Discovery Box| (0.02) | (Jer 9:15) | 3 tn Heb “I will feed this people wormwood and make them drink poison water.” “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה. |
| (0.02) | (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. |
| (0.02) | (Jer 9:20) | 2 tn It is a little difficult to explain how the Hebrew particle כִּי (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people. |
| (0.02) | (Jer 8:20) | 1 tn The words “They say” are not in the text; they are supplied in the translation to make clear that the lament of the people begun in v. 19b is continued here after the interruption of the Lord’s words in v. 19c. |
| (0.02) | (Jer 8:17) | 4 tn Heb “they will bite you.” There does not appear to be any way to avoid the possible confusion that literal snakes are meant here except to paraphrase. Possibly one could say, “And they will attack you and ‘bite’ you,” but enclosing the word “bite” in quotations might lead to even further confusion. |
| (0.02) | (Jer 6:8) | 2 sn The wordplay begun with “sound…in Tekoa” in v. 1 and continued with “encamp” (they will pitch [their tents]) in v. 3 is concluded here with “turn away in disgust” (תֵּקַע [teqaʿ]), which uses the same consonants although built now on the root יָקַע (yaqaʿ). |
| (0.02) | (Jer 6:4) | 4 tn For the usage of this phrase see the translator’s note on 4:13. The usage of this particle here is a little exaggerated. They have lost the most advantageous time for attack but they are scarcely in a hopeless or doomed situation. The equivalent in English slang is “Bad news!” |
| (0.02) | (Jer 5:13) | 2 tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew ms the article on the noun (הַדָּבָר, haddavar). |
| (0.02) | (Jer 5:14) | 4 tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberekhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “their speaking”; preceding יַעַן [ya‘an] would function as a preposition meaning “because of”) or an example of the rapid shift in addressee which is common in Jeremiah. |
| (0.02) | (Jer 5:1) | 1 tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29-31, where Jeremiah is the obvious speaker. |
| (0.02) | (Jer 4:20) | 1 tn The words “I see” are not in the text here or at the beginning of the third line. They are supplied in the translation to show that this is Jeremiah’s vision of what will happen as a result of the invasion announced in 4:5-9, 11-17a. |
| (0.02) | (Jer 4:17) | 1 tn Heb “will surround her.” The antecedent is Jerusalem in the preceding verse. The referent is again made explicit in the translation to avoid any possible lack of clarity. The verb form here emphasizes the fact as being as good as done (i.e., it is a prophetic perfect). |
| (0.02) | (Jer 4:17) | 2 sn There is some irony involved in the choice of the simile since the men guarding a field were there to keep thieves from getting in and stealing the crops. Here the besiegers are guarding the city to keep people from getting out. |
| (0.02) | (Jer 3:11) | 1 sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel, who had no such advantage. |
| (0.02) | (Jer 2:9) | 1 sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20 and Mic 6:1-8. |
| (0.02) | (Jer 1:16) | 2 sn The Hebrew idiom (literally “I will speak my judgments against”) is found three other times in Jeremiah (4:12; 39:5; 52:9), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15. |
| (0.02) | (Jer 1:17) | 3 tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location. |
| (0.02) | (Jer 1:18) | 2 tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator’s note there. |
| (0.02) | (Jer 1:17) | 2 tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3; 40:7, and 1 Pet 1:13 in the NT. |
| (0.02) | (Jer 1:7) | 1 tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.” |
