Yehezkiel 19:1

Lament for the Princes of Israel

19:1 “And you, sing ¹  a lament for the princes of Israel,

Yehezkiel 19:14

19:14 A fire has gone out from its branch; it has consumed its shoot and its fruit. ² 

No strong branch was left in it, nor a scepter to rule.’

This is a lament song, and has become a lament song.”

Yehezkiel 27:2

27:2 “You, son of man, sing a lament for Tyre. ³ 

Yehezkiel 27:32

27:32 As they wail they will lament over you, chanting:

“Who was like Tyre, like a tower ⁴  in the midst of the sea?”

Yehezkiel 28:12-19

28:12 “Son of man, sing ⁵  a lament for the king of Tyre, and say to him, ‘This is what the sovereign Lord says:

“‘You were the sealer ⁶  of perfection,

full of wisdom, and perfect in beauty.

28:13 You were in Eden, the garden of God. ⁷ 

Every precious stone was your covering,

the ruby, topaz, and emerald,

the chrysolite, onyx, and jasper,

the sapphire, turquoise, and beryl; ⁸ 

your settings and mounts were made of gold.

On the day you were created they were prepared.

28:14 I placed you there with an anointed ⁹  guardian ¹⁰  cherub; ¹¹ 

you were on the holy mountain of God;

you walked about amidst fiery stones.

28:15 You were blameless in your behavior ¹²  from the day you were created,

until sin was discovered in you.

28:16 In the abundance of your trade you were filled with violence, ¹³  and you sinned;

so I defiled you and banished you ¹⁴  from the mountain of God –

the guardian cherub expelled you ¹⁵  from the midst of the stones of fire.

28:17 Your heart was proud because of your beauty;

you corrupted your wisdom on account of your splendor.

I threw you down to the ground;

I placed you before kings, that they might see you.

28:18 By the multitude of your iniquities, through the sinfulness of your trade,

you desecrated your sanctuaries.

So I drew fire out from within you;

it consumed you,

and I turned you to ashes on the earth

before the eyes of all who saw you.

28:19 All who know you among the peoples are shocked at you;

you have become terrified and will be no more.’”

Yehezkiel 32:2

32:2 “Son of man, sing a lament for Pharaoh king of Egypt, and say to him:

“‘You were like a lion ¹⁶  among the nations,

but you are a monster in the seas;

you thrash about in your streams,

stir up the water with your feet,

and muddy your ¹⁷  streams.

Yehezkiel 32:16

32:16 This is a lament; they will chant it.

The daughters of the nations will chant it.

They will chant it over Egypt and over all her hordes,

declares the sovereign Lord.”

Yeremia 6:26

6:26 So I said, ¹⁸  “Oh, my dear people, ¹⁹  put on sackcloth

and roll in ashes.

Mourn with painful sobs

as though you had lost your only child.

For any moment now ²⁰  that destructive army ²¹ 

will come against us.”

Yeremia 7:29

7:29 So, mourn, ²²  you people of this nation. ²³  Cut off your hair and throw it away. Sing a song of mourning on the hilltops. For the Lord has decided to reject ²⁴  and forsake this generation that has provoked his wrath!’” ²⁵ 

Yeremia 9:20

9:20 I said, ²⁶ 

“So now, ²⁷  you wailing women, hear what the Lord says. ²⁸ 

Open your ears to the words from his mouth.

Teach your daughters this mournful song,

and each of you teach your neighbor ²⁹  this lament.

Mikha 2:4

2:4 In that day people will sing this taunt song to you –

they will mock you with this lament: ³⁰ 

‘We are completely destroyed;

they sell off ³¹  the property of my people.

How they remove it from me! ³² 

They assign our fields to the conqueror.’ ³³ 

[19:1]  ¹ tn Heb “lift up.”

[19:14]  ² tn The verse describes the similar situation recorded in Judg 9:20.

[27:2]  ³ tn Heb “lift up over Tyre a lament.”

[27:32]  ⁴ tn As it stands, the meaning of the Hebrew text is unclear. The translation follows the suggestion of M. Dahood, “Accadian-Ugaritic dmt in Ezekiel 27:32,” Bib 45 (1964): 83-84. Several other explanations and emendations have been offered. See L. C. Allen, Ezekiel (WBC), 2:83, and D. I. Block, Ezekiel (NICOT), 2:85-86, for a list of options.

[28:12]  ⁵ tn Heb “lift up.”

[28:12]  ⁶ tn For a discussion of possible nuances of this phrase, see M. Greenberg, Ezekiel (AB), 2:580-81.

