Month: October 2024

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The Daily Audio Bible Reading for Thursday October 31, 2024 (NIV)

Lamentations 4-5

א (Alef)

The Prophet Speaks

4 [a] Alas![b] Gold has lost its luster;[c]
pure gold loses value.[d]
Jewels[e] are scattered
on every street corner.[f]

ב (Bet)

2 The precious sons of Zion
were worth their weight in gold—
Alas!—but now they are treated like[g] broken clay pots,
made by a potter.[h]

ג (Gimel)

3 Even the jackals[i] nurse their young
at their breast,[j]
but my people[k] are cruel,
like ostriches[l] in the wilderness.

ד (Dalet)

4 The infant’s tongue sticks
to the roof of its mouth due to thirst;
little children beg for bread,[m]
but no one gives them even a morsel.[n]

ה (He)

5 Those who once feasted on delicacies[o]
are now starving to death[p] in the streets.
Those who grew up[q] wearing expensive clothes[r]
are now dying[s] amid garbage.[t]

ו (Vav)

6 The punishment[u] of my people[v]
exceeds that of[w] Sodom,
which was overthrown in a moment
with no one to help her.[x]

ז (Zayin)

7 Our consecrated ones[y] were brighter than snow,
whiter than milk;
their bodies more ruddy than corals,
their hair[z] like lapis lazuli.[aa]

ח (Khet)

8 Now their appearance[ab] 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)

9 Those who die by the sword[ac] are better off
than those who die of hunger,[ad]
those who[ae] waste away,[af]
struck down[ag] from lack of[ah] food.[ai]

י (Yod)

10 The hands of tenderhearted women[aj]
cooked their own children,
who became their food,[ak]
when my people[al] were destroyed.[am]

כ (Kaf)

11 The Lord fully vented[an] his wrath;
he poured out his fierce anger.[ao]
He started a fire in Zion;
it consumed her foundations.[ap]

ל (Lamed)

12 Neither the kings of the earth
nor the people of the lands[aq] ever thought[ar]
that enemy or foe could enter
the gates[as] of Jerusalem.

מ (Mem)

13 But it happened[at] due to the sins of her prophets[au]
and the iniquities of her priests,
who poured out in her midst
the blood of the righteous.

נ (Nun)

14 They[av] wander blindly[aw] through the streets,
defiled by the blood they shed,[ax]
while no one dares[ay]
to touch their garments.

ס (Samek)

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,[az] “They may not stay here any longer.”

פ (Pe)

16 The Lord himself[ba] has scattered them;
he no longer watches over them.
They did not honor the priests;[bb]
they did not show favor to the elders.[bc]

ע (Ayin)

The People of Jerusalem Lament

17 Our eyes continually failed us
as we looked in vain for help.[bd]
From our watchtowers we watched
for a nation that could not rescue us.

צ (Tsade)

18 Our enemies[be] hunted us down at every step[bf]
so that we could not walk about in our streets.
Our end drew near, our days were numbered,[bg]
for our end had come!

ק (Qof)

19 Those who pursued us were swifter
than eagles[bh] in the sky.[bi]
They chased us over the mountains;
they ambushed us in the wilderness.

ר (Resh)

20 Our very life breath—the Lord’s anointed king[bj]—
was caught in their traps,[bk]
of whom we thought,[bl]
“Under his protection[bm] we will survive among the nations.”

ש (Sin/Shin)

The Prophet Speaks

21 Rejoice and be glad for now,[bn] O people of Edom,[bo]
who reside in the land of Uz.
But the cup of judgment[bp] will pass[bq] to you also;
you will get drunk and take off your clothes.

ת (Tav)

22 O people of Zion,[br] your punishment[bs] will come to an end;[bt]
he will not prolong your exile.
But, O people of Edom,[bu] he will punish your sin[bv]
and reveal your offenses!

The People of Jerusalem Pray

5 [bw] O Lord, reflect on[bx] what has happened to us;
consider[by] and look at[bz] our disgrace.
2 Our inheritance[ca] is turned over to strangers;
foreigners now occupy our homes.[cb]
3 We have become fatherless orphans;
our mothers have become widows.
4 We must pay money[cc] for our own water;[cd]
we must buy our own wood at a steep price.[ce]
5 We are pursued—they are breathing down our necks;[cf]
we are weary and have no rest.[cg]
6 We have submitted[ch] to Egypt and Assyria
in order to buy food to eat.[ci]
7 Our forefathers[cj] sinned and are dead,[ck]
but we[cl] suffer[cm] their punishment.[cn]
8 Slaves[co] rule over us;
there is no one to rescue us from their power.[cp]
9 At the risk[cq] of our lives[cr] we get our food[cs]
because robbers lurk[ct] in the wilderness.
10 Our skin is as hot as an oven
due to a fever from hunger.[cu]
11 They raped[cv] women in Zion,
virgins in the towns of Judah.
12 Princes were hung by their hands;
elders were mistreated.[cw]
13 The young men perform menial labor;[cx]
boys stagger from their labor.[cy]
14 The elders are gone from the city gate;
the young men have stopped playing their music.
15 Our hearts no longer have any joy;[cz]
our dancing is turned to mourning.
16 The crown has fallen from our head;
woe to us, for we have sinned!
17 Because of this, our hearts are sick;[da]
because of these things, we can hardly see[db] through our tears.[dc]
18 For wild animals[dd] are prowling over Mount Zion,
which lies desolate.
19 But you, O Lord, reign forever;
your throne endures from generation to generation.
20 Why do you keep on forgetting[de] us?
Why do you forsake us so long?
21 Bring us back to yourself, O Lord, so that we may return[df] to you;
renew our life[dg] as in days before,[dh]
22 unless[di] you have utterly rejected us[dj]
and are angry with us beyond measure.[dk]

Footnotes:

