Ratapan 1:16
Konteksע (Ayin)
1:16 I weep because of these things;
For there is no one in sight who can comfort me 3
or encourage me. 4
because an enemy has prevailed.
Ratapan 1:18
Konteksצ (Tsade)
1:18 The Lord is right to judge me! 7
Yes, I rebelled against his commands. 8
Please listen, all you nations, 9
and look at my suffering!
My young women and men
have gone into exile.
Ratapan 2:5
Konteksה (He)
2:5 The Lord, 10 like an enemy,
destroyed 11 Israel.
He destroyed 12 all her palaces;
he ruined her 13 fortified cities.
He made everyone in Daughter Judah
mourn and lament. 14
Ratapan 4:8
Konteksח (Khet)
4:8 Now their appearance 15 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.
Ratapan 4:15
Konteksס (Samek)
4:15 People cry to them, “Turn away! You are unclean!
Turn away! Turn away! Don’t touch us!”
So they have fled and wander about;
but the nations say, 16 “They may not stay here any longer.”
Ratapan 4:21
Konteksש (Sin/Shin)
4:21 Rejoice and be glad for now, 17 O people of Edom, 18
who reside in the land of Uz.
But the cup of judgment 19 will pass 20 to you also;
you will get drunk and take off your clothes.
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[1:16] 1 tc The MT and several medieval Hebrew
[1:16] tn Heb “My eye, my eye.” The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem.
[1:16] 2 tn Heb “with water.” The noun מַּיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַּיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).
[1:16] 3 tn Heb “For a comforter is far from me.”
[1:16] 4 tn The phrase מֵשִׁיב נַפְשִׁי (meshiv nafshi, “one who could cause my soul to return”) is a Hebrew idiom that means “one who could encourage me.” The noun נַפְשִׁי (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun נֶפֶשׁ (nefesh) the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) means “to encourage, refresh, cheer” a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).
[1:16] 5 tn Heb “my sons.” The term “my sons” (בַנַי, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem’s children. Jerusalem mourns (and views) their devastation like a mother would her children.
[1:16] 6 tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11).
[1:18] 7 tn Heb “The
[1:18] 8 tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה (peh) often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb מָרָה (marah, “to rebel”) is used with the accusative direct object פֶּה (peh, “mouth”) to connote disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).
[1:18] 9 tc The Kethib is written עַמִּים (’ammim, “peoples”), but the Qere, followed by many medieval Hebrew
[1:18] tn Heb “O peoples.” Here Jerusalem addresses the peoples of the surrounding nations (note the use of “neighbors” in the preceding verse).
[2:5] 10 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[2:5] 11 tn Heb “swallowed up.”
[2:5] 12 tn Heb “swallowed up.”
[2:5] 13 tn Heb “his.” For consistency this has been translated as “her.”
[2:5] 14 tn Heb “He increased in Daughter Judah mourning and lamentation.”
[4:8] 15 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.”
[4:15] 16 tn Heb “They say among the nations.”
[4:21] 17 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] 18 tn Heb “O Daughter of Edom.”
[4:21] 19 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
[4:21] 20 tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”