Discovery Box| (0.02) | (Jer 22:15) | 3 sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son, who did not (22:13). |
| (0.02) | (Jer 18:19) | 1 tn The words “Then I said” are not in the text. They are supplied in the translation for clarity to show that Jeremiah turns from describing the peoples’ plots to imploring God to deal with the plotters. |
| (0.02) | (Jer 17:18) | 1 sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God, whose threats they have belittled. |
| (0.02) | (Jer 17:5) | 2 tn Heb “who make flesh their arm.” The “arm” is the symbol of strength, and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this. |
| (0.02) | (Jer 16:20) | 1 tn Heb “and they are ‘no gods.’” For the construction here compare 2:11 and a similar construction in 2 Kgs 19:18, and see BDB 519 s.v. לֹא 1.b(b). |
| (0.02) | (Jer 16:9) | 1 tn Heb “For thus says Yahweh of Armies, the God of Israel.” The introductory formula, which appears three times in vv. 1-9 (vv. 1, 3, 5), has been recast for smoother English style. |
| (0.02) | (Jer 14:12) | 2 sn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23-26). These three occur together fourteen other times in the book of Jeremiah. |
| (0.02) | (Jer 14:1) | 3 sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24 and Lev 26:18-20. |
| (0.02) | (Jer 10:11) | 1 tn Aram “The gods who did not make…earth will disappear…” In conformity with contemporary English style, the sentence is broken up in the translation to avoid a long, complex English sentence. |
| (0.02) | (Jer 8:14) | 4 tn The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16. |
| (0.02) | (Jer 6:24) | 1 tn These words are not in the text, but the context indicates that someone other than God is speaking for and to the people (either Jeremiah or the people themselves). These words are supplied in the translation for clarity. |
| (0.02) | (Jer 5:28) | 3 sn There is a wordplay in the use of this verb, which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God. |
| (0.02) | (Jer 2:27) | 2 sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.” |
| (0.02) | (Isa 46:2) | 3 sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile. |
| (0.02) | (Isa 44:11) | 2 sn The point seems to be this: if the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.” |
| (0.02) | (Isa 40:8) | 1 tn Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1-5). |
| (0.02) | (Isa 13:19) | 3 tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7. |
| (0.02) | (Isa 1:10) | 2 tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke. |
| (0.02) | (Ecc 12:7) | 1 tn Or “spirit.” The likely referent is the life’s breath that originates with God. See Eccl 3:19, as well as Gen 2:7; 6:17; 7:22. |
| (0.02) | (Ecc 8:15) | 5 sn Except to eat, drink, and enjoy life. Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism. Nor is he lamenting the absolute futility of life and the lack of eternal retribution. He is submitting to the reality that in a sin-cursed world there is much of human existence marked by relative futility. Since the righteous man cannot assume that he will automatically experience temporal prosperity and blessings on this earth, he should—at the very least—enjoy each day to its fullest as a gift from God. D. R. Glenn (“Ecclesiastes,” BKCOT, 997) notes, “Each day’s joys should be received as gifts from God’s hands and be savored as God permits (3:13; 5:19).” |
