Ratapan 1:18

Jerusalem Speaks:

צ (Tsade)

1:18 The Lord is right to judge me! ¹ 

Yes, I rebelled against his commands. ² 

Please listen, all you nations, ³ 

and look at my suffering!

My young women and men

have gone into exile.

Ratapan 4:20

ר (Resh)

4:20 Our very life breath – the Lord’s anointed king ⁴  –

was caught in their traps, ⁵ 

of whom we thought, ⁶ 

“Under his protection ⁷  we will survive among the nations.”

Ratapan 3:19

ז (Zayin)

3:19 Remember ⁸  my impoverished and homeless condition, ⁹ 

which is a bitter poison. ¹⁰ 

Ratapan 5:21

5:21 Bring us back to yourself, O Lord, so that we may return ¹¹  to you;

renew our life ¹²  as in days before, ¹³ 

Ratapan 1:11

כ (Kaf)

1:11 All her people groaned

as they searched for a morsel of bread. ¹⁴ 

They exchanged ¹⁵  their valuables ¹⁶ 

for ¹⁷  just enough food

to stay alive. ¹⁸ 

Jerusalem Speaks:

“Look, O Lord! Consider ¹⁹ 

that I have become worthless!”

Ratapan 3:50

3:50 until the Lord looks down from heaven

and sees what has happened. ²⁰ 

Ratapan 3:63-65

3:63 Watch them from morning to evening; ²¹ 

I am the object of their mocking songs.

ת (Tav)

3:64 Pay them back ²²  what they deserve, ²³  O Lord,

according to what they ²⁴  have done. ²⁵ 

3:65 Give them a distraught heart; ²⁶ 

may your curse be on them!

Ratapan 5:20

5:20 Why do you keep on forgetting ²⁷  us?

Why do you forsake us so long?

Ratapan 3:59

3:59 You have seen the wrong done to me, O Lord;

pronounce judgment on my behalf! ²⁸ 

Ratapan 5:1

The People of Jerusalem Pray:

5:1 ²⁹ O Lord, reflect on ³⁰  what has happened to us;

consider ³¹  and look at ³²  our disgrace.

Ratapan 2:20

Jerusalem Speaks:

ר (Resh)

2:20 Look, O Lord! Consider! ³³ 

Whom have you ever afflicted ³⁴  like this?

Should women eat their offspring, ³⁵ 

their healthy infants? ³⁶ 

Should priest and prophet

be killed in the Lord’s ³⁷  sanctuary?

Ratapan 3:56

3:56 You heard ³⁸  my plea: ³⁹ 

“Do not close your ears to my cry for relief!” ⁴⁰ 

Ratapan 1:9

ט (Tet)

1:9 Her menstrual flow ⁴¹  has soiled ⁴²  her clothing; ⁴³ 

she did not consider ⁴⁴  the consequences of her sin. ⁴⁵ 

Her demise ⁴⁶  was astonishing, ⁴⁷ 

and there was no one to comfort her.

She cried, “Look, ⁴⁸  O Lord, on my ⁴⁹  affliction

because my ⁵⁰  enemy boasts!”

Ratapan 1:21

ש (Sin/Shin)

1:21 They have heard ⁵¹  that I groan,

yet there is no one to comfort me.

All my enemies have heard of my trouble;

they are glad that you ⁵²  have brought it about. ⁵³ 

Bring about ⁵⁴  the day of judgment ⁵⁵  that you promised ⁵⁶ 

so that ⁵⁷  they may end up ⁵⁸  like me!

Ratapan 1:20

ר (Resh)

1:20 Look, O Lord! I am distressed; ⁵⁹ 

my stomach is in knots! ⁶⁰ 

My heart is pounding ⁶¹  inside me.

Yes, I was terribly rebellious! ⁶² 

Out in the street the sword bereaves a mother of her children; ⁶³ 

Inside the house death is present. ⁶⁴ 

[1:18]  ¹ tn Heb “The Lord himself is right.” The phrase “to judge me” is not in the Hebrew, but is added in the translation to clarify the expression.