  1. Lamentations 4:1 sn According to W. F. Lanahan (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 48), the persona or speaking voice in chap. 4 is a bourgeois, the common man. This voice is somewhat akin to the reporter in chs 1-2 in that much of the description is in the third person. However, “the bourgeois has some sense of identity with his fellow-citizens,” seen in the shift to the first person plural. The alphabetic acrostic structure reduces to two bicola per letter. The first letter of only the first line in each stanza spells the acrostic.
  2. Lamentations 4:1 tn See the note at 1:1.
  3. Lamentations 4:1 tn Heb “had grown dim.” The verb יוּעַם (yu’am), Hophal imperfect third person masculine singular from עָמַם (’amam, “to conceal, darken”), literally means “to be dimmed” or “to be darkened.” Most English versions render this literally: the gold has “become dim” (KJV, NKJV), “grown dim” (RSV, NRSV), “is dulled” (NJPS), and “grown dull” (TEV); however, the NIV has captured the sense well: “How the gold has lost its luster.”
  4. Lamentations 4:1 tc The verb יִשְׁנֶא (yishneʾ, Qal imperfect third person feminine singular) is typically taken to be the only Qal imperfect of I שָׁנָהּ (shanah). Such a spelling with א (alef) instead of ה (he) is feasible. D. R. Hillers suggests the root שָׂנֵא (saneʾ, “to hate”): “Pure gold is hated.” This maintains the consonantal text and also makes sense in context. In either case the point is that gold no longer holds the same value, probably because there is nothing available to buy with it. tn Heb “changes.” The imagery in this verse about gold is without parallel in the Bible and uncertain in precise nuance.
  5. Lamentations 4:1 tn Heb “the stones of holiness/jewelry.” קֹדֶשׁ (qodesh) in most cases refers to holiness or sacredness. For the meaning “jewelry” see J. A. Emerton, “The Meaning of אַבְנֵי־קֹדֶשׁ in Lamentations 4:1” ZAW 79 (1967): 233-36.
  6. Lamentations 4:1 tn Heb “at the head of every street.”
  7. Lamentations 4:2 tn Heb “they are regarded as.”
  8. Lamentations 4:2 tn Heb “the work of the hands of a potter.”
  9. Lamentations 4:3 tn The noun תַּנִּין (tannin) means “jackals.” The plural ending ־ִין (-in) is diminutive (GKC 242 §87.e) (e.g., Lam 1:4).
  10. Lamentations 4:3 tn Heb “draw out the breast and suckle their young.”
  11. Lamentations 4:3 tn Heb “the daughter of my people.”
  12. Lamentations 4:3 tc The MT Kethib form כִּי עֵנִים (ki ʿenim) is by all accounts a variation from an original text of כַּיְעֵנִים (kayʿenim, “like ostriches”) which is preserved in the Qere and the medieval Hebrew mss, and reflected in the LXX.
  13. Lamentations 4:4 tn Heb “bread.” The term “bread” might function as a synecdoche of specific (= bread) for general (= food); however, the following parallel line does indeed focus on the act of breaking bread in two.
  14. Lamentations 4:4 tn Heb “there is not a divider to them.” The term “divider” refers to the action of breaking bread in two before giving it to a person to eat (Isa 58:7; Jer 16:7; Lam 4:4).
  15. Lamentations 4:5 tn Heb “eaters of delicacies.” An alternate English gloss would be “connoisseurs of fine foods.”
  16. Lamentations 4:5 tn Heb “are desolate.”
  17. Lamentations 4:5 tn Heb “were reared.”
  18. Lamentations 4:5 tn Heb “in purple.” The term תוֹלָע (tolaʿ, “purple”) is a figurative description of expensive clothing, a metonymy of association where the color of the dyed clothes (= purple) stands for the clothes themselves.
  19. Lamentations 4:5 tn Heb “embrace garbage.” One may also translate “rummage through” (cf. NCV “pick through trash piles”; TEV “pawing through refuse”; NLT “search the garbage pits”).
  20. Lamentations 4:5 tn The Hebrew word אַשְׁפַּתּוֹת (ʾashpatot) can also mean “ash heaps.” Though not used as a combination elsewhere, to “embrace ash heaps” might also envision a state of mourning or even dead bodies lying on the ash heaps.
  21. Lamentations 4:6 tn The noun עֲוֹן (ʿavon) has a basic, twofold range of meaning: (1) basic meaning: “iniquity, sin,” and (2) metonymical cause-for-effect meaning: “punishment for iniquity.”
  22. Lamentations 4:6 tn Heb “the daughter of my people.”
  23. Lamentations 4:6 tn Heb “the sin of.” The noun חַטָּאת (khattaʾt) 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.
  24. Lamentations 4:6 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 survivors.
  25. Lamentations 4:7 tn Heb “Nazirites” (so KJV). The Nazirites were consecrated under a vow to refrain from wine, contact with the dead, and 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.
  26. Lamentations 4:7 tn The noun גִּזְרָה (gizrah) is used primarily in Ezekiel 41-42 (7 of its 9 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, relying on other ancient Near Eastern comparisons between lapis lazuli and the body (Lamentations [AB], 81).
  27. Lamentations 4:7 sn Lapis lazuli is a dark-blue semiprecious stone.
  28. Lamentations 4:8 tn Heb “their outline” or “their form.” The Hebrew noun תֹּאַר (toʾar, “outline, form”) is related to the Phoenician noun תֹּאַר (toʾar, “something gazed at”) and the Aramaic verb תָּאַר (taʾar, “to gaze at”). It is used in reference to the forms of a woman (Gen 29:17; Deut 21:11; 1 Sam 25:3; Esth 2:7) and 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 occurs in a metonymical sense: “appearance.”
  29. Lamentations 4:9 tn Heb “those pierced of the sword.” The genitive-construct denotes instrumentality: “those pierced by the sword” (חַלְלֵי־חֶרֶב, khalele 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).
  30. Lamentations 4:9 tn Heb “those slain of hunger.” The genitive-construct denotes instrumentality: “those slain by hunger,” that is, those who are dying of hunger.
  31. Lamentations 4:9 tn Heb “who…” The antecedent of the relative pronoun שֶׁהֵם (shehem, “who”) are those dying of hunger in the previous line: מֵחַלְלֵי רָעָב (mekhalele raʿav, “those slain of hunger”).
  32. Lamentations 4:9 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.
  33. Lamentations 4:9 tn Heb “pierced through and through.” The term מְדֻקָּרִים (meduqqarim), 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, one could translate, “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.
  34. Lamentations 4:9 tn The preposition מִן (min, “from”) denotes deprivation: “from lack of” something (BDB 580 s.v. 2.f; HALOT 598 s.v. 6).
  35. Lamentations 4:9 tn Heb “produce of the field.”
  36. Lamentations 4:10 tn Heb “the hands of compassionate women.”
  37. Lamentations 4:10 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 one is ill or in mourning.
  38. Lamentations 4:10 tn Heb “the daughter of my people.”
  39. Lamentations 4:10 tn Heb “in the destruction of the daughter of my people.”
  40. Lamentations 4:11 tn Heb “has completed.” The verb כִּלָּה (killah), Piel perfect third 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 Lord has given full vent to his wrath” (NIV), “The Lord gave full vent to his wrath” (RSV, NRSV), “The Lord vented all his fury” (NJPS), and “The Lord turned loose the full force of his fury” (TEV). Others miss the mark: “The Lord has accomplished his wrath/fury” (KJV, NKJV, ASV, NASB).
  41. Lamentations 4:11 tn Heb “the heat of his anger.”
  42. Lamentations 4:11 tn The term יְסוֹד (yesod, “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).
  43. Lamentations 4:12 tn Heb “inhabitants of the mainland.”
  44. Lamentations 4:12 tn Heb “they did not believe that.” The verb הֶאֱמִינוּ (heʾeminu), Hiphil perfect third person common plural from אָמַן (ʾaman, “to believe”), ordinarily is a term of faith and trust, but occasionally it functions cognitively: “to think that” (Job 9:16; 15:22; Ps 116:10; Lam 4:12) and “to be convinced that” (Ps 27:13) (HALOT 64 s.v. I אמן hif.1). The semantic relationship between “to believe” = “to think” is metonymical, that is, effect for cause.
  45. Lamentations 4:12 sn The expression “to enter the gates” of a city is an idiom referring to the military conquest of that city. Ancient Near-Eastern fortified cities typically featured double and sometimes triple city gates—the bulwark of the defense of the city. Because fortified cities were enclosed with protective walls, the Achilles tendon of every city was the city gates—the weak point in the defense and the perennial point of attack by enemies (e.g., Judg 5:8, 11; 1 Sam 17:52; Isa 29:6; Jer 17:27; 51:54; Ezek 21:20, 27; Mic 1:9, 12; Neh 1:3; 2:3, 13, 17).
  46. Lamentations 4:13 tn These words do not appear in the Hebrew but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase—or something like it—is implied through elision.
  47. Lamentations 4:13 tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as, “But it happened due to…,” or connect the verse to the following verses, which themselves are quite difficult. The former option was employed in the present translation.
  48. Lamentations 4:14 tn “They” are apparently the people, rather than the prophets and priests mentioned in the preceding verse.
  49. Lamentations 4:14 tc The Hebrew word עִוְרִים (ʿivrim) appears to be an adjective based on the root I עִוֵּר (ʿivver, “blind”). The LXX, using a rare perfect optative of ἐγείρω (egeirō), seems to have read a form of II עוּר (ʿur, “to rise”), while the Syriac reads “her nobles,” possibly from reading שָׂרִים (sarim). The evidence is unclear.
  50. Lamentations 4:14 tn Heb “defiled with blood.” Cf. Isa 59:3.sn Tremper Longman (Jeremiah, Lamentations [New International Biblical Commentary], 384) notes that the priests are unclean by the blood on their garments, but blood from wounds did not make a person unclean. Murder made a person guilty but not ceremonially unclean. Jeremiah chose the vocabulary of ceremonial defilement to stress the wrongness of what they did.
  51. Lamentations 4:14 tn The grammar is uncommon. The MT has the preposition ב (bet, “in,” “by,” “with,” “when,” etc.), the negative particle לֹא (loʾ), and then a finite verb from יָכַל (yakhal, Qal imperfect third person masculine plural): “in not they are able.” Normally יָכַל (yakhal) would be followed by an infinitive, identifying what someone is or is not able to do, or by some other modifying clause. לֹא יָכַל (loʾ yakhal) on its own may mean “they do not prevail.” The preposition ב (bet) suggests possible dependence on another verb (cf. Jer 2:11, the only other verse with the sequence ב [bet] plus לֹא [loʾ] plus finite verb). The following verb נָגַע (nagaʿ, “touch”) regularly indicates its object with the preposition ב (bet), but the preposition ב (bet) is already used with “their garments.” If both are the object of נָגַע (nagaʿ), the line would oddly read: “they touched what they could not, their garments.” The preposition ב (bet) can also introduce temporal clauses, though there are no examples with לֹא (loʾ) plus a finite verb. BDB 89 s.v. בְּ III 1.b states that בְּלֹא can mean “without.” BDB 407 s.v. יָכֹל Qal 1.e says that the sequence “they are unable, they touch” equals “they are unable to touch.” In Jer 49:10 the meaning of יָכַל (yakhal) is completed by a finite verb (though it is not governed by the preposition ב [bet]). If so here, then we may understand: “without people being able (יָכַל, yakhal) to touch their garments.” See GKC, 120g. This gives the picture of blind people stumbling about while others cannot help because they are afraid to touch them due to possible defilement themselves.
  52. Lamentations 4:15 tn Heb “They say among the nations.”
  53. Lamentations 4:16 tn Heb “the face of the Lord.” The term פָּנֶה (paneh, “face”) is a synecdoche of a part (= face) for the whole person (= the Lord himself). The phrase is often translated “the presence of the Lord.” The term “face” also functions anthropomorphically, depicting the invisible, spiritual God as though he had a physical face.
  54. Lamentations 4:16 tc The MT reads a plural verb לֹא נָשָׂאוּ (loʾ nasaʾu, “they did not lift up”) from נָשָׂא (nasaʾ, “to lift up”); however, the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) have singular verbs, reflecting לֹא נָשָׂא (loʾ nasaʾ, “he did not lift up”). D. R. Hillers suggests that the MT plural is an intentional scribe change, to avoid the appearance that God brought about evil on the priests and elders. It may also be that the third person plural presumes an indefinite subject and the construction is used in place of a passive, but still essentially means, “the priests were not honored” (see following note regarding the idiom). Another alternative would be to revocalize the verb as the rare Qal passive, which would yield the same result. tn Heb “did not lift up.” The verb נָשָׂא (nasaʾ) means “to lift up” (the face); however, the specific contextual nuance here is probably “to show consideration” (e.g., Deut 28:50; Lam 4:16) (BDB 670 s.v. 1.b.3).
  55. Lamentations 4:16 tc The MT reads a plural verb לֹא חָנָנוּ (loʾ khananu, “they did not show favor”) from חָנַן (khanan, “to show favor, be merciful”); however, the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) have singular verbs, reflecting לֹא חָנַן (loʾ khanan, “he did not show favor”). D. R. Hillers suggests that the MT plural is an intentional scribal change to avoid the appearance that God brought about evil on the priests and elders. It may also be that the third person plural presumes an indefinite subject and the construction is used in place of a passive, but still essentially means “the elders were not shown mercy.” Another alternative would be to revocalize the verb as the rare Qal passive, which would yield the same result.tn The basic meaning of the verb חָנַן (khanan) is “to show favor [to], be gracious [to].” In some contexts this can mean “to spare” the lives of someone (Deut 7:2; 28:50; Job 19:21; Lam 4:16) (BDB 336 s.v. 1.c), though it is not clear whether that is the case here.
  56. Lamentations 4:17 tn Heb “Our eyes failed in vain for help.”
  57. Lamentations 4:18 tn Heb “they”; this has been specified in the translation as “our enemies” for clarity.
  58. Lamentations 4:18 tn Heb “they hunted our steps.”
  59. Lamentations 4:18 tn Heb “our days were full.”
  60. Lamentations 4:19 tn The bird referred to here could be one of several species of eagles but more likely is the griffin-vulture (cf. NEB “vultures”). However, because eagles are more commonly associated with swiftness than vultures in contemporary English, “eagles” was used in the translation.
  61. Lamentations 4:19 tn Or “in the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky,” depending on the context.
  62. Lamentations 4:20 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.”
  63. Lamentations 4:20 tn Heb “was captured in their pits.”
  64. Lamentations 4:20 tn Heb “of whom we had said.”
  65. Lamentations 4:20 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).
  66. Lamentations 4:21 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).
  67. Lamentations 4:21 tn Heb “O Daughter of Edom.”
  68. Lamentations 4:21 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, with red wine drooling out of his mouth. He resembles corpses lying on the ground as a result of the actual onslaught of the Lord’s judgment. The drunkard, reeling and staggering, causing bodily injury to himself, is an apt metaphor to describe the devastating effects of God’s judgment. Just as a cup of poison kills all those who are forced to drink it, the cup of God’s wrath destroys all those who must drink it (e.g., Ps 75:9; Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; 51:7; Lam 4:21; Ezek 23:33; Hab 2:16).
  69. Lamentations 4:21 tn The imperfect verb “will pass” may also be a jussive, continuing the element of request: “let the cup pass…”
  70. Lamentations 4:22 tn Heb “O Daughter Zion.”
  71. Lamentations 4:22 tn Heb “your iniquity.” The noun עָוֹן (ʿavon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34 HT [21:25, 29 ET]; 24:23; 32:27; 35:5; 39:23; 44:10, 12).
  72. Lamentations 4:22 tn Heb “will be completed.” The verb תַּם (tam) is Qal perfect from תָּמַם (tamam, “to be complete”). The translation understands it as an example of the so-called “prophetic perfect,” describing a future event viewed as “complete.” Some would call this “as good as done,” or certain to take place from the viewpoint of the prophet. It has also been viewed as a simple perfect: “your punishment is ended.”
  73. Lamentations 4:22 tn Heb “O Daughter of Edom.”
  74. Lamentations 4:22 tn The noun עָוֹן (ʿavon) is repeated twice in this verse, denoting first “punishment for iniquity” (v. 22a), and then “iniquity” (v. 22b). See a preceding translator’s note on the broad range of meanings for this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion’s “punishment” for its sin is about to come to an end, but the punishment for Edom’s “sin” is about to begin.
  75. Lamentations 5:1 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.
  76. Lamentations 5:1 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 ureʾeh, “Look and see!”) have a present-time orientation as well. See also 2:1 and 3:19-20.
  77. Lamentations 5:1 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), or “to pay attention to, consider” (e.g., Isa 22:8; 51:1, 2).
  78. Lamentations 5:1 tn Although normally occurring in reference to visual sight, רָאָה (raʾah) is often used in reference to cognitive processes and mental observation. See the note on “Consider” at 2:20.
  79. Lamentations 5:2 tn Heb “Our inheritance” or “Our inherited possessions/property.” The term נַחֲלָה (nakhalah) has a range of meanings: (1) “inheritance,” (2) “portion, share” and (3) “possession, property.” The land of Canaan was given by the Lord to Israel as its inheritance (Deut 4:21; 15:4; 19:10; 20:16; 21:23; 24:4; 25:19; 26:1; Josh 20:6) and distributed among the tribes, clans, and families (Num 16:14; 36:2; Deut 29:7; Josh 11:23; 13:6; 14:3, 13; 17:4, 6, 14; 19:49; 23:4; Judg 18:1; Ezek 45:1; 47:22; 48:29). Through the land, the family provided an inheritance (property) to its children, with the firstborn receiving pride of position (Gen 31:14; Num 27:7-11; 36:3, 8; 1 Kgs 21:3, 4; Job 42:15; Prov 19:14; Ezek 46:16). Here the parallelism between “our inheritance” and “our homes” would allow for the specific referent of the phrase “our inheritance” to be (1) land or (2) material possessions, or given the nature of the poetry in Lamentations, to carry both meanings at the same time.
  80. Lamentations 5:2 tn Heb “our homes [are turned over] to foreigners.”
  81. Lamentations 5:4 tn Heb “silver.” The term “silver” is a synecdoche of the particular (= silver) for the general (= money).
  82. Lamentations 5:4 tn Heb “We drink our water for silver.”
  83. Lamentations 5:4 tn Heb “our wood comes for a price.”
  84. Lamentations 5:5 tn Heb “We are hard-driven on our necks.”
  85. Lamentations 5:5 sn For the theological allusion that goes beyond physical rest, see, e.g., Deut 12:10; 25:19; Josh 1:13; 11:23; 2 Sam 7:1, 11; 1 Chron 22:18; 2 Chron 14:6-7.
  86. Lamentations 5:6 tn Heb “we have given the hand”; cf. NRSV “We have made a pact.” This is a Semitic idiom meaning “to make a treaty with” someone, placing oneself in a subservient position as vassal. The prophets criticized these treaties.
  87. Lamentations 5:6 tn Heb “bread.” The term “bread” is a synecdoche of the specific (= bread) for the general (= food).
  88. Lamentations 5:7 tn Heb “fathers,” but here the term also refers to “forefathers,” i.e., more distant ancestors.
  89. Lamentations 5:7 tn Heb “and are no more.”
  90. Lamentations 5:7 tc The Kethib is written אֲנַחְנוּ (ʾanakhnu, “we”), but the Qere reads וַאֲנַחְנוּ (vaʾanakhnu, “but we”). The Qere is supported by many medieval Hebrew mss, as well as most of the ancient versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The ו (vav) prefixed to וַאֲנַחְנוּ (vaʾanakhnu) functions either in a disjunctive sense (“but”) or resultant sense (“so”).
  91. Lamentations 5:7 tn Heb “so we bear.”
  92. Lamentations 5:7 tn Heb “their iniquities.” The noun עָוֹן (ʿavon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:25, 34 HT [21:25, 29 ET]; 24:23; 32:27; 35:5; 39:23; 44:10, 12).
  93. Lamentations 5:8 tn Heb “slaves.” While indicating that social structures are awry, the expression “slaves rule over us” might be an idiom for “tyrants rule over us.” This might find its counterpart in the gnomic truth that the most ruthless rulers are made of former slaves: “Under three things the earth quakes, under four it cannot bear up: under a slave when he becomes king” (Prov 30:21-22a).
  94. Lamentations 5:8 tn Heb “hand.”
  95. Lamentations 5:9 tn Heb “at the cost of our lives.” The preposition ב (bet) here denotes purchase price paid (e.g., Gen 30:16; Exod 34:20; 2 Sam 3:14; 24:24) (BDB 90 s.v. בְּ 3.a). The expression בְּנַפְשֵׁנוּ (benafshenu) means “at the risk of our lives.” Similar expressions include בְנַפְשׁוֹ (benafsho, “at the cost of his life,” 1 Kgs 2:23; Prov 7:23) and בְּנַפְשׁוֹתָם (benafshotam, “at peril of their lives,” 2 Sam 23:17).
  96. Lamentations 5:9 tn Heb “our soul.” The noun נֶפֶשׁ (nefesh, “soul”) is used as a metonymy of association (soul = life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14).
  97. Lamentations 5:9 tn Heb “bread.” The term “bread” is a synecdoche of the specific (= bread) for the general (= food).
  98. Lamentations 5:9 tn Heb “because of the sword.” The term “sword” is a metonymy of instrument (= sword) for the persons who use the instrument (= murderers or marauders).
  99. Lamentations 5:10 tn Heb “because of the burning heat of famine.”
  100. Lamentations 5:11 tn Heb “ravished.”
  101. Lamentations 5:12 tn Heb “elders were shown no respect.” The phrase “shown no respect” is an example of tapeinosis, a figurative expression of understatement: to show no respect to elders = to terribly mistreat elders.
  102. Lamentations 5:13 tn The text is difficult. Word by word the MT has, “young men hand mill (?) they take up.” Perhaps it means, “they take [our] young men for mill grinding,” or perhaps it means, “the young men take up [the labor of] mill grinding.” This expression is an example of synecdoche, where the mill stands for the labor at the mill, and then that labor stands for performing menial physical labor as servants. The surface reading, “young men carry hand mills,” does not portray any great adversity for them. The Vulgate translates as an abusive sexual metaphor (see D. R. Hillers, Lamentations [AB], 99), but this gives no known parallel to the second part of the verse.
  103. Lamentations 5:13 tc Heb “boys trip over wood.” This phrase makes little sense. The translation adopts D. R. Hillers’ suggestion (Lamentations [AB], 99) of בְּעֶצֶב כָּשָׁלוּ (beʿetsev kashalu). Due to letter confusion and haplography the final ב (bet) of בְּעֶצֶב (beʿetsev), which looks like the כ (kaf) beginning the next word, may have been dropped. This verb can have an abstract noun after the preposition ב (bet), meaning “from, due to,” rather than “over.”
  104. Lamentations 5:15 tn Heb “the joy of our heart has ceased.”
  105. Lamentations 5:17 tn Heb “are faint” or “are sick.” The adjective דַּוָּי (davvay, “faint”) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18). The related adjective דָּוֶה (daveh) means “(physically) sick” and “(emotionally) sad,” while the related verb דָּוָה (davah) means “to be sad.” The cognate Aramaic term means “sorrow,” and the cognate Syriac term refers to “misery.”
  106. Lamentations 5:17 tn Heb “our eyes are dim.” The physical description of losing sight is metaphorical, perhaps for being blinded by tears or, more abstractly, for being unable to see (= envision) any hope. The collocation “darkened eyes” is too rare to clarify the nuance.
  107. Lamentations 5:17 tn The phrase “through our tears” is added in the translation for the sake of clarification.
  108. Lamentations 5:18 tn Heb “jackals.” The term “jackals” is a synecdoche of the particular (= jackals) for the general (= wild animals).
  109. Lamentations 5:20 tnThe Hebrew verb “forget” often means “to not pay attention to, ignore,” just as the Hebrew “remember” often means “to consider, attend to.”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.
  110. Lamentations 5:21 tc The Kethib is וְנָשׁוּב (venashuv, “and we will return”), a simple vav + imperfect. The Qere is וְנָשׁוּבָה (venashuvah, “and let us return”), vav + cohortative. Both are from שׁוּב (shuv, “to return”).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). This repetition of the root שׁוּב is significant; it depicts a reciprocal relationship between God’s willingness to allow the nation to return to him, on the one hand, and its national repentance, on the other.
  111. Lamentations 5:21 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).
  112. Lamentations 5:21 tn Heb “as of old.”
  113. Lamentations 5:22 tn The compound conjunction כִּי אִם (ki ʾim) functions to limit the preceding clause: “unless, or…” (e.g., Ruth 3:18; Isa 65:6; Amos 3:7) (BDB 474 s.v. 2.a): “Bring us back to yourself…unless you have utterly rejected us” (as in the present translation), or “Bring us back to yourself…Or have you utterly rejected us?” It is Jeremiah’s plea that the Lord be willing to relent of his anger and restore a repentant nation to himself. However, Jeremiah acknowledges that this wished-for restoration might not be possible if the Lord has become so angry with Jerusalem/Judah that he is determined to reject the nation once and for all. Then, Jerusalem/Judah’s restoration would be impossible.
  114. Lamentations 5:22 tn Heb “Or have you actually rejected us?” The construction מָאֹס מְאַסְתָּנוּ (maʾos meʾastanu), an infinitive absolute plus finite verb of the same root, highlights the modality of the verb.
  115. Lamentations 5:22 tn Heb “Are you exceedingly angry with us?” The construction עַד־מְאֹד (ʿad meʾod) means “up to an abundance, to a great degree, exceedingly” (e.g., Gen 27:33, 34; 1 Sam 11:15; 25:36; 2 Sam 2:17; 1 Kgs 1:4; Pss 38:7, 9; 119:8, 43, 51, 107; Isa 64:9, 12; Lam 5:22; Dan 8:8; 11:25). Used in reference to God’s judgment, this phrase denotes total and irrevocable rejection by God and his refusal to forgive the sin and restore the people to a status under his grace and blessings. Examples are: “Do not be angry beyond measure (עַד־מְאֹד), O Lord; do not remember our sins forever” (Isa 64:9), and “Will you keep silent and punish us beyond measure (עַד־מְאֹד)?” (Isa 64:12). The sentiment is expressed well in TEV (“Or have you rejected us forever? Is there no limit to your anger?”) and CEV (“Or do you despise us so much that you don’t want us?”).
New English Translation (NET)

