9:1 After getting into a boat he crossed to the other side and came to his own town. 5
1:1 This is the record of the genealogy 6 of Jesus Christ, the son of David, the son of Abraham.
30:29 You will sing
as you do in the evening when you are celebrating a festival.
You will be happy like one who plays a flute
as he goes to the mountain of the Lord, the Rock who shelters Israel. 7
9:17 The Lord who rules over all 8 told me to say to this people, 9
“Take note of what I say. 10
Call for the women who mourn for the dead!
Summon those who are the most skilled at it!” 11
9:18 I said, “Indeed, 12 let them come quickly and sing a song of mourning for us.
Let them wail loudly until tears stream from our own eyes
and our eyelids overflow with water.
9:19 For the sound of wailing is soon to be heard in Zion.
They will wail, 13 ‘We are utterly ruined! 14 We are completely disgraced!
For our houses have been torn down
and we must leave our land.’” 15
9:20 I said, 16
“So now, 17 you wailing women, hear what the Lord says. 18
Open your ears to the words from his mouth.
Teach your daughters this mournful song,
and each of you teach your neighbor 19 this lament.
31:4 I will rebuild you, my dear children Israel, 20
so that you will once again be built up.
Once again you will take up the tambourine
and join in the happy throng of dancers. 21
15:25 “Now his older son was in the field. As 22 he came and approached the house, he heard music 23 and dancing.
1 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
2 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
3 tn Grk “days.”
4 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
5 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
6 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
7 tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada).
8 tn Heb “Yahweh of armies.”
9 tn Heb “Thus says Yahweh of armies.” However, without some addition it is not clear to whom the command is addressed. The words are supplied in the translation for clarity and to help resolve a rather confusing issue of who is speaking throughout vv. 16-21. As has been evident throughout the translation, the speaker is not always indicated. Sometimes it is not even clear who the speaker is. In general the translation and the notes have reflected the general consensus in identifying who it is. Here, however, there is a good deal of confusion about who is speaking in vv. 18, 20-21. The Greek translation has the
10 tn Heb “Consider!”
11 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.
12 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.
13 tn The words “They will wail” are not in the text. They are supplied in the translation to make clear that this is the wailing that will be heard.
14 tn Heb “How we are ruined!”
15 tn The order of these two lines has been reversed for English stylistic reasons. The text reads in Hebrew “because we have left our land because they have thrown down our dwellings.” The two clauses offer parallel reasons for the cries “How ruined we are! [How] we are greatly disgraced!” But the first line must contain a prophetic perfect (because the lament comes from Jerusalem) and the second a perfect referring to a destruction that is itself future. This seems the only way to render the verse that would not be misleading.
16 tn The words “I said” are not in the text. The text merely has “Indeed, yes.” The words are supplied in the translation to indicate that the speaker is still Jeremiah though he now is not talking about the mourning woman but is talking to them. See the notes on 9:17-18 for further explanation.
17 tn It is a little difficult to explain how the Hebrew particle כִּי (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people.
18 tn Heb “Listen to the word of the
19 tn Heb “Teach…mournful song, and each woman her neighbor lady…”
20 tn Heb “Virgin Israel.”
21 sn Contrast Jer 7:34 and 25:10.
22 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
23 sn This would have been primarily instrumental music, but might include singing as well.