Keluaran 32:11-13

32:11 But Moses sought the favor ¹  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why ²  should the Egyptians say, ³  ‘For evil ⁴  he led them out to kill them in the mountains and to destroy ⁵  them from the face of the earth’? Turn from your burning anger, and relent ⁶  of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ⁷  like the stars of heaven, and all this land that I have spoken about ⁸  I will give to your descendants, ⁹  and they will inherit it forever.’”

Keluaran 32:30-32

32:30 The next day Moses said to the people, ¹⁰  “You have committed a very serious sin, ¹¹  but now I will go up to the Lord – perhaps I can make atonement ¹²  on behalf of your sin.”

32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, ¹³  and they have made for themselves gods of gold. 32:32 But now, if you will forgive their sin…, ¹⁴  but if not, wipe me out ¹⁵  from your book that you have written.” ¹⁶ 

Keluaran 34:9

34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord ¹⁷  go among us, for we ¹⁸  are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”

Bilangan 14:11-20

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ¹⁹  me, and how long will they not believe ²⁰  in me, in spite of the signs that I have done among them? 14:12 I will strike them with the pestilence, ²¹  and I will disinherit them; I will make you into a nation that is greater and mightier than they!”

14:13 Moses said to the Lord, “When the Egyptians hear ²²  it – for you brought up this people by your power from among them – 14:14 then they will tell it to the inhabitants ²³  of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, ²⁴  that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night. 14:15 If you kill ²⁵  this entire people at once, ²⁶  then the nations that have heard of your fame will say, 14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’ 14:17 So now, let the power of my Lord ²⁷  be great, just as you have said, 14:18 ‘The Lord is slow to anger and abounding in loyal love, ²⁸  forgiving iniquity and transgression, ²⁹  but by no means clearing ³⁰  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ³¹  14:19 Please forgive ³²  the iniquity of this people according to your great loyal love, ³³  just as you have forgiven this people from Egypt even until now.”

14:20 Then the Lord said, “I have forgiven them as you asked. ³⁴ 

Yosua 7:7-9

7:7 Joshua prayed, ³⁵  “O, Master, Lord! Why did you bring these people across the Jordan to hand us over to the Amorites so they could destroy us? 7:8 If only we had been satisfied to live on the other side of the Jordan! O Lord, what can I say now that Israel has retreated ³⁶  before its enemies? 7:9 When the Canaanites and all who live in the land hear about this, they will turn against us and destroy the very memory of us ³⁷  from the earth. What will you do to protect your great reputation?” ³⁸ 

Mazmur 106:23

106:23 He threatened ³⁹  to destroy them,

but ⁴⁰  Moses, his chosen one, interceded with him ⁴¹ 

and turned back his destructive anger. ⁴² 

Yeremia 14:7-9

14:7 Then I said, ⁴³ 

“O Lord, intervene for the honor of your name ⁴⁴ 

even though our sins speak out against us. ⁴⁵ 

Indeed, ⁴⁶  we have turned away from you many times.

We have sinned against you.

14:8 You have been the object of Israel’s hopes.

You have saved them when they were in trouble.

Why have you become like a resident foreigner ⁴⁷  in the land?

Why have you become like a traveler who only stops in to spend the night?

14:9 Why should you be like someone who is helpless, ⁴⁸ 

like a champion ⁴⁹  who cannot save anyone?

You are indeed with us, ⁵⁰ 

and we belong to you. ⁵¹ 

Do not abandon us!”

Yeremia 14:13-18

14:13 Then I said, “Oh, Lord God, ⁵²  look! ⁵³  The prophets are telling them that you said, ⁵⁴  ‘You will not experience war or suffer famine. ⁵⁵  I will give you lasting peace and prosperity in this land.’” ⁵⁶ 

14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! ⁵⁷  I did not send them. I did not commission them. ⁵⁸  I did not speak to them. They are prophesying to these people false visions, worthless predictions, ⁵⁹  and the delusions of their own mind. 14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about ⁶⁰  them: ‘War and starvation will kill those prophets.’ ⁶¹  14:16 The people to whom they are prophesying will die through war and famine. Their bodies will be thrown out into the streets of Jerusalem ⁶²  and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters. ⁶³  For I will pour out on them the destruction they deserve.” ⁶⁴ 

Lament over Present Destruction and Threat of More to Come

14:17 “Tell these people this, Jeremiah: ⁶⁵ 

‘My eyes overflow with tears

day and night without ceasing. ⁶⁶ 

For my people, my dear children, ⁶⁷  have suffered a crushing blow.

They have suffered a serious wound. ⁶⁸ 

14:18 If I go out into the countryside,

I see those who have been killed in battle.

If I go into the city,

I see those who are sick because of starvation. ⁶⁹ 

For both prophet and priest go about their own business

in the land without having any real understanding.’” ⁷⁰ 

Yeremia 15:1

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ⁷¹  these people, I would not feel pity for them! ⁷²  Get them away from me! Tell them to go away! ⁷³ 

Yeremia 18:20

18:20 Should good be paid back with evil?

