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Discovery Box| (0.22) | (Jer 14:18) | 1 tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word that refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both. |
| (0.22) | (Jer 14:17) | 1 tn The word “Jeremiah” is not in the text but the address is to a second person singular hearer and is a continuation of 14:14, where the quote starts. The word is supplied in the translation for clarity. |
| (0.22) | (Jer 14:9) | 4 tn Heb “Your name is called upon us.” See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10. |
| (0.22) | (Jer 14:7) | 1 tn The words “Then I said” are not in the text. However, it cannot be a continuation of the Lord’s speech, and the people have consistently refused to acknowledge their sin. The fact that the prayers here and in vv. 19-22 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah, and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18-9:2). Here he takes up the petition part of the lament, which often contains elements of confession of sin and statements of trust. In 14:1-6 God portrays to Jeremiah the people’s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout. |
| (0.22) | (Jer 13:22) | 2 sn The actions here were part of the treatment of an adulteress by her husband, intended to shame her. See Hos 2:3, 10 (2:5, 12 HT); Isa 47:4. |
| (0.22) | (Jer 14:1) | 1 sn The form of Jer 14:1-15:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5-17 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God, not the people (cf.14:1-6, 17-18). The prophet utters the petitions with statements of trust (14:7-9, 19-22), and the Lord answers, not with oracles promising deliverance but promising doom (14:10; 15:1-9). In the course of giving the first oracle of doom, the Lord commands Jeremiah not to pray for the people (14:11-12), and Jeremiah tries to provide an excuse for their actions (14:13). The Lord responds to that with an oracle of doom on the false prophets (14:14-16). |
| (0.22) | (Jer 13:26) | 1 tn Heb “over your face and your shame will be seen.” The words “like a disgraced adulteress” are not in the text but are supplied in the translation to explain the metaphor. See the notes on 13:22. |
| (0.22) | (Jer 13:20) | 5 tn Heb “the sheep of your pride.” The words “of people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it. |
| (0.22) | (Jer 13:2) | 2 tn Heb “on my loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion, including the figurative uses, see R. C. Dentan, “Loins,” IDB 3:149-50. |
| (0.22) | (Jer 13:1) | 2 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149. |
| (0.22) | (Jer 12:16) | 4 tn The words “If they do these things” are not in the text. They are part of an attempt to break up a Hebrew sentence that is long and complex into equivalent shorter sentences consistent with contemporary English style. Verse 16 in Hebrew is all one sentence with a long, complex conditional clause followed by a short consequence: “If they actually learn the ways of my people, to swear by my name, ‘By the life of the Lord,’ as they taught my people to swear by Baal, then they will be built up in the midst of my people.” The translation strives to create the same contingencies and modifications by breaking up the sentence into shorter sentences in accord with contemporary English style. |
| (0.22) | (Jer 12:13) | 2 tn The pronouns here are actually second plural: Heb “Be ashamed/disconcerted because of your harvests.” Because the verb form (וּבֹשׁוּ, uvoshu) can either be Qal perfect third plural or Qal imperative masculine plural, many emend the pronoun on the noun to third plural (see, e.g., BHS). However, this is the easier reading and is not supported by either the Latin or the Greek, which have second plural. This is probably another case of the shift from description to direct address that has been met with several times already in Jeremiah (the figure of speech called apostrophe; for other examples see, e.g., 9:4; 11:13). As in other cases, the translation has been leveled to third plural to avoid confusion for the contemporary English reader. For the meaning of the verb here see BDB 101 s.v. בּוֹשׁ Qal.2 and compare the usage in Jer 48:13. |
| (0.22) | (Jer 12:11) | 2 tn Heb “But there is no man laying it to heart.” For the idiom here see BDB 525 s.v. לֵב II.3.d and compare the usage in Isa 42:25; 47:7. |
| (0.22) | (Jer 12:10) | 2 tn Heb “my vineyard.” To translate literally would presuppose an unlikely familiarity with this figure on the part of some readers. Some translate as “vineyards,” but that is misleading because it misses the figurative nuance altogether. |
| (0.22) | (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. |
| (0.22) | (Jer 12:4) | 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). |
| (0.22) | (Jer 11:17) | 3 tn Heb “For Yahweh of Armies who planted you speaks disaster upon you.” Because of the way the term Lord of Heaven’s Armies has been rendered, this sentence has been restructured to avoid confusion in English style. |
| (0.22) | (Jer 11:20) | 1 tn The words “So I said” are not in the text but are implicit from the context. They are supplied in the translation for clarity to show the shift in address. |
| (0.22) | (Jer 11:4) | 6 tn The words “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence. |
| (0.22) | (Jer 11:4) | 4 tn In place of the words “I said at that time,” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original. |
