Ratapan 2:16

פ (Pe)

2:16 All your enemies

gloated over you. ¹ 

They sneered and gnashed their teeth;

they said, “We have destroyed ²  her!

Ha! We have waited a long time for this day.

We have lived to see it!” ³ 

Obaja 1:12

1:12 You should not ⁴  have gloated ⁵  when your relatives ⁶  suffered calamity. ⁷ 

You should not have rejoiced over the people of Judah when they were destroyed. ⁸ 

You should not have boasted ⁹  when they suffered adversity. ¹⁰ 

Mikha 7:8

Jerusalem Will Be Vindicated

7:8 My enemies, ¹¹  do not gloat ¹²  over me!

Though I have fallen, I will get up.

Though I sit in darkness, the Lord will be my light. ¹³ 

[2:16]  ¹ tn Heb “they have opened wide their mouth against you.”

[2:16]  ² tn Heb “We have swallowed!”

[2:16]  ³ tn Heb “We have attained, we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsa’nu ra’inu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, “We have lived to see it!” The three asyndetic 1st person common plural statements in 2:16 (“We waited, we destroyed, we saw!”) are spoken in an impassioned, staccato style reflecting the delight of the conquerors.

[1:12]  ⁴ tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.

[1:12]  ⁵ tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).

[1:12]  ⁶ tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”

[1:12]  ⁷ tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.

[1:12]  ⁸ tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”

[1:12]  ⁹ tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.

[1:12]  ¹⁰ tn Heb “in the day of adversity”; NASB “in the day of their distress.”

[7:8]  ¹¹ tn The singular form is understood as collective.

[7:8]  ¹² tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

[7:8]  ¹³ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.