Discovery Box| (0.18) | (Jer 20:8) | 3 sn The words “Violence and destruction…” are a synopsis of his messages of judgment. Jeremiah is lamenting that his ministry up to this point has been one of judgment and has brought him nothing but ridicule because the Lord has not carried out his threats. He appears in the eyes of the people to be a false prophet. |
| (0.18) | (Jer 16:19) | 1 sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16). |
| (0.18) | (Jer 16:18) | 3 sn For earlier references to the term used here see Jer 2:7, where it applies as here to the land, Jer 10:16 and 12:8-9, where it applies to the people, and Jer 12:7, where it applies to the temple. |
| (0.18) | (Jer 15:7) | 1 tn The words “The Lord continued” are not in the text. They have been supplied in the translation to show the shift back to talking about the people instead of addressing them. The obvious speaker is the Lord; the likely listener is Jeremiah, as in vv. 1-4. |
| (0.18) | (Jer 15:5) | 1 tn The words “The Lord cried out” are not in the text. However, they are necessary to show the shift in address between telling Jeremiah about the people in vv. 1-4, speaking to Jerusalem in vv. 5-6, and addressing Jeremiah again in vv. 7-9. The words “oracle of the Lord” are, moreover, found at the beginning of v. 6. |
| (0.18) | (Jer 15:1) | 1 sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34 and 1 Sam 7:5-9. The Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22). |
| (0.18) | (Jer 14:10) | 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. |
| (0.18) | (Jer 14:16) | 2 tn Heb “And the people to whom they are prophesying will be thrown out into the streets of Jerusalem, and there will not be anyone to bury them, they, their wives, and their sons and their daughters.” This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles. |
| (0.18) | (Jer 13:27) | 1 tn Heb “Jerusalem.” This word has been pulled up from the end of the verse to help make the transition. The words “people of” have been supplied in the translation here to ease the difficulty mentioned earlier of sustaining the personification throughout. |
| (0.18) | (Jer 13:19) | 3 sn The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587 b.c. not “all” of the people of Jerusalem or of Judah were exiled (cf. the context of 2 Kgs 24:14-16 again). |
| (0.18) | (Jer 13:18) | 2 sn The king and queen mother are generally identified as Jehoiachin and his mother, who were taken into captivity with many of the leading people of Jerusalem in 597 b.c. See Jer 22:26; 29:2; 2 Kgs 24:14-16. |
| (0.18) | (Jer 13:15) | 1 tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the Lord’s speaking to Jeremiah’s. |
| (0.18) | (Jer 13:17) | 2 sn The depth of Jeremiah’s sorrow for the sad plight of his people, if they refuse to repent, is emphasized by the triple repetition of the word “tears,” twice in an emphatic verbal expression (Hebrew infinitive before finite verb) and once in the noun. |
| (0.18) | (Jer 13:17) | 3 tn Heb “because the Lord’s flock will…” The pronoun “you” is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God’s flock for some readers who may be unfamiliar with that metaphor. |
| (0.18) | (Jer 13:11) | 4 tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed that is more in keeping with contemporary English style. |
| (0.18) | (Jer 12:15) | 2 sn The Lord is sovereign over the nations and has allotted each of them their lands. See Deut 2:5 (Edom); 2:9 (Moab); 2:19 (Ammon). He promised to restore not only his own people Israel to their land (Jer 32:37), but also Moab (Jer 48:47) and Ammon (Jer 49:6). |
| (0.18) | (Jer 12:4) | 4 tn Heb “he.” The referent is usually identified as God and is supplied here for clarity. Some identify the referent with Jeremiah. If that is the case, then he returns to his complaint about the conspirators. It is more likely, however, that it refers to God and Jeremiah’s complaint that the people live their lives apart from concern about God. |
| (0.18) | (Jer 11:21) | 2 tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal rendering might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors. |
| (0.18) | (Jer 11:15) | 1 tn The words “The Lord says to the people of Judah” are not in the text. It is, however, clear from the words that follow that he is the speaker and Judah the addressee. The words are supplied in the translation for the sake of clarity. |
| (0.18) | (Jer 9:15) | 3 tn Heb “I will feed this people wormwood and make them drink poison water.” “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה. |
