Ratapan 2:13
Konteksמ (Mem)
2:13 With what can I equate 1 you?
To what can I compare you, O Daughter Jerusalem?
To what can I liken you 2
so that 3 I might comfort you, O Virgin Daughter Zion?
Your wound is as deep 4 as the sea. 5
Who can heal you? 6
Ratapan 4:6-11
Konteksו (Vav)
4:6 The punishment 7 of my people 8
exceeded that of 9 of Sodom,
which was overthrown in a moment
with no one to help her. 10
ז (Zayin)
4:7 Her consecrated ones 11 were brighter than snow,
whiter than milk;
their bodies more ruddy than corals,
their hair 12 like lapis lazuli. 13
ח (Khet)
4:8 Now their appearance 14 is darker than soot;
they are not recognized in the streets.
Their skin has shriveled on their bones;
it is dried up, like tree bark.
ט (Tet)
4:9 Those who died by the sword 15 are better off
than those who die of hunger, 16
struck down 19 from lack of 20 food. 21
י (Yod)
4:10 The hands of tenderhearted women 22
cooked their own children,
who became their food, 23
when my people 24 were destroyed. 25
כ (Kaf)
4:11 The Lord fully vented 26 his wrath;
he poured out his fierce anger. 27
He started a fire in Zion;
it consumed her foundations. 28
[2:13] 1 tc The MT reads אֲעִידֵךְ (’a’idekh), Hiphil imperfect 1st person common singular + 2fs suffix from עָדָה (’adah, “to testify”): “[How] can I testify for you?” However, Latin Vulgate comparabo te reflects the reading אֶעֱרָךְ (’e’erakh), Qal imperfect 1st person common singular from עָרַךְ (’arakh, “to liken”): “[To what] can I liken [you]?” The verb עָרַךְ (’arakh) normally means “to lay out, set in rows; to get ready, set in order; to line up for battle, set battle formation,” but it also may denote “to compare (as a result of arranging in order), to make equal” (e.g., Pss 40:6; 89:6 [HT 7]; Job 28:17, 19; Isa 40:18; 44:7). The BHS editors suggest the emendation which involves simple orthographic confusion between ר (resh) and ד (dalet), and deletion of י (yod) that the MT added to make sense of the form. The variant is favored based on internal evidence: (1) it is the more difficult reading because the meaning “to compare” for עָרַךְ (’arakh) is less common than עָדָה (’adah, “to testify”), (2) it recovers a tight parallelism between עָרַךְ (’arakh, “to liken”) and דָּמָה (damah, “to compare”) (e.g., Ps 89:6 [HT 7]; Isa 40:18), and (3) the MT reading: “How can I testify for you?” makes little sense in the context. Nevertheless, most English versions hold to the MT reading: KJV, RSV, NRSV, NASB, NIV, TEV, CEV. This textual emendation was first proposed by J. Meinhold, “Threni 2,13,” ZAW 15 (1895): 286.
[2:13] 2 tc The MT reads מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ (mah ’ashveh-lakh va’anakhamekh, “To what can I compare you so that I might comfort you?”). The LXX reflects a Vorlage of מִי יוֹשִׁיעַ לָךְ וְנִחַמְךָ (mi yoshia’ lakh vÿnikhamÿkha, “Who will save you so that he might comfort you?”). This textual variant reflects several cases of orthographic confusion between similarly spelled words. The MT best explains the origin of the LXX textual variants. Internal evidence of contextual congruence favors the MT as the original reading.
[2:13] 3 tn The ו (vav) prefixed to וַאֲנַחֲמֵךְ (va’anakhamekh, “I might comfort you”) denotes purpose: “so that….”
[2:13] 4 tn Heb “as great as the sea.”
[2:13] 5 tc The MT reads כָּיָּם (kayyam, “as the sea”), while the LXX reflects a Vorlage of כּוֹס (kos, “a cup”). The textual variant is probably due to simple orthographic confusion between letters of similar appearance. The idiomatic expression favors the MT.
[2:13] 6 sn The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers – prophets, passersby, enemies, and God.
[4:6] 7 tn The noun עֲוֹן (’avon) has a basic two-fold range of meanings: (1) basic meaning: “iniquity, sin” and (2) metonymical cause for effect meaning: “punishment for iniquity.”
[4:6] 8 tn Heb “the daughter of my people.”
[4:6] 9 tn Heb “the sin of.” The noun חַטָּאת (khatta’t) often means “sin, rebellion,” but here it probably functions in a metonymical (cause for effect) sense: “punishment for sin” (e.g., Zech 14:19). The context focuses on the severity of the punishment of Jerusalem rather than the depths of its degradation and depravity that led to the judgment.
[4:6] 10 tn Heb “without a hand turned.” The preposition ב (bet) after the verb חוּל (khul) in Hos 11:6 is adversative “the sword will turn against [Assyria’s] cities.” Other contexts with חוּל (khul) plus ב (bet) are not comparable (ב [bet] often being locative). However, it is not certain that hands must be adversarial as the sword clearly is in Hos 11:6. The present translation pictures the suddenness of Sodom’s overthrow as an easier fate than the protracted military campaign and subsequent exile and poverty of Judah’s survivor’s.
