Discovery Box| (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 11:12) | 2 tn The Hebrew construction is emphatic, involving the use of an infinitive of the verb before the verb itself (Heb “saving they will not save”). For this construction to give emphasis to an antithesis, see GKC 343 §113.p. |
| (0.25) | (Jer 10:21) | 3 sn This verse uses the figure of shepherds for rulers, and that of sheep for the people ruled. It is a common figure in the Bible. See Ezek 34 for an extended development of this metaphor. |
| (0.25) | (Jer 10:2) | 1 tn Heb “Do not learn the way of the nations.” For this use of the word “ways” (דֶּרֶךְ, derekh) compare, for example, Jer 12:16 and Isa 2:6. |
| (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 5:28) | 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. |
| (0.25) | (Jer 6:3) | 3 sn There is another wordplay involving the root תָּקַע (taqaʿ). Here it is the verb for pitching tents, while in v. 1 it was used for sounding the trumpet. It is the root for the place name “Tekoa.” |
| (0.25) | (Jer 5:14) | 2 sn Here the emphasis appears to be on the fact that the Lord is in charge of the enemy armies whom he will use to punish Israel for their denial of his prior warnings through the prophets. |
| (0.25) | (Jer 4:19) | 1 tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it. |
| (0.25) | (Jer 3:22) | 1 tn Or “I will forgive your apostasies.” Heb “I will [or want to] heal your apostasies.” For the use of the verb “heal” (רָפָא, rafaʾ) to refer to spiritual healing and forgiveness, see Hos 14:4. |
| (0.25) | (Jer 2:29) | 1 sn This is still part of the Lord’s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counterclaims that they do not deserve to be punished. |
| (0.25) | (Jer 1:10) | 3 sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28. |
| (0.25) | (Isa 57:8) | 7 tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד. |
| (0.25) | (Isa 53:11) | 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. |
| (0.25) | (Isa 51:12) | 1 tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word. |
| (0.25) | (Isa 44:12) | 1 tn The noun מַעֲצָד (maʿatsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד. |
| (0.25) | (Isa 37:30) | 6 tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity. |
| (0.25) | (Isa 33:19) | 3 tn Heb “derision of tongue there is no understanding.” The Niphal of לָעַג (laʿag) occurs only here. In the Qal and Hiphil the verb means “to deride, mock.” A related noun is used in 28:11. |
| (0.25) | (Isa 31:9) | 4 sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city. |
| (0.25) | (Isa 30:27) | 3 tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31). |