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Hebrews 2

Warning Against Drifting Away

2 Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2 For if the message spoken through angels[a] proved to be so firm that every violation[b] or disobedience received its just penalty, 3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 4 while God confirmed their witness[c] with signs and wonders and various miracles and gifts of the Holy Spirit distributed[d] according to his will.

Exposition of Psalm 8: Jesus and the Destiny of Humanity

5 For he did not put the world to come,[e] about which we are speaking,[f] under the control of angels. 6 Instead someone testified somewhere:

“What is man that you think of him[g] or the son of man that you care for him?
7 You made him lower than the angels for a little while.
You crowned him with glory and honor.[h]
8 You put all things under his control.”[i]

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control,[j] 9 but we see Jesus, who was made lower than the angels for a little while,[k] now crowned with glory and honor because he suffered death,[l] so that by God’s grace he would experience[m] death on behalf of everyone. 10 For it was fitting for him, for whom and through whom all things exist,[n] in bringing many sons to glory, to make the pioneer[o] of their salvation perfect through sufferings. 11 For indeed he who makes holy and those being made holy all have the same origin,[p] and so[q] he is not ashamed to call them brothers and sisters,[r] 12 saying, “I will proclaim your name to my brothers;[s] in the midst of the assembly I will praise you.”[t] 13 Again he says,[u] “I will be confident in him,” and again, “Here I am,[v] with[w] the children God has given me.”[x] 14 Therefore, since the children share in flesh and blood, he likewise shared in[y] their humanity,[z] so that through death he could destroy[aa] the one who holds the power of death (that is, the devil), 15 and set free those who were held in slavery all their lives by their fear of death. 16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants. 17 Therefore he had[ab] to be made like his brothers and sisters[ac] in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement[ad] for the sins of the people. 18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Footnotes:

  1. Hebrews 2:2 sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).
  2. Hebrews 2:2 tn Grk “through angels became valid and every violation.”
  3. Hebrews 2:4 tn Grk “God bearing witness together” (the phrase “with them” is implied).
  4. Hebrews 2:4 tn Grk “and distributions of the Holy Spirit.”
  5. Hebrews 2:5 sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.
  6. Hebrews 2:5 sn See the previous reference to the world in Heb 1:6.
  7. Hebrews 2:6 tn Grk “remember him.”
  8. Hebrews 2:7 tc Several witnesses, many of them early and significant (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (P46 B D2 M). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.
  9. Hebrews 2:8 tn Grk “you subjected all things under his feet.”sn A quotation from Ps 8:4-6.
  10. Hebrews 2:8 sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.
  11. Hebrews 2:9 tn Or “who was made a little lower than the angels.”
  12. Hebrews 2:9 tn Grk “because of the suffering of death.”
  13. Hebrews 2:9 tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
  14. Hebrews 2:10 tn Grk “for whom are all things and through whom are all things.”
  15. Hebrews 2:10 sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).
  16. Hebrews 2:11 tn Grk “are all from one.”
  17. Hebrews 2:11 tn Grk “for which reason.”
  18. Hebrews 2:11 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.
  19. Hebrews 2:12 tn Here, because of its occurrence in an OT quotation, τοῖς ἀδελφοῖς (tois adelphois) has been translated simply as “brothers” rather than “brothers and sisters” (see the note on the latter phrase in the previous verse).
  20. Hebrews 2:12 sn A quotation from Ps 22:22.
  21. Hebrews 2:13 tn Grk “and again,” as a continuation of the preceding.
  22. Hebrews 2:13 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
  23. Hebrews 2:13 tn Grk “and.”
  24. Hebrews 2:13 sn A quotation from Isa 8:17-18.
  25. Hebrews 2:14 tn Or “partook of” (this is a different word than the one in v. 14a).
  26. Hebrews 2:14 tn Grk “the same.”
  27. Hebrews 2:14 tn Or “break the power of,” “reduce to nothing.”
  28. Hebrews 2:17 tn Or “he was obligated.”
  29. Hebrews 2:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
  30. Hebrews 2:17 tn Or “propitiation.”
New English Translation (NET)

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Psalm 103

Psalm 103[a]

By David.

103 Praise the Lord, O my soul.
With all that is within me, praise[b] his holy name.
2 Praise the Lord, O my soul.
Do not forget all his kind deeds.[c]
3 He is the one who forgives all your sins,
who heals all your diseases,[d]
4 who delivers[e] your life from the Pit,[f]
who crowns you with his loyal love and compassion,
5 who satisfies your life with good things,[g]
so your youth is renewed like an eagle’s.[h]
6 The Lord does what is fair,
and executes justice for all the oppressed.[i]
7 The Lord revealed his faithful acts[j] to Moses,
his deeds to the Israelites.
8 The Lord is compassionate and merciful;
he is patient[k] and demonstrates great loyal love.[l]
9 He does not always accuse,
and does not stay angry.[m]
10 He does not deal with us as our sins deserve;[n]
he does not repay us as our misdeeds deserve.[o]
11 For as the skies are high above the earth,
so his loyal love towers[p] over his faithful followers.[q]
12 As far as the eastern horizon[r] is from the west,[s]
so he removes the guilt of our rebellious actions[t] from us.
13 As a father has compassion on his children,[u]
so the Lord has compassion on his faithful followers.[v]
14 For he knows what we are made of;[w]
he realizes[x] we are made of clay.[y]
15 A person’s life is like grass.[z]
Like a flower in the field it flourishes,
16 but when the hot wind[aa] blows, it disappears,
and one can no longer even spot the place where it once grew.
17 But the Lord continually shows loyal love to his faithful followers,[ab]
and is faithful to their descendants,[ac]
18 to those who keep his covenant,
who are careful to obey his commands.[ad]
19 The Lord has established his throne in heaven;
his kingdom extends over everything.[ae]
20 Praise the Lord, you angels of his,
you powerful warriors who carry out his decrees
and obey his orders.[af]
21 Praise the Lord, all you warriors of his,[ag]
you servants of his who carry out his desires.[ah]
22 Praise the Lord, all that he has made,[ai]
in all the regions[aj] of his kingdom.
Praise the Lord, O my soul.

Footnotes:

  1. Psalm 103:1 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
  2. Psalm 103:1 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
  3. Psalm 103:2 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).
  4. Psalm 103:3 tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).
  5. Psalm 103:4 tn Or “redeems.”
  6. Psalm 103:4 tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24 HT [55:23 ET]).
  7. Psalm 103:5 tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (ʿedyekh, “your ornaments”) to עֹדֵכִי (ʿodekhi, “your duration; your continuance”), that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).
  8. Psalm 103:5 sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.
  9. Psalm 103:6 tn Heb “the Lord does fairness, and [acts of] justice for all the oppressed.”
  10. Psalm 103:7 tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).
  11. Psalm 103:8 tn Heb “slow to anger” (see Ps 86:15).
  12. Psalm 103:8 tn Heb “and great of loyal love” (see Ps 86:15).
  13. Psalm 103:9 tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר).
  14. Psalm 103:10 tn Heb “not according to our sins does he do to us.”
  15. Psalm 103:10 tn Heb “and not according to our misdeeds does he repay us.”
  16. Psalm 103:11 tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.
  17. Psalm 103:11 tn Heb “those who fear him.”
  18. Psalm 103:12 tn Heb “sunrise.”
  19. Psalm 103:12 tn Or “sunset.”
  20. Psalm 103:12 tn The Hebrew term פֶּשַׁע (peshaʿ, rebellious act”) is here used metonymically for the guilt such actions produce.
  21. Psalm 103:13 tn Or “sons,” but the Hebrew term sometimes refers to children in general.
  22. Psalm 103:13 tn Heb “those who fear him.”
  23. Psalm 103:14 tn Heb “our form.”
  24. Psalm 103:14 tn Heb “remembers.”
  25. Psalm 103:14 tn Heb “we [are] clay.”
  26. Psalm 103:15 tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (ʾenosh) is used here generically of human beings. What is said is true of all mankind.
  27. Psalm 103:16 tn Heb “[the] wind.” The word “hot” is supplied in the translation for clarification.
  28. Psalm 103:17 tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”
  29. Psalm 103:17 tn Heb “and his righteousness to sons of sons.”
  30. Psalm 103:18 tn Heb “to those who remember his precepts to do them.”
  31. Psalm 103:19 tn Heb “his kingdom rules over all.”
  32. Psalm 103:20 tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”
  33. Psalm 103:21 tn Heb “all his hosts.”
  34. Psalm 103:21 tn Heb “his attendants, doers of his desire.”
  35. Psalm 103:22 tn Heb “all his works,” which includes mankind.
  36. Psalm 103:22 tn Heb “places.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 26:23

23 Like a coating of glaze[a] over earthenware
are fervent[b] lips with an evil heart.[c]

Footnotes:

  1. Proverbs 26:23 tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy—“fervent lips with an evil heart.” But silver dross would not be used over earthenware—instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.
  2. Proverbs 26:23 tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).
  3. Proverbs 26:23 sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

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The Daily Audio Bible Reading for Wednesday October 30, 2024 (NIV)

Lamentations 3

Great Is Your Faithfulness

3 (A)I am the man who has seen affliction
under the (B)rod of his wrath;
2 he has driven and brought me
(C)into darkness without any light;
3 surely against me he turns his hand
again and again the whole day long.

4 He has made my flesh and my skin waste away;
(D)he has broken my bones;
5 (E)he has besieged and enveloped me
with (F)bitterness and tribulation;
6 (G)he has made me dwell in darkness
like the dead of long ago.

7 (H)He has walled me about so that (I)I cannot escape;
he has made my chains heavy;
8 though (J)I call and cry for help,
he shuts out my prayer;
9 (K)he has blocked my ways with blocks of stones;
he has made my paths crooked.

10 (L)He is a bear lying in wait for me,
a lion in hiding;
11 (M)he turned aside my steps and (N)tore me to pieces;
(O)he has made me desolate;
12 (P)he bent his bow (Q)and set me
as a target for his arrow.

13 He drove into my kidneys
(R)the arrows of his quiver;
14 (S)I have become the laughingstock of all peoples,
(T)the object of their taunts all day long.
15 (U)He has filled me with bitterness;
he has sated me with (V)wormwood.

16 (W)He has made my teeth grind on gravel,
and (X)made me cower in ashes;
17 my soul is bereft of peace;
I have forgotten what happiness[a] is;
18 (Y)so I say, “My endurance has perished;
so has my hope from the Lord.”

19 (Z)Remember my affliction and my wanderings,
(AA)the wormwood and (AB)the gall!
20 My soul continually remembers it
(AC)and is bowed down within me.
21 But this I call to mind,
and (AD)therefore I have hope:

22 (AE)The steadfast love of the Lord never ceases;[b]
(AF)his mercies never come to an end;
23 they are new (AG)every morning;
(AH)great is your faithfulness.
24 (AI)“The Lord is my portion,” says my soul,
(AJ)“therefore I will hope in him.”

25 The Lord is good to those who (AK)wait for him,
to the soul who seeks him.
26 (AL)It is good that one should wait quietly
for the salvation of the Lord.
27 (AM)It is good for a man that he bear
the yoke (AN)in his youth.

28 Let him (AO)sit alone in silence
when it is laid on him;
29 (AP)let him put his mouth in the dust—
there may yet be hope;
30 (AQ)let him give his cheek to the one who strikes,
and let him be filled with insults.

31 (AR)For the Lord will not
cast off forever,
32 but, though he (AS)cause grief, (AT)he will have compassion
(AU)according to the abundance of his steadfast love;
33 (AV)for he does not afflict from his heart
or (AW)grieve the children of men.

34 To crush underfoot
all (AX)the prisoners of the earth,
35 (AY)to deny a man justice
in the presence of the Most High,
36 to subvert a man in his lawsuit,
(AZ)the Lord does not approve.

37 (BA)Who has spoken and it came to pass,
unless the Lord has commanded it?
38 (BB)Is it not from the mouth of the Most High
that good and bad come?
39 (BC)Why should a living man complain,
a man, about the punishment of his sins?

40 Let us test and examine our ways,
(BD)and return to the Lord!
41 (BE)Let us lift up our hearts and hands
to God in heaven:
42 (BF)“We have transgressed and (BG)rebelled,
and you have not forgiven.

43 “You have wrapped yourself with anger and pursued us,
(BH)killing without pity;
44 (BI)you have wrapped yourself with a cloud
so that no prayer can pass through.
45 (BJ)You have made us scum and garbage
among the peoples.

