Yesaya 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ¹  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ² 

Yesaya 23:1

The Lord Will Judge Tyre

23:1 Here is a message about Tyre:

Wail, you large ships, ³ 

for the port is too devastated to enter! ⁴ 

From the land of Cyprus ⁵  this news is announced to them.

Yesaya 52:5

52:5 And now, what do we have here?” ⁶  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ⁷  says the Lord,

“and my name is constantly slandered ⁸  all day long.

Yesaya 65:14

65:14 Look, my servants will shout for joy as happiness fills their hearts! ⁹ 

But you will cry out as sorrow fills your hearts; ¹⁰ 

you will wail because your spirits will be crushed. ¹¹ 

Yeremia 25:34

25:34 Wail and cry out in anguish, you rulers!

Roll in the dust, you who shepherd flocks of people! ¹² 

The time for you to be slaughtered has come.

You will lie scattered and fallen like broken pieces of fine pottery. ¹³ 

Yeremia 49:3

49:3 Wail, you people in Heshbon, because Ai in Ammon is destroyed.

Cry out in anguish, you people in the villages surrounding ¹⁴  Rabbah.

Put on sackcloth and cry out in mourning.

Run about covered with gashes. ¹⁵ 

For your god Milcom will go into exile

along with his priests and officials. ¹⁶ 

Yeremia 51:8

51:8 But suddenly Babylonia will fall and be destroyed. ¹⁷ 

Cry out in mourning over it!

Get medicine for her wounds!

Perhaps she can be healed!

Yehezkiel 21:12

21:12 Cry out and moan, son of man,

for it is wielded against my people;

against all the princes of Israel.

They are delivered up to the sword, along with my people.

Therefore, strike your thigh. ¹⁸ 

Yehezkiel 30:2

30:2 “Son of man, prophesy and say, ‘This is what the sovereign Lord says:

“‘Wail, “Alas, the day is here!” ¹⁹ 

Yoel 1:5

1:5 Wake up, you drunkards, ²⁰  and weep!

Wail, all you wine drinkers, ²¹ 

because the sweet wine ²²  has been taken away ²³  from you. ²⁴ 

Yoel 1:11

1:11 Be distressed, ²⁵  farmers;

wail, vinedressers, over the wheat and the barley.

For the harvest of the field has perished.

Yoel 1:13

1:13 Get dressed ²⁶  and lament, you priests!

Wail, you who minister at the altar!

Come, spend the night in sackcloth, you servants of my God,

because no one brings grain offerings or drink offerings

to the temple of your God anymore. ²⁷ 

Zefanya 1:14

1:14 The Lord’s great day of judgment ²⁸  is almost here;

it is approaching very rapidly!

There will be a bitter sound on the Lord’s day of judgment;

at that time warriors will cry out in battle. ²⁹ 

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ³⁰  over the miseries that are coming on you.

Wahyu 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ³¹  has come!”

[14:31]  ¹ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ² tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

[23:1]  ³ tn Heb “ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.

[23:1]  ⁴ tc The Hebrew text reads literally, “for it is destroyed, from a house, from entering.” The translation assumes that the mem (מ) on בַּיִת (bayit) was originally an enclitic mem suffixed to the preceding verb. This assumption allows one to take בַּיִת as the subject of the preceding verb. It is used in a metaphorical sense for the port city of Tyre. The preposition min (מִן) prefixed to בּוֹא (bo’) indicates negative consequence: “so that no one can enter.” See BDB 583 s.v. מִן 7.b.

[23:1]  ⁵ tn Heb “the Kittim,” a designation for the people of Cyprus. See HALOT 504-05 s.v. כִּתִּיִּים.

[52:5]  ⁶ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ⁷ tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

[52:5]  ⁸ tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.

[65:14]  ⁹ tn Heb “from the good of the heart.”

[65:14]  ¹⁰ tn Heb “from the pain of the heart.”

[65:14]  ¹¹ tn Heb “from the breaking of the spirit.”

[25:34]  ¹² tn Heb “Wail and cry out, you shepherds. Roll in the dust, you leaders of the flock.” The terms have been reversed to explain the figure.

[25:34]  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. 33) like broken pottery.

[25:34]  ¹³ tn The meaning of this line is debated. The Greek version does not have the words “lie scattered” and it reads the words “like broken pieces of fine pottery” (Heb “like choice vessels”; כִּכְלִי חֶמְדָּה, kikhli khemdah) as “like choice rams” (כְּאֵילֵי חֶמְדָּה, kÿ’ele khemdah); i.e., “the days have been completed for you to be slaughtered and you will fall like choice rams.” The reading of the Greek version fits the context better, but is probably secondary for that very reason. The word translated “lie scattered” (תְּפוֹצָה, tÿfotsah) occurs nowhere else and the switch to the simile of “choice vessels” is rather abrupt. However, this section has been characterized by switching metaphors. The key to the interpretation and translation here is the consequential nature of the verbal actions involved. “Fall” does not merely refer to the action but the effect, i.e., “lie fallen” (cf. BDB 657 s.v. נָפַל 7 and compare Judg 3:25; 1 Sam 31:8). Though the noun translated “lie scattered” does not occur elsewhere, the verb does. It is quite commonly used of dispersing people and that has led many to see that as the reference here. The word, however, can be used of scattering other things like seed (Isa 28:25), arrows (2 Sam 22:15; metaphorical for lightning), etc. Here it follows “slaughtered” and refers to their dead bodies. The simile (Heb “ fallen like choice vessels”) is elliptical, referring to “broken pieces” of choice vessels. In this sense the simile fits in perfectly with v. 33.