[1:18]  ² 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]  ³ tc The Kethib is written עַמִּים (’ammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), read הָעַמִּים (ha’ammim, “O peoples”). The Qere is probably the original reading.

[1:18]  tn Heb “O peoples.” Here Jerusalem addresses the peoples of the surrounding nations (note the use of “neighbors” in the preceding verse).

[4:20]  ⁴ tn Heb “the anointed one of the Lord.” The term “king” is added in the translation to clarify the referent of the phrase “the Lord’s anointed.”

[4:20]  ⁵ tn Heb “was captured in their pits.”

[4:20]  ⁶ tn Heb “of whom we had said.”

[4:20]  ⁷ tn Heb “under his shadow.” The term צֵל (tsel, “shadow”) is used figuratively here to refer the source of protection from military enemies. In the same way that the shade of a tree gives physical relief and protection from the heat of the sun (e.g., Judg 9:15; Job 40:22; Ps 80:11; Song 2:3; Ezek 17:23; 31:6, 12, 17; Hos 4:13; 14:8; Jon 4:5, 6), a faithful and powerful king can provide “shade” (= protection) from enemies and military attack (Num 14:19; Ps 91:1; Isa 30:2, 3; 49:2; 51:16; Jer 48:45; Lam 4:20).

[3:19]  ⁸ tc The LXX records ἐμνήσθην (emnhsqhn, “I remembered”) which may reflect a first singular form זָכַרְתִּי (zakharti) whereas the MT preserves the form זְכָר (zÿkhor) which may be Qal imperative 2nd person masculine singular (“Remember!”) or infinitive construct (“To remember…”). A 2nd person masculine singular imperative would most likely address God. In the next verse נַפְשִׁי (nafshi, “my soul”) is the subject of זְכָר (zÿkhor). If נַפְשִׁי (nafshi) is also the subject here one would expect a 2fs Imperative זִכְרִי (zikhri) a form that stands in the middle of the MT’s זְכָר (zÿkhor) and the presumed זָכַרְתִּי (zakharti) read by the LXX. English versions are split between the options: “To recall” (NJPS), “Remember!” (RSV, NRSV, NASB), “Remembering” (KJV, NKJV), “I remember” (NIV).

[3:19]  tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5).

[3:19]  ⁹ tn The two nouns עָנְיִי וּמְרוּדִי (’onyi umÿrudi, lit., “my poverty and my homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “my impoverished homelessness” or “homeless poor” (GKC 397-98 §124.e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem’s inhabitants were impoverished and homeless.

[3:19]  ¹⁰ tn Heb “wormwood and gall.” The two nouns joined by ו (vav), לַעֲנָה וָרֹאשׁ (la’ana varo’sh, “wormwood and bitterness”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.”

[5:21]  ¹¹ tc The Kethib is וְנָשׁוּב (vÿnashuv, “and we will return,” ו [vav] conjunction + Qal imperfect 1st person common plural from שׁוּב [shuv, “to return”]). The Qere is וְנָשׁוּבָה (vÿnashuvah, “and let us return,” ו [vav] conjunction + Qal cohortative 1st person common plural from שׁוּב [shuv, “to return”]).

[5:21]  tn The cohortative after a volitive indicates purpose (“so that”). There is a wordplay in Hebrew between “Bring us back” (Hiphil imperative of שׁוּב [shuv, “to return”]) and “let us return” (Qal imperfect of שׁוּב [shuv, “to return”]). This repetition of the root שׁוּב (shuv) is significant; it depicts a reciprocal relationship between God’s willingness to allow the nation to return to him on one hand and its national repentance on the other.

[5:21]  ¹² tn Heb “our days.” The term “days” is a synecdoche of time (= days) for what is experienced within that time span (= life) (e.g., Gen 5:4, 8, 11; 6:3; 9:29; 11:32; 25:7; 47:8, 9; Deut 22:19, 29; 23:7; Josh 24:31; Judg 2:7, 18; 2 Sam 19:35; Job 7:1, 16, 18; Pss 8:9; 39:5, 6; 90:9, 10, 12, 14; 103:15; Prov 31:12; Eccl 2:3; 5:17, 19; 6:3).