46 (BK)“All our enemies
open their mouths against us;
47 (BL)panic and pitfall have come upon us,
devastation and (BM)destruction;
48 (BN)my eyes flow with rivers of tears
because of the destruction of the daughter of my people.

49 (BO)“My eyes will flow without ceasing,
without respite,
50 (BP)until the Lord from heaven
looks down and sees;
51 my eyes cause me grief
at the fate of all the daughters of my city.

52 (BQ)“I have been hunted (BR)like a bird
by those who were my enemies (BS)without cause;
53 (BT)they flung me alive into the pit
(BU)and cast stones on me;
54 (BV)water closed over my head;
I said, (BW)‘I am lost.’

55 (BX)“I called on your name, O Lord,
from the depths of the pit;
56 (BY)you heard my plea, ‘Do not close
your ear to my cry for help!’
57 (BZ)You came near when I called on you;
you said, (CA)‘Do not fear!’

58 “You have (CB)taken up my cause, (CC)O Lord;
you have (CD)redeemed my life.
59 You have seen the wrong done to me, (CE)O Lord;
judge my cause.
60 You have seen all their vengeance,
all (CF)their plots against me.

61 (CG)“You have heard their taunts, O Lord,
all (CH)their plots against me.
62 The lips and thoughts (CI)of my assailants
are against me all the day long.
63 (CJ)Behold their sitting and their rising;
(CK)I am the object of their taunts.

64 (CL)“You will repay them,[c] O Lord,
(CM)according to the work of their hands.
65 You will give them[d] dullness of heart;
your curse will be[e] on them.
66 You will pursue them[f] in anger and (CN)destroy them
from under (CO)your heavens, O Lord.”[g]

Footnotes:

  1. Lamentations 3:17 Hebrew good
  2. Lamentations 3:22 Syriac, Targum; Hebrew Because of the steadfast love of the Lord, we are not cut off
  3. Lamentations 3:64 Or Repay them
  4. Lamentations 3:65 Or Give them
  5. Lamentations 3:65 Or place your curse
  6. Lamentations 3:66 Or Pursue them
  7. Lamentations 3:66 Syriac (compare Septuagint, Vulgate); Hebrew the heavens of the Lord

Cross references:

  1. Lamentations 3:1 : Jer. 20:18
  2. Lamentations 3:1 : Ps. 2:9
  3. Lamentations 3:2 : Isa. 5:30
  4. Lamentations 3:4 : Ps. 51:8; Isa. 38:13; Jer. 50:17
  5. Lamentations 3:5 : [Job 19:12]
  6. Lamentations 3:5 : ver. 19; Deut. 29:18
  7. Lamentations 3:6 : Ps. 143:3
  8. Lamentations 3:7 : Job 19:8
  9. Lamentations 3:7 : Ps. 88:8
  10. Lamentations 3:8 : Job 19:7; 30:20; Ps. 22:2
  11. Lamentations 3:9 : [See ver. 7 above]; Job 19:8
  12. Lamentations 3:10 : See Hos. 13:8
  13. Lamentations 3:11 : [Jer. 18:15]
  14. Lamentations 3:11 : [See ver. 10 above]; See Hos. 13:8
  15. Lamentations 3:11 : ch. 1:13
  16. Lamentations 3:12 : ch. 2:4
  17. Lamentations 3:12 : [Job 16:12]
  18. Lamentations 3:13 : Job 6:4; Ps. 38:2
  19. Lamentations 3:14 : See Jer. 20:7
  20. Lamentations 3:14 : ver. 63; Job 30:9; Ps. 69:12
  21. Lamentations 3:15 : [Isa. 51:17, 21]
  22. Lamentations 3:15 : Jer. 9:15
  23. Lamentations 3:16 : [Prov. 20:17]
  24. Lamentations 3:16 : See Jer. 6:26
  25. Lamentations 3:18 : [Ps. 9:18]
  26. Lamentations 3:19 : [ch. 1:9, 11, 20]
  27. Lamentations 3:19 : [See ver. 15 above]; Jer. 9:15
  28. Lamentations 3:19 : ver. 5
  29. Lamentations 3:20 : Ps. 42:6; 44:25
  30. Lamentations 3:21 : [Ps. 42:5, 11]
  31. Lamentations 3:22 : [Mal. 3:6]
  32. Lamentations 3:22 : [Mal. 3:6]
  33. Lamentations 3:23 : Job 7:18
  34. Lamentations 3:23 : Ps. 36:5
  35. Lamentations 3:24 : Ps. 16:5; 73:26
  36. Lamentations 3:24 : [See ver. 21 above]; [Ps. 42:5, 11]
  37. Lamentations 3:25 : Ps. 130:6; [Isa. 30:18]
  38. Lamentations 3:26 : Ps. 130:5, 7; Mic. 7:7
  39. Lamentations 3:27 : [Matt. 11:29]
  40. Lamentations 3:27 : [Eccles. 12:1]
  41. Lamentations 3:28 : ch. 1:1; 2:10; Isa. 3:26
  42. Lamentations 3:29 : Job 42:6
  43. Lamentations 3:30 : Isa. 50:6; Matt. 5:39
  44. Lamentations 3:31 : Ps. 103:9
  45. Lamentations 3:32 : ch. 1:5
  46. Lamentations 3:32 : Ps. 103:8
  47. Lamentations 3:32 : Ps. 106:45
  48. Lamentations 3:33 : [Heb. 12:6, 10]
  49. Lamentations 3:33 : [Heb. 12:11]
  50. Lamentations 3:34 : [Ps. 107:10]
  51. Lamentations 3:35 : [Hab. 1:13]
  52. Lamentations 3:36 : [See ver. 35 above]; [Hab. 1:13]
  53. Lamentations 3:37 : [Ps. 33:9]
  54. Lamentations 3:38 : Isa. 45:7; Amos 3:6
  55. Lamentations 3:39 : Prov. 19:3
  56. Lamentations 3:40 : Joel 2:12, 13
  57. Lamentations 3:41 : Ps. 25:1; 119:48
  58. Lamentations 3:42 : See Dan. 9:5
  59. Lamentations 3:42 : Ps. 78:17
  60. Lamentations 3:43 : ch. 2:2, 17, 21
  61. Lamentations 3:44 : ver. 8; [ch. 2:1]
  62. Lamentations 3:45 : [1 Cor. 4:13]
  63. Lamentations 3:46 : ch. 2:16, 17
  64. Lamentations 3:47 : Isa. 24:17; Jer. 48:43
  65. Lamentations 3:47 : Isa. 51:19
  66. Lamentations 3:48 : ch. 1:16; See Jer. 13:17
  67. Lamentations 3:49 : [See ver. 48 above]; ch. 1:16; See Jer. 13:17
  68. Lamentations 3:50 : Ps. 14:2; Isa. 63:15
  69. Lamentations 3:52 : ch. 4:18
  70. Lamentations 3:52 : Ps. 11:1
  71. Lamentations 3:52 : See Ps. 35:19
  72. Lamentations 3:53 : Jer. 37:16; 38:6, 9, 10
  73. Lamentations 3:53 : [Dan. 6:17]
  74. Lamentations 3:54 : Ps. 69:2
  75. Lamentations 3:54 : Ps. 88:5; [Ezek. 37:11]
  76. Lamentations 3:55 : Ps. 130:1
  77. Lamentations 3:56 : [Ps. 130:2]
  78. Lamentations 3:57 : [James 4:8]
  79. Lamentations 3:57 : See Josh. 1:9
  80. Lamentations 3:58 : Ps. 119:154
  81. Lamentations 3:58 : [1 Sam. 24:15]
  82. Lamentations 3:58 : Ps. 119:154
  83. Lamentations 3:59 : Ps. 35:22, 23
  84. Lamentations 3:60 : See Jer. 11:19
  85. Lamentations 3:61 : ch. 5:1
  86. Lamentations 3:61 : [See ver. 60 above]; See Jer. 11:19
  87. Lamentations 3:62 : Ps. 18:39, 48
  88. Lamentations 3:63 : [Ps. 139:2]
  89. Lamentations 3:63 : See ver. 14
  90. Lamentations 3:64 : See Jer. 11:20
  91. Lamentations 3:64 : Ps. 28:4; [2 Tim. 4:14]
  92. Lamentations 3:66 : [Deut. 25:19; Jer. 10:11]
  93. Lamentations 3:66 : Ps. 8:3
English Standard Version (ESV)

The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright ©2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Hebrews 1

The Supremacy of God's Son

1 Long ago, at many times and (A)in many ways, God spoke to our fathers by the prophets, 2 but (B)in these last days (C)he has spoken to us by (D)his Son, whom he appointed (E)the heir of all things, (F)through whom also he created (G)the world. 3 He is the radiance of the glory of God and (H)the exact imprint of his nature, and he upholds the universe by the word of his power. (I)After making purification for sins, (J)he sat down (K)at the right hand of the Majesty on high, 4 having become as much superior to angels as the name (L)he has inherited is more excellent than theirs.

5 For to which of the angels did God ever say,

(M)“You are my Son,
today I have begotten you”?

Or again,

(N)“I will be to him a father,
and he shall be to me a son”?

6 And again, when he brings (O)the firstborn into the world, he says,

(P)“Let all God's angels worship him.”

7 Of the angels he says,

(Q)“He makes his angels winds,
and his ministers a flame of fire.”

8 But of the Son he says,

(R)“Your throne, O God, is forever and ever,
the scepter of uprightness is the scepter of your kingdom.
9 You have loved righteousness and hated wickedness;
therefore God, your God, (S)has anointed you
with (T)the oil of gladness beyond your companions.”

10 And,

(U)“You, Lord, laid the foundation of the earth in the beginning,
and the heavens are the work of your hands;
11 they will perish, but you remain;
they will all wear out like a garment,
12 like a robe you will roll them up,
like a garment they will be changed.[a]
But you are (V)the same,
and your years will have no end.”

13 And to which of the angels has he ever said,

(W)“Sit at my right hand
(X)until I make your enemies a footstool for your feet”?

14 Are they not all ministering spirits (Y)sent out to serve for the sake of those who are to (Z)inherit salvation?

Footnotes:

  1. Hebrews 1:12 Some manuscripts omit like a garment

Cross references:

  1. Hebrews 1:1 : [Num. 12:6, 8; Joel 2:28]
  2. Hebrews 1:2 : 1 Pet. 1:20; [ch. 9:26; Acts 2:17]
  3. Hebrews 1:2 : ch. 2:3
  4. Hebrews 1:2 : See Matt. 14:33
  5. Hebrews 1:2 : Ps. 2:8; Matt. 21:38; See Matt. 28:18
  6. Hebrews 1:2 : [ch. 3:3]; See John 1:3
  7. Hebrews 1:2 : ch. 11:3
  8. Hebrews 1:3 : See 2 Cor. 4:4
  9. Hebrews 1:3 : See ch. 9:14
  10. Hebrews 1:3 : See Mark 16:19
  11. Hebrews 1:3 : [Luke 22:69]
  12. Hebrews 1:4 : Eph. 1:21; Phil. 2:9
  13. Hebrews 1:5 : ch. 5:5; Acts 13:33; Cited from Ps. 2:7
  14. Hebrews 1:5 : Cited from 2 Sam. 7:14; [Ps. 89:26, 27]
  15. Hebrews 1:6 : See Rom. 8:29
  16. Hebrews 1:6 : Cited from Deut. 32:43 (Gk.); [Ps. 97:7]
  17. Hebrews 1:7 : Cited from Ps. 104:4
  18. Hebrews 1:8 : Cited from Ps. 45:6, 7
  19. Hebrews 1:9 : Isa. 61:1
  20. Hebrews 1:9 : Isa. 61:3
  21. Hebrews 1:10 : Cited from Ps. 102:25-27
  22. Hebrews 1:12 : ch. 13:8
  23. Hebrews 1:13 : Cited from Ps. 110:1
  24. Hebrews 1:13 : ch. 10:13
  25. Hebrews 1:14 : Gen. 19:16; 28:12; 32:1, 2; Judg. 6:11; 13:3; Ps. 34:7; 91:11; 103:20, 21; Dan. 3:28; 6:22; 10:11; Matt. 18:10
  26. Hebrews 1:14 : See Matt. 25:34
English Standard Version (ESV)

The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright ©2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Psalm 102

Do Not Hide Your Face from Me

A Prayer of one afflicted, when he is (A)faint and (B)pours out his complaint before the Lord.

102 (C)Hear my prayer, O Lord;
let my cry (D)come to you!
2 (E)Do not hide your face from me
in (F)the day of my distress!
(G)Incline your ear to me;
(H)answer me speedily (I)in the day when I call!

3 For my days (J)pass away like smoke,
and my (K)bones burn like a furnace.
4 My heart is (L)struck down like grass and (M)has withered;
I (N)forget to eat my bread.
5 Because of my loud groaning
my (O)bones cling to my flesh.
6 I am like (P)a desert owl of the wilderness,
like an owl[a] of the waste places;
7 I (Q)lie awake;
I am like a lonely sparrow on the housetop.
8 All the day my enemies taunt me;
those who (R)deride me (S)use my name for a curse.
9 For I eat ashes like bread
and (T)mingle tears with my drink,
10 because of your indignation and anger;
for you have (U)taken me up and (V)thrown me down.
11 My days are like (W)an evening shadow;
I (X)wither away like grass.

12 But you, O Lord, are (Y)enthroned forever;
you (Z)are remembered throughout all generations.
13 You will (AA)arise and have (AB)pity on Zion;
it is the time to favor her;
(AC)the appointed time has come.
14 For your servants hold her (AD)stones dear
and have pity on her dust.
15 Nations will (AE)fear the name of the Lord,
and all (AF)the kings of the earth will fear your glory.
16 For the Lord (AG)builds up Zion;
he (AH)appears in his glory;
17 he (AI)regards the prayer of the destitute
and does not despise their prayer.

18 Let this be (AJ)recorded for (AK)a generation to come,
so that (AL)a people yet to be created may praise the Lord:
19 that he (AM)looked down from his holy height;
from heaven the Lord looked at the earth,
20 to hear (AN)the groans of the prisoners,
to set free (AO)those who were doomed to die,
21 that they may (AP)declare in Zion the name of the Lord,
and in Jerusalem his praise,
22 when (AQ)peoples gather together,
and kingdoms, to worship the Lord.

23 He has broken my strength in midcourse;
he (AR)has shortened my days.
24 “O my God,” (AS)I say, “take me not away
in the midst of my days—
(AT)you whose years endure
throughout all generations!”

25 (AU)Of old you laid the foundation of the earth,
and (AV)the heavens are the work of your hands.
26 (AW)They will perish, but (AX)you will remain;
they will all wear out like a garment.
You will change them like a robe, and they will pass away,
27 but (AY)you are the same, and your years have no end.
28 (AZ)The children of your servants (BA)shall dwell secure;
(BB)their offspring shall be established before you.