[49:3]  ¹⁴ tn Or “you women of Rabbah”; Heb “daughters of Rabbah.” It is difficult to tell whether the word “daughters” is used here in the same sense that it has in v. 2 (see the translator’s note there) or in the literal sense of “daughters.” The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term “daughters” has been used in the previous verse of the surrounding villages.

[49:3]  ¹⁵ tc Or “Run back and forth inside the walls of your towns.” Or “slash yourselves with gashes.” The meaning of this line is uncertain. The Hebrew text reads “run back and forth among the walls.” The word “run back and forth” is generally taken as a Hitpolel of a verb that means to “go about” in the Qal and to “go back and forth” in the Polel (cf. BDB 1002 s.v. I שׁוּט). The noun that follows in the Hebrew means “wall, hedge” and is quite commonly modified by the noun צֹאן (tso’n, “sheep”) referring to sheepfolds (cf., e.g., Num 32:36; 1 Sam 24:3). But the phrase “run back and forth among the sheepfolds” yields little meaning here. In Ps 89:40 (89:41 HT) the word “wall” is used in parallelism with fortified cities and refers to the walls of the city. That is the sense that is assumed in one of the alternate translations with the words “of your towns” being supplied in the translation for clarification. However, that figure is a little odd in a context which speaks of mourning rites. Hence, some emend the word “walls” (גְּדֵרוֹת, gÿderot) to “gashes” (גְּדֻדוֹת, gÿdudot), a word that has occurred in a similar context in Jer 48:37. That would involve only the common confusion of ר and ד. That is the reading adopted here and fits the context nicely. NRSV appears to go one step further and read the verb as a Hitpolel from a root that is otherwise used only as a noun to mean “whip” or “scourge.” NRSV reads “slash yourselves with whips” which also makes excellent sense in the context but is not supported by any parallel use of the verb.

[49:3]  ¹⁶ sn Compare Jer 48:7 and the study note there.

[51:8]  ¹⁷ tn The verbs in this verse and the following are all in the Hebrew perfect tense, a tense that often refers to a past action or a past action with present results. However, as the translator’s notes have indicated, the prophets use this tense to view the actions as if they were as good as done (the Hebrew prophetic perfect). The stance here is ideal, viewed as already accomplished.

[21:12]  ¹⁸ sn This physical action was part of an expression of grief. Cp. Jer. 31:19.

[30:2]  ¹⁹ tn Heb “Alas for the day.”

[1:5]  ²⁰ sn The word drunkards has a double edge here. Those accustomed to drinking too much must now lament the unavailability of wine. It also may hint that the people in general have become religiously inebriated and are unresponsive to the Lord. They are, as it were, drunkards from a spiritual standpoint.

[1:5]  ²¹ sn Joel addresses the first of three groups particularly affected by the locust plague. In v. 5 he describes the effects on the drunkards, who no longer have a ready supply of intoxicating wine; in vv. 11-12 he describes the effects on the farmers, who have watched their labors come to naught because of the insect infestation; and in vv. 13-14 he describes the effects on the priests, who are no longer able to offer grain sacrifices and libations in the temple.

[1:5]  ²² tn Heb “over the sweet wine, because it.” Cf. KJV, NIV, TEV, NLT “new wine.”

[1:5]  ²³ tn Heb “cut off” (so KJV, ASV, NASB, NRSV); NAB “will be withheld.”

[1:5]  ²⁴ tn Heb “your mouth.” This is a synecdoche of part (the mouth) for whole (the person).

[1:11]  ²⁵ tn Heb “embarrassed”; or “be ashamed.”

[1:13]  ²⁶ tn Heb “put on.” There is no object present in the Hebrew text, but many translations assume “sackcloth” to be the understood object of the verb “put on.” Its absence in the Hebrew text of v. 13 is probably due to metrical considerations. The meter here is 3 + 3, and that has probably influenced the prophet’s choice of words.

[1:13]  ²⁷ tn Heb “for grain offering and drink offering are withheld from the house of your God.”

[1:14]  ²⁸ tn Heb “The great day of the Lord.” The words “of judgment” are supplied in the translation here and later in this verse for clarity. See the note on the expression “day of judgment” in v. 7.

[1:14]  ²⁹ tn Heb “the sound of the day of the Lord, bitter [is] one crying out there, a warrior.” The present translation does four things: (1) It takes מַר (mar, “bitter”) with what precedes (contrary to the accentuation of the MT). (2) It understands the participle צָרַח (tsarakh, “cry out in battle”) as verbal with “warrior” as its subject. (3) It takes שָׁם (sham, “there”) in a temporal sense, meaning “then, at that time.” (4) It understands “warrior” as collective.

[5:1]  ³⁰ tn Or “wail”; Grk “crying aloud.”

[18:10]  ³¹ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”