[5:21]  ¹³ tn Heb “as of old.”

[1:11]  ¹⁴ tn Heb “bread.” In light of its parallelism with אֹכֶל (’okhel, “food”) in the following line, it is possible that לֶחֶם (lekhem, “bread”) is used in its broader sense of food or nourishment.

[1:11]  ¹⁵ tn Heb “they sell.”

[1:11]  ¹⁶ tn Heb “their desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27).

[1:11]  ¹⁷ tn The preposition ב (bet) denotes the purchase price paid for an object (BDB 90 s.v. בְּ III.3; HALOT 105 s.v. בְּ 17) (e.g., Gen 23:9; 29:18, 20; 30:16; Lev 25:37; Deut 21:14; 2 Sam 24:24).

[1:11]  ¹⁸ 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 restore a person’s vitality,” that is, to keep a person alive (Lam 1:14, 19).

[1:11]  ¹⁹ sn The dagesh lene in כּי (ki) following the vowel ending the verb וְהַבִּיטָה (vÿhabbitah, “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered.

[3:50]  ²⁰ tn The phrase “what has happened” is added in the translation for smoother English style and readability.

[3:63]  ²¹ tn Heb “their rising and their sitting.” The two terms שִׁבְתָּם וְקִימָתָם (shivtam vÿqimatam, “their sitting and their rising”) form a merism: two terms that are polar opposites are used to encompass everything in between. The idiom “from your rising to your sitting” refers to the earliest action in the morning and the latest action in the evening (e.g., Deut 6:7; Ps 139:3). The enemies mock Jerusalem from the moment they arise in the morning until the moment they sit down in the evening.

[3:64]  ²² tn Heb “Please cause to return.” The imperfect verb תָּשִׁיב (tashiv), Hiphil imperfect 2nd person masculine singular from שׁוּב (shuv, “to return”), functions in a volitional sense, like an imperative of request. The Hiphil stem of שׁוּב (shuv, in the Hiphil “to cause to return”) often means “to make requital, to pay back” (e.g., Judg 9:5, 56; 1 Sam 25:39; 1 Kgs 2:32, 44; Neh 3:36; Prov 24:12, 29; Hos 12:3; Joel 4:4, 7) (BDB 999 s.v. שׁוּב 4.a).

[3:64]  ²³ tn Heb “recompense to them.” The noun גְּמוּל (gÿmul, “dealing, accomplishment”) has two metonymical (cause-effect) meanings: (1) positive “benefit” and (2) negative “retribution, requital, recompense,” the sense used here (e.g., Pss 28:4; 94:2; 137:8; Prov 19:17; Isa 35:4; 59:18; 66:6; Jer 51:6; Lam 3:64; Joel 4:4, 7). The phrase תָּשִׁיב גְּמוּל (tashiv gÿmul) means “to pay back retribution” (e.g., Joel 4:4, 7), that is, to return the deeds of the wicked upon them as a display of talionic or poetic justice.

[3:64]  ²⁴ tn Heb “their hands.” The term “hand” is a synecdoche of part (= hands) for the whole person (= they).

[3:64]  ²⁵ tn Heb “according to the work of their hands.”

[3:65]  ²⁶ tn The noun מְגִנַּה (mÿginnah) is a hapax legomenon. Its meaning is debated; earlier lexicographers suggested that it meant “covering” (BDB 171 s.v.), but more recent lexicons suggest “shamelessness” or “insanity” (HALOT 546 s.v.). The translation is based on the term being parallel to “curse” and needing to relate to “heart.” Cf. NRSV “anguish of heart.”

[5:20]  ²⁷ tn The Hebrew verb “forget” often means “to not pay attention to, ignore,” just as the Hebrew “remember” often means “to consider, attend to.”

