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Discovery Box| (0.25) | (Jer 32:37) | 1 tn Though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophecy is given (see study note on v. 1 for the date). |
| (0.25) | (Jer 31:3) | 1 tn The first word מֵרָחוּק (merakhoq, “distant”) can mean at a distance in location or time (2 Kgs 19:25). While built from the preposition מִן (min, “from, of, since, than”) and the adjective רָחוּק (rakhoq), “far, distant”), the pieces work as one unit and typically do not mean “from a distant place,” as is especially evident when one stands at a distance (Exod 2:4) or goes to a distant place (Isa 22:3). Both options, location and time, are possible here. Either the Lord appears at a distant place (where the exiles are), or, understanding the verb as past time, he appeared long ago. In the latter view, this is probably reminiscent of God’s appearance at Sinai, reminding the people of the eternal love he covenanted with them, on the basis of which he maintains his faithful love to and will restore them. |
| (0.25) | (Jer 30:2) | 1 tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel,” see the note at 2:19. |
| (0.25) | (Jer 26:23) | 1 sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him. |
| (0.25) | (Jer 25:35) | 1 sn Judging from Gen 14:10 and Judg 8:12 (among many others), it was not uncommon for the leaders to try to save their own necks at the expense of their soldiers. |
| (0.25) | (Jer 23:18) | 3 tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew mss rather than the consonantal text (Kethib) of the Leningrad Codex. |
| (0.25) | (Jer 22:22) | 2 tn The use of the Hebrew particle כִּי (ki) is intensive here and probably also at the beginning of the last line of v. 21. (See BDB 472 s.v. כִּי 1.e.) |
| (0.25) | (Jer 18:1) | 1 tn Heb “The word that came to Jeremiah from the Lord, saying:” This same formula occurs ten other times in Jeremiah. It has already occurred at 7:1 and 11:1. |
| (0.25) | (Jer 16:19) | 3 sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all. |
| (0.25) | (Jer 11:5) | 3 sn The word amen is found at the end of each of the curses in Deut 27, where the people express their agreement with the appropriateness of the curse for the offense mentioned. |
| (0.25) | (Jer 11:4) | 4 tn In place of the words “I said at that time,” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original. |
| (0.25) | (Jer 8:17) | 2 tn Heb “Indeed [or For] behold!” The translation is intended to convey some of the connection that is suggested by the Hebrew particle כִּי (ki) at the beginning of the verse. |
| (0.25) | (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. |
| (0.25) | (Jer 8:14) | 3 tn Heb “Let us die there.” The words “at least” and “fighting” are intended to bring out the contrast of passive surrender to death in the open country and active resistance to the death implicit in the context. |
| (0.25) | (Jer 7:30) | 4 tn Heb “the house that is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note at 7:10 for the explanation for this rendering. |
| (0.25) | (Jer 4:13) | 4 tn Heb “Woe to us!” The words “woe to” are common in funeral laments and at the beginning of oracles of judgment. In many contexts they carry the connotation of hopelessness or apprehensiveness of inevitable doom. |
| (0.25) | (Jer 2:23) | 2 tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced. |
| (0.25) | (Isa 65:25) | 4 sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8. |
| (0.25) | (Isa 57:8) | 7 tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד. |
| (0.25) | (Isa 57:2) | 1 tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed. |
