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Discovery Box| (0.18) | (Jer 26:1) | 3 tn It is often thought that the term here is equivalent to a technical term in Akkadian (resh sharruti) that refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year, when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609 b.c., when Jehoiakim was placed on the throne as a puppet king by Pharaoh Necho (2 Kgs 23:34-35), and April, 608 b.c., when he would have been officially celebrated as king. However, it will be suggested below, in conjunction with the textual problems in 27:1 and 28:1, that the term does not necessarily refer to this period. |
| (0.18) | (Jer 25:9) | 3 sn Nebuchadnezzar is called the Lord’s servant also in Jer 27:6 and 43:10. He was the Lord’s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord’s “rod” (Isa 10:5-6), and Cyrus is called his “shepherd” and his “anointed” (Isa 44:28; 45:1). P. C. Craigie, P. H. Kelley, and J. F. Drinkard (Jeremiah 1-25 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4. The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore. |
| (0.18) | (Jer 23:27) | 2 sn In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call one’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget God’s name is equivalent to forgetting who he is in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was. |
| (0.18) | (Jer 23:14) | 4 sn The rhetoric of this passage is very forceful. Like Amos who focuses attention on the sins of the surrounding nations to bring out more forcefully the heinousness of Israel’s sin, God focuses attention on the sins of the prophets of Samaria to bring out the even worse sin of the prophets of Jerusalem. (The oracle is directed at them, not at the prophets of Samaria. See the announcement of judgment that follows.) The Lord has already followed that tack with Judah in Jeremiah 2 (cf. 2:11). Moreover, he here compares the prophets and the evil-doing citizens of Jerusalem, whom they were encouraging through their false prophesy, to the people of Sodom and Gomorrah, who were proverbial for their wickedness (Deut 32:32; Isa 1:10). |
| (0.18) | (Jer 23:8) | 3 tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way. |
| (0.18) | (Jer 22:7) | 1 sn Heb “I will sanctify destroyers against it.” If this is not an attenuated use of the term “sanctify,” the traditions of Israel’s holy wars are being turned against her. See also 6:4. In Israel’s early wars in the wilderness and in the conquest, the Lord fought for her against the enemies (cf., e.g., Josh 10:11, 14, 42; 24:7; Judg 5:20; 1 Sam 7:10). Now he is going to fight against them (21:5, 13) and use the enemy as his instruments of destruction. For a similar picture of destruction in the temple see the lament in Ps 74:3-7. |
| (0.18) | (Jer 22:10) | 1 sn As the next verse makes clear, the king who will never return to see his native land is Shallum, also known as Jehoahaz (cf. 1 Chr 3:15; 2 Kgs 23:30, 33-34). He was made king by popular acclaim after the death of his father, Josiah, who was killed at Megiddo trying to stop Pharaoh Necho from going to the aid of the Assyrians. According to 2 Kgs 23:32 Jehoahaz was a wicked king. He was deposed by Necho and carried into exile, where he died. The dead king alluded to is his father, Josiah, who was a godly king and was accordingly spared from seeing the destruction of his land (2 Kgs 22:20). |
| (0.18) | (Jer 22:13) | 2 sn This was a clear violation of covenant law (cf. Deut 24:14-15) and a violation of the requirements set forth in Jer 22:3. The allusion is to Jehoiakim, who is not mentioned until v. 18. He was placed on the throne by Pharaoh Necho and ruled from 609-598 b.c. He became a vassal of Nebuchadnezzar but rebelled against him, bringing about the siege of 597 b.c., in which his son and many of the Judean leaders were carried off to Babylon (2 Kgs 23:34-24:16). He was a wicked king according to the author of the book of Kings (2 Kgs 23:37). He had Uriah the prophet killed (Jer 26:23) and showed no regard for Jeremiah’s prophecies, destroying the scroll containing them (Jer 36:23) and ordering Jeremiah’s arrest (Jer 36:23). |
| (0.18) | (Jer 21:13) | 4 sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem, such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37), in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14). |
| (0.18) | (Jer 19:5) | 2 tn The words “such sacrifices” are not in the text. The text merely says, “to burn their children in the fire as burnt offerings to Baal, which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10. |
