Discovery Box| (0.43200537254902) | (Jer 22:28) |
3 sn The question “Why?” is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19. In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God. |
| (0.43200537254902) | (Jer 23:13) |
4 sn Prophesying in the name of the god Baal was a clear violation of Mosaic law and punishable by death (see Deut 13:1-5). For an example of the apostasy encouraged by prophets of Baal in the northern kingdom of Israel see 1 Kgs 18:16-40. |
| (0.43200537254902) | (Jer 23:35) |
1 tn The words “So, I, Jeremiah tell you” are not in the text. They are supplied in the translation for clarity to show that it is he who is addressing the people, not the |
| (0.43200537254902) | (Jer 25:27) |
1 tn The words “Then the |
| (0.43200537254902) | (Jer 31:18) |
5 sn There is a wordplay on several different nuances of the same Hebrew verb in vv. God%27s&tab=notes" ver="">16-19. The Hebrew verb shub refers both to their turning away from God (v. God%27s&tab=notes" ver="">19) and to their turning back to him (v. God%27s&tab=notes" ver="">18). It is also the word that is used for their return to their homeland (vv. God%27s&tab=notes" ver="">16-17). |
| (0.43200537254902) | (Jer 31:32) |
4 sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3. |
| (0.43200537254902) | (Jer 33:21) |
1 sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11). |
| (0.43200537254902) | (Jer 34:17) |
2 sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15). |
| (0.43200537254902) | (Jer 35:13) |
2 tn Heb “God%27s&tab=notes" ver="">35:12 And the word of the |
| (0.43200537254902) | (Jer 42:10) |
2 tn Or “I will firmly plant you in the land,” or “I will establish you.” This is part of the metaphor that has been used of God (re)establishing Israel in the land. See God%27s&tab=notes" ver="">24:6; 31:28; 32:41. |
| (0.43200537254902) | (Jer 48:7) |
1 sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13). |
| (0.43200537254902) | (Jer 50:2) |
3 sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line. |
| (0.43200537254902) | (Jer 51:2) |
1 sn Winnowing involved throwing a mixture of grain and chaff (or straw) into the air and letting the wind blow away the lighter chaff, leaving the grain to fall on the ground. Since God considered all the Babylonians chaff, they would all be “blown away.” |
| (0.43200537254902) | (Jer 51:5) |
1 sn The verses from v. God%27s&tab=notes" ver="">5 to v. God%27s&tab=notes" ver="">19 all speak of the |
| (0.43200537254902) | (Jer 51:49) |
3 tn The juxtaposition of גַם…גַם (gam...gam), often “both…and,” here indicates correspondence. See BDB 169 s.v. גַּם 4. Appropriately Babylon will fall slain just as her victims, including God’s covenant people, did. |
| (0.43200537254902) | (Lam 1:15) |
2 tn Heb “bulls.” Metaphorically, bulls may refer to mighty ones, leaders or warriors. F. W. Dobbs-Allsopp (Lamentations [IBC], 69) insightfully suggests that the Samek stanza presents an overarching dissonance by using terms associated with a celebratory feast (bulls, assembly, and a winepress) in sentences where God is abusing the normally expected celebrants, i.e. the “leaders” are the sacrifice. |
| (0.43200537254902) | (Lam 2:1) |
5 tn The common gloss for זָכַר (zakhar) is “remember.” זָכַר (zakhar) entails “bearing something in mind” in a broader sense than the English gloss “remember.” When God “bears someone in mind,” the consequences are beneficial for them. The implication of not regarding his footstool is to not esteem and so not care for or protect it. |
| (0.43200537254902) | (Lam 3:11) |
2 tn “Since the Heb. וַיְפַשְּׁחֵנִי (vaypashÿkheni) occurs only here, and the translation relies on the Syriac and the Targum, it is not certain that the image of God as a predatory animal continues into this verse especially since [the beginning of the verse] is also of uncertain meaning” (D. R. Hillers, Lamentations [AB], 54). |
| (0.43200537254902) | (Lam 3:34) |
1 tn Heb “prisoners of earth/land.” The term ארצ may refer to (1) the earth or (2) a country or (3) the promised land in particular (as well as other referents). “Earth” is chosen here since the context presents God’s general principles in dealing with humanity. Given the historical circumstances, however, prisoners from the land of Israel are certainly in the background. |
| (0.43200537254902) | (Lam 4:16) |
1 tn Heb “the face of the |
