Discovery Box| (0.25) | (Jer 42:9) | 1 tn Heb “Thus says the Lord God of Israel, to whom you sent me to present your petition before him, ‘…’” The sentence has been restructured to cut down on the length of the introduction leading in to the long quote. |
| (0.25) | (Jer 40:6) | 2 tn Heb “So Jeremiah went to Gedaliah…and lived with him among the people who had been left in the land.” The long Hebrew sentence has been divided in two to better conform with contemporary English style. |
| (0.25) | (Jer 40:3) | 1 tn Heb “Because you [masc. pl.] sinned against the Lord and did not hearken to his voice [a common idiom for “obey him”], this thing has happened to you [masc. pl.].” |
| (0.25) | (Jer 40:1) | 2 sn Some commentators see the account of Jeremiah’s release here in 40:1-6 as an alternate and contradictory account to that of Jeremiah’s release in 39:11-14. However, most commentators see them as complementary and sequential. Jeremiah had been released from the courtyard of the guardhouse on orders of the military tribunal there shortly after Nebuzaradan got to Jerusalem and passed on Nebuchadnezzar’s orders to them. He had been released to the custody of Gedaliah, who was to take him back to the governor’s residence and look after him there. However, Jeremiah remained in Jerusalem among the people. He was mistakenly rounded up with them and led off as a prisoner to be deported with the rest of the exiles. However, when he got to Ramah, which was a staging area for deportees, Nebuzaradan recognized him among the prisoners and released him a second time. |
| (0.25) | (Jer 38:3) | 1 tn The words “They had also heard him say” are not in the Hebrew text but are in the translation for clarity, to eliminate any confusion possible if no introduction preceded a literal translation: “Thus says the Lord.” |
| (0.25) | (Jer 27:8) | 5 tn Heb “I will punish that nation until I have destroyed them [i.e., its people] by his hand.” “Hand” here refers to agency. Hence, the idea is, “I will use him.” |
| (0.25) | (Jer 26:23) | 1 sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him. |
| (0.25) | (Jer 23:10) | 4 tc The translation follows the majority of Hebrew mss (מֵאָלָה, meʾalah) rather than the Greek and Syriac version and a few Hebrew mss, which read “because of these” (מֵאֵלֶּה [meʾelleh], referring to the people unfaithful to him). |
| (0.25) | (Jer 22:13) | 2 tn Heb “Woe to the one who builds his house by unrighteousness and its upper rooms with injustice, using his neighbor [= countryman] as a slave for nothing and not giving to him his wages.” |
| (0.25) | (Jer 20:11) | 1 sn This line has some interesting ties with Jer 15:20-21, where Jeremiah is assured by God that he is indeed with him, as he promised him when he called him (1:8, 19), and will deliver him from the clutches of wicked and violent people. The word translated here “awe-inspiring” is the same as the word “violent people” there. Jeremiah is confident that his “awe-inspiring” warrior will overcome “violent people.” The statement of confidence here is, by the way, a common element in the psalms of petition in the Psalter. The common elements of that type of psalm are all here: invocation (v. 7), lament (vv. 7-10), confession of trust/confidence in being heard (v. 11), petition (v. 12), and thanksgiving or praise (v. 13). For some examples of this type of psalm, see Pss 3, 7, and 26. |
| (0.25) | (Jer 12:6) | 1 sn If the truth be known, Jeremiah was not safe even in the context of his own family. They were apparently part of the plot by the people of Anathoth to kill him. |
| (0.25) | (Jer 11:19) | 4 tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor. |
| (0.25) | (Jer 6:8) | 1 tn This word is not in the text but is supplied in the translation. Jeremiah uses a figure of speech (enallage) where the speaker turns from talking about someone to address him/her directly. |
| (0.25) | (Jer 5:19) | 1 tn The word, “Jeremiah,” is not in the text but the second person address in the second half of the verse is obviously to him. The word is supplied in the translation here for clarity. |
| (0.25) | (Isa 38:14) | 4 tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor. |
| (0.25) | (Isa 37:32) | 1 tn Traditionally, “the Lord of hosts.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people that prompts him to protect and restore them. |
| (0.25) | (Isa 10:26) | 1 tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.” |
| (0.25) | (Isa 9:7) | 6 sn In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation. |
| (0.25) | (Isa 9:1) | 2 tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (loʾ, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment. |
| (0.25) | (Isa 8:13) | 1 tn Heb “the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”], him you must set apart.” The word order is emphatic, with the object being placed first. |