Yet they are virtually digging a pit to kill me. ⁷⁴ 

Just remember how I stood before you

pleading on their behalf ⁷⁵ 

to keep you from venting your anger on them. ⁷⁶ 

Yoel 2:17

2:17 Let the priests, those who serve the Lord, weep

from the vestibule all the way back to the altar. ⁷⁷ 

Let them say, “Have pity, O Lord, on your people;

please do not turn over your inheritance to be mocked,

to become a proverb ⁷⁸  among the nations.

Why should it be said ⁷⁹  among the peoples,

“Where is their God?”

Roma 10:1

10:1 Brothers and sisters, ⁸⁰  my heart’s desire and prayer to God on behalf of my fellow Israelites ⁸¹  is for their salvation.

Roma 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Roma 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Pengkhotbah 3:9

Man is Ignorant of God’s Timing

3:9 What benefit can a worker ⁸²  gain from his toil? ⁸³ 

[32:11]  ¹ tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.

[32:12]  ² tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).

[32:12]  ³ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ⁴ tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.

[32:12]  ⁵ tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

[32:12]  ⁶ tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[32:13]  ⁷ tn Heb “your seed.”

[32:13]  ⁸ tn “about” has been supplied.

[32:13]  ⁹ tn Heb “seed.”

[32:30]  ¹⁰ tn Heb “and it was on the morrow and Moses said to the people.”

[32:30]  ¹¹ tn The text uses a cognate accusative: “you have sinned a great sin.”

[32:30]  ¹² tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.

[32:31]  ¹³ tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”

[32:32]  ¹⁴ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ¹⁵ tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ¹⁶ sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).

[34:9]  ¹⁷ tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).

[34:9]  ¹⁸ tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”

[14:11]  ¹⁹ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

[14:11]  ²⁰ tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

[14:12]  ²¹ tc The Greek version has “death.”

[14:13]  ²² tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”

[14:14]  ²³ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

[14:14]  ²⁴ tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.

[14:15]  ²⁵ tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.

[14:15]  ²⁶ tn Heb “as one man.”

[14:17]  ²⁷ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

[14:18]  ²⁸ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ²⁹ tn Or “rebellion.”

[14:18]  ³⁰ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ³¹ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[14:19]  ³² tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.

[14:19]  ³³ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[14:20]  ³⁴ tn Heb “forgiven according to your word.” The direct object, “them,” is implied.

[7:7]  ³⁵ tn Heb “said.”

[7:8]  ³⁶ tn Heb “turned [the] back.”

[7:9]  ³⁷ tn Heb “and cut off our name.”

[7:9]  ³⁸ tn Heb “What will you do for your great name?”

[106:23]  ³⁹ tn Heb “and he said.”

[106:23]  ⁴⁰ tn Heb “if not,” that is, “[and would have] if [Moses] had not.”

[106:23]  ⁴¹ tn Heb “stood in the gap before him.”

[106:23]  ⁴² tn Heb “to turn back his anger from destroying.”

[106:23]  sn Verses 19-23 describe the events of Exod 32:1-35.

[14:7]  ⁴³ tn The words “Then I said” are not in the text. However, it cannot be a continuation of the Lord’s speech and the people have consistently refused to acknowledge their sin. The fact that the prayer here and in vv. 19-22 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18-9:2). Here he takes up the petition part of the lament which often contains elements of confession of sin and statements of trust. In 14:1-6 God portrays to Jeremiah the people’s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout.

[14:7]  ⁴⁴ tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.

[14:7]  ⁴⁵ tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”

[14:7]  ⁴⁶ 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).

[14:8]  ⁴⁷ tn It would be a mistake to translate this word as “stranger.” This word (גֵּר, ger) refers to a resident alien or resident foreigner who stays in a country not his own. He is accorded the privilege of protection through the common rights of hospitality but he does not have the rights of the native born or citizen. The simile here is particularly effective. The land was the Lord’s land; they were but resident foreigners and tenants on it (Lev 25:23). Jeremiah’s complaint here is particularly bold. For further information on the status of “resident foreigners” see IDB 4:397-99 s.v. “Sojourner.”

[14:9]  ⁴⁸ 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.

[14:9]  ⁴⁹ tn Heb “mighty man, warrior.” For this nuance see 1 Sam 17:51 where it parallels a technical term used of Goliath used earlier in 17:4, 23.

[14:9]  ⁵⁰ tn Heb “in our midst.”

[14:9]  ⁵¹ tn Heb “Your name is called upon us.” See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10.

[14:13]  ⁵² tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[14:13]  ⁵³ tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.

[14:13]  ⁵⁴ tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.

[14:13]  ⁵⁵ tn Heb “You will not see sword and you will not have starvation [or hunger].”

[14:13]  ⁵⁶ 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.

[14:14]  ⁵⁷ tn Heb “Falsehood those prophets are prophesying in my name.” In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8).

[14:14]  ⁵⁸ tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.

[14:14]  ⁵⁹ tn Heb “divination and worthlessness.” The noun “worthlessness” stands as a qualifying “of” phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by “and” with one serving as the qualifier of the other.