| (0.18) | (Jer 17:19) | 1 sn Observance of the Sabbath day (also the Sabbatical year) appears to have been a litmus test of the nation’s spirituality since it is mentioned in a number of passages besides this one (cf., e.g., Isa 56:2, 6; 58:13; Neh 13:15-18). Perhaps this is because the Sabbath day was the sign of the Mosaic covenant (Exod 31:13-17), just as the rainbow was the sign of the Noahic covenant (Gen 9:12, 13, 17) and circumcision the sign of the Abrahamic covenant (Gen 17:11). This was not the only command they failed to obey, nor was their failure to obey this one the sole determining factor in the Lord’s decision to destroy Judah (cf. 7:23-24; 11:7-8 in their contexts). |
| (0.18) | (Jer 17:13) | 1 tn Heb “O glorious throne, O high place from the beginning, O place of our sanctuary, O hope of Israel, Lord.” Commentators and translators generally understand these four lines of verses 12-13a as two predications, one eulogizing the temple and the other eulogizing God. However, that does not fit the context very well and does not take into account the nature of Jeremiah’s doxology in Jeremiah 16:19-20 (and compare also 10:6-7). There the doxology is context-motivated, is focused on God, and calls on relevant attributes in the form of metaphorical epithets. That fits nicely here as well. For the relevant parallel passages see the study note. |
| (0.18) | (Jer 15:9) | 2 tn The meaning of this line is debated. Some understand it to mean, “she has breathed out her life” (cf., e.g., BDB 656 s.v. נָפַח and 656 s.v. נֶפֶשׁ 1.c). However, as several commentaries have noted (e.g., W. McKane, Jeremiah [ICC], 1:341; J. Bright, Jeremiah [AB], 109), it makes little sense to talk about her suffering shame and embarrassment if she has breathed her last. Both the Greek and Latin versions understand “soul” not as the object but as the subject, with the idea being that of fainting under despair. This viewpoint seems likely in light of the parallelism. Bright suggests that the phrase means either, “she gasped out her breath” or, “her throat gasped.” The former is more probable. One might also translate, “she fainted dead away,” but that idiom might not be familiar to all readers. |
| (0.18) | (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. |
| (0.18) | (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). |
| (0.18) | (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. |
| (0.18) | (Jer 11:19) | 3 tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) are often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhemo]); the latter would be more likely, and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use, and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely, the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a). |
| (0.18) | (Jer 10:25) | 3 tn Heb “who do not call on your name.” The idiom “to call on your name” (directed to God) refers to prayer (mainly) and praise. See 1 Kgs 18:24-26 and Ps 116:13, 17. Here “calling on your name” is parallel to “acknowledging you.” In many locations in the OT “name” is equivalent to the person. In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in a person’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28). |
| (0.18) | (Jer 6:27) | 2 tn Heb “I have made you an assayer of my people, a tester [?].” The meaning of the words translated “assayer” (בָּחוֹן, bakhon) and “tester” (מִבְצָר, mivtsar) is uncertain. The word בָּחוֹן (bakhon) can mean “tower” (cf. BDB 103 s.v. בָּחוֹן; cf. Isa 23:13 for the only other use) or “assayer” (cf. BDB 103 s.v. בָּחוֹן). The latter would be the more expected nuance because of the other uses of nouns and verbs from this root. The word מִבְצָר (mivtsar) normally means “fortress” (cf. BDB 131 s.v. מִבְצָר), but most modern commentaries and lexicons deem that nuance inappropriate here. HALOT follows a proposal that the word is to be repointed to מְבַצֵּר (mevatser) and derived from a root בָּצַר (batsar) meaning “to test” (cf. HALOT 143 s.v. IV בָּצַר). That proposal makes the most sense in the context, but the root appears nowhere else in the OT. |
| (0.18) | (Jer 1:6) | 1 sn In Jewish tradition, instead of pronouncing the Lord’s name (Yahweh), they would substitute the word for “Lord” (אֲדוֹנַי, ʾadonay). But when the word אֲדוֹנַי (ʾadonay) preceded the Lord’s name, for Yahweh they would substitute the pronunciation of the word for “God” (אֱלֹהִים, ʾelohim). One translation convention is to use small caps for the Lord’s name, as in “Lord” or “Lord God.” The convention here is to translate אֲדוֹנַי (ʾadonay, “Lord”) as “Sovereign” and consistently use “Lord” for the Lord’s name. The English word “Jehovah” results from combining the consonants of the divine name and the vowels of the term אֲדוֹנַי (ʾadonay), resulting in Yehovah. The “J” of Jehovah comes from German convention, while the “e” instead of “a” has to do with the nature of the Hebrew consonant. |
