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Discovery Box| (0.22) | (Jer 11:1) | 1 tn Heb “The word that came to Jeremiah from the Lord, saying.” The proposed translation is more in keeping with contemporary English idiom (cf. 1:2 and 7:1 and footnotes there). |
| (0.22) | (Jer 10:19) | 3 sn What is being referred to here is the feeling, encouraged by the false prophets, that the ill fortunes of the nation were just temporary setbacks and everything would soon get better (cf. 6:14; 8:11). |
| (0.22) | (Jer 10:16) | 1 sn In the phrase the inheritance of Jacob’s descendants, “inheritance” could be translated “portion.” Applied to God here, the phrase has its background in Joshua’s division of the land of Canaan (Palestine), where each tribe received a land portion except the tribe of Levi, whose “portion” was the Lord. As the other tribes lived off what their portion of the land provided, the tribe of Levi lived off what the Lord provided, i.e., the tithes and offerings dedicated to him. Hence to have the Lord as one’s portion, one’s inheritance, is to have him provide for all one’s needs (see Ps 16:5 in the context of vv. 2, 6, and Lam 3:24 in the context of vv. 22-23). |
| (0.22) | (Jer 10:11) | 1 tn Aram “The gods who did not make…earth will disappear…” In conformity with contemporary English style, the sentence is broken up in the translation to avoid a long, complex English sentence. |
| (0.22) | (Jer 10:8) | 1 tn Or “Those wise people and kings are…” It is unclear whether the subject is the “they” of the nations in the preceding verse, or the wise people and kings referred to there. The text merely has “they.” |
| (0.22) | (Jer 9:17) | 4 tn Heb “Call for the mourning women that they may come and send for the wise/skilled women that they may come.” The verbs here are masculine plural, addressed to the people. |
| (0.22) | (Jer 9:18) | 1 tn The words “And I said, ‘Indeed’” are not in the text. They have been supplied in the translation to try and help clarify who the speaker is who identifies with the lament of the people. |
| (0.22) | (Jer 9:4) | 2 sn There is perhaps an intentional pun and allusion here to Gen 27:36 and the wordplay on the name Jacob there. The text here reads עָקוֹב יַעְקֹב (ʿaqob yaʿqob). |
| (0.22) | (Jer 8:17) | 2 tn Heb “Indeed [or For] behold!” The translation is intended to convey some of the connection that is suggested by the Hebrew particle כִּי (ki) at the beginning of the verse. |
| (0.22) | (Jer 8:14) | 4 tn The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16. |
| (0.22) | (Jer 8:7) | 4 tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines. |
| (0.22) | (Jer 7:31) | 1 sn These places of worship were essentially open-air shrines often located on hills or wooded heights. They were generally connected with pagan worship and equipped with altars of sacrifice and of incense and cult objects such as wooden poles and stone pillars that were symbols of the god and/or goddess worshiped at the sight. The Israelites were commanded to tear down these Canaanite places of worship (Num 33:52), but they did not do so, often taking over the site for the worship of Yahweh but even then incorporating some of the pagan cult objects and ritual into their worship of Yahweh (1 Kgs 12:31, 32; 14:23). The prophets were especially opposed to these places, both to this kind of syncretism (Hos 10:8; Amos 7:9) and to the pagan worship that was often practiced at them (Jer 7:31; 19:5; 32:35). |
| (0.22) | (Jer 7:29) | 1 tn The word “mourn” is not in the text. It is supplied in the translation for clarity to explain the significance of the words “Cut your hair and throw it away.” |
| (0.22) | (Jer 7:21) | 2 tn The words “to the people of Judah” are not in the text but are implicit in the shift in addressee between vv. 16-20 and vv. 21-26. |
| (0.22) | (Jer 6:16) | 1 tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity. |
| (0.22) | (Jer 6:24) | 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. |
| (0.22) | (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. |
| (0.22) | (Jer 5:28) | 3 sn There is a wordplay in the use of this verb, which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God. |
| (0.22) | (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. |
| (0.22) | (Jer 5:7) | 6 tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause. |
