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Discovery Box| (0.15) | (Jer 20:9) | 1 tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19; 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the Lord. Comparison, however, with the rest of the context, especially the consequential clause “then it becomes” (וְהָיָה, vehayah), and Jer 23:36 shows that it is “the word of the Lord.” |
| (0.15) | (Jer 19:7) | 1 sn There is perhaps a twofold wordplay in the use of this verb. One involves the sound play with the word for “jar,” which has been explained as a water decanter. The word here is בַקֹּתִי (vaqqoti). The word for jar in v. 1 is בַקְבֻּק (vaqbuq). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3; Nah 2:3). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the “emptying” out of their plans. |
| (0.15) | (Jer 20:2) | 3 sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin. |
| (0.15) | (Jer 19:8) | 2 tn Heb “all its smitings.” This word has been used several times for the metaphorical “wounds” that Israel has suffered as a result of the blows from its enemies. See, e.g., 14:17. It is used in the Hebrew Bible of scourging, both literally and metaphorically (cf. Deut 25:3; Isa 10:26), and of slaughter and defeat (1 Sam 4:10; Josh 10:20). Here it refers to the results of the crushing blows at the hands of her enemies, which have made her the object of scorn. |
| (0.15) | (Jer 18:19) | 2 sn Jeremiah’s prayers against the unjust treatment of his enemies here and elsewhere (see 11:18-20; 12:1-4; 15:15-18; 17:14-18) have many elements of prayers by the innocent in the book of Psalms: an invocation of the Lord as just judge, a lament about unjust attacks, an appeal to innocence, and a cry for vindication that often calls for the Lord to pay back in kind those who unjustly attack the petitioner. See for examples Pss 5, 7, 17, and 54, among many others. |
| (0.15) | (Jer 19:1) | 1 tn The word “Jeremiah” is not in the text. Some Hebrew mss and some of the versions have “to me.” This section, 19:1-20:6, appears to be one of the biographical sections of the book of Jeremiah where incidents in his life are reported in third person. See clearly 9:14 and 20:1-3. The mss and versions do not represent a more original text but are translational or interpretive attempts to fill in a text that had no referent. They are like the translational addition, which has been supplied on the basis of contextual indicators. |
| (0.15) | (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. |
| (0.15) | (Jer 17:5) | 1 sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) that set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30, which climaxes in Deut 30:15-20. The nation is sinful, and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him. |
| (0.15) | (Jer 17:4) | 1 tc Or “Through your own fault you will lose the land…” As W. McKane (Jeremiah [ICC], 1:386) notes, the ancient versions do not appear to be reading וּבְךָ (uvekha) as in the MT but possibly לְבַדְּךָ (levaddekha). The translation follows the suggestion in BHS that יָדְךָ (yadekha, literally “your hand”) be read for MT וּבְךָ. This has the advantage of fitting the idiom of this verb with “hand” in Deut 15:2 (see also v. 3 there). The Hebrew text thus reads, “You will release your hand from your heritage.” |
| (0.15) | (Jer 17:3) | 2 tc Or “I will give away your wealth, all your treasures, and your places of worship…” The translation follows the emendation suggested in the footnote in BHS, reading בִּמְחִיר (bimkhir) in place of בָּמֹתֶיךָ (bamotekha). The forms are graphically very close, and one could explain the origin of either from the other. The parallel in 15:13-14 reads לֹא בִּמְחִיר (loʾ bimkhir). The text here may be a deliberate play on that one. The emended text makes decidedly better sense contextually than the MT unless some sardonic reference to their idolatry is intended. |
| (0.15) | (Jer 15:10) | 3 tn Heb “A man of strife and a man of contention with all the land.” The “of” relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God’s covenant messenger charging people with wrongdoing he has instigated counterarguments and stirred up strife and contention against him. |
| (0.15) | (Jer 15:8) | 1 tn Heb “to me.” BDB 513 s.v. ל 5.a(d) compares the usage of the preposition “to” here to that in Jonah 3:3, “Nineveh was a very great city to God [in God’s estimation].” The NEB/REB interpret as though it were the agent after a passive verb, “I have made widows more numerous.” Most English versions ignore it. The present translation follows BDB though the emphasis on God’s agency has been strong in the passage. |
| (0.15) | (Jer 15:6) | 5 sn It is difficult to be sure what intertextual connections are intended by the author in his use of vocabulary. The Hebrew word translated “grown tired” is not very common. It has been used twice before: in 9:5-6b, where it refers to the people being unable to repent, and in 6:11, where it refers to Jeremiah being tired or unable to hold back his anger because of that inability. Now God, too, has worn out his patience with them (cf. Isa 7:13). |
| (0.15) | (Jer 15:6) | 2 tn Heb “you are going backward.” This is the only occurrence of this adverb with this verb. It is often used with another verb meaning “turn backward” (= abandon; Heb סוּג [sug] in the Niphal). For examples see Jer 38:22 and 46:5. The only other occurrence in Jeremiah has been in the unusual idiom in 7:24 where it was translated, “they got worse and worse instead of better.” That is how J. Bright (Jeremiah [AB], 109) translates it here. However it is translated, it has connotations of apostasy. |
| (0.15) | (Jer 14:19) | 2 sn There is probably a subtle allusion to the curses called down on the nation for failure to keep their covenant with God. The word used here is somewhat rare (גָּעַל, gaʿal). It is used of Israel’s rejection of God’s stipulations and of God’s response to their rejection of him and his stipulations in Lev 26:11, 15, 30, 43-44. That the allusion is intended is probable when account is taken of the last line of v. 21. |
| (0.15) | (Jer 14:17) | 2 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…,” because of the particle אַל (ʾal) introducing the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ʾal-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; and Job 41:8 (40:32 HT). God here is again describing a lamentable situation and giving his response to it. See 14:1-6 above. |
| (0.15) | (Jer 14:14) | 3 sn The word translated “predictions” here is really the word “divination.” Divination was prohibited in Israel (cf. Deut 18:10, 14). The practice of divination involved various mechanical means to try to predict the future. The word was used here for its negative connotations in a statement that is rhetorically structured to emphasize the falseness of the promises of the false prophets. It would be unnatural to contemporary English style to try to capture this emphasis in English. In the Hebrew text the last sentence reads, “False vision, divination, and worthlessness and the deceitfulness of their heart they are prophesying to them.” For the emphasis in the preceding sentence see the note there. |
| (0.15) | (Jer 13:24) | 2 tn Heb “them.” This is another example of the rapid shift in pronouns seen several times in the book of Jeremiah. The pronouns in the preceding and the following are second feminine singular. It might be argued that “them” goes back to the “flock”/“sheep” in v. 20, but the next verse refers the fate described here to “you” (feminine singular). This may be another example of the kind of metaphoric shift in referents discussed in the notes on 13:20 above. Besides, it would sound a little odd in the translation to speak of scattering one person like chaff. |
| (0.15) | (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. |
| (0.15) | (Jer 13:11) | 3 tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22). |