[4:7] 11 tn Heb “Nazirites” (so KJV). The Nazirites were consecrated under a vow to refrain from wine, contact with the dead, and from cutting their hair. In Gen 49:26 and Deut 33:16 Joseph, who was not a Nazirite, is called the “Nazir” of his brothers. From context, many translate this as “prince” (e.g., NAB, NIV, NRSV, NLT), though the nuance is uncertain. If it is valid, then princes might be understood in this context as well.
[4:7] 12 tn The noun גִּזְרָה (gizrah) is used primarily in Ezekiel 41-42 (seven of its nine uses), where it refers to a separated area of the temple complex described in Ezekiel’s vision. It is not used of people other than here. Probably based on the reference to a precious stone BDB 160 s.v. 1 postulated that it refers to the cutting or polishing of precious stones, but this is conjecture. The English versions handle this variously. D. R. Hillers suggests beards, hair, or eyebrows based on other ancient Near Eastern comparisons between lapis lazuli and the body (Lamentations [AB], 81).
[4:7] 13 tn Heb “lapis lazuli.” Lapis lazuli is a dark blue semi-precious stone.
[4:8] 14 tn Heb “their outline” or “their form.” The Hebrew noun תֹּאַר (to’ar, “outline, form”) is related to the Phoenician noun תֹּאַר (to’ar, “something gazed at”), and Aramaic verb תָּאַר (ta’ar, “to gaze at”). It is used in reference to the form of a woman (Gen 29:17; Deut 21:11; 1 Sam 25:3; Esth 2:7) and of a man (Gen 39:11; Judg 8:18; 1 Sam 16:18; 28:14; 1 Kgs 1:6; 1 Chr 17:17; Isa 52:14; 53:2). Here it is used in a metonymical sense: “appearance.”
[4:9] 15 tn Heb “those pierced of the sword.” The genitive-construct denotes instrumentality: “those pierced by the sword” (חַלְלֵי־חֶרֶב, khalle-kherev). The noun חָלָל (khalal) refers to a “fatal wound” and is used substantivally to refer to “the slain” (Num 19:18; 31:8, 19; 1 Sam 17:52; 2 Sam 23:8, 18; 1 Chr 11:11, 20; Isa 22:2; 66:16; Jer 14:18; 25:33; 51:49; Lam 4:9; Ezek 6:7; 30:11; 31:17, 18; 32:20; Zeph 2:12).
[4:9] 16 tn Heb “those slain of hunger.” The genitive-construct denotes instrumentality: “those slain by hunger,” that is, those who are dying of hunger.
[4:9] 17 tn Heb “who…” The antecedent of the relative pronoun שֶׁהֵם (shehem, “who”) are those dying of hunger in the previous line: מֵחַלְלֵי רָעָב (mekhalle ra’av, “those slain of hunger”).
[4:9] 18 tn Heb “they flow away.” The verb זוּב (zuv, “to flow, gush”) is used figuratively here, meaning “to pine away” or “to waste away” from hunger. See also the next note.
[4:9] 19 tn Heb “pierced through and through.” The term מְדֻקָּרִים (mÿduqqarim), Pual participle masculine plural from דָּקַר (daqar, “to pierce”), is used figuratively. The verb דָּקַר (daqar, “to pierce”) usually refers to a fatal wound inflicted by a sword or spear (Num 25:8; Judg 9:54; 1 Sam 31:4; 1 Chr 10:4; Isa 13:15; Jer 37:10; 51:4; Zech 12:10; 13:3). Here, it describes people dying from hunger. This is an example of hypocatastasis: an implied comparison between warriors being fatally pierced by sword and spear and the piercing pangs of hunger and starvation. Alternatively “those who hemorrhage (זוּב [zuv, “flow, gush”]) [are better off] than those pierced by lack of food” in parallel to the structure of the first line.
[4:9] 20 tn The preposition מִן (min, “from”) denotes deprivation: “from lack of” something (BDB 580 s.v. 2.f; HALOT 598 s.v. 6).
[4:9] 21 tn Heb “produce of the field.”
[4:10] 22 tn Heb “the hands of compassionate women.”
[4:10] 23 tn Heb “eating.” The infinitive construct (from I בָּרָה, barah) is translated as a noun. Three passages employ the verb (2 Sam 3:35; 12:17; 13:5,6,10) for eating when ill or in mourning.
[4:10] 24 tn Heb “the daughter of my people.”
[4:10] 25 tn Heb “in the destruction of the daughter of my people.”
[4:11] 26 tn Heb “has completed.” The verb כִּלָּה (killah), Piel perfect 3rd person masculine singular from כָּלָה (kalah, “to complete”), has a range of closely related meanings: (1) “to complete, bring to an end,” (2) “to accomplish, finish, cease,” (3) “to use up, exhaust, consume.” Used in reference to God’s wrath, it describes God unleashing his full measure of anger so that divine justice is satisfied. This is handled admirably by several English versions: “The
[4:11] 27 tn Heb “the heat of his anger.”
[4:11] 28 tn The term יְסוֹד (yÿsod, “foundation”) refers to the ground-level and below ground-level foundation stones of a city wall (Ps 137:7; Lam 4:11; Mic 1:6).
