Daniel 9:11

9:11 “All Israel has broken ¹  your law and turned away by not obeying you. ²  Therefore you have poured out on us the judgment solemnly threatened ³  in the law of Moses the servant of God, for we have sinned against you. ⁴ 

Ratapan 1:20

ר (Resh)

1:20 Look, O Lord! I am distressed; ⁵ 

my stomach is in knots! ⁶ 

My heart is pounding ⁷  inside me.

Yes, I was terribly rebellious! ⁸ 

Out in the street the sword bereaves a mother of her children; ⁹ 

Inside the house death is present. ¹⁰ 

Ratapan 3:42

3:42 “We ¹¹  have blatantly rebelled; ¹² 

you ¹³  have not forgiven.”

[9:11]  ¹ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ² tn Heb “by not paying attention to your voice.”

[9:11]  ³ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ⁴ tn Heb “him.”

[1:20]  ⁵ tn Heb “because I have distress” (כִּי־צַר־לִי, ki-tsar-li).

[1:20]  ⁶ tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb חֳמַרְמָרוּ (khamarmaru) is an unusual form and derived from a debated root: Poalal perfect 3rd person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Pe`al`al perfect 3rd person common plural from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (me’im, “bowels,” Lam 1:20; 2:11). The phrase מֵעַי חֳמַרְמָרוּ (me’ay khamarmaru) means “my bowels burned” (HALOT 330 s.v.) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “my stomach is in knots,” is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.

[1:20]  ⁷ tn The participle נֶהְפַּךְ (nehpakh), Niphal participle masculine singular הָפַךְ (hafakh, “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint). The verb הָפַךְ (hafakh) is used here to describe emotional distress (e.g., Ezek 4:8).

[1:20]  ⁸ tn Heb “because I was very rebellious.” The Hebrew uses an emphatic construction in which the root מָרַה (marah, “to rebel”) is repeated: מָרוֹ מָרִיתִי (maro mariti), Qal infinitive absolute from מָרָה (marah) followed by Qal perfect 1st person common singular from מָרָה (marah). When an infinitive absolute is used with a finite verb of the same root, it affirms the verbal idea (e.g., Gen 2:17; 18:10; 22:17; 31:15; 46:4; Num 16:13; 23:11; Judg 4:9; 15:13; 20:39; 1 Sam 2:30; 9:6; 2 Sam 24:24; Isa 6:9; Ezek 16:4). See IBHS 585-86 §35.3.1f.

[1:20]  ⁹ tn Heb “in the street the sword bereaves.” The words “a mother of her children” are supplied in the translation as a clarification.

[1:20]  ¹⁰ tn Heb “in the house it is like death.”

[3:42]  ¹¹ tn The Heb emphasiszes the pronoun “We – we have sinned….” Given the contrast with the following, it means “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause.

[3:42]  ¹² tn Heb “We have revolted and we have rebelled.” The two verbs פָשַׁעְנוּ וּמָרִינוּ (pasha’nu umarinu, “we have revolted and we have rebelled”) form a verbal hendiadys in which the synonyms emphasize the single idea.

[3:42]  ¹³ tn The Heb emphasiszes the pronoun “You – you have not forgiven.” Given the contrast with the preceding, it means “For your part, you have not forgiven.” A poetic reading in English would place vocal emphasis on “you” followed by a short pause.