Footnotes:

  1. Psalm 102:6 The precise identity of these birds is uncertain

Cross references:

  1. Psalm 102:1 : Ps. 61:2
  2. Psalm 102:1 : Ps. 142:2
  3. Psalm 102:1 : Ps. 39:12
  4. Psalm 102:1 : Ps. 18:6; Ex. 2:23; 1 Sam. 9:16
  5. Psalm 102:2 : See Ps. 27:9
  6. Psalm 102:2 : See Ps. 18:6
  7. Psalm 102:2 : See Ps. 31:2
  8. Psalm 102:2 : See Ps. 69:17
  9. Psalm 102:2 : Ps. 56:9
  10. Psalm 102:3 : [James 4:14]; See Ps. 37:20
  11. Psalm 102:3 : Job 30:30; Lam. 1:13; See Ps. 31:10
  12. Psalm 102:4 : Ps. 121:6
  13. Psalm 102:4 : Ps. 37:2; Isa. 40:7; [James 1:10, 11]
  14. Psalm 102:4 : [1 Sam. 1:7; 2 Sam. 12:17; 1 Kgs. 21:4; Job 33:20]
  15. Psalm 102:5 : See Job 19:20
  16. Psalm 102:6 : Isa. 34:11; Zeph. 2:14; [Job 30:29]
  17. Psalm 102:7 : Ps. 77:4
  18. Psalm 102:8 : [Acts 26:11]
  19. Psalm 102:8 : Isa. 65:15; Jer. 29:22
  20. Psalm 102:9 : See Ps. 42:3
  21. Psalm 102:10 : Ezek. 3:12, 14
  22. Psalm 102:10 : Ps. 51:11
  23. Psalm 102:11 : Ps. 109:23; 144:4; Job 8:9
  24. Psalm 102:11 : [See ver. 4 above]; Ps. 37:2; Isa. 40:7; [James 1:10, 11]
  25. Psalm 102:12 : ver. 26; See Ps. 9:7
  26. Psalm 102:12 : Ps. 135:13; Ex. 3:15
  27. Psalm 102:13 : Ps. 68:1
  28. Psalm 102:13 : Isa. 60:10; Zech. 1:12
  29. Psalm 102:13 : Ps. 75:2; Jer. 29:10; Dan. 9:2; [Isa. 40:2]
  30. Psalm 102:14 : Neh. 4:2; [Lam. 4:1]
  31. Psalm 102:15 : 1 Kgs. 8:43; Isa. 59:19
  32. Psalm 102:15 : Ps. 138:4; Isa. 60:3
  33. Psalm 102:16 : Ps. 147:2
  34. Psalm 102:16 : Isa. 60:1, 2
  35. Psalm 102:17 : Neh. 1:6, 11
  36. Psalm 102:18 : [Deut. 31:19; Rom. 15:4; 1 Cor. 10:1]
  37. Psalm 102:18 : Ps. 48:13; See Ps. 78:4, 6
  38. Psalm 102:18 : See Ps. 22:31; [Isa. 43:21]
  39. Psalm 102:19 : See Ps. 11:4
  40. Psalm 102:20 : Ps. 79:11
  41. Psalm 102:20 : Ps. 79:11
  42. Psalm 102:21 : See Ps. 22:22
  43. Psalm 102:22 : [Isa. 45:14]; See Ps. 22:27
  44. Psalm 102:23 : Ps. 89:45
  45. Psalm 102:24 : [Isa. 38:10]
  46. Psalm 102:24 : Ps. 90:2; Job 36:26; Hab. 1:12
  47. Psalm 102:25 : Gen. 1:1; 2:1; Cited Heb. 1:10
  48. Psalm 102:25 : See Ps. 96:5
  49. Psalm 102:26 : Isa. 34:4; 51:6; Matt. 24:35; 2 Pet. 3:7, 10, 12; Rev. 20:11; 21:1; Cited Heb. 1:11, 12
  50. Psalm 102:26 : ver. 12
  51. Psalm 102:27 : Isa. 41:4; 48:12; Mal. 3:6; [Heb. 13:8; James 1:17]
  52. Psalm 102:28 : See Ps. 69:36
  53. Psalm 102:28 : Ps. 37:29
  54. Psalm 102:28 : Ps. 112:2
English Standard Version (ESV)

The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright ©2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Proverbs 26:21-22

21 As charcoal to hot embers and wood to fire,
so is (A)a quarrelsome man for kindling strife.
22 (B)The words of (C)a whisperer are like delicious morsels;
they go down into the inner parts of the body.

Cross references:

  1. Proverbs 26:21 : See ch. 15:18
  2. Proverbs 26:22 : ch. 18:8
  3. Proverbs 26:22 : [See ver. 20 above]; ch. 16:28
English Standard Version (ESV)

The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright ©2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

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The Daily Audio Bible Reading for Tuesday October 29, 2024 (NIV)

Lamentations 1-2

The Prophet Speaks

א (Alef)[a]

1 [b] Alas![c] The city once full of people[d]
now sits all alone![e]
The prominent lady[f] among the nations
has become a widow![g]
The princess[h] who once ruled the provinces[i]
has become[j] a forced laborer![k]

ב (Bet)

2 She weeps bitterly at night;
tears stream down her cheeks.[l]
She has no one to comfort her
among all her lovers.[m]
All her friends have betrayed her;
they have become her enemies.

ג (Gimel)

3 Judah[n] has departed into exile
under[o] affliction and harsh oppression.[p]
She[q] lives among the nations;
she has found no resting place.
All who pursued her overtook her
in[r] narrow straits.[s]

ד (Dalet)

4 The roads to Zion[t] mourn[u]
because no one[v] travels to the festivals.[w]
All her city gates[x] are deserted;[y]
her priests groan.[z]
Her virgins grieve;[aa]
she is in bitter anguish![ab]

ה (He)

5 Her foes subjugated her;[ac]
her enemies are at ease.[ad]
For the Lord afflicted her
because of her many acts of rebellion.[ae]
Her children went away
captive[af] before the enemy.

ו (Vav)

6 All of Daughter Zion’s[ag] splendor[ah]
has departed.[ai]
Her leaders became like deer;
they found no pasture,
so they were too exhausted to escape[aj]
from the hunter.[ak]

ז (Zayin)

7 Jerusalem remembers,[al]
when[am] she became a poor homeless person,[an]
all her treasures
that she owned in days of old.[ao]
When her people fell into an enemy’s grip,[ap]
none of her allies came to her rescue.[aq]
Her enemies[ar] gloated over[as] her;
they sneered[at] at her downfall.[au]

ח (Khet)

8 Jerusalem committed terrible sin;[av]
therefore she became an object of scorn.[aw]
All who admired[ax] her have despised her[ay]
because they have seen her nakedness.[az]
She groans aloud[ba]
and turns away in shame.[bb]

ט (Tet)

9 Her menstrual flow[bc] has soiled[bd] her clothing;[be]
she did not consider[bf] the consequences of her sin.[bg]
Her demise[bh] was astonishing,[bi]
and there was no one to comfort her.
She cried, “Look,[bj] O Lord, on my[bk] affliction
because my[bl] enemy boasts!”

י (Yod)

10 An enemy grabbed[bm]
all her valuables.[bn]
Indeed she watched in horror[bo] as Gentiles[bp]
invaded her holy temple[bq]—
those whom you[br] had commanded:
“They must not enter[bs] your assembly place.”[bt]

כ (Kaf)

11 All her people groaned
as they searched for a morsel of bread.[bu]
They exchanged[bv] their valuables[bw]
for[bx] just enough food
to stay alive.[by]

Jerusalem Speaks

“Look, O Lord! Consider[bz]
that I have become worthless!”

ל (Lamed)

12 Is it nothing to you,[ca] all you who pass by on the road?[cb]
Look and see!
Is there any pain like mine?
The Lord[cc] has afflicted me,[cd]
he[ce] has inflicted it on me
when[cf] he burned with anger.[cg]

מ (Mem)

13 He sent down fire[ch]
into my bones, and it overcame[ci] them.
He spread out a trapper’s net[cj] for my feet;
he made me turn back.
He has made me desolate;
I am faint all day long.

נ (Nun)

14 My sins are bound around my neck like a yoke;[ck]
they are fastened together by his hand.
He has placed his yoke[cl] on my neck;[cm]
he has sapped my strength.[cn]
The Lord[co] has handed me over[cp]
to those whom I cannot resist.

ס (Samek)

15 He rounded up[cq] all my mighty ones;[cr]
The Lord[cs] did this[ct] in[cu] my midst.
He summoned an assembly[cv] against me
to shatter my young men.
The Lord has stomped like grapes[cw]
the virgin daughter, Judah.[cx]

ע (Ayin)

16 I weep because of these things;
my eyes[cy] flow with tears.[cz]
For there is no one in sight who can comfort me[da]
or encourage me.[db]
My children[dc] are desolated[dd]
because an enemy has prevailed.

פ (Pe)

The Prophet Speaks

17 Zion spread out her hands,
but there is no one to comfort her.
The Lord has issued a decree against Jacob;
his neighbors[de] have become his enemies.
Jerusalem has become
like filthy garbage[df] in their midst.[dg]

צ (Tsade)

Jerusalem Speaks

18 The Lord is right to judge me![dh]
Yes, I rebelled against his commands.[di]
Please listen, all you nations,[dj]
and look at my suffering!
My young women and men
have gone into exile.

ק (Qof)

19 I called for my lovers,[dk]
but they had deceived me.
My priests and my elders
perished in the city.
Truly they had[dl] searched for food
to[dm] keep themselves[dn] alive.[do]

ר (Resh)

20 Look, O Lord! I am distressed;[dp]
my stomach is in knots![dq]
My heart is pounding[dr] inside me.
Yes, I was terribly rebellious![ds]
Out in the street the sword bereaves a mother of her children;[dt]
Inside the house death is present.[du]

ש (Sin/Shin)

21 They have heard[dv] that I groan,
yet there is no one to comfort me.
All my enemies have heard of my trouble;
they are glad that you[dw] have brought it about.[dx]
Bring about[dy] the day of judgment[dz] that you promised[ea]
so that[eb] they may end up[ec] like me!

ת (Tav)

22 Let all their wickedness come before you;
afflict[ed] them
just as you have afflicted me[ee]
because of all my acts of rebellion.[ef]
For my groans are many,
and my heart is sick with sorrow.[eg]

א (Alef)

The Prophet Speaks

2 Alas![eh] The Lord[ei] has covered
Daughter Zion[ej] with his anger.[ek]
He has thrown down the splendor of Israel
from heaven to earth;
he did not protect[el] his temple[em]
when he displayed his anger.[en]

ב (Bet)

2 The Lord[eo] destroyed[ep] mercilessly[eq]
all the homes of Jacob’s descendants.[er]
In his anger he tore down
the fortified cities[es] of Daughter Judah.
He knocked to the ground and humiliated
the kingdom and its rulers.[et]

ג (Gimel)

3 In fierce anger[eu] he destroyed[ev]
the whole army[ew] of Israel.
He withdrew his right hand[ex]
as the enemy attacked.[ey]
He was like a raging fire in the land of Jacob;[ez]
it consumed everything around it.[fa]

ד (Dalet)

4 He prepared his bow[fb] like an enemy;
his right hand was ready to shoot.[fc]
Like a foe he killed everyone,
even our strong young men;[fd]
he has poured out his anger like fire
on the tent[fe] of Daughter Zion.

ה (He)

5 The Lord,[ff] like an enemy,
destroyed[fg] Israel.
He destroyed[fh] all her palaces;
he ruined her[fi] fortified cities.
He made everyone in Daughter Judah
mourn and lament.[fj]

ו (Vav)

6 He destroyed his temple[fk] as if it were a vineyard;[fl]
he destroyed his appointed meeting place.
The Lord has made those in Zion forget
both the festivals and the Sabbaths.[fm]
In his fierce anger[fn] he has spurned[fo]
both king and priest.

ז (Zayin)

7 The Lord[fp] rejected[fq] his altar
and abhorred his temple.[fr]
He handed over to the enemy[fs]
Jerusalem’s palace walls;
the enemy[ft] shouted[fu] in the Lord’s temple
as if it were a feast day.[fv]

ח (Khet)

8 The Lord was determined to tear down
Daughter Zion’s wall.
He prepared to knock it down;[fw]
he did not withdraw his hand from destroying.[fx]
He made the ramparts and fortified walls lament;
together they mourned their ruin.[fy]

ט (Tet)

9 Her city gates have fallen[fz] to the ground;
he smashed to bits[ga] the bars that lock her gates.[gb]
Her king and princes were taken into exile;[gc]
there is no more guidance available.[gd]
As for her prophets,
they no longer receive[ge] a vision from the Lord.

י (Yod)

10 The elders of Daughter Zion
sit[gf] on the ground in silence.[gg]
They have thrown dirt on their heads;
They have dressed in sackcloth.[gh]
Jerusalem’s young women[gi] stare down at the ground.[gj]

כ (Kaf)

11 My eyes are worn out[gk] from weeping;[gl]
my stomach is in knots.[gm]
My heart[gn] is poured out on the ground
due to the destruction[go] of my helpless people;[gp]
children and infants faint
in the town squares.

ל (Lamed)

12 Children[gq] say to their mothers,[gr]
“Where are food and drink?”[gs]
They faint[gt] like a wounded warrior
in the city squares.
They die slowly[gu]
in their mothers’ arms.[gv]

מ (Mem)

13 With what can I equate[gw] you?
To what can I compare you, O Daughter Jerusalem?
To what can I liken you[gx]
so that[gy] I might comfort you, O Virgin Daughter Zion?
Your wound is as deep[gz] as the sea.[ha]
Who can heal you?[hb]

נ (Nun)

14 Your prophets saw visions for you
that were worthless whitewash.[hc]
They failed to expose your sin
so as to restore your fortunes.[hd]
They saw oracles for you
that were worthless[he] lies.

ס (Samek)

15 All who passed by on the road
clapped their hands to mock you.[hf]
They sneered and shook their heads
at Daughter Jerusalem.
“Ha! Is this the city they called[hg]
‘the perfection of beauty,[hh]
the source of joy of the whole earth!’?”[hi]

פ (Pe)

16 All your enemies
gloated over you.[hj]
They sneered and gnashed their teeth;
they said, “We have destroyed[hk] her!
Ha! We have waited a long time for this day.
We have lived to see it!”[hl]

ע (Ayin)

17 The Lord has done what he planned;
he has fulfilled[hm] his promise[hn]
that he threatened[ho] long ago:[hp]
He has overthrown you without mercy[hq]
and has enabled the enemy to gloat over you;
he has exalted your adversaries’ power.[hr]

צ (Tsade)

18 Cry out[hs] from your heart[ht] to the Lord,[hu]
O wall of Daughter Zion![hv]
Make your tears flow like a river
all day and all night long![hw]
Do not rest;
do not let your tears[hx] stop!

