Discovery Box| (0.111354225) | (Jer 18:19) |
2 sn Jeremiah’s prayers against the unjust treatment of his enemies here and elsewhere (see Kir+Heres&tab=notes" ver="">11:18-20; 12:1-4; 15:15-18; 17:14-18) have many of the elements of the prayers of the innocent in the book of Psalms: an invocation of the |
| (0.111354225) | (Jer 19:7) |
1 sn There is perhaps a two-fold wordplay in the use of this word. One involves the sound play with the word for “jar,” which has been explained as a water decanter. The word here is בַקֹּתִי (vaqqoti). The word for jar in v. Kir+Heres&tab=notes" ver="">1 is בַקְבֻּק (vaqbuq). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3; Nah 2:3). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the “emptying” out of their plans. |
| (0.111354225) | (Jer 19:8) |
2 tn Heb “all its smitings.” This word has been used several times for the metaphorical “wounds” that Israel has suffered as a result of the blows from its enemies. See, e.g., Kir+Heres&tab=notes" ver="">14:17. It is used in the Hebrew Bible of scourging, both literally and metaphorically (cf. Deut 25:3; Isa 10:26), and of slaughter and defeat (1 Sam 4:10; Josh 10:20). Here it refers to the results of the crushing blows at the hands of her enemies which has made her the object of scorn. |
| (0.111354225) | (Jer 22:24) |
2 tn Heb “Coniah.” This is the spelling of this king’s name here and in v. Kir+Heres&tab=notes" ver="">28 and 37:1. Elsewhere in Jeremiah he is called Jeconiah (Kir+Heres&tab=notes" ver="">24:1; 27:20; 28:4; 29:2 [see also 1 Chr 3:16, 17; Esth 2:6]) and Jehoiachin (Kir+Heres&tab=notes" ver="">52:31, 33 [see also 2 Kgs 24:6, 8, 12, 15; 25:27, 29; 2 Chr 36:8, 9; Ezek 1:2]). For the sake of consistency the present translation uses the name Jeconiah throughout. |
| (0.111354225) | (Jer 23:4) |
2 sn There is an extended play on the Hebrew word פָּקַד which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. Kir+Heres&tab=notes" ver="">2), the “punishment” for the evil they have done in not taking care of them (v. Kir+Heres&tab=notes" ver="">2), and the fact that after the |
| (0.111354225) | (Jer 23:8) |
2 tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here with the Greek version and the parallel passage in Kir+Heres&tab=notes" ver="">16:15 rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. Kir+Heres&tab=notes" ver="">3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath. |
| (0.111354225) | (Jer 23:9) |
3 tn Heb “My heart is crushed within me. My bones tremble.” It has already been noted several times that the “heart” in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine. |
| (0.111354225) | (Jer 23:33) |
2 sn What is in view here is the idea that the people consider Jeremiah’s views of loyalty to God and obedience to the covenant “burdensome.” I.e., what burdensome demands is the |
| (0.111354225) | (Jer 23:35) |
2 tn This line is sometimes rendered as a description of what the people are doing (cf. NIV). However, repetition with some slight modification referring to the prophet in v. Kir+Heres&tab=notes" ver="">37 followed by the same kind of prohibition that follows here shows that what is being contrasted is two views toward the |
| (0.111354225) | (Jer 24:7) |
1 tn Heb “I will give them a heart to know me that I am the |
| (0.111354225) | (Jer 25:9) |
6 sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see Kir+Heres&tab=notes" ver="">29:10-14 and compare v. Kir+Heres&tab=notes" ver="">12). |
| (0.111354225) | (Jer 25:20) |
1 tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.) |
| (0.111354225) | (Jer 25:34) |
1 sn The term “shepherd” has been used several times in the book of Jeremiah to refer to the leaders of the people who were responsible for taking care of their people who are compared to a flock. (See Jer 23:1-4 and the notes there.) Here the figure has some irony involved in it. It is the shepherds who are to be slaughtered like sheep. They may have considered themselves “choice vessels” (the literal translation of “fine pottery”), but they would be slaughtered and lie scattered on the ground (v. Kir+Heres&tab=notes" ver="">33) like broken pottery. |
| (0.111354225) | (Jer 26:10) |
4 sn The location of the New Gate is uncertain. It is mentioned again in Jer 36:10 where it is connected with the upper (i.e., inner) court of the temple. Some equate it with the Upper Gate that Jotham rebuilt during his reign (2 Kgs 15:35; Jotham reigned from 750-735 |
| (0.111354225) | (Jer 30:7) |
2 sn Jacob here is figurative for the people descended from him. Moreover the figure moves from Jacob = descendants of Jacob to only a part of those descendants. Not all of his descendants who have experienced and are now experiencing trouble will be saved. Only a remnant (i.e., the good figs, cf., e.g., Jer 23:3; 31:7) will see the good things that the |
| (0.111354225) | (Jer 30:16) |
1 tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (Kir+Heres&tab=notes" ver="">2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary. |
| (0.111354225) | (Jer 30:24) |
1 sn Jer 30:23-24 are almost a verbatim repetition of Kir+Heres&tab=notes" ver="">23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the |
| (0.111354225) | (Jer 31:1) |
1 sn This verse repeats v. Kir+Heres&tab=notes" ver="">22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (Kir+Heres&tab=notes" ver="">31:3-20) and Judah (Kir+Heres&tab=notes" ver="">31:21-25) and their reunification in the land (Kir+Heres&tab=notes" ver="">31:27-29) under a new covenant relation with God (Kir+Heres&tab=notes" ver="">31:31-37). See also the study note on Kir+Heres&tab=notes" ver="">30:3 for further reference to this reunification in Jeremiah and the other prophets. |
| (0.111354225) | (Jer 31:5) |
2 sn The terms used here refer to the enjoyment of a period of peace and stability and the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and that of the fourth being given to the |
| (0.111354225) | (Jer 31:6) |
1 sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud. |
