Discovery Box| (0.46872575) | (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. here%27s&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 |
| (0.46872575) | (Jer 24:7) |
1 tn Heb “I will give them a heart to know me that I am the |
| (0.46872575) | (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 here%27s&tab=notes" ver="">29:10-14 and compare v. here%27s&tab=notes" ver="">12). |
| (0.46872575) | (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.) |
| (0.46872575) | (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. here%27s&tab=notes" ver="">33) like broken pottery. |
| (0.46872575) | (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 |
| (0.46872575) | (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 |
| (0.46872575) | (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 (here%27s&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. |
| (0.46872575) | (Jer 30:24) |
1 sn Jer 30:23-24 are almost a verbatim repetition of here%27s&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 |
| (0.46872575) | (Jer 31:1) |
1 sn This verse repeats v. here%27s&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 (here%27s&tab=notes" ver="">31:3-20) and Judah (here%27s&tab=notes" ver="">31:21-25) and their reunification in the land (here%27s&tab=notes" ver="">31:27-29) under a new covenant relation with God (here%27s&tab=notes" ver="">31:31-37). See also the study note on here%27s&tab=notes" ver="">30:3 for further reference to this reunification in Jeremiah and the other prophets. |
| (0.46872575) | (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 |
| (0.46872575) | (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. |
| (0.46872575) | (Jer 31:19) |
3 sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the |
| (0.46872575) | (Jer 31:22) |
4 sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. here%27s&tab=notes" ver="">9). |
| (0.46872575) | (Jer 31:23) |
4 sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity. |
| (0.46872575) | (Jer 32:18) |
1 tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7. |
| (0.46872575) | (Jer 32:33) |
2 tn For the idiom involved here see the translator’s note on here%27s&tab=notes" ver="">7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.). |
| (0.46872575) | (Jer 34:19) |
2 tn This verse is not actually a sentence in the Hebrew original but is a prepositioned object to the verb in v. here%27s&tab=notes" ver="">20, “I will hand them over.” This construction is called casus pendens in the older grammars and is used to call attention to a subject or object (cf. GKC 458 §143.d and compare the usage in here%27s&tab=notes" ver="">33:24). The same nondescript “I will punish” which was used to resolve the complex sentence in the previous verse has been chosen to introduce the objects here before the more specific “I will hand them over” in the next verse. |
| (0.46872575) | (Jer 35:16) |
1 tn This is an attempt to represent the particle כִּי (ki) which is probably not really intensive here (cf. BDB 472 s.v. כִּי 1.e) but is one of those causal uses of כִּי that BDB discusses on 473-74 s.v. כִּי 3.c where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. I.e., the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn. |
| (0.46872575) | (Jer 38:7) |
2 tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on here%27s&tab=notes" ver="">29:2 and see also the usage in here%27s&tab=notes" ver="">34:19. For the translation of “Cushite” as Ethiopian see the study note on here%27s&tab=notes" ver="">13:23. |
