Discovery Box| (0.52455551351351) | (Isa 57:13) |
1 tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view. |
| (0.52455551351351) | (Isa 57:19) |
1 tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18). |
| (0.52455551351351) | (Isa 63:11) |
1 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text. |
| (0.52455551351351) | (Jer 3:7) |
1 sn Open theists suggest that passages such as this indicate God has limited foreknowledge; however, more traditional theologians view this passage as an extended metaphor in which God presents himself as a deserted husband, hoping against hope that his adulterous wife might return to him. The point of the metaphor is not to make an assertion about God’s foreknowledge, but to develop the theme of God’s heartbreak due to Israel’s unrepentance. |
| (0.52455551351351) | (Jer 5:6) |
1 tn Heb “So a lion from the thicket will kill them. A wolf from the desert will destroy them. A leopard will watch outside their cities. Anyone who goes out from them will be torn in pieces.” However, it is unlikely that, in the context of judgment that Jeremiah has previously been describing, literal lions are meant. The animals are metaphorical for their enemies. Compare Jer 4:7. |
| (0.52455551351351) | (Jer 6:28) |
1 tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the |
| (0.52455551351351) | (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 |
| (0.52455551351351) | (Jer 11:14) |
3 tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew |
| (0.52455551351351) | (Jer 12:5) |
4 sn The thick undergrowth along the Jordan River refers to the thick woods and underbrush alongside the Jordan where lions were known to have lived, and hence the area was considered dangerous. See Jer 49:14; 50:44. The |
| (0.52455551351351) | (Jer 13:12) |
2 sn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding where the |
| (0.52455551351351) | (Jer 14:7) |
4 tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im). |
| (0.52455551351351) | (Jer 14:9) |
1 tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with. |
| (0.52455551351351) | (Jer 14:13) |
5 tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ’emet) is a difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best. |
| (0.52455551351351) | (Jer 15:9) |
3 sn The sun was the source of light and hence has associations with life, prosperity, health, and blessing. The premature setting of the sun which brought these seems apropos as metaphor for the loss of her children which were not only a source of joy, help, and honor. Two references where “sun” is used figuratively, Ps 84:11 (84:12 HT) and Mal 4:2, may be helpful here. |
| (0.52455551351351) | (Jer 16:15) |
1 tn These two verses which constitute one long sentence with compound, complex subordinations has been broken up for sake of English style. It reads, “Therefore, behold the days are coming, says the |
| (0.52455551351351) | (Jer 16:19) |
2 tn Heb “O |
| (0.52455551351351) | (Jer 17:2) |
1 tn It is difficult to convey in good English style the connection between this verse and the preceding. The text does not have a finite verb but a temporal preposition with an infinitive: Heb “while their children remember their altars…” It is also difficult to translate the verb “literally.” (i.e., what does “remember” their altars mean?). Hence it has been rendered “always think about.” Another possibility would be “have their altars…on their minds.” |
| (0.52455551351351) | (Jer 19:1) |
2 sn The word translated “clay” here refers to a clay which has been baked or fired in a kiln. In Jer 18 the clay was still soft and pliable, capable of being formed into different kinds of vessels. Here the clay is set, just as Israel is set in its ways. The word for jar refers probably to a water jug or decanter and is onomatopoeic, baqbuq, referring to the gurgling sound made by pouring out the water. |
| (0.52455551351351) | (Jer 19:4) |
2 sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the |
| (0.52455551351351) | (Jer 20:10) |
6 sn There is an interesting ironical play on words here with the earlier use of these same Hebrew words in v. 7 to refer to the |
