Ratapan 2:5

ה (He)

2:5 The Lord, ¹  like an enemy,

destroyed ²  Israel.

He destroyed ³  all her palaces;

he ruined her ⁴  fortified cities.

He made everyone in Daughter Judah

mourn and lament. ⁵ 

Ratapan 2:2

ב (Bet)

2:2 The Lord ⁶  destroyed ⁷  mercilessly ⁸ 

all the homes of Jacob’s descendants. ⁹ 

In his anger he tore down

the fortified cities ¹⁰  of Daughter Judah.

He knocked to the ground and humiliated

the kingdom and its rulers. ¹¹ 

Ratapan 1:19

ק (Qof)

1:19 I called for my lovers, ¹² 

but they had deceived me.

My priests and my elders

perished in the city.

Truly they had ¹³  searched for food

to ¹⁴  keep themselves ¹⁵  alive. ¹⁶ 

Yeremia 32:29

32:29 The Babylonian soldiers ¹⁷  that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. ¹⁸ 

Yeremia 33:3-4

33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious ¹⁹  things which you still do not know about.’ 33:4 For I, the Lord God of Israel, have something more to say about the houses in this city and the royal buildings which have been torn down for defenses against the siege ramps and military incursions of the Babylonians: ²⁰ 

Yeremia 39:8

39:8 The Babylonians ²¹  burned down the royal palace, the temple of the Lord, and the people’s homes, ²²  and they tore down the wall of Jerusalem. ²³ 

Yehezkiel 7:24

7:24 I will bring the most wicked of the nations and they will take possession of their houses. I will put an end to the arrogance of the strong, and their sanctuaries ²⁴  will be desecrated.

Amos 2:5

2:5 So I will set Judah on fire,

and it will consume Jerusalem’s fortresses.” ²⁵ 

[2:5]  ¹ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:5]  ² tn Heb “swallowed up.”

[2:5]  ³ tn Heb “swallowed up.”

[2:5]  ⁴ tn Heb “his.” For consistency this has been translated as “her.”

[2:5]  ⁵ tn Heb “He increased in Daughter Judah mourning and lamentation.”

[2:2]  ⁶ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:2]  ⁷ tn Heb “has swallowed up.”

[2:2]  ⁸ tc The Kethib is written לֹא חָמַל (lo’ khamal, “without mercy”), while the Qere reads וְלֹא חָמַל (vÿlo’ khamal, “and he has shown no mercy”). The Kethib is followed by the LXX, while the Qere is reflected in many Hebrew mss and the ancient versions (Syriac Peshitta, Aramaic Targum, Latin Vulgate). The English versions are split between the Kethib: “The Lord swallowed all the dwellings of Jacob without mercy” (cf. RSV, NRSV, NIV, TEV, NJPS) and the Qere: “The Lord swallowed all the dwellings of Jacob, and has shown no mercy” (cf. KJV, NASB, CEV). As these words occur between a verb and its object (חָמַל [khamal] is not otherwise followed by אֵת [’et, direct object marker]), an adverbial reading is the most natural, although interrupting the sentence with an insertion is possible. Compare 2:17, 21; 3:43. In contexts of harming, to show mercy often means to spare from harm.

[2:2]  ⁹ tn Heb “all the dwellings of Jacob.”

[2:2]  ¹⁰ tn Heb “the strongholds.”

[2:2]  ¹¹ tn Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs חִלֵּל…הִגִּיע (higgi’…khillel, “he has brought down…he has profaned”) function as a verbal hendiadys, as the absence of the conjunction ו (vav) suggests. The first verb retains its full verbal force, while the second functions adverbially: “he has brought down [direct object] in disgrace.”

[1:19]  ¹² sn The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyria to a woman’s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13).

[1:19]  ¹³ tn Here the conjunction כּי (ki) functions in (1) a temporal sense in reference to a past event, following a perfect: “when” (BDB 473 s.v. 2.a; cf. KJV, NASB, NIV, NRSV) or (2) a concessive sense, following a perfect: “although” (Pss 21:12; 119:83; Mic 7:8; Nah 1:10; cf. BDB 473 s.v. 2.c.β) or (3) with an intensive force, introducing a statement with emphasis: “surely, certainly” (BDB 472 s.v. 1.e). The present translation follows the third option.

[1:19]  ¹⁴ tn The vav (ו) prefixed to וַיָשִׁיבוּ (vayashivu) introduces a purpose clause: “they sought food for themselves, in order to keep themselves alive.”

[1:19]  ¹⁵ tn The noun נֶפֶשׁ (nefesh) functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to preserve a person’s life,” that is, to keep a person alive (Lam 1:14, 19).

[1:19]  ¹⁶ tc The LXX adds καὶ οὐχ εὗρον (kai ouc Jeuron, “but they did not find it”). This is probably an explanatory scribal gloss, indicated to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books.

[32:29]  ¹⁷ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:29]  ¹⁸ sn Compare Jer 19:13.

[33:3]  ¹⁹ tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the Lord’s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God’s secret counsel fall through answer to prayer.

[33:4]  ²⁰ tn Heb “the sword.” The figure has been interpreted for the sake of clarity.

[39:8]  ²¹ tn Heb “Chaldean.” See the study note on 21:4 for explanation.

[39:8]  ²² tc The reading here is based on an emendation following the parallels in Jer 52:13 and 2 Kgs 25:9. The Hebrew text here does not have “the temple of the Lord” and reads merely “house of the people.” The text here is probably corrupt. It reads וְאֶת־בֵּית הָעָם (vÿ’et-bet ha’am, “and the house of the people”), which many explain as a collective use of בַּיִת (bayit). However, no parallels are cited by any of the commentaries, grammars, or lexicons for such a use. It is more likely that the words יְהוָה וְאֶת־בָּתֵּי (yÿhvah vÿ’et-bate) have fallen out of the text due to similar beginnings. The words וְאֶת־בֵּית יהוה (vÿ’et-bet yhwh) are found in the parallel texts cited in the marginal note. The Greek version is no help here because vv. 4-13 are omitted, probably due to the similarities in ending of vv. 3, 13 (i.e., homoioteleuton of מֶלֶךְ בָּבֶל, melekh bavel).

[39:8]  ²³ sn According to the parallels in 2 Kgs 25:8-9; Jer 52:12-13 this occurred almost a month after the wall was breached and Zedekiah’s failed escape. It took place under the direction of Nebuzaradan, the captain of the king’s special guard who is mentioned in the next verse.

[7:24]  ²⁴ sn Or “their holy places” (KJV, ASV, NASB, NCV, NRSV).

[2:5]  ²⁵ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.