[5:20]  sn The verbs “to forget” and “to remember” are often used figuratively in scripture when God is the subject, particularly in contexts of judgment (God forgets his people) and restoration of blessing (God remembers his people). In this case, the verb “to forget” functions as a hypocatastasis (implied comparison), drawing a comparison between God’s judgment and rejection of Jerusalem to a person forgetting that Jerusalem even exists. God’s judgment of Jerusalem was so intense and enduring that it seemed as though he had forgotten her. The synonymous parallelism makes this clear.

[3:59]  ²⁸ tn Heb “Please judge my judgment.”

[5:1]  ²⁹ sn The speaking voice is now that of a choir singing the community’s lament in the first person plural. The poem is not an alphabetic acrostic like the preceding chapters but has 22 verses, the same as the number of letters in the Hebrew alphabet.

[5:1]  ³⁰ tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although often used of recollection of past events, זָכַר (zakhar, “to remember”) can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5), hence “reflect on,” the most appropriate nuance here. Verses 1-6 describe the present plight of Jerusalem. The parallel requests הַבֵּיט וּרְאֵה (habbet urÿ’eh, “Look and see!”) have a present-time orientation as well. See also 2:1; 3:19-20.

[5:1]  ³¹ tn Heb “Look!” Although often used in reference to visual perception, נָבַט (navat, “to look”) can also refer to cognitive consideration and mental attention shown to a situation: “to regard” (e.g., 1 Sam 16:7; 2 Kgs 3:14), “to pay attention to, consider” (e.g., Isa 22:8; Isa 51:1, 2).

[5:1]  ³² tn Although normally used in reference to visual sight, רָאָה (ra’ah) is often used in reference to cognitive processes and mental observation. See the note on “Consider” at 2:20.

[2:20]  ³³ tn Heb “Look, O Lord! See!” When used in collocation with verbs of cognition, רָאָה (ra’ah) means “to see for oneself” or “to take notice” (1 Sam 26:12). The parallelism between seeing and understanding is often emphasized (e.g., Exod 16:6; Isa 5:19; 29:15; Job 11:11; Eccl 6:5). See also 1:11 and cf. 1:9, 12, 20; 3:50, 59, 60; 5:1.

[2:20]  sn Integral to battered Jerusalem’s appeal, and part of the ancient Near Eastern lament genre, is the request for God to look at her pain. This should evoke pity regardless of the reason for punishment. The request is not for God to see merely that there are misfortunes, as one might note items on a checklist. The cognitive (facts) and affective (feelings) are not divided. The plea is for God to watch, think about, and be affected by these facts while listening to the petitioner’s perspective.

[2:20]  ³⁴ tn For the nuance “afflict” see the note at 1:12.

[2:20]  ³⁵ tn Heb “their fruit.” The term פְּרִי (pÿri, “fruit”) is used figuratively to refer to children as the fruit of a mother’s womb (e.g., Gen 30:2; Deut 7:13; 28:4, 11, 18, 53; 30:9; Pss 21:11; 127:3; 132:11; Isa 13:18; Mic 6:7).

[2:20]  ³⁶ tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (’olale tippukhim) functions as an attributive genitive construction: “healthy newborn infants.” The noun טִפֻּחִים (tippukhim) appears only here. It is related to the verb טָפַח (tafakh), meaning “to give birth to a healthy child” or “to raise children” depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22.

[2:20]  sn Placing the specific reference to children at the end of the line in apposition to clarify that it does not describe the normal eating of fruit helps produce the repulsive shock of the image. Furthermore, the root of the word for “infants” (עוֹלֵל, ’olel) has the same root letters for the verb “to afflict” occurring in the first line of the verse, making a pun (F. W. Dobbs-Allsopp, Lamentations [IBC], 99-100).

[2:20]  ³⁷ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as at the beginning of the verse. See the tc note at 1:14.

[3:56]  ³⁸ tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”

[3:56]  ³⁹ tn Heb “my voice.”

[3:56]  ⁴⁰ tn The preposition ל (lamed) continues syntactically from “my plea” in the previous line (e.g. Ex 5:2; Josh 22:2; 1 Sam 8:7; 12:1; Jer 43:4).

