⁴ tn The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures.

⁷ tn Heb “house.” The term בַּיִת (bayit, “house”) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).

¹ tn The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above).

² tn The Hiphil of הָלַךְ (halakh, “to walk”) may be nuanced either as “brought” (BDB 236 s.v. 1) or “caused to walk” (BDB 237 s.v. 5.a).

³ tn Heb “my terrors” or “my enemies.” The expression מְגוּרַי (m^eguray, “my terrors”) is difficult and may refer to either enemies, the terror associated with facing enemies, or both.

² tn Or “my land.” The word can refer to either the land (Jer 2:7; 16:8) or the nation/people (Jer 12:7, 8, 9).

¹ tn Heb “Oracle of the Lord.” Again the first person is adopted because the Lord is speaking, and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side.

¹ tn Heb “Oracle of the Lord.” Again the first person is adopted because the Lord is speaking, and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side.

¹ tn The word “king” is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity.

¹ tn These words are not in the text, but the context indicates that someone other than God is speaking for and to the people (either Jeremiah or the people themselves). These words are supplied in the translation for clarity.

⁴ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

¹ tn Or “with all the finest balsam trees.” The Hebrew term בֹּשֶׂם (bosem) can refer either to the balsam tree, the spice associated with it, or by extension any fragrant aroma used as perfuming oil or incense.

¹ sn His praise begins with the exclamatory particle הִנֵּה (hinneh, “behold!”). This is often used to introduce a statement in which the speaker either newly asserts or newly recognizes something (BDB 244 s.v. הִנֵּה b.a).

² sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.

² tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought.

² sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain.

³ tn Heb “contempt also comes/has come.” The verb form בָּא (baʾ) may either be a perfect verb “has come” (cf. Prov 11:2) or a participle “comes.”

² sn “Contempt” (בּוּז, buz) accompanies the wicked; “reproach” (חֶרְפָּה, kherpah) goes with shame. This reproach either further characterizes the behaviors expected of the wicked or possibly the critical rebukes and taunts of the community against a wicked person.

³ tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.

² tn Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (d^evar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”