Ishmael … escaped … with eight men: It may be necessary to identify these eight men as Ishmael’s men, so that the reader may not assume that Ishmael managed to take eight of the prisoners with him.

To the Ammonites may be rendered “to the land of Ammon” (Good News Translation). The other person who conspired with Ishmael was Baalis, king of Ammon (40.13).

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .

Thus says the LORD: See 2.2.

The LORD of hosts: See 2.19.

Behold: See 1.6.

Send and take is best expressed as “send for.”

Nebuchadrezzar: See 21.2.

My servant: See 25.9. Since Nebuchadnezzar is going to do what the LORD wants done, he is referred to as the LORD’s servant.

He will set his throne: As the notes in Revised Standard Version and Good News Translation indicate, he is taken from some ancient translations; Hebrew has “I,” which Hebrew Old Testament Text Project prefers. Die Bibel im heutigen Deutsch renders “I will set up his throne.”

Which I have hid: As the Good News Translation note indicates, the Hebrew text has I, but the Septuagint has “you,” referring to Jeremiah, which may suit the narrative better. Contemporary English Version renders the Hebrew text by saying, “that I told you to bury.” For hid translators should use the same word or expression here that they used to translate “hide” in verse 9.

His royal canopy translates one word in Hebrew, which occurs only here in the Old Testament. Some prefer the meaning “royal/state carpet” (Moffatt, Zr). However, most see here the meaning “tent of state” or “royal tent.” In either case, the scene is one in which the king of Babylonia establishes his rule over Egypt or executes judgment against it.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .

Thus says the LORD: See 2.2. For many languages the use of this clause in both verses 29 and 30 would be less than acceptable. For that reason, Good News Translation simply begins verse 30 by saying, “I will hand over King Hophra of Egypt to his enemies….”

Pharaoh Hophra king of Egypt: Since Pharaoh is actually a title equivalent to king (see 25.19), Good News Translation uses only the title “king.” Translators can also say “the Pharaoh Hophra, the king of Egypt.” King Hophra of Egypt (589-570 B.C.) supported Zedekiah in his revolt against Nebuchadnezzar in 588 B.C. (see 37.5). However, one of his court officials by the name of Amasis finally took control of the government, and after ruling alongside Hophra for three years, he managed to gain complete power and had King Hophra put to death.

Into the hand of his enemies and into the hand of those who seek his life: Once again the Hebrew text uses unnecessary repetition, which Good News Translation renders “I will hand over King Hophra of Egypt to his enemies who want to kill him….” For the expression who seek his life, see 4.30.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .

For this verse, compare 30.10, which is almost identical.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .

Was not Israel a derision to you?; that is, “Didn’t you used to make fun of Israel?” or “You used to make fun of Israel, didn’t you?” In order to connect this verse with the previous one, Good News Translation makes it clear that this verse is addressed to Moab: “Moab, remember how you made fun of the people of Israel?” Die Bibel im heutigen Deutsch resolves the difficulty by placing verses 26-27 together so that the last line of verse 26 serves as a conclusion to the two verses.

Was he found among thieves?: This may be expressed as “Was he found to be a thief?” or “You never found Israel to be a thief, isn’t that so?”

There is a problem regarding the two questions, inasmuch as the first question expects the answer “Yes,” while the second expects the answer “No”: Yes, the Moabites did make fun of Israel, but No, Israel was not a thief caught in a trap. It is easier for some translators to express these both as statements: “You used to make fun of Israel. But even though you never found him to be a thief, whenever you talked about him, you shook your head.”

Wagged your head: The significance of this action, which expresses disgust or scorn, may be completely missed in some cultures (compare 18.16). Good News Translation has replaced the metaphor: “You treated them as though….” Translators can also say “You shook your head in scorn.”

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .

Thus says the LORD: See 2.2.

Scholars agree that the cup is a symbol of suffering or punishment, which is the basis for Good News Translation “If even those who did not deserve to be punished had to drink from the cup of punishment….” Die Bibel im heutigen Deutsch is somewhat more picturesque: “From the cup, which is filled with my anger….” Bible en français courant translates the text fairly literally, but supplements its translation with a note: “the cup: for this symbol of God’s judgment, see Jer 25.15-29.”

In some languages the rhetorical question will need to be expressed as a statement; for example:

• I made those people who did not deserve punishment drink from the cup of punishment. So surely I will make you drink from it! You will not escape the punishment; you too will drink from that cup.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .

Zion: See 3.14.

With faces turned toward it: Good News Translation renders “and then go in that direction”; Die Bibel im heutigen Deutsch has “there lies their goal.”

Saying is better rendered “saying to one another” (so Die Bibel im heutigen Deutsch).

Let us join ourselves to the LORD: Die Bibel im heutigen Deutsch has “we will return to the Lord again.”

In an everlasting covenant which will never be forgotten: This is probably better as an active form, “and will never forget the covenant with him” (Die Bibel im heutigen Deutsch). Another way to render this is “Let us make a covenant with the LORD which will be eternal, and which we will never break.” For covenant see 3.16.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .

A sword upon: See verse 35, especially with reference to treasures.

Chariots are “war chariots.” See 4.13.

That they may become women is interpreted by Good News Translation to mean “how weak they are,” on the assumption that the contrast intended is between the strength of the soldiers and the weakness of women. Die Bibel im heutigen Deutsch renders “they faint with fear as women!” Translators can also use a simile: “they will become as weak as women” (see New Living Translation).

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .