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Discovery Box| (0.15) | (Jer 51:39) | 3 sn The central figure here is the cup of the Lord’s wrath (cf. 25:15-29, especially v. 26). The Babylonians have been made to drink it so deeply that they fall into a drunken sleep from which they will never wake up (i.e., they die, death being compared to sleep [cf. Pss 13:3 (13:4 HT); 76:5 (76:6 HT); 90:5]). Cf. Jer 51:57 for this same figure. |
| (0.15) | (Jer 51:42) | 1 tn For the meaning “multitude” here rather than “tumult,” see BDB 242 s.v. הָמוֹן 3.c, which says that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army, in 1 Sam 14:16 and 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references). |
| (0.15) | (Jer 51:34) | 1 sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep that has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish that has been rinsed clean. |
| (0.15) | (Jer 51:27) | 2 sn Ararat, Minni, and Ashkenaz were three kingdoms located in the Lake Van-Lake Urmia region that are now parts of eastern Turkey and northwestern Iran. These kingdoms were conquered and made vassal states by the Medes in the early sixth century. The Medes were the dominant country in this region from around 590 b.c. until they were conquered and incorporated into the Persian empire by Cyrus in 550 b.c. |
| (0.15) | (Jer 50:34) | 1 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative, who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term, as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia, see the study note on 31:11. |
| (0.15) | (Jer 50:26) | 2 tn Heb “Pile her up like heaps.” Many commentators understand the comparison to be to heaps of grain (compare usage of עֲרֵמָה [ʿaremah] in Hag 2:16; Neh 13:15; Ruth 3:7). However, BDB 790 s.v. עֲרֵמָה is more likely correct that this refers to heaps of ruins (compare the usage in Neh 4:2 [3:34 HT]). |
| (0.15) | (Jer 50:20) | 1 tn Heb “In those days and at that time, oracle of the Lord, the iniquity [or guilt] of Israel will be sought, but there will be none, and the sins of Judah, but they will not be found.” The passive construction “will be sought” raises the question of who is doing the seeking, which is not really the main point. The translation has avoided this question by simply referring to the result, which is the main point. |
| (0.15) | (Jer 49:9) | 1 tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has an interrogative ה (he) in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150.a and BDB 519 s.v. לֹא 1.a[e], and compare usage in 2 Kgs 5:26). |
| (0.15) | (Jer 49:7) | 5 tn The meaning of this last word is based on the definitions given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance as “to be [or become] corrupt.” Instead, BDB 710 s.v. סָרַח Niph gives the nuance as “let loose (i.e., to be dismissed; to be gone),” deriving it from a verb used elsewhere of the overhanging of a curtain or a cliff. |
| (0.15) | (Jer 49:12) | 1 sn The reference here is to the cup of God’s wrath that is connected with the punishment of war at the hands of the Babylonians, referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims, as is clear from this judgment speech and those referred to in the study note on 49:7. |
| (0.15) | (Jer 49:1) | 2 tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and the name found in 1 Kgs 11:5, 33 and 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and in Zeph 1:5. This god is to be identified with the one known elsewhere as Molech (cf. 1 Kgs 11:7). |
| (0.15) | (Jer 48:41) | 1 tn Parallelism argues that the word קְרִיּוֹת (qeriyyot) be understood as the otherwise unattested feminine plural of the noun קִרְיָה (qiryah, “city”) rather than the place name Kerioth mentioned in v. 24 (cf. HALOT 1065 s.v. קִרְיָה). Both this noun and the parallel term “fortresses” are plural but are found with feminine singular verbs, being treated either as collectives or distributive plurals (cf. GKC 462-63 §145.c or 464 §145.l). |
| (0.15) | (Jer 46:27) | 1 sn Jer 46:27-28 are virtually the same as 30:10-11. The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1-2 for the possible relative dating of these prophecies). |
| (0.15) | (Jer 46:11) | 2 sn Heb “Virgin Daughter of Egypt.” See the study note on Jer 14:17 for the significance of the use of this figure. Here it may compare Egypt’s geographical isolation to the safety and protection enjoyed by a virgin living at home under her father’s protection (so F. B. Huey, Jeremiah, Lamentations [NAC], 379). By her involvement in the politics of Palestine Egypt had forfeited that safety and protection and was now suffering for it. |
| (0.15) | (Jer 46:5) | 2 tn Heb “Their soldiers.” These words are actually at the midpoint of the stanza as the subject of the third of the five verbs. However, as G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 291) note, this is the subject of all five verbs: “are terrified,” “are retreating,” “have been defeated,” “have run away,” and “have not looked back.” The subject is put at the front to avoid an unidentified “they.” |
| (0.15) | (Jer 46:4) | 1 tn Or “polish” or “clean.” The other three uses of the verb מָרַק (maraq) refer to scouring or polishing. The context refers to the final stages of battle preparations, so whether it was “polishing,” “drawing,” or “raising” spears (see tc note above), the main point seems to be to have them ready to use. Some translations say “sharpen” (NLT, NRSV), but this meaning does not fit the proposed readings and would be an earlier activity in battle preparations. |
| (0.15) | (Jer 44:26) | 1 tn Heb “Therefore.” This particle quite often introduces the announcement of judgment after an indictment or accusation of a crime. That is its function here after the statement of cause in vv. 24-25. However, it would not sound right after the immediately preceding ironical or sarcastic commands to go ahead and fulfill their vows. “But” is a better transition unless one wants to paraphrase: “Therefore, since you are so determined to do that….” |
| (0.15) | (Jer 44:26) | 2 tn Heb “Behold, I swear by…that my name will no more be pronounced in the mouth of any man of Judah in all the land of Egypt, saying, ‘As the Lord Yahweh lives.’” The sentence has been broken up and restructured to better conform with contemporary English style, and the significance of pronouncing the name has been interpreted for the sake of readers who might not be familiar with this biblical idiom. |
| (0.15) | (Jer 44:28) | 1 sn This statement shows that the preceding “none,” “never again,” and “all” in vv. 26-27 are rhetorical hyperbole: not all but almost all. Very few would survive. The following statement implies that the reason they are left alive is to bear witness to the fact that the Lord’s threats were indeed carried out. See vv. 11-14 for a parallel use of “all” and “none” qualified by a “few.” |
| (0.15) | (Jer 44:22) | 1 tn Heb “And/Then the Lord could no longer endure because of the evil of your deeds [and] because of the detestable things that you did, and [or so] your land became a desolation and a waste and an occasion of a curse without inhabitant, as this day.” The sentence has been broken up and restructured to better conform with contemporary English style, but an attempt has been made to preserve the causal and consequential connections. |
