Ratapan 1:13

מ (Mem)

1:13 He sent down fire ¹ 

into my bones, and it overcame ²  them.

He spread out a trapper’s net ³  for my feet;

he made me turn back.

He has made me desolate;

I am faint all day long.

Ratapan 1:22

ת (Tav)

1:22 Let all their wickedness come before you;

afflict ⁴  them

just as you have afflicted ⁵  me ⁶ 

because of all my acts of rebellion. ⁷ 

For my groans are many,

and my heart is sick with sorrow. ⁸ 

Imamat 26:36

26:36 “‘As for ⁹  the ones who remain among you, I will bring despair into their hearts in the lands of their enemies. The sound of a blowing leaf will pursue them, and they will flee as one who flees the sword and fall down even though there is no pursuer.

Yesaya 1:5

1:5 ¹⁰ Why do you insist on being battered?

Why do you continue to rebel? ¹¹ 

Your head has a massive wound, ¹² 

your whole body is weak. ¹³ 

Yeremia 8:18

8:18 Then I said, ¹⁴ 

“There is no cure ¹⁵  for my grief!

I am sick at heart!

Yeremia 46:5

46:5 What do I see?” ¹⁶  says the Lord. ¹⁷ 

“The soldiers ¹⁸  are terrified.

They are retreating.

They have been defeated.

They are overcome with terror; ¹⁹ 

they desert quickly

without looking back.

Yehezkiel 21:7

21:7 When they ask you, ‘Why are you groaning?’ you will reply, ‘Because of the report that has come. Every heart will melt with fear and every hand will be limp; everyone ²⁰  will faint and every knee will be wet with urine.’ ²¹  Pay attention – it is coming and it will happen, declares the sovereign Lord.”

Yehezkiel 21:15

21:15 So hearts melt with fear and many stumble.

At all their gates I have stationed the sword for slaughter.

Ah! It is made to flash, it is drawn for slaughter!

Mikha 6:13

6:13 I will strike you brutally ²² 

and destroy you because of your sin.

[1:13]  ¹ tn Heb “He sent fire from on high.” Normally God sends fire from heaven. The idiom מִמָּרוֹם (mimmarom, “from on high”) can still suggest the location but as an idiom may focus on the quality of the referent. For example, “to speak from on high” means “to presume to speak as if from heaven” = arrogantly (Ps 73:8); “they fight against me from on high” = proudly (Ps 56:3) (BDB 928-29 s.v. מָרוֹם). As a potential locative, מִמָּרוֹם (mimmarom, “from on high”) designates God as the agent; idiomatically the same term paints him as pitiless.

[1:13]  ² tc The MT reads וַיִּרְדֶּנָּה (vayyirdennah, “it prevailed against them”), representing a vav (ו) consecutive + Qal preterite 3rd person masculine singular + 3rd person feminine plural suffix from רָדָה (radah, “to prevail”). The LXX κατήγαγεν αὐτό (kathgagen auto, “it descended”) reflects an alternate vocalization tradition of וַיֹּרִדֶנָּה (vayyoridennah, “it descended against them”), representing a vav (ו) consecutive + Hiphil preterite 3rd person masculine singular + 3rd person feminine plural suffix from יָרָד (yarad, “to go down”), or הֹרִידָהּ (horidah, “it descended against her”), a Hiphil perfect ms + 3rd person feminine singular suffix from from יָרָד (yarad, “to go down”). Internal evidence favors the MT. The origin of the LXX vocalization can be explained by the influence of the preceding line, “He sent down fire from on high.”

[1:13]  ³ tn Heb “net.” The term “trapper’s” is supplied in the translation as a clarification.

[1:22]  ⁴ tn For the nuance “afflict” see the note at 1:12.

[1:22]  ⁵ tn For the nuance “afflict” see the note at 1:12.

[1:22]  ⁶ tn The parallel statements “afflict them” and “just as you have afflicted me” in the translation mirror the Hebrew wordplay between עוֹלֵל לָמוֹ (’olel lamo, “May you deal with them”) and עוֹלַלְתָּ לִי (’olalta li, “you dealt with me”).

[1:22]  ⁷ tn Heb “all my rebellions,” that is, “all my rebellious acts.”

[1:22]  ⁸ tn Heb “is sorrowful” or “is faint.” The adjective דַוָּי (davvay, “faint”) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18). The cognate Aramaic term means “sorrow,” and the cognate Syriac term refers to “misery” (HALOT 216 s.v. *דְּוַי). The related Hebrew adjective דְּוַה (dÿvah) means “(physically) sick” and “(emotionally) sad,” while the related Hebrew verb דָּוָה (davah) means “to be sad” due to menstruation. The more literal English versions fail to bring out explicitly the nuance of emotional sorrow and create possible confusion whether the problem is simply loss of courage: “my heart is faint” (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV). The more paraphrastic English versions explicate the emotional sorrow that this idiom connotes: “my heart is sick” (NJPS), “I am sick at heart” (TEV), and “I’ve lost all hope!” (CEV).

[26:36]  ⁹ tn Heb “And.”

[1:5]  ¹⁰ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ¹¹ tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ¹² tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ¹³ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[8:18]  ¹⁴ tn The words, “Then I said” are not in the text but there is a general consensus that the words of vv. 18-19a are the words of Jeremiah. These words are supplied in the translation for clarity.

[8:18]  ¹⁵ tn The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the MT and whose pattern of formation is unparalleled in the Hebrew Bible. The MT reads מַבְלִיגִיתִי (mavligiti) which BDB provisionally derives from a verb root meaning “to gleam” or “to shine.” However, BDB notes that the text is dubious (cf. BDB 114 s.v. מַבְלִיגִית). The text is commonly emended to מִבְּלִי גְּהֹת (mibbÿli gÿhot) which is a Qal infinitive from a verb meaning “to heal” preceded by a compound negative “for lack of, to be at a loss for” (cf., e.g., HALOT 514 s.v. מַבְלִיגִית and 174 s.v. גּהה). This reading is supported by the Greek text which has an adjective meaning “incurable,” which is, however, connected with the preceding verse, i.e., “they will bite you incurably.”

[46:5]  ¹⁶ tn Heb “Why do I see?” The rendering is that of J. A. Thompson (Jeremiah [NICOT], 685, 88) and J. Bright (Jeremiah [AB], 301; TEV; NIV). The question is not asking for information but is expressing surprise or wonder (see E. W. Bullinger, Figures of Speech, 951).

[46:5]  sn The passage takes an unexpected turn at v. 5. After ironically summoning the Egyptian army to battle, the Lord rhetorically expresses his surprise that they are so completely routed and defeated.

[46:5]  ¹⁷ tn Heb “oracle of the Lord.” This phrase, which is part of a messenger formula (i.e., that the words that are spoken are from him), are actually at the end of the verse. They have been put here for better poetic balance and to better identify the “I.”

[46:5]  ¹⁸ tn Heb “Their soldiers.” These words are actually at the midpoint of the stanza as the subject of the third of the five verbs. However, as G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 291) note, this is the subject of all five verbs “are terrified,” “are retreating,” “have been defeated,” “have run away,” and “have not looked back.” The subject is put at the front to avoid an unidentified “they.”

[46:5]  ¹⁹ tn Heb “terror is all around.”

[21:7]  ²⁰ tn Heb “every spirit will be dim.”

[21:7]  ²¹ sn This expression depicts in a very vivid way how they will be overcome with fear. See the note on the same phrase in 7:17.

[6:13]  ²² tn Heb “and also I, I will make you sick, striking you.”