¹ tn The Hebrew verb translated “asked” (שָׁאַל, shaʾal) refers here to consulting the Lord through a prophetic oracle; cf. NAB “consulted.”

¹ sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.

² sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49, ” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.

¹ sn These verbs, “pity” and “spare,” echo the judgment oracles in 5:11; 7:4, 9; 8:18; 9:5, 10.

² tn Heb “oracle of the Lord Yahweh of Armies.” For the rendering of this title and an explanation of its significance, see the study note on 2:19.

¹ tn Heb “Oracle of the Lord.” For the first person form of address see the translator’s notes on vv. 2, 10, and 12.

¹ tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.

² tn Heb “Oracle of Yahweh of Armies.” See the study note on 2:19 for explanation of the title for God.

² tn Heb “I know the plans that I am planning for you, oracle of the Lord, plans of well-being and not for harm, to give to you….”

² tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift that might create confusion.

¹ tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift that might create confusion.

¹ tn The words “the Lord says” are supplied in the translation to clarify that the words which follow are the Lord’s oracle of assurance.

² tn Heb “but they did not ask the mouth of the Lord.” This refers to seeking the Lord’s will and guidance through an oracle.

² tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.

⁸ tn The word מַשָּׂא (massaʾ) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

² tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom.

² sn The time frame moves backward now to where it began in v. 3. Possibly v. 6 ends an oracle, and now Jeremiah continues on the same topic. Or it could be that the rhetoric of a single oracle starts at battle preparations and then, after showing what God has foreseen about the battle, returns to address those preparing for battle.

¹ tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’),” which occurs after, “Your fathers abandoned me.” In Hebrew the two sentences read, “When you tell them these things, and they say, ‘…,’ then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

¹ sn The Lord answers indirectly, speaking neither to Jeremiah directly nor to the people. Instead of the oracle of deliverance that was hoped for (cf. 2 Chr 20:14-17; Pss 12:5 [12:6 HT]; 60:6-8 [60:8-10 HT]), there is an oracle of doom.

¹ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.