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Discovery Box| (0.27) | (Jer 3:19) | 1 tn Heb “And I myself said.” See note on “I thought that she might come back to me” in 3:7. |
| (0.27) | (Jer 3:4) | 1 tn Heb “Have you not just now called out to me, ‘[You are] My father!’?” The rhetorical question expects a positive answer. |
| (0.27) | (Jer 3:5) | 2 tn Heb “You do the evil and you are able.” This is an example of hendiadys, meaning, “You do all the evil that you are able to do.” |
| (0.27) | (Jer 2:13) | 1 tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the Lord, the source of life, health, and vitality, with useless idols that cannot do anything. |
| (0.27) | (Jer 2:9) | 2 tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage. |
| (0.27) | (Jer 2:6) | 1 tn Heb “a land of the rift valley and gorges.” Geographically, the עֲרָבָה (ʿaravah) is the rift valley that extends from Galilee to the Gulf of Aqaba. Biblical references are usually to sections of the rift valley, such as the Jordan Valley, the region of the Dead Sea, or the portion south of the Dead Sea. The term שׁוּחָה (shukhah) can refer to a trapper’s pit, a gorge, or a precipice (HALOT 1439 s.v.). The point here seems to be the terrain; cf. REB “a barren and broken country.” |
| (0.27) | (Jer 2:3) | 1 sn Heb “the firstfruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor—here rendered as a simile—is intended to bring out the special relationship and inviolability that Israel had with God. As the firstfruits were the special possession of the Lord, to be eaten only by the priests and off limits to the common people, so Israel was God’s special possession and was not to be “eaten” by the nations. |
| (0.27) | (Jer 2:5) | 3 tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21, where Elijah taunts the people with “halting between two opinions,” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (see, e.g., Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15). |
| (0.27) | (Jer 1:16) | 3 tn Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15. |
| (0.27) | (Jer 1:6) | 3 tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak. |
| (0.27) | (Jer 1:2) | 2 tn Heb “that which was the Lord’s message to him,” also at 14:1: 46:1; 47:1; 49:34. |
| (0.27) | (Isa 66:20) | 3 tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה. |
| (0.27) | (Isa 65:17) | 1 sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos. |
| (0.27) | (Isa 65:10) | 2 sn The Valley of Achor (“Achor” means “trouble” in Hebrew) was the site of Achan’s execution. It was located to the east, near Jericho. |
| (0.27) | (Isa 65:12) | 1 tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, meni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise. |
| (0.27) | (Isa 64:9) | 2 tn Heb “Look, gaze at your people, all of us.” Another option is to translate, “Take a good look! We are all your people.” |
| (0.27) | (Isa 63:17) | 3 tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line). |
| (0.27) | (Isa 63:9) | 2 sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure. |
| (0.27) | (Isa 63:3) | 1 sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat. |
| (0.27) | (Isa 57:11) | 3 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences. |
