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Ratapan 3:39-48


3:39 Why should any living person 1  complain

when punished for his sins? 2 

נ (Nun)

3:40 Let us carefully examine our ways, 3 

and let us return to the Lord.

3:41 Let us lift up our hearts 4  and our hands

to God in heaven:

3:42 “We 5  have blatantly rebelled; 6 

you 7  have not forgiven.”

ס (Samek)

3:43 You shrouded yourself 8  with anger and then pursued us;

you killed without mercy.

3:44 You shrouded yourself with a cloud

so that no prayer can get through.

3:45 You make us like filthy scum 9 

in the estimation 10  of the nations.

פ (Pe)

3:46 All our enemies have gloated over us; 11 

3:47 Panic and pitfall 12  have come upon us,

devastation and destruction. 13 

3:48 Streams 14  of tears flow from my eyes 15 

because my people 16  are destroyed. 17 

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[3:39]  1 tn The Hebrew word here is אָדָם (’adam) which can mean “man” or “person.” The second half of the line is more personalized to the speaking voice of the defeated soldier using גֶּבֶר (gever, “man”). See the note at 3:1.

[3:39]  2 tc Kethib reads the singular חֶטְאוֹ (kheto, “his sin”), which is reflected in the LXX. Qere reads the plural חֲטָאָיו (khataayv, “his sins”) which is preserved in many medieval Hebrew mss and reflected in the other early versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The external and internal evidence are not decisive in favor of either reading.

[3:39]  tn Heb “concerning his punishment.” The noun חֵטְא (khet’) has a broad range of meanings: (1) “sin,” (2) “guilt of sin” and (3) “punishment for sin,” which fits the context of calamity as discipline and punishment for sin (e.g., Lev 19:17; 20:20; 22:9; 24:15; Num 9:13; 18:22, 32; Isa 53:12; Ezek 23:49). The metonymical (cause-effect) relation between sin and punishment is clear in the expressions חֵטְא מִשְׁפַט־מָוֶת (khetmishpat-mavet, “sin deserving death penalty,” Deut 21:22) and חֵטְא מָוֶת (khetmavet, “sin unto death,” Deut 22:26). The point of this verse is that the punishment of sin can sometimes lead to death; therefore, any one who is being punished by God for his sins, and yet lives, has little to complain about.

[3:40]  3 tn Heb “Let us test our ways and examine.” The two verbs וְנַחְקֹרָהנַחְפְּשָׂה (nakhpÿsahvÿnakhqorah, “Let us test and let us examine”) form a verbal hendiadys in which the first functions adverbially and the second retains its full verbal force: “Let us carefully examine our ways.”

[3:41]  4 tc The MT reads the singular noun לְבָבֵנוּ (lÿvavenu, “our heart”) but the ancient versions (LXX, Aramaic Targum, Latin Vulgate) and many medieval Hebrew mss read the plural noun לְבָבֵינוּ (lÿvavenu, “our hearts”). Hebrew regularly places plural pronouns on singular nouns used as a collective (135 times on the singular “heart” and only twice on the plural “hearts”). The plural “hearts” in any Hebrew construction is actually rather rare. The LXX renders similar Hebrew constructions (singular “heart” plus a plural pronoun) with the plural “hearts” about 1/3 of the time, therefore it cannot be considered evidence for the reading. The Vulgate may have been influenced by the LXX. Although a distributive sense is appropriate for a much higher percentage of passages using the plural “hearts” in the LXX, no clear reason for the differentiation in the LXX has emerged. Likely the singular Hebrew form is original but the meaning is best represented in English with the plural.

[3:42]  5 tn The Heb emphasiszes the pronoun “We – we have sinned….” Given the contrast with the following, it means “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause.

[3:42]  6 tn Heb “We have revolted and we have rebelled.” The two verbs פָשַׁעְנוּ וּמָרִינוּ (pashanu umarinu, “we have revolted and we have rebelled”) form a verbal hendiadys in which the synonyms emphasize the single idea.

[3:42]  7 tn The Heb emphasiszes the pronoun “You – you have not forgiven.” Given the contrast with the preceding, it means “For your part, you have not forgiven.” A poetic reading in English would place vocal emphasis on “you” followed by a short pause.

[3:43]  8 tn Heb “covered.” The object must be supplied either from the next line (“covered yourself”) or from the end of this line (“covered us”).

[3:45]  9 tn Heb “offscouring and refuse.” The two nouns סְחִי וּמָאוֹס (sÿkhi umaos) probably form a nominal hendiadys, in which the first noun functions as an adjective and the second retains its full nominal sense: “filthy refuse,” i.e., “filthy scum.”

[3:45]  10 tn Heb “in the midst of.”

[3:46]  11 tn Heb “open wide their mouths.”

[3:47]  12 tn The similar sounding nouns פַּחַד וָפַחַת (pakhad vafakhat, “panic and pitfall”) are an example of paronomasia.

[3:47]  13 tn Similar to the paronomasia in the preceding line, the words הַשֵּׁאת וְהַשָּׁבֶר (hashet vÿhashaver, “devastation and destruction”) form an example of alliteration: the beginning of the words sound alike.

[3:48]  14 tn Heb “canals.” The phrase “canals of water” (eye water = tears) is an example of hyperbole. The English idiom “streams of tears” is also hyperbolic.

[3:48]  15 tn Heb “my eyes flow down with canals of water.”

[3:48]  16 tn Heb “the daughter of my people,” or “the Daughter, my people.”

[3:48]  17 tn Heb “because of the destruction of [the daughter of my people].”

TIP #15: Gunakan tautan Nomor Strong untuk mempelajari teks asli Ibrani dan Yunani. [SEMUA]
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