[1:9]  ⁴¹ tn Heb “uncleanness.” The noun טֻמְאָה (tum’ah, “uncleanness”) refers in general to the state of ritual uncleanness and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy mass (Ezek 24:11; 2 Chr 29:16); (3) ritual uncleanness (Lev 16:16, 19; Ezek 22:15; 24:13; 36:25, 29; 39:24; Zech 13:2); (4) menstrual uncleanness (Lev 15:25, 26, 30; 18:19; Ezek 36:17); (5) polluted meat (Judg 13:7, 14). Here, Jerusalem is personified as a woman whose menstrual uncleanness has soiled even her own clothes; this is a picture of the consequences of the sin of Jerusalem: uncleanness = her sin, and soiling her own clothes = consequences of sin. The poet may also be mixing metaphors allowing various images (of shame) to circulate in the hearer’s mind, including rape and public exposure. By not again mentioning sin directly (a topic relatively infrequent in this book), the poet lays a general acknowledgment of sin in 1:8 alongside an exceptionally vivid picture of the horrific circumstances which have come to be. It is no simplistic explanation that sin merits such inhumane treatment. Instead 1:9 insists that no matter the legal implications of being guilty, the Lord should be motivated to aid Jerusalem (and therefore her people) because her obscene reality is so revolting.

[1:9]  ⁴² tn Heb “her uncleanness is in her skirts.”

[1:9]  ⁴³ tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).

[1:9]  ⁴⁴ tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean “to consider, think about” the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used is 7a.

[1:9]  ⁴⁵ tn Heb “she did not consider her end.” The noun אַחֲרִית (’akharit, “end”) here refers to an outcome or the consequences of an action; in light of 1:8 here it is the consequence of sin or immoral behavior (Num 23:10; 24:20; Deut 32:20, 29; Job 8:7; Pss 37:37; 73:17; Prov 14:12; 23:32; 25:8; Eccl 7:8; Isa 46:10; 47:7; Jer 5:31; 17:11; Dan 12:8).

[1:9]  ⁴⁶ tc The MT reads וַתֵּרֶד (vattered) vav (ו) consecutive + Qal preterite 3rd person feminine singular from יָרַד (yarad, “to go down”). Symmachus καὶ κατήχθη (kai kathcqh, “and she was brought down”) and Vulgate deposita est use passive forms which might reflect וַתּוּרַד (vatturad, vav consecutive + Pual preterite 3rd person feminine singular from from יָרַד [yarad, “to go down”]). External evidence favors the MT (supported by all other ancient versions and medieval Hebrew mss); none of the other ancient versions preserve/reflect a passive form. Symmachus is known to have departed from a wooden literal translation (characteristic of Aquila) in favor of smooth and elegant Greek style. The second edition of the Latin Vulgate drew on Symmachus; thus, it is not an independent witness to the passive reading, but merely a secondary witness reflecting Symmachus. The MT is undoubtedly the original reading.

[1:9]  tn Heb “and she came down in an astonishing way” or “and she was brought down in an astonishing way.”

[1:9]  ⁴⁷ tn The noun פֶּלֶא (pele’) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (pÿla’im, lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering פְּלָאִים וַתֵּרֶד (vattered pÿla’im) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it “in an astonishing way” (HALOT 928 s.v. 3) or simply “was astonishing.”

[1:9]  ⁴⁸ tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking.

[1:9]  ⁴⁹ tc The MT reads עָנְיִי (’onyi, “my affliction”) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew mss. The Bohairic version and Ambrosius, however, read “her affliction,” which led the BHS editors to suggest a Vorlage of עָנְיָהּ (’onyah, “her affliction”). External evidence strongly favors the MT reading. The 3rd person feminine singular textual variant probably arose out of an attempt to harmonize this form with all the other 3rd person feminine singular forms in 1:1-11a. The MT is undoubtedly the original reading.

[1:9]  ⁵⁰ tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s.

