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Discovery Box| (0.31) | (Jer 14:17) | 4 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds. |
| (0.31) | (Jer 12:7) | 3 tn Heb “the beloved of my soul.” Here “soul” stands for the person and is equivalent to “my.” |
| (0.31) | (Jer 11:9) | 1 tn Heb “Conspiracy [a plot to rebel] is found [or exists] among the men of Judah and the inhabitants of Jerusalem.” |
| (0.31) | (Jer 11:13) | 1 tn This is again an attempt to render the Hebrew particle כִּי (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage, which utilizes the figure of apostrophe, where the Lord turns from talking about Judah to addressing her directly, probably in condemnatory tones. Something like “the very idea that you should…” might best represent the mood. The כִּי is probably asseverative or intensive (cf. BDB 472 s.v. כִּי 1.e). |
| (0.31) | (Jer 9:14) | 2 tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT). |
| (0.31) | (Jer 9:12) | 3 tn Heb “And [who is the man] to whom the mouth of the Lord has spoken, that he may explain it?” |
| (0.31) | (Jer 9:2) | 1 tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.” |
| (0.31) | (Jer 8:10) | 1 sn See Jer 6:12-15 for parallels to 8:10-12. The words of Jeremiah to the people may have been repeated on more than one occasion or have been found appropriate to more than one of his collections of messages in written and edited form. See Jer 36:4 and Jer 36:28 for reference to at least two of these collections. |
| (0.31) | (Jer 6:21) | 1 tn This is an attempt to render the Hebrew particle rendered “behold,” which has a first person pronominal suffix. |
| (0.31) | (Jer 6:21) | 3 tn The words “and fall to their destruction” are implicit in the metaphor and are supplied in the translation for clarity. |
| (0.31) | (Jer 6:9) | 2 tn The words “to me” are not in the text but are supplied in the translation for clarity. |
| (0.31) | (Jer 5:19) | 2 tn The MT reads the second masculine plural; this is probably a case of attraction to the second masculine plural pronoun in the preceding line. An alternative would be to understand a shift from speaking first to the people in the first half of the verse and then speaking to Jeremiah in the second half, where the verb is second masculine singular (e.g., “When you [people] say, “Why…?” then you, Jeremiah, tell them…”). |
| (0.31) | (Jer 5:3) | 2 tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context. |
| (0.31) | (Jer 5:7) | 1 tn These words are not in the text, but are supplied in the translation to make clear who is speaking. |
| (0.31) | (Jer 5:3) | 1 tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer. |
| (0.31) | (Jer 4:16) | 3 tc Or “Here they come!” Heb “Look!” or “Behold!” Or “Announce to the surrounding nations, indeed [or yes], proclaim to Jerusalem, ‘Besiegers…’” The text is very elliptical here. Some of the modern English versions appear to be emending the text from הִנֵּה (hinneh, “behold”) to either הֵנָּה (hennah, “these things”; so NEB), or הַזֶּה (hazzeh, “this”; so NIV). The solution proposed here is as old as the LXX, which reads, “Behold, they have come.” |
| (0.31) | (Jer 3:5) | 1 tn Heb “Will he keep angry forever? Will he maintain [it] to the end?” The questions are rhetorical and expect a negative answer. The change to direct address in the English translation is intended to ease the problem of the rapid transition, common in Hebrew style (but not in English), from second person direct address in the preceding lines to third person indirect address in these two lines. See GKC 462 §144.p. |
| (0.31) | (Jer 3:7) | 1 sn Open theists suggest that passages such as this indicate God has limited foreknowledge; however, more traditional theologians view this passage as an extended metaphor in which God presents himself as a deserted husband, hoping against hope that his adulterous wife might return to him. The point of the metaphor is not to make an assertion about God’s foreknowledge, but to develop the theme of God’s heartbreak due to Israel’s unrepentance. |
| (0.31) | (Jer 3:8) | 2 tn Heb “because she committed adultery.” The translation is intended to spell out the significance of the metaphor. |
| (0.31) | (Jer 3:1) | 1 tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer. |
