Ratapan 4:21-22

The Prophet Speaks:

ש (Sin/Shin)

4:21 Rejoice and be glad for now, ¹  O people of Edom, ² 

who reside in the land of Uz.

But the cup of judgment ³  will pass ⁴  to you also;

you will get drunk and take off your clothes.

ת (Tav)

4:22 O people of Zion, ⁵  your punishment ⁶  will come to an end; ⁷ 

he will not prolong your exile. ⁸ 

But, O people of Edom, ⁹  he will punish ¹⁰  your sin ¹¹ 

and reveal ¹²  your offenses!

Zakharia 1:15-16

1:15 But I am greatly displeased with the nations that take my grace for granted. ¹³  I was a little displeased with them, but they have only made things worse for themselves.

The Oracle of Response

1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate ¹⁴  toward Jerusalem ¹⁵  and will rebuild my temple ¹⁶  in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’

[4:21]  ¹ tn The phrase “for now” is added in the translation to highlight the implied contrast between the present joy of the Gentiles (4:21a) and their future judgment (4:21b).

[4:21]  ² tn Heb “O Daughter of Edom.”

[4:21]  ³ tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth – resembling corpses lying on the ground as a result of the actual onslaught of the Lord’s judgment. The drunkard will reel and stagger, causing bodily injury to himself – an apt metaphor to describe the devastating effects of God’s judgment. Just as a cup of poison kills all those who are forced to drink it, the cup of God’s wrath destroys all those who must drink it (e.g., Ps 75:9; Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; 51:7; Lam 4:21; Ezek 23:33; Hab 2:16).

[4:21]  ⁴ tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”

[4:22]  ⁵ tn Heb “O Daughter Zion.”

[4:22]  ⁶ tn Heb “your iniquity.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).

[4:22]  ⁷ tn Heb “will be completed.” The perfect tense verb תַּם (tam), Qal perfect 3rd person masculine singular from תָּמַם (tamam, “to be complete”), could be taken as a precative perfect expressing a request (“may your punishment be complete”). The translation understands it as an example of the so-called “prophetic perfect.” The perfect tense often describes actions that are viewed as complete (normally past- or present-time events). When the perfect tense describes a future event, it often depicts it as “complete,” that is, “as good as done” or certain to take place from the viewpoint of the prophet. Thus, by using the perfect tense, Jeremiah may be emphasizing the certainty that the exile will eventually come to an end. It has also been viewed as a simple perfect “your punishment is ended.”

[4:22]  ⁸ tn The verb לֹא יוֹסִיף (lo’ yosif) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[4:22]  ⁹ tn Heb “O Daughter of Edom.”

[4:22]  ¹⁰ tn The verb פָּקַד (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[4:22]  ¹¹ tn The noun עָוֹן (’avon) is repeated twice in this verse: its first occurrence means “punishment for iniquity” (v. 22a), and its second usage means “iniquity” (v. 22b). See preceding translator’s note on the broad range of meanings of this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion’s “punishment” for its sin is about to come to an end; however, the punishment for Edom’s “sin” is about to begin.

[4:22]  ¹² tn The verb גִּלָּה (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[1:15]  ¹³ tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”

[1:16]  ¹⁴ tn Heb “I have turned.” This suggests that the Lord has responded to the “turning” (i.e., repentance) of the people (v. 6) and now, with great love and forgiveness, allows construction of the temple to proceed.

[1:16]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ¹⁶ tn Heb “house.”