[1:21]  ⁵¹ tc The MT reads שָׁמְעוּ (sham’u, “They heard”), Qal perfect 3rd person common plural from שָׁמַע (shama’, “to hear”). The LXX ἀκούσατε (akousate) reflects the vocalization שִׁמְעוּ (shim’u, “Hear!”), Qal imperative 2nd person masculine plural from שָׁמַע (shama’, “to hear”). Internal evidence favors the MT. Elsewhere in Lamentations, personified Jerusalem urges God with singular imperatives (“Look! See!”); however, nowhere else is a plural imperative used. In fact, the Qal perfect 3rd person common plural form שָׁמְעוּ (sham’u, “They hear”) appears in the following line. The referent of שָׁמְעוּ (sham’u) is the enemy who has destroyed Jerusalem and now mocks her when they hear her laments. The MT vocalization is undoubtedly original. Most English versions follow the MT: “They hear” (KJV, NKJV, NASB, NIV, NJPS, CEV); but several follow the LXX and revocalize the text as an imperative: “Hear!” (RSV, NRSV, TEV).

[1:21]  ⁵² tn “You” here and in the following line refers to the Lord.

[1:21]  ⁵³ tn Heb “that You have done it.”

[1:21]  ⁵⁴ tn The verb הֵבֵאתָ (heve’ta) Hiphil perfect 2nd person masculine singular from בּוֹא (bo’, “to bring” in the Hiphil) probably functions, not as a simple past-time perfect, but as a precative perfect, an unusual volitional nuance similar to the imperative of request. The precative is used in reference to situations the speaker prays for and expects to be realized; it is a prayer or request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5-6; 71:3; Lam 1:21). See IBHS 494-95 §30.5.4c, d. This volitional precative nuance is reflected in the Syriac Peshitta which translates this verb using an imperative. Most English versions adopt the precative nuance: “Bring on the day you have announced” (NRSV), “Oh, that Thou wouldst bring the day which Thou hast proclaimed” (NASB), “May you bring the day you have announced” (NIV), “Bring the day you promised” (TEV), “Oh, bring on them what befell me!” (NJPS), “Hurry and punish them, as you have promised” (CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, NKJV, ASV).

[1:21]  ⁵⁵ tn The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 3:23) (BDB 399 s.v. 3).

[1:21]  ⁵⁶ tn Heb “proclaimed.”

[1:21]  ⁵⁷ tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (vÿyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”

[1:21]  ⁵⁸ tn Heb “that they be like me.”

[1:20]  ⁵⁹ tn Heb “because I have distress” (כִּי־צַר־לִי, ki-tsar-li).

[1:20]  ⁶⁰ tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb חֳמַרְמָרוּ (khamarmaru) is an unusual form and derived from a debated root: Poalal perfect 3rd person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Pe`al`al perfect 3rd person common plural from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (me’im, “bowels,” Lam 1:20; 2:11). The phrase מֵעַי חֳמַרְמָרוּ (me’ay khamarmaru) means “my bowels burned” (HALOT 330 s.v.) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “my stomach is in knots,” is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.

[1:20]  ⁶¹ tn The participle נֶהְפַּךְ (nehpakh), Niphal participle masculine singular הָפַךְ (hafakh, “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint). The verb הָפַךְ (hafakh) is used here to describe emotional distress (e.g., Ezek 4:8).

[1:20]  ⁶² tn Heb “because I was very rebellious.” The Hebrew uses an emphatic construction in which the root מָרַה (marah, “to rebel”) is repeated: מָרוֹ מָרִיתִי (maro mariti), Qal infinitive absolute from מָרָה (marah) followed by Qal perfect 1st person common singular from מָרָה (marah). When an infinitive absolute is used with a finite verb of the same root, it affirms the verbal idea (e.g., Gen 2:17; 18:10; 22:17; 31:15; 46:4; Num 16:13; 23:11; Judg 4:9; 15:13; 20:39; 1 Sam 2:30; 9:6; 2 Sam 24:24; Isa 6:9; Ezek 16:4). See IBHS 585-86 §35.3.1f.

[1:20]  ⁶³ tn Heb “in the street the sword bereaves.” The words “a mother of her children” are supplied in the translation as a clarification.

[1:20]  ⁶⁴ tn Heb “in the house it is like death.”