¹ tn Heb “But there were 10 men found among them and they said.” However, for the use of “were found” = “be, happened to be” see BDB 594 s.v. מָצָא 2.c and compare the usage in 41:3.

¹ tn Heb “Nebuzaradan, the captain of the royal guard.” However, the subject is clear from the preceding, and contemporary English style would normally avoid repeating the proper name and title.

² tn Heb “they had brought them into subjection for male and female slaves.” However, the qualification of “male and female” is already clear from the preceding and is unnecessary to the English sentence.

² tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here, in v. 25, and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

¹ tn Heb “you.” However, the pronoun is plural and is addressed to more people than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

¹ tn Heb “you.” However, the pronoun is plural and is addressed to more people than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

⁴ tn The translation follows many Hebrew mss and ancient versions in reading the word “house” (= temple) here. The majority of Hebrew mss do not have this word. It is, however, implicit in the construction “the New Gate of the Lord.”

² tn Heb “aliens, orphans, or widows,” treating the terms as generic or collective. However, the term “alien” carries faulty connotations, and the term “orphan” is not totally appropriate because the Hebrew term does not necessarily mean that both parents have died.

¹ sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God, whose threats they have belittled.

⁴ tn Heb “But me they have abandoned, and my law they have not kept.” The objects are thrown forward to bring out the contrast, which has rhetorical force. However, such a sentence in English would be highly unnatural.

¹ tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.

¹ tn The verb here is often translated “mourn.” However, this verb is from a homonymic root meaning “to be dry” (cf. HALOT 7 s.v. II אָבַל and compare Hos 4:3 for usage).

³ tn Heb “for the mountains.” However, the context makes clear that it is the grasslands or pastures on the mountains that are meant. The words “for the grasslands” are supplied in the translation for clarity.

¹ tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.

¹ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

¹ tn Ahaz uses the verb נָסַה (nasah, “test”) in its negative sense of “challenge, provoke.” However, this is false piety, a smokescreen designed to cover up his lack of faith in the Lord.

⁴ tc MT vocalizes and divides the text as עַמִּי־נָדִיב (ʿammi nadiv, “my princely people”); however, several other mss read עַמִּינָדָב (ʿamminadav, “Amminadab”). This alternate textual tradition is also reflected in the LXX (Αμιναδαβ, Aminadab) and Vulgate.

² tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.

⁴ sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, noʿam), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.

⁵ tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked.”