ק (Qof)

19 Get up! Cry out in the night
when the night watches start![hy]
Pour out your heart[hz] like water
before the face of the Lord![ia]
Lift up your hands[ib] to him
for your children’s lives;[ic]
they are fainting[id] from hunger
at every street corner.[ie]

ר (Resh)

Jerusalem Speaks

20 Look, O Lord! Consider![if]
Whom have you ever afflicted[ig] like this?
Should women eat their offspring,[ih]
their healthy infants?[ii]
Should priest and prophet
be killed in the Lord’s[ij] sanctuary?

ש (Sin/Shin)

21 The young boys and old men
lie dead on the ground in the streets.
My young women[ik] and my young men
have fallen by the sword.
You killed them when you were angry;[il]
you slaughtered them without mercy.[im]

ת (Tav)

22 As if it were a feast day, you call[in]
enemies[io] to terrify me[ip] on every side.[iq]
On the day of the Lord’s anger
no one escaped or survived.
My enemy has finished off
those healthy infants whom I bore[ir] and raised.[is]

Footnotes:

  1. Lamentations 1:1 sn Chapters 1-4 are arranged in alphabetic-acrostic structures; the acrostic pattern does not appear in chapter 5. Each of the 22 verses in chapters 1, 2 and 4 begins with a successive letter of the Hebrew alphabet, while the acrostic appears in triplicate in the 66 verses in chapter 3. The acrostic pattern does not appear in chapter 5, but its influence is felt in that it has 22 verses, the same as the number of letters in the Hebrew alphabet. For further study on Hebrew acrostics, see W. M. Soll, “Babylonian and Biblical Acrostics,” Bib 69 (1988): 305-23; D. N. Freedman, “Acrostic Poems in the Hebrew Bible: Alphabetic and Otherwise,” CBQ 48 (1986): 408-31; B. Johnson, “Form and Message in Lamentations,” ZAW 97 (1985): 58-73; K. C. Hanson, “Alphabetic Acrostics: A Form Critical Study,” Ph.D. diss., Claremont Graduate School, 1984; S. Bergler, “Threni V—Nur ein alphabetisierendes Lied? Versuch einer Deutung,” VT 27 (1977): 304-22; E. M. Schramm, “Poetic Patterning in Biblical Hebrew,” Michigan Oriental Studies in Honor of George S. Cameron, 175-78; D. N. Freedman, “Acrostics and Metrics in Hebrew Poetry,” HTR 65 (1972): 367-92; N. K. Gottwald, “The Acrostic Form,” Studies in the Book of Lamentations, 23-32; P. A. Munch, “Die alphabetische Akrostichie in der judischen Psalmendicthung,” ZDMG 90 (1936): 703-10; M. Löhr, “Alphabetische und alphabetisierende Lieder im AT,” ZAW 25 (1905): 173-98.
  2. Lamentations 1:1 tc The LXX and Vulgate (dependent on the LXX) include a preface that is lacking in the MT: “And it came to pass after Israel had been taken captive and Jerusalem had been laid waste, Jeremiah sat weeping and lamented this lament over Jerusalem, and said….” Scholars generally view the preface in the LXX and Vulgate as a later addition, though the style is Hebrew rather than Greek.
  3. Lamentations 1:1 tn The adverb אֵיכָה (ʾekhah) is used as an exclamation of lament or desperation: “How!” (BDB 32 s.v.) or “Alas!” (HALOT 40 s.v. 1.e). It is often the first word in laments (Isa 1:21; Jer 48:17; Lam 1:1; 2:1; 4:1, 2). Like the less emphatic exclamation אֵיךְ (ʾekh, “Alas!”) (2 Sam 1:19; Isa 14:4, 12; Ezek 26:17), it is used in contexts of lament and mourning.sn The term אֵיכָה (ʾekhah, “Alas!”) and counterpart אֵיךְ (ʾekh, “Alas!”) are normally uttered in contexts of mourning as exclamations of lament over a deceased person (2 Sam 1:19; Isa 14:4, 12). The prophets borrow this term from its normal Sitz im Leben in the funeral lament and rhetorically place it in the context of announcements or descriptions of God’s judgment (Isa 1:21; Jer 48:17; Ezek 26:17; Lam 1:1; 2:1; 4:1, 2). This creates a personification of the city/nation that is either in danger of imminent “death” or already has “died” as a result of the Lord’s judgment.
  4. Lamentations 1:1 tn Heb “great of people.” The construct רַבָּתִי עָם (rabbati ʿam, “great of people”) is an idiom for large population: “full of people, populous” (BDB 912-13 s.v. I רַב; HALOT 1172 s.v. 7.a). The hireq-campaginis ending on רַבָּתִי (rabbati) sometimes appears on construct forms (GKC 253 §90.a,l). By contrast to the first half of the line, it is understood that she was full of people formerly. רַבָּתִי עָם (rabbati ʿam) may also be construed as a title.sn Two thirds of Lamentations is comprised of enjambed lines (the syntax of a line carries on to the next line without a pause) rather than Hebrew poetry’s more frequent couplets of parallel phrasing. This serves a rhetorical effect not necessarily apparent if translated in the word order of English prose. Together with the alphabetic acrostic form, these pull the reader/hearer along through the various juxtaposed pictures of horror and grief. For further study on the import of these stylistic features to the function of Lamentations see F. W. Dobbs-Allsopp, Lamentations (IBC), 12-20; idem, “The Enjambing Line in Lamentations: A Taxonomy (Part 1),” ZAW 113/2 (2001): 219-39; idem, “The Effects of Enjambment in Lamentations,” ZAW 113/5 (2001): 1-16. However, for the sake of English style and clarity, the translation does not necessarily reflect the Hebrew style and word order.
  5. Lamentations 1:1 tn The noun בָּדָד (badad, “isolation, alone”) functions as adverbial accusative of state. After verbs of dwelling, it pictures someone sitting apart, which may be linked to dwelling securely, especially of a city or people (Num 23:9; Deut 33:28; Jer 49:31; Ps 4:8 [9 HT]), or to isolation (Lev 13:46; Jer 15:17; 49:31). Applied to personified Jerusalem, it contrasts a possible connotation of dwelling securely, instead stating that Lady Jerusalem is abandoned and connoting that the city is deserted.
  6. Lamentations 1:1 tn Heb “great.” The adjective רַב (rav, “great”) is used in reference to a position of prominence, leadership (Ps 48:3; Dan 11:3, 5) or strength (Isa 53:12; 63:1; 2 Chr 14:10) (BDB 913 s.v. 2.b; HALOT 1172 s.v. 6). The hireq-campaginis ending on רַבָּתִי (rabbati) sometimes appears on construct forms (GKC 253 §90.a,l). This adjective is the same word mentioned at the beginning of the verse in the phrase “full of people.” These may also be construed as epithets.
  7. Lamentations 1:1 tn The kaf (כ) prefixed to אַלְמָנָה (ʾalmanah, “widow”) expresses identity (“has become a widow”) rather than comparison (“has become like a widow”) (see HALOT 453 s.v. 1; BDB 454 s.v. כְּ 1.d). The construction emphasizes the class of widowhood.
  8. Lamentations 1:1 tn The noun שָׂרָתִי (sarati, “princess”) is in construct with the following noun. The hireq-campaginis ending sometimes appears on construct forms (GKC 253 §90.a,l).sn Judah was organized into administrative districts or provinces under the rule of provincial governors (שָׂרִים, sarim) (1 Kgs 20:14, 17, 19). The feminine term שָׂרָה (sarah, “princess, provincial governess”) is a wordplay alluding to this political background: personified Jerusalem had ruled over the Judean provinces.
  9. Lamentations 1:1 tn Heb “princess among the provinces.” The noun מְדִינָה (medinah) is an Aramaic loanword which refers to an administrative district or province in the empire (e.g., Ezek 19:8; Dan 8:2) (BDB 193 s.v. 2; HALOT 549 s.v.).
  10. Lamentations 1:1 tn Following the verb הָיָה (hayah, “to be”), the preposition ל (lamed) designates a transition into a new state or condition: “to become” (BDB 512 s.v. לְ 4.a; e.g., Gen 2:7; 1 Sam 9:16; 15:1).
  11. Lamentations 1:1 tn The noun מַס (mas) means “forced labor, corveé slave, conscripted worker.” It refers to a subjugated population, subject to forced labor and/or heavy taxes (Gen 49:15; Exod 1:11; Deut 20:11; Josh 16:10; 17:13; Judg 1:28, 30, 33, 35; 1 Kgs 5:14 [5:28 HT]; 9:15, 21; 12:18; 2 Chr 10:18; Isa 31:8; Lam 1:1).
  12. Lamentations 1:2 tn Heb “her tears are on her cheek.”
  13. Lamentations 1:2 tn Heb “lovers.” The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and foreign political alliances to sexually immoral lovers. Hosea uses similar imagery (Hos 2:5, 7, 10, 13). It may also function as a double entendre, first evoking a disconcerting picture of a funeral where the widow has no loved ones present to comfort her. God also does not appear to be present to comfort Jerusalem and will later be called her enemy. The imagery in Lamentations frequently capitalizes on changing the reader’s expectations midstream.
  14. Lamentations 1:3 tn Heb “Judah.” The term “Judah” is a synecdoche of nation (= Judah) for the inhabitants of the nation (= people).
  15. Lamentations 1:3 tn There is a debate over the function of the preposition מִן (min): (1) a temporal sense of “after” (HALOT 598 s.v. 2.c; BDB 581 s.v. 4.b) (e.g., Gen 4:3; 38:24; Josh 23:1; Judg 11:4; 14:8; Isa 24:22; Ezek 38:8; Hos 6:2) is adopted by one translation: “After affliction and harsh labor, Judah has gone into exile” (NIV); (2) a causal sense of “because” (HALOT 598 s.v. 6; BDB 580 s.v. 2.f) (e.g., Isa 5:13) is adopted by many English versions: “Judah has gone into exile because of misery and harsh oppression/servitude” (cf. KJV, NKJV, RSV, NRSV, NJPS); and (3) an instrumental sense of “by, through” is possible (BDB 579 s.v. 2.e): “Judah has gone into exile under affliction, and under harsh servitude” (NASB). The issue here is whether this verse states that Judah went into exile after suffering a long period of trouble and toil, or that Judah went into exile because of the misery and affliction that the populace suffered under the hands of the Babylonians. For fuller treatment of this difficult syntactical problem, see D. R. Hillers, Lamentations (AB), 6-7.
  16. Lamentations 1:3 tn Heb “great servitude.” The noun עֲבֹדָה (ʿavodah, “servitude”) refers to the enforced labor and suffering inflicted upon conquered peoples who are subjugated into slavery (Exod 1:14; 2:23; 5:9, 11; 6:9; Deut 26:6; 1 Kgs 12:4; 1 Chr 26:30; 2 Chr 10:4; 12:8; Isa 14:3; Lam 1:3).
  17. Lamentations 1:3 tn The antecedent of “she” is “Judah,” which functions as a synecdoche of nation (= Judah) for the inhabitants of the nation (= people). Thus, “she” (= Judah) is tantamount to “they” (= former inhabitants of Judah).
  18. Lamentations 1:3 tn The preposition בִּין (bin) is used in reference to a location: “between” (BDB 107 s.v. 1).
  19. Lamentations 1:3 tn Heb “distresses.” The noun מֵצַר (metsar, “distress”) occurs only here and in Ps 118:5 (NIV “anguish”). Here, the plural form מְצָרִים (metsarim, lit., “distresses”) is an example of the plural of intensity: “intense distress.” The phrase בִּין הַמְּצָרִים (bin hammetsarim, “between the narrow places”) is unparalleled elsewhere in the Hebrew scriptures; however, this line is paraphrased in “The Thanksgiving Psalm” from Qumran (Hodayoth = 1QH v 29), which adds the phrase “so I could not get away.” Following the interpretation of this line at Qumran, it describes a futile attempt to flee from the enemies in narrow straits that thwarted a successful escape.
  20. Lamentations 1:4 tn Heb “roads of Zion.” The noun צִיּוֹן (tsiyyon, Zion) is a genitive of direction (termination) following the construct noun, meaning “roads to Zion.”sn The noun דַּרְכֵי (darkhe, “roads”) is normally masculine in gender, but here it is feminine (e.g., Exod 18:20) (BDB 202 s.v.), as indicated by the following feminine adjective אֲבֵּלּוֹת (ʾavelot, “mourning”). This rare feminine usage is probably due to the personification of Jerusalem as a bereaved woman throughout chap. 1.
  21. Lamentations 1:4 tn The adjective אֲבֵּלּוֹת (ʾavelot, “mourning”) functions as a predicate of state.sn The term אָבַּל (ʾaval, “mourn”) refers to the mourning rites for the dead or to those mourning the deceased (Gen 37:35; Job 29:25; Ps 35:14; Jer 16:7; Esth 6:12; Sir 7:34; 48:24). The prophets often use it figuratively to personify Jerusalem as a mourner, lamenting her deceased and exiled citizens (Isa 57:18; 61:2, 3) (BDB 5 s.v.; HALOT 7 s.v.).
  22. Lamentations 1:4 tn Heb “from lack of.” The construction מִבְּלִי (mibbeli) is composed of the preposition מִן (min), functioning in a causal sense (BDB 580 s.v. מִן 2.f), and the adverb of negation בְּלִי (beli) to denote the negative cause: “from want of” or “without” (HALOT 133 s.v. בְּלִי 4; BDB 115 s.v. בְּלִי 2.c) (Num 14:16; Deut 9:28; 28:55; Eccl 3:11; Isa 5:13; Jer 2:15; 9:11; Hos 4:6; Ezek 34:5).
  23. Lamentations 1:4 tn Heb “those coming of feast.” The construct chain בָּאֵי מוֹעֵד (baʾe moʿed) consists of (1) the substantival plural construct participle בָּאֵי (baʾe, “those who come”) and (2) the collective singular genitive of purpose מוֹעֵד (moʿed, “for the feasts”).
  24. Lamentations 1:4 tc The MT reads שְׁעָרֶיהָ (sheʿareha, “her gates”). The BHS editors suggest revocalizing the text to the participle שֹׁעֲרֶיהָ (shoʿareha, “her gatekeepers”) from שֹׁעֵר (shoʿer, “porter”; BDB 1045 s.v. שֹׁעֵר). The revocalization creates tight parallelism: “her gatekeepers”//“her priests,” but ruins the chiasm: (A) her gatekeepers, (B) her priests, (B’) her virgins, (A’) the city itself.
  25. Lamentations 1:4 tn The verb שָׁמֵם (shamem) normally means “to be desolated; to be appalled,” but when used in reference to land, it means “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4) (BDB 1030 s.v. 1).
  26. Lamentations 1:4 tn Heb “groan” or “sigh.” The verb אָנַח (ʾanakh) is an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). BDB 58 s.v. 1 suggests that it means “sigh,” but HALOT 70-71 s.v. prefers “groan” here.
  27. Lamentations 1:4 tc The MT reads נּוּגוֹת (nugot, “are grieved”), Niphal participle feminine plural from יָגָה (yagah, “to grieve”). The LXX ἀγόμεναι (agomenai) reflects נָהוּגוֹת (nahugot, “are led away”), Qal passive participle feminine plural from נָהַג (nahag, “to lead away into exile”), also reflected in Aquila and Symmachus. The MT reading is an unusual form (see translator’s note below) and best explains the origin of the LXX, which is a more common root. It would be difficult to explain the origin of the MT reading if the LXX reflected the original. Therefore, the MT is probably the original reading.tn Heb “are grieved” or “are worried.” The unusual form נּוּגוֹת (nugot) is probably best explained as Niphal feminine plural participle (with dissimilated nun [ן]) from יָגָה (yagah, “to grieve”). The similarly formed Niphal participle masculine plural construct נוּגֵי (nuge) appears in Zeph 3:18 (GKC 421 §130.a). The Niphal of יָגָה (yagah, “to grieve”) appears only twice, both in contexts of sorrow: “to grieve, sorrow” (Lam 1:4; Zeph 3:18).
  28. Lamentations 1:4 tn Heb “and she is bitter to herself,” that is, “sick inside” (2 Kgs 4:27)