[28:13]  ⁷ sn The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. 14 and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubs placed as guardians at the garden entrance following the sin of Adam and Eve (Gen 3:24), but no guardian cherub like the one described in verse 14 is depicted or mentioned in the biblical account. Ezekiel’s imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, Ezekiel (NICOT), 2:119-20.

[28:13]  ⁸ tn The exact identification of each gemstone is uncertain. The list should be compared to that of the priest in Exod 28:17-20, which lists twelve stones in rows of three. The LXX apparently imports the Exod 28 list. See reference to the types of stones in L. C. Allen, Ezekiel (WBC), 2:91.

[28:14]  ⁹ tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.

[28:14]  ¹⁰ tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark.

[28:14]  ¹¹ tn Heb “you (were) an anointed cherub that covers and I placed you.” In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb “I placed you” is taken with what follows (“on the holy mountain of God”). However, this reading is problematic. The pronoun “you” at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition “with” (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb “I placed you” belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of “I placed you” is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91.

[28:15]  ¹² tn Heb “ways.”

[28:16]  ¹³ tn Heb “they filled your midst with violence.”

[28:16]  ¹⁴ tn Heb “I defiled you.” The presence of the preposition “from” following the verb indicates that a verb of motion is implied as well. See L. C. Allen, Ezekiel (WBC), 2:91.

[28:16]  ¹⁵ tn Heb “and I expelled you, O guardian cherub.” The Hebrew text takes the verb as first person and understands “guardian cherub” as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91.

[32:2]  ¹⁶ tn The lion was a figure of royalty (Ezek 19:1-9).

[32:2]  ¹⁷ tc The Hebrew reads “their streams”; the LXX reads “your streams.”

[6:26]  ¹⁸ tn These words are not in the text but are implicit from the context.

[6:26]  ¹⁹ tn Heb “daughter of my people.” For the translation given here see 4:11 and the translator’s note there.

[6:26]  ²⁰ tn Heb “suddenly.”

[6:26]  ²¹ tn Heb “the destroyer.”

[7:29]  ²² tn The word “mourn” is not in the text. It is supplied in the translation for clarity to explain the significance of the words “Cut your hair and throw it away.”

[7:29]  sn Cf. Mic 1:16; Job 1:20 for other examples of this practice which was involved in mourning.

[7:29]  ²³ tn The words, “you people of this nation” are not in the text. Many English versions supply, “Jerusalem.” The address shifts from second masculine singular addressing Jeremiah (vv. 27-28a) to second feminine singular. It causes less disruption in the flow of the context to see the nation as a whole addressed here as a feminine singular entity (as, e.g., in 2:19, 23; 3:2, 3; 6:26) than to introduce a new entity, Jerusalem.

[7:29]  ²⁴ tn The verbs here are the Hebrew scheduling perfects. For this use of the perfect see GKC 312 §106.m.

[7:29]  ²⁵ tn Heb “the generation of his wrath.”

[9:20]  ²⁶ tn The words “I said” are not in the text. The text merely has “Indeed, yes.” The words are supplied in the translation to indicate that the speaker is still Jeremiah though he now is not talking about the mourning woman but is talking to them. See the notes on 9:17-18 for further explanation.

[9:20]  ²⁷ tn It is a little difficult to explain how the Hebrew particle כִּי (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people.

[9:20]  ²⁸ tn Heb “Listen to the word of the Lord.”

[9:20]  sn In this context the “word of the Lord” that they are to listen for is the word of the lament that they are to teach their daughters and neighbors.

[9:20]  ²⁹ tn Heb “Teach…mournful song, and each woman her neighbor lady…”

[2:4]  ³⁰ tc The form נִהְיָה (nihyah) should be omitted as dittographic (note the preceding וְנָהָה נְהִי vÿnahah nÿhiy).

[2:4]  tn Heb “one will lament [with] a lamentation [and] say.”

[2:4]  ³¹ tn Or “exchange.” The LXX suggests a reading יִמַּד (yimmad) from מָדַד (madad, “to measure”). In this case one could translate, “the property of my people is measured out [i.e., for resale].”

[2:4]  ³² tn Heb “how one removes for me.” Apparently the preposition has the nuance “from” here (cf. KJV, NASB, NIV, NRSV, NLT).

[2:4]  ³³ tc The Hebrew term שׁוֹבֵב (shovev, “the one turning back”) elsewhere has the nuance “apostate” (cf. NASB) or “traitor” (cf. NIV). The translation assumes an emendation to שָׁבָה (shavah, “captor”).

[2:4]  tn Heb “to the one turning back he assigns our fields.”