Discovery Box| (0.4845526) | (Jer 49:12) |
1 sn The reference here is to the cup of God’s wrath which is connected with the punishment of war at the hands of the Babylonians referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims as is clear from this judgment speech and those referred to in the study note on here%27s&tab=notes" ver="">49:7. |
| (0.4845526) | (Jer 49:23) |
1 tn The words “The |
| (0.4845526) | (Jer 49:35) |
1 tn Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5). Because of the parallelism, the “bow” here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military. |
| (0.4845526) | (Jer 50:2) |
4 tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim). |
| (0.4845526) | (Jer 50:25) |
2 tn Heb “The |
| (0.4845526) | (Jer 50:29) |
3 sn The Holy One of Israel is a common title for the |
| (0.4845526) | (Jer 50:43) |
2 tn Heb “The king of Babylon hears report of them and his hands hang limp.” The verbs are translated as future because the passage is prophetic and the verbs may be interpreted as prophetic perfects (the action viewed as if it were as good as done). In the parallel passage in here%27s&tab=notes" ver="">6:24 the verbs could be understood as present perfects because the passage could be viewed as in the present. Here it is future. |
| (0.4845526) | (Jer 50:43) |
3 sn Compare Jer 6:22-24 where almost the same exact words as here%27s&tab=notes" ver="">50:41-43 are applied to the people of Judah. The repetition of prophecies here and in the following verses emphasizes the talionic nature of God’s punishment of Babylon; as they have done to others, so it will be done to them (cf. here%27s&tab=notes" ver="">25:14; 50:15). |
| (0.4845526) | (Jer 51:8) |
1 tn The verbs in this verse and the following are all in the Hebrew perfect tense, a tense that often refers to a past action or a past action with present results. However, as the translator’s notes have indicated, the prophets use this tense to view the actions as if they were as good as done (the Hebrew prophetic perfect). The stance here is ideal, viewed as already accomplished. |
| (0.4845526) | (Jer 51:11) |
3 tn Heb “The |
| (0.4845526) | (Jer 51:29) |
1 sn The figure here is common in the poetic tradition of the |
| (0.4845526) | (Jer 51:29) |
2 tn Heb “For the plans of the |
| (0.4845526) | (Jer 51:34) |
1 sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep who has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish, which has been rinsed clean. |
| (0.4845526) | (Jer 51:42) |
1 tn For the meaning “multitude” here rather than “tumult” see BDB 242 s.v. הָמוֹן 3.c, where reference is made that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army in 1 Sam 14:16; 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references). |
| (0.4845526) | (Lam 1:4) |
1 sn The noun דַּרְכֵי (darkhe, “roads”) is normally masculine in gender, but here it is feminine (e.g., Exod 18:20) (BDB 202 s.v.) as indicated by the following feminine adjective אֲבֵּלּוֹת (’avelot, “mourning”). This rare feminine usage is probably due to the personification of Jerusalem as a bereaved woman throughout chap. here%27s&tab=notes" ver="">1. |
| (0.4845526) | (Lam 2:22) |
6 tn This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly healthy children….” Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and well raised … what a tragic loss of perfectly good human life! |
| (0.4845526) | (Lam 3:28) |
3 tn Heb “has laid it on him.” The verb נָטַל (natal) is used 4 times in Biblical Hebrew; the related noun refers to heaviness or a burden. The entry of BDB 642 s.v. is outdated while HALOT 694 s.v. נטל is acceptable for the Qal. See D. R. Hillers, Lamentations (AB), 57. Hillers’ suggestion of a stative meaning for the Qal is followed here, though based on 2 Sam 24:12 “impose” is also possible. |
| (0.4845526) | (Eze 3:12) |
2 tc This translation accepts the emendation suggested in BHS of בְּרוּם (bÿrum) for בָּרוּךְ (barukh). The letters mem (מ) and kaph (כ) were easily confused in the old script while בָּרוּךְ (“blessed be”) both implies a quotation which is out of place here and also does not fit the later phrase, “from its place,” which requires a verb of motion. |
| (0.4845526) | (Eze 4:17) |
1 tn Or “in their punishment.” Ezek 4:16-17 alludes to Lev 26:26, 39. The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here, here%27s&tab=notes" ver="">3:18, 19; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.” |
| (0.4845526) | (Eze 5:8) |
2 tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. here%27s&tab=notes" ver="">7, while “judgment” in v. here%27s&tab=notes" ver="">8 and “regulations” in v. here%27s&tab=notes" ver="">7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.” |
