lord cried out” are not in the text. However, they are necessary to show the shift in address between telling Jeremiah about the people in vv. 1-4, speaking to Jerusalem in vv. 5-6, and addressing Jeremiah again in vv. 7-9. The words “oracle of the Lord” are, moreover, found at the beginning of v. 6. |
| (0.03) | (Jer 12:4) | 5 sn The words here may be an outright rejection of the Lord’s words in Deut 32:20, which is part of a song that was to be taught to Israel in the light of their predicted rejection of the Lord. |
| (0.03) | (Jer 11:21) | 1 tn Heb “Therefore thus says the Lord.” This phrase anticipates the same phrase at the beginning of v. 22 and introduces what the Lord says about them. The translation seeks to show the connection of the “therefore,” which is sometimes rather loose (cf. BDB 487 s.v. כֵּן 3.d[b]), with the actual response, which is not given until v. 22. |
| (0.03) | (Jer 10:21) | 2 sn The idiom translated sought the Lord’s advice quite commonly refers to seeking the Lord’s guidance through a prophet. See for example Exod 18:15; 1 Sam 9:9; 1 Kgs 22:8. It would not exclude consulting the law. |
| (0.03) | (Jer 8:20) | 2 sn This appears to be a proverbial statement for “time marches on.” The people seem to be expressing their frustration that the Lord has not gone about his business of rescuing them as they expected. For a similar misguided feeling based on the offering of shallow repentance, see Hos 6:1-3 (and note the Lord’s reply in 6:4-6). |
| (0.03) | (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. |
| (0.03) | (Jer 8:19) | 5 tn The words “The Lord would answer” are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity. Another option would be to add, “And I can just hear the Lord reply.” |
| (0.03) | (Isa 64:1) | 3 tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake. |
| (0.03) | (Isa 50:1) | 1 sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt. |
| (0.03) | (Isa 47:4) | 1 tc The Hebrew text reads, “Our redeemer—the Lord of armies [traditionally, “the Lord of hosts”] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (ʾamar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (ʾadam) is graphically similar. |
| (0.03) | (Isa 41:10) | 2 tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.). |
| (0.03) | (Isa 37:7) | 1 tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh, “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent. |