  29. Lamentations 1:5 tn Heb “her foes became [her] head” (הָיוּ צָרֶיהָ לְרֹאשׁ, hayu tsareha leroʾsh) or more idiomatically “have come out on top.” This is a Semitic idiom for domination or subjugation, with “head” as a metaphor for leader.
  30. Lamentations 1:5 tn The nuance expressed in the LXX is that her enemies prosper (cf. KJV, NASB, NRSV, NLT).
  31. Lamentations 1:5 tn Heb “because of her many rebellions.” The plural פְּשָׁעֶיהָ (peshaʿeha, “her rebellions”) is an example of the plural of repeated action or characteristic behavior (see IBHS 121 §7.4.2c). The third person feminine singular suffix (“her”) probably functions as a subjective genitive: “her rebellions” = “she has rebelled.”
  32. Lamentations 1:5 tn The singular noun שְׁבִי (shevi) is a collective singular, meaning “captives, prisoners.” It functions as an adverbial accusative of state: “[they] went away as captives.”
  33. Lamentations 1:6 tn Heb “the daughter of Zion.” This phrase is used as an epithet for the city. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Jerusalem as a woman, a device used to evoke sympathy from the reader.
  34. Lamentations 1:6 tn Heb “all her splendor.” The third person feminine singular pronominal suffix (“her”) functions as a subjective genitive: “everything in which she gloried.” The noun הָדָר (hadar, “splendor”) is used of personal and impersonal referents in whom Israel gloried: Ephraim (Deut 33:17), Jerusalem (Isa 5:14), Carmel (Isa 35:2). The context focuses on the exile of Zion’s children (1:5c) and leaders (1:6bc). The departure of the children and leaders of Jerusalem going away into exile suggested to the writer the departure of the glory of Israel.
  35. Lamentations 1:6 tn Heb “It has gone out from the daughter of Zion, all her splendor.”
  36. Lamentations 1:6 tn Heb “they fled with no strength” (וַיֵּלְכוּ בְלֹא־כֹחַ, vayyelekhu beloʾ khoakh).
  37. Lamentations 1:6 tn Heb “the pursuer” or “the chaser.” The term רָדַף (radaf, “to chase, pursue”) here refers to a hunter (e.g., 1 Sam 26:20). It is used figuratively (hypocatastasis) of military enemies who “hunt down” those who flee for their lives (e.g., Gen 14:15; Lev 26:7, 36; Judg 4:22; Pss 7:6; 69:27; 83:16; 143:3; Isa 17:13; Lam 5:5; Amos 1:11).
  38. Lamentations 1:7 sn As elsewhere in chap. 1, Jerusalem is personified as remembering the catastrophic days of 587 b.c. when Nebuchadnezzar destroyed the city and exiled its inhabitants. Like one of its dispossessed inhabitants, Jerusalem is pictured as becoming impoverished and homeless.
  39. Lamentations 1:7 tn Heb “the days of her poverty and her homelessness,” or “the days of her affliction and wandering.” The plural construct יְמֵי (yeme, “days of”) functions in the general sense “the time of” or “when,” envisioning the time period in which this occurred. The principal question is whether the phrase is a direct object or an adverb. If a direct object, she remembers either the season when the process happened or she remembers, i.e., reflects on, her current season of life. An adverbial sense, “during” or “throughout” normally occurs with כֹּל (kol, “all”) in the phrase “all the days of…” but may also occur without כֹּל (kol) in poetry as in Job 10:20. The adverbial sense would be translated “during her poor homeless days.” Treating “days” adverbially makes better sense with line 7b, whereas treating “days” as a direct object makes better sense with line 7c.
  40. Lamentations 1:7 tn The third person feminine singular suffixes on the terms עָנְיָהּ וּמְרוּדֶיהָ (ʿonyah umerudeha, “her poverty and her homelessness,” or “the days of her affliction and wandering”) function as subjective genitives: “she became impoverished and homeless.” The plural noun וּמְרוּדֶיהָ (umerudeha, lit. “her homelessnesses”) is an example of the plural of intensity. The two nouns עָנְיָהּ וּמְרוּדֶיהָ (ʿonyah umerudeha, lit., “her poverty and her homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “her impoverished homelessness” or “homeless poor” (GKC 397-98 §124.e). The nearly identical phrase עֲנִיִּים מְרוּדִים (ʿaniyyim merudim, “homeless poor”) is used in Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem is personified as one of its inhabitants who became impoverished and homeless when the city was destroyed.
  41. Lamentations 1:7 tc The BHS editors suggest that the second bicola in 1:7 is a late addition and should be deleted. Apart from the four sets of bicola here in 1:7 and again in 2:19, every stanza in chapters 1-4 consists of three sets of bicola. Commentators usually suggest dropping line b or line c. Depending on the meaning of “days” in line a (see note on “when” earlier in the verse) either line makes sense. The four lines would make sense as two bicola if “days of” in line 7a is understood adverbially and 7b as the direct object completing the sentence. Lines 7c-d would begin with a temporal modifier and the rest of the couplet describe conditions that were true at that time.
  42. Lamentations 1:7 tn Heb “into the hand of.” In such phrases “hand” represents power or authority.
  43. Lamentations 1:7 tn Heb “and there was no helper for her.” This phrase is used idiomatically in OT to describe the plight of a city whose allies refuse to help ward off a powerful attacker. The nominal participle II עוֹזֵר (ʿozer) refers elsewhere to military warriors (1 Chr 12:1, 18, 22; 2 Chr 20:23; 26:7; 28:23; 26:15; Pss 28:7; 46:6; Ezek 12:14; 30:8; 32:21; Dan 11:34) and the related noun refers to military allies upon whom an attacked city calls for help (Lachish Letters 19:1).
  44. Lamentations 1:7 tn Heb “the adversaries” (צָרִים, tsarim). The third person feminine singular pronoun “her” is supplied in the translation for the sake of clarity and good English style.
  45. Lamentations 1:7 tn The verb רָאָה (raʾah, “to look”) has a broad range of meanings, including “to feast the eyes upon” and “to look down on” or “to gloat over” fallen enemies with exultation and triumph (e.g., Judg 16:27; Pss 22:18; 112:8; 118:7; Ezek 28:17; Mic 7:10; Obad 12, 13). This nuance is clarified by the synonymous parallelism between רָאוּהָ (raʾuha, “they gloated over her”) in the A-line and שָׂחֲקוּ עַל־מִשְׁבַּתֶּהָ (sakhaqu ʿal mishbatteha, “they mocked at her downfall”) in the B-line.
  46. Lamentations 1:7 tn Heb “laughed” or “sneered.” The verb שָׂחַק (sakhaq, “to laugh”) is often used in reference to contempt and derision (e.g., Job 30:1; Pss 37:13; 52:8; 59:9; Lam 1:7).
  47. Lamentations 1:7 tc The MT reads מִשְׁבַּתֶּהָ (mishbatteha, “her annihilation”) from the noun מִשְׁבָּת (mishbat, “cessation, annihilation”), which is derived from the root שָׁבַת (shavat, “to cease”). The LXX mistakenly connected this with the root יָשַׁב (yashav, “to dwell”), reading μετοικεσίᾳ αὐτῆς (metoikesia autēs) which reflects שִׁבְתָּהּ (shivtah, “her dwelling”). The MT is favored on the basis of internal evidence: (1) The MT is the more difficult reading, being a hapax legomenon, (2) the LXX is guilty of simply misunderstanding the root and wrongly vocalizing the consonantal text, and (3) the LXX does not make good sense contextually, while the MT does.tn Heb “her cessation” or “her annihilation.”
  48. Lamentations 1:8 tc The MT reads חֵטְא (khetʾ, “sin”), but the BHS editors suggest the vocalization חָטֹא (khatoʾ, “sin”), Qal infinitive absolute.
  49. Lamentations 1:8 tn Heb “she has become an object of head-nodding” (לְנִידָה הָיָתָה, leniydah hayatah). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [14 HT]), hence the translation “object of scorn.” There is debate whether נִידָה (nidah) means (1) “object of head-shaking” from נוּד (nud, “to shake,” BDB 626-27 s.v. נוּד); (2) “unclean thing” from נָדַה (nadah, “to be impure”); or (3) “wanderer” from נָדַד (nadad, “to wander,” BDB 622 s.v. I נָדַד). The LXX and Rashi connected it to נָדַד (nadad, “to wander”); however, several important early Greek recensions (Aquila and Symmachus) and Syriac translated it as “unclean thing.” The modern English versions are split: (1) “unclean thing” (NASB); “unclean” (NIV); (2) “a mockery” (NRSV).
  50. Lamentations 1:8 sn The Piel participle of כָּבֵד (kaved) is infrequent and usually translated formulaically as those who honor someone. The feminine nuance may be best represented as “her admirers have despised her.”
  51. Lamentations 1:8 tn The verb הִזִּילוּהָ (hizziluha) is generally understood as a rare form of Hiphil perfect third person common plural + third person feminine singular suffix from I זָלַל (zalal, “to despise”): “they despise her.” This follows the I nun (ן) pattern with daghesh (dot) in zayin (ז) rather than the expected geminate pattern הִזִילּוּהָ (hizilluha) with daghesh in lamed (ל) (GKC 178-79 §67.l).
  52. Lamentations 1:8 sn The expression have seen her nakedness is a common metaphor to describe the plunder and looting of a city by a conquering army, probably drawn on the ignominious and heinous custom of raping the women of a conquered city as well.
  53. Lamentations 1:8 tn Heb “groan” or “sigh.” The verb אָנַח (ʾanakh, appearing only in Niphal) means “sigh” (BDB 58 s.v. 1) or “groan” (HALOT 70-71 s.v.) as an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). The word גַּם (gam) is usually a particle meaning “also,” but has been shown from Ugaritic to have the meaning “aloud.” See T. McDaniel, “Philological Studies in Lamentations, I-II,” Bib 49 (1968): 31-32.
  54. Lamentations 1:8 tn Heb “and turns backward.”
  55. Lamentations 1:9 tn Heb “uncleanness.” The noun טֻמְאָה (tumʾah, “uncleanness”) refers in general to the state of ritual uncleanness and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy material (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); and (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 that have come to be. This 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.
  56. Lamentations 1:9 tn Heb “her uncleanness is in her skirts.”
  57. Lamentations 1:9 tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).
  58. Lamentations 1:9 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 in Lam 1:7a.
  59. Lamentations 1:9 tn Heb “she did not consider her end.” The noun אַחֲרִית (ʾakharit, “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).
  60. Lamentations 1:9 tc The MT reads וַתֵּרֶד (vattered), vav (ו) consecutive + Qal preterite third person feminine singular from יָרַד (yarad, “to go down”). Symmachus has καὶ κατήχθη (kai katēchthē, “and she was brought down”) and Vulgate deposita est, passive forms that might reflect וַתּוּרַד (vatturad, vav consecutive + Pual preterite third 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. tn Heb “and she came down in an astonishing way,” or “and she was brought down in an astonishing way.”
  61. Lamentations 1:9 tn The noun פֶּלֶא (peleʾ) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (pelaʾim, 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 pelaʾim) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it as “in an astonishing way” (HALOT 928 s.v. 3) or simply as “was astonishing.”
  62. Lamentations 1:9 tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking.
  63. Lamentations 1:9 tc The MT reads עָנְיִי (ʿonyi, “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 (ʿonyah, “her affliction”). External evidence strongly favors the MT reading. The third person feminine singular textual variant probably arose out of an attempt to harmonize this form with all the other third person feminine singular forms in 1:1-11a. The MT is undoubtedly the original reading.
  64. Lamentations 1:9 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.
  65. Lamentations 1:10 tn Heb “stretched out his hand.” The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. פָרַשׂ), meaning “to seize” (HALOT 976 s.v. 2).
  66. Lamentations 1:10 tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew mss read מַחֲמַדֵּיהֶם (makhamaddehem, “her desirable things”). The Qere reading should be adopted.tn Heb “all her desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver, that people desire (e.g., Ezra 8:27). This probably refers, not to the valuable possessions of Jerusalem in general, but to the sacred objects in the temple in particular, as suggested by the rest of the verse. For the anthropomorphic image compare Song 5:16.
  67. Lamentations 1:10 tn Heb “she watched,” or “she saw.” The verb רָאָה (raʾah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance.
  68. Lamentations 1:10 sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.
  69. Lamentations 1:10 tn Heb “her sanctuary.” The term מִקְדָּשָׁהּ (miqdashah, “her sanctuary”) refers to the temple. Anthropomorphically, translating as “her sacred place” would also allow for the rape imagery.
  70. Lamentations 1:10 sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the reporter is so great that he is moved to address God directly.
  71. Lamentations 1:10 tn Heb “enter.” The Hebrew term בּוֹא (boʾ) is also a sexual metaphor.
  72. Lamentations 1:10 tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the Lord, but to the place of their assembly: the temple. This is an example of a synecdoche of the people contained (= assembly) for the container (= temple). The intent is to make the violation feel more personal than someone walking into a building.sn This is a quotation from Deut 23:3: “No Ammonite or Moabite or any of his descendants may enter the assembly of the Lord, even down to the tenth generation.” Jeremiah applies this prohibition against Ammonites and Moabites to the Babylonians, who ransacked and destroyed the temple in 587/586 b.c. This hermeneutical move may be explained on the basis of synecdoche of species (= Ammonites and Moabites) for general (= unconverted Gentiles as a whole). On a different note, the prohibition forbidding Ammonites and Moabites from entering the “assembly” (קָהָל, qahal, Deut 23:2-8) did not disallow Gentile proselytes from converting to Yahwism or from living within the community (= assembled body) of Israel. For example, Ruth the Moabitess abandoned the worship of Moabite gods and embraced Yahweh, then was welcomed into the community of Bethlehem in Judah (Ruth 1:15-22) and even incorporated into the lineage leading to King David (Ruth 4:18-22). This Deuteronomic law did not disallow such genuine conversions of repentant faith toward Yahweh, nor their incorporation into the life of the Israelite community. Nor did it discourage Gentiles from offering sacrifices to the Lord (Num 15:15-16). Rather, it prohibited Gentiles from entering into the tabernacle/temple (= place of assembly) of Israel. This is clear from the reaction of the post-exilic community when it realized that Deut 23:3-5 had been violated by Tobiah the Ammonite, who had been given living quarters in the temple precincts (Neh 13:1-9). This is also reflected in the days of the Second Temple when Gentile proselytes were allowed to enter the “court of the Gentiles” in Herod’s temple but were forbidden further access into the inner temple precincts.
