Discovery Box| (0.4845526) | (Isa 58:13) |
6 tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30). |
| (0.4845526) | (Jer 1:7) |
1 tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The |
| (0.4845526) | (Jer 1:9) |
1 tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. here%27s&tab=notes" ver="">6. |
| (0.4845526) | (Jer 1:17) |
1 tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the |
| (0.4845526) | (Jer 2:7) |
4 tn Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the |
| (0.4845526) | (Jer 2:10) |
2 sn The Hebrew term translated Cyprus (“Kittim”) originally referred to the island of Cyprus but later was used for the lands in the west, including Macedonia (1 Macc 1:1; 8:5) and Rome (Dan 11:30). It is used here as part of a figure called merism to denote the lands in the west as opposed to Kedar which was in the east. The figure includes polar opposites to indicate totality, i.e., everywhere from west to east. |
| (0.4845526) | (Jer 3:7) |
1 tn Or “I said to her, ‘Come back to me!’” The verb אָמַר (’amar) usually means “to say,” but here it means “to think,” of an assumption that turns out to be wrong (so HALOT 66.4 s.v. אמר); cf. Gen 44:28; Jer 3:19; Pss 82:6; 139:11; Job 29:18; Ruth 4:4; Lam 3:18. |
| (0.4845526) | (Jer 4:10) |
3 tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it. |
| (0.4845526) | (Jer 6:9) |
3 tn Heb “They will thoroughly glean those who are left in Israel like a vine.” That is, they will be carried off by judgment. It is not necessary to read the verb forms here as two imperatives or an infinitive absolute followed by an imperative as some English versions and commentaries do. This is an example of a third plural verb used impersonally and translated as a passive (cf. GKC 460 §144.g). |
| (0.4845526) | (Jer 7:24) |
1 tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in here%27s&tab=notes" ver="">2:27. |
| (0.4845526) | (Jer 7:29) |
2 tn The words, “you people of this nation” are not in the text. Many English versions supply, “Jerusalem.” The address shifts from second masculine singular addressing Jeremiah (vv. here%27s&tab=notes" ver="">27-28a) to second feminine singular. It causes less disruption in the flow of the context to see the nation as a whole addressed here as a feminine singular entity (as, e.g., in here%27s&tab=notes" ver="">2:19, 23; 3:2, 3; 6:26) than to introduce a new entity, Jerusalem. |
| (0.4845526) | (Jer 8:5) |
3 sn There is a continuing play on the same root word used in the preceding verse. Here the words “turn away from me,” “apostasy,” and “turn back to me” are all forms from the root that was translated “go the wrong way” and “turn around” in v. here%27s&tab=notes" ver="">4. The intended effect is to contrast Judah’s recalcitrant apostasy with the usual tendency to try and correct one’s mistakes. |
| (0.4845526) | (Jer 8:6) |
3 sn The wordplay begun in v. here%27s&tab=notes" ver="">4 is continued here. The word translated “turns aside” in the literal translation and “wayward” in the translation is from the same root as “go the wrong way,” “turn around,” “turn away from me,” “apostasy,” “turn back to me.” What God hoped for were confessions of repentance and change of behavior; what he got was denial of wrongdoing and continued turning away from him. |
| (0.4845526) | (Jer 9:10) |
1 tn The words “I said” are not in the text, but there is general agreement that Jeremiah is the speaker. Cf. the lament in here%27s&tab=notes" ver="">8:18-9:1. These words are supplied in the translation for clarity. Some English versions follow the Greek text which reads a plural imperative here. Since this reading would make the transition between here%27s&tab=notes" ver="">9:10 and 9:11 easier it is probably not original but a translator’s way of smoothing over a difficulty. |
| (0.4845526) | (Jer 9:12) |
1 tn The words, “I said” are not in the text. It is not clear that a shift in speaker has taken place. However, the words of the verse are very unlikely to be a continuation of the |
| (0.4845526) | (Jer 9:23) |
1 sn It is not always clear why verses were placed in their present position in the editorial process of collecting Jeremiah’s sermons and the words the |
| (0.4845526) | (Jer 9:26) |
2 sn A contrast is drawn here between circumcision as a mere external cutting of the flesh and a sign of commitment to the covenant and the God of the covenant. The people of these nations practiced circumcision but not as a sign of the covenant. The people of Israel engaged in it as a religious practice but without any obedience to the covenant that it was a sign of or any real commitment to the |
| (0.4845526) | (Jer 10:2) |
2 sn The Hebrew word translated here “things that go on in the sky” (אֹתוֹת, ’otot) refers both to unusual disturbances such as eclipses, comets, meteors, etc., but also to such things as the changes in the position of the sun, moon, and stars in conjunction with the changes in seasons (cf. Gen 1:14). The people of Assyria and Babylonia worshiped the sun, moon, and stars, thinking that these heavenly bodies had some hold over them. |
| (0.4845526) | (Jer 10:19) |
2 tn Heb “Woe to me on account of my wound.” The words “woe to” in many contexts carry the connotation of hopelessness and of inevitable doom (cf. 1 Sam 4:7, 8; Isa 6:5), hence a “deadly blow.” See also the usage in here%27s&tab=notes" ver="">4:13, 31; 6:4 and the notes on here%27s&tab=notes" ver="">4:13. For the rendering of the pronoun as “we” and “our” here and in the verses to follow see the preceding note. |
| (0.4845526) | (Jer 10:20) |
2 sn What is being referred to is the exile of the people of the land. This passage could refer to the exiles of 605 |