[14:14]  sn The word translated “predictions” here is really the word “divination.” Divination was prohibited in Israel (cf. Deut 18:10, 14). The practice of divination involved various mechanical means to try to predict the future. The word was used here for its negative connotations in a statement that is rhetorically structured to emphasize the falseness of the promises of the false prophets. It would be unnatural to contemporary English style to try to capture this emphasis in English. In the Hebrew text the last sentence reads: “False vision, divination, and worthlessness and the deceitfulness of their heart they are prophesying to them.” For the emphasis in the preceding sentence see the note there.

[14:15]  ⁶⁰ tn Heb “Thus says the Lord about.” The first person construction has been used in the translation for better English style.

[14:15]  ⁶¹ tn Heb “Thus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], ‘Sword and famine…’, by sword and famine those prophets will be killed.” This sentence has been restructured to conform to contemporary English style.

[14:15]  sn The rhetoric of the passage is again sustained by an emphatic word order which contrasts what they say will not happen to the land, “war and famine,” with the punishment that the Lord will inflict on them, i.e., “war and starvation [or famine].”

[14:16]  ⁶² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:16]  ⁶³ tn Heb “And the people to whom they are prophesying will be thrown out into the streets of Jerusalem and there will not be anyone to bury them, they, their wives, and their sons and their daughters.” This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles.

[14:16]  ⁶⁴ tn Heb “their evil.” Hebrew words often include within them a polarity of cause and effect. Thus the word for “evil” includes both the concept of wickedness and the punishment for it. Other words that function this way are “iniquity” = “guilt [of iniquity]” = “punishment [for iniquity].” Context determines which nuance is proper.

[14:17]  ⁶⁵ tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.

[14:17]  ⁶⁶ tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.

[14:17]  sn Once again it is the Lord lamenting the plight of the people, now directed to them, not the people lamenting their plight to him. See 14:1-6 and the study notes on the introduction to this section and on 14:7.

[14:17]  ⁶⁷ tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”

[14:17]  sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.

[14:17]  ⁶⁸ tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.

[14:17]  sn Compare Jer 10:19 for a similar use of this metaphor.

[14:18]  ⁶⁹ tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word which refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.

[14:18]  ⁷⁰ tn The meaning of these last two lines is somewhat uncertain. The meaning of these two lines is debated because of the uncertainty of the meaning of the verb rendered “go about their business” (סָחַר, sakhar) and the last phrase translated here “without any real understanding.” The verb in question most commonly occurs as a participle meaning “trader” or “merchant” (cf., e.g., Ezek 27:21, 36; Prov 31:14). It occurs as a finite verb elsewhere only in Gen 34:10, 21; 42:34 and there in a literal sense of “trading,” “doing business.” While the nuance is metaphorical here it need not extend to “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1) and be seen as a reference to exile as is sometimes assumed. That seems at variance with the causal particle which introduces this clause, the tense of the verb, and the surrounding context. People are dying in the land (vv. 17-18a) not because prophet and priest have gone (the verb is the Hebrew perfect or past) into exile but because prophet and priest have no true knowledge of God or the situation. The clause translated here “without having any real understanding” (Heb “and they do not know”) is using the verb in the absolute sense indicated in BDB 394 s.v. יָדַע Qal.5 and illustrated in Isa 1:3; 56:10. For a more thorough discussion of the issues one may consult W. McKane, Jeremiah (ICC), 1:330-31.

[14:18]  sn For the “business” of the prophets and priest see 2:8; 5:13; 6:13; 8:10. In the context it refers to the prophets prophesying lies (see vv. 13-15).

[15:1]  ⁷¹ tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22).

[15:1]  ⁷² tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ⁷³ tn Heb “Send them away from my presence and let them go away.”

[18:20]  ⁷⁴ tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.

[18:20]  ⁷⁵ tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.

[18:20]  ⁷⁶ tn Heb “to turn back your anger from them.”

[18:20]  sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.

[2:17]  ⁷⁷ tn Heb “between the vestibule and the altar.” The vestibule was located at the entrance of the temple and the altar was located at the other end of the building. So “between the vestibule and the altar” is a merism referring to the entire structure. The priestly lament permeates the entire house of worship.

[2:17]  ⁷⁸ tn For the MT reading לִמְשָׁל (limshol, an infinitive, “to rule”), one should instead read לְמָשָׁל (lÿmashal, a noun, “to a byword”). While the consonantal Hebrew text permits either, the context suggests that the concern here is more one of not wanting to appear abandoned by God to ongoing economic depression rather than one of concern over potential political subjection of Israel (cf. v. 19). The possibility that the form in the MT is an infinitive construct of the denominative verb II מָשַׁל (mashal, “to utter a proverb”) does not seem likely because of the following preposition (Hebrew בְּ [bÿ], rather than עַל [’al]).

[2:17]  ⁷⁹ tn Heb “Why will they say?”

[10:1]  ⁸⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁸¹ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[3:9]  ⁸² tn The term הָעוֹשֶׂה (ha’oseh, article + Qal active participle ms from עָשַׂה, ’asah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).

[3:9]  ⁸³ sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.