  73. Lamentations 1:11 tn Heb “bread.” In light of its parallelism with אֹכֶל (ʾokhel, “food”) in the following line, it is possible that לֶחֶם (lekhem, “bread”) is used in its broader sense of food or nourishment.
  74. Lamentations 1:11 tn Heb “they sell.”
  75. Lamentations 1:11 tn Heb “their desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver, that people desire (e.g., Ezra 8:27).
  76. Lamentations 1:11 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).
  77. Lamentations 1:11 tn The noun נֶפֶשׁ (nefesh) may originally have referred to the windpipe opening for breathing but came to have associated meanings such as living being, breath, soul, and life (for the latter, see 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).
  78. Lamentations 1:11 sn The dagesh lene in כּי (ki) following the vowel ending the verb וְהַבִּיטָה (vehabbitah, “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered.
  79. Lamentations 1:12 tc The Heb לוֹא אֲלֵיכֶם (loʾ ʾalekhem, “not to you”) is often considered awkward and difficult, but there is no textual evidence yet adduced to suggest a better original reading.
  80. Lamentations 1:12 tn The line as it stands is imbalanced, such that the reference to the passersby may belong here or as a vocative with the following verb translated “look.”
  81. Lamentations 1:12 tn Heb “He.” The personal pronoun “he” and the personal name “the Lord,” both appearing in this verse, are transposed in the translation for the sake of readability. In the Hebrew text, “He” appears in the A-line and “the Lord” appears in the B-line—good Hebrew poetic style, but awkward English style.
  82. Lamentations 1:12 tn Heb “which was afflicted on me.” The Polal of עָלַל (ʿalal) gives the passive voice of the Polel. The Polel of the verb עָלַל occurs ten times in the Bible, appearing in agricultural passages for gleaning or some other harvest activity and also in military passages. Jer 6:9 plays on this by comparing an attack to gleaning. The relationship between the meaning in the two types of contexts is unclear, but the very neutral rendering “to treat” in some dictionaries and translations misses the nuance appropriate to the military setting. Indeed, it is not at all feasible in a passage like Judg 20:45, where “they treated them on the highway” would make no sense but “they mowed them down on the highway” would fit the context. Accordingly, the verb is sometimes rendered “treat violently” or “deal severely,” as HALOT 834 s.v. poel.3 suggests for Lam 3:51, although simply suggesting “to deal with” in Lam 1:22 and 2:20. A more injurious nuance is given to the translation here and in 1:22; 2:20; 3:51.
  83. Lamentations 1:12 sn The delay in naming the Lord as cause is dramatic. The natural assumption upon hearing the passive verb in the previous line, “it was dealt severely,” might well be the pillaging army, but instead the Lord is named as the tormentor.
  84. Lamentations 1:12 tn Heb “in the day of.” The construction בְּיוֹם (beyom, “in the day of”) is a common Hebrew idiom, meaning “when” or “on the occasion of” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9).
  85. Lamentations 1:12 tn Heb “on the day of burning anger.”
  86. Lamentations 1:13 tn Heb “He sent fire from on high.” Normally God sends fire from heaven. The idiom מִמָּרוֹם (mimmarom, “from on high”) can still suggest the location but as an idiom may focus on the quality of the referent. For example, “to speak from on high” means “to presume to speak as if from heaven” = arrogantly (Ps 73:8); “they fight against me from on high” = proudly (Ps 56:3) (BDB 928-29 s.v. מָרוֹם). As a potential locative, מִמָּרוֹם designates God as the agent; idiomatically the same term paints him as pitiless.
  87. Lamentations 1:13 tc The MT reads וַיִּרְדֶּנָּה (vayyirdennah, “it prevailed against them”), representing a vav (ו) consecutive + Qal preterite third person masculine singular + third person feminine plural suffix from רָדָה (radah, “to prevail”). The LXX form κατήγαγεν αὐτό (katēgagen auto, “it descended”) reflects an alternate vocalization tradition of וַיֹּרִדֶנָּה (vayyoridennah, “it descended against them”), representing a vav (ו) consecutive + Hiphil preterite third person masculine singular + third person feminine plural suffix from יָרָד (yarad, “to go down”), or הֹרִידָהּ (horidah, “it descended against her”), a Hiphil perfect ms + third person feminine singular suffix from from יָרָד (yarad, “to go down”). Internal evidence favors the MT. The origin of the LXX vocalization can be explained by the influence of the preceding line: “He sent down fire from on high.”
  88. Lamentations 1:13 tn Heb “net.” The term “trapper’s” is supplied in the translation as a clarification.
  89. Lamentations 1:14 tc The consonantal text נשקד על פשעי (nsqd ʿl psʿy) is vocalized by the MT as נִשְׂקַד עֹל פְּשָׁעַי (nisqad ʿol peshaʿay, “my transgression is bound by a yoke”); but the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and many medieval Hebrew mss vocalize the text as נִשְׁקַד עַל פְּשָׁעַי (nishqad ʿal peshaʿay, “watch is kept upon my transgression”). There are two textual deviations: (1) the MT vocalizes the verb as נִשְׂקַד (nisqad, Niphal perfect third person masculine singular from שָׂקַד [saqad, “to bind”]), while the alternate tradition vocalizes it as נִשְׁקַד (nishqad, Niphal perfect third person masculine singular from שָׁקַד [shaqad, “to keep watch”]); and (2) the MT vocalizes על (ʿl) as the noun עֹל (ʿol, “yoke”), while the ancient versions and medieval Hebrew mss vocalize it as the preposition עַל (ʿal, “upon”). External evidence favors the alternate vocalization: all the early versions (LXX, Targum, Vulgate, Peshitta) and many medieval Hebrew mss versus the relatively late MT vocalization tradition. However, internal evidence favors the MT vocalization: (1) The MT verb שָׂקַד (saqad, “to bind”) is a hapax legomenon (BDB 974 s.v. שָׂקַד) which might have been easily confused for the more common verb שָׁקָד (shaqad, “to keep watch”), which is well attested elsewhere (Job 21:32; Pss 102:8; 127:1; Prov 8:34; Isa 29:20; Jer 1:12; 5:6; 31:28; 44:27; Ezr 8:29; Dan 9:14) (BDB 1052 s.v. שָׂקַד Qal.2). (2) The syntax of the MT is somewhat awkward, which might have influenced a scribe toward the alternate vocalization. (3) The presence of the noun עֻלּוֹ (ʿullo, “his yoke”) in the following line supports the presence of the same term in this line. (4) Thematic continuity of 1:14 favors the MT: throughout the verse, the inhabitants of Jerusalem are continually compared to yoked animals who are sold into the hands of cruel task-masters. The alternate vocalization intrudes into an otherwise unified stanza. In summary, despite strong external evidence in favor of the alternate vocalization tradition, even stronger internal evidence favors the MT.tn Heb “my transgressions are bound with a yoke.”
  90. Lamentations 1:14 tc The MT reads עָלוּ (ʿalu, “they went up”), Qal perfect third person common plural from עָלָה (ʿalah, “to go up”). However, several important recensions of the LXX reflect an alternate vocalization tradition: Lucian and Symmachus both reflect a Vorlage of עֻלּוֹ (ʿullo, “his yoke”), the noun עֹל (ʿol, “yoke”) + third person masculine singular suffix. The Lucianic recension was aimed at bringing the LXX into closer conformity to the Hebrew; therefore, this is an important textual witness. Internal evidence favors the readings of Lucian and Symmachus as well: the entire stanza focuses on the repeated theme of the “yoke” of the Lord. The MT reading is obscure in meaning, and the third person common plural form violates the syntactical flow: “[my sins] are lashed together by his hand; they have gone up upon my neck. He has weakened my strength; the Lord has handed me over….” On the other hand, the Lucian/Symmachus reading reflects contextual congruence: “My sins are bound around my neck like a yoke; they are lashed together by his hand. His yoke is upon my neck; he has weakened my strength. He has handed me over to those whom I am powerless to resist.”
  91. Lamentations 1:14 tn Heb “his yoke is upon my neck.”
  92. Lamentations 1:14 tn Heb “he has caused my strength to stumble.” The phrase הִכְשִׁיל כֹּחִי (hikhshil kokhi, “He has made my strength stumble”) is an idiom that means “to weaken, make feeble.”
  93. Lamentations 1:14 tc Here the MT reads אֲדֹנָי (ʾadonay, “the Lord”), the perpetual Qere reading for יהוה (YHWH, “Yahweh”), but a multitude of Hebrew mss read consonantal יהוה (YHWH, traditionally translated “the Lord”).
  94. Lamentations 1:14 tn Heb “The Lord has given me into the hands of.”
  95. Lamentations 1:15 tn The verb סָלַה (salah) occurs only twice in OT, once in Qal (Ps 119:118) and once here in Piel. It is possibly a by-form of סָלַל (salal, “to heap up”). It may also be related to Aramaic סלא (slʾ), meaning “to throw away,” and Assyrian salu/shalu, meaning “to hurl (away)” (AHw 1152) or “to kick up dust, shoot (arrows), reject, throw away?” (CAD 17:272). With people as its object shalu is used of people casting away their children, specifically meaning selling them on the market. The LXX translates סָלַה (salah) as ἐξῆρεν (exēren, “to remove, lead away”). Thus God is either (1) heaping them up (dead) in the city square, (2) putting them up for sale in the city square, or (3) leading them out of the city (into exile or to deprive it of defenders prior to attack). The English “round up” could accommodate any of these and is also a cattle term, which fits well with the use of the word “bulls” (see following note).
  96. Lamentations 1:15 tn Heb “bulls.” Metaphorically, bulls may refer to mighty ones, leaders, or warriors. F. W. Dobbs-Allsopp (Lamentations [IBC], 69) insightfully suggests that the Samek stanza presents an overarching dissonance by using terms associated with a celebratory feast (bulls, assembly, and a winepress) in sentences where God is abusing the normally expected celebrants, i.e., the “leaders” are the sacrifice.
  97. Lamentations 1:15 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”); this occurs again a second time later in this verse. See the tc note at 1:14.
  98. Lamentations 1:15 tn The verb is elided and understood from the preceding colon. Naming “my Lord” as the subject of the verb late, as it were, emphasizes the irony of the action taken by a person in this position.
  99. Lamentations 1:15 tc The MT reads the preposition בּ (bet, “in”) prefixed to קִרְבִּי (qirbi, “my midst”): בְּקִרְבִּי (beqirbi, “in my midst”); however, the LXX reads ἐκ μέσου μου (ek mesou mou) which may reflect a Vorlage of the preposition מִן (min, “from”): מִקִּרְבִּי (miqqirbi, “from my midst”). The LXX may have chosen ἐκ to accommodate understanding סִלָּה (sillah) as ἐξῆρεν (exēren, “to remove, lead away”). The textual deviation may have been caused by an unusual orthographic confusion.tn Or “out of my midst.” See the preceding tc note.
  100. Lamentations 1:15 tn Heb “an assembly.” The noun מוֹעֵד (moʿed, “assembly”) is normally used in reference to the annual religious festive assemblies of Israel (Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19), though a number of English versions take this “assembly” to refer to the invading army that attacks the city (e.g., NAB, NIV, TEV, NLT).
  101. Lamentations 1:15 tn Heb “a winepress he has stomped.” The noun גַּת (gat, “winepress”) functions as an adverbial accusative of location: “in a winepress.” The translation reflects the synecdoche that is involved—one stomps the grapes that are in the winepress, not the winepress itself.
  102. Lamentations 1:15 sn The expression the virgin daughter, Judah is used as an epithet, i.e., Virgin Judah or Maiden Judah, further reinforcing the feminine anthrpomorphism.
  103. Lamentations 1:16 tc The MT and several medieval Hebrew mss read עֵינִי עֵינִי (ʿeni, ʿeni, “my eye, my eye”). However, the second עֵינִי does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta, or Latin Vulgate.tn Heb “My eye, my eye.” The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem.
  104. Lamentations 1:16 tn Heb “with water.” The noun מַיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).
  105. Lamentations 1:16 tn Heb “For a comforter is far from me.”
  106. Lamentations 1:16 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).
  107. Lamentations 1:16 tn Heb “my sons.” The term “my sons” (בַּנַי, 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.
  108. Lamentations 1:16 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).
  109. Lamentations 1:17 tn Heb “his neighbors,” which refers to the surrounding nations.
  110. Lamentations 1:17 tn The noun II נִדָּה (niddah, “unclean thing”) has three basic categories of meaning: (1) biological uncleanness: menstruation of a woman (Lev 12:2, 5; 15:19-33 [9x]; Num 19:9, 13, 20; 31:23; Ezek 18:6; 22:10; 36:17); (2) ceremonial uncleanness: moral impurity and idolatry (Lev 20:21; 2 Chr 29:5; Ezra 9:11; Zech 13:1); and (3) physical uncleanness: filthy garbage (Lam 1:17; Ezek 7:19, 20).
  111. Lamentations 1:17 tc The MT reads בֵּינֵיהֶם (benehem, “in them” = “in their midst”). The BHS editors suggest that this is a textual variation from an original text of בְּעֵינֵיהֶם (beʿenehem, “in their eyes” = “in their view”). The ע (ʿayin) might have dropped out due to orthographic confusion.tn Or “in their eyes.” See the preceding tc note.
  112. Lamentations 1:18 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.
  113. Lamentations 1:18 tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה 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 פֶּה (peh, “mouth”) as the direct object, it connotes disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).
  114. Lamentations 1:18 tc The Kethib is written עַמִּים (ʿammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), reads הָעַמִּים (haʿammim, “O peoples”). The Qere is probably the original reading. tn Heb “O peoples.” Here Jerusalem addresses the peoples of the surrounding nations (note the use of “neighbors” in the preceding verse).
  115. Lamentations 1:19 sn The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyria to a woman’s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13).
  116. Lamentations 1:19 tn Here the conjunction כּי (ki) functions either (1) with a temporal sense in reference to a past event, following a perfect: “when” (BDB 473 s.v. 2.a; cf. KJV, NASB, