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Discovery Box| (0.27) | (Jer 6:30) | 1 tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines. |
| (0.27) | (Jer 6:17) | 3 tn Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text but is implied. |
| (0.27) | (Jer 6:20) | 2 tn The words “when they offer up to me” are not in the text but are implicit from the following context. They are supplied in the translation for clarity. |
| (0.27) | (Jer 5:19) | 3 tn Heb “As you left me and…, so you will….” The translation was chosen so as to break up a rather long and complex sentence. |
| (0.27) | (Jer 5:20) | 1 sn The verbs are second plural here. Jeremiah, speaking for the Lord, addresses his people, calling on them to make the message further known. |
| (0.27) | (Jer 5:28) | 1 tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding. |
| (0.27) | (Jer 5:29) | 1 sn These words are repeated from 5:9 to give a kind of refrain justifying again the necessity of punishment in the light of such sins. |
| (0.27) | (Jer 6:4) | 2 tn Heb “Sanctify war.” This is probably an idiom from early Israel’s holy wars in which religious rites were to precede the battle. |
| (0.27) | (Jer 6:1) | 3 tn Heb “leans down” or “looks down.” This verb personifies destruction leaning/looking down from its window in the sky, ready to attack. |
| (0.27) | (Jer 5:14) | 3 tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification. |
| (0.27) | (Jer 5:4) | 1 tn Heb “Surely they are poor.” The translation is intended to make clear the explicit contrasts and qualifications drawn in this verse and the next. |
| (0.27) | (Jer 5:7) | 2 tn Heb “How can I forgive [or pardon] you?” The pronoun “you” is second feminine singular, referring to the city. See v. 1. |
| (0.27) | (Jer 4:30) | 4 tn Heb “enlarging your eyes with antimony.” Antimony was a black powder used by women as eyeliner to make their eyes look larger. |
| (0.27) | (Jer 4:20) | 2 tn Heb “my.” This is probably not a reference to Jeremiah’s own tents since he foresees the destruction of the whole land. Jeremiah so identifies with the plight of his people that he sees the destruction of their tents as though they were his very own. It would probably lead to confusion to translate literally, and it is not uncommon in Hebrew laments for the community or its representative to speak of the community as an “I.” See, for example, the interchange between first singular and first plural pronouns in Ps 44:4-8. |
| (0.27) | (Jer 4:22) | 2 tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21. |
| (0.27) | (Jer 4:16) | 4 tn The words, “this message,” are not in the text but are supplied in the translation to make the introduction of the quote easier. |
| (0.27) | (Jer 4:13) | 2 tn Heb “his chariots [are] like a whirlwind.” The words “roar” and “sound” are supplied in the translation to clarify the significance of the simile. |
| (0.27) | (Jer 4:10) | 5 tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue. |
| (0.27) | (Jer 3:19) | 2 sn The imagery here appears to be that of treating the wife as an equal heir with the sons and of giving her the best piece of property. |
| (0.27) | (Jer 3:19) | 3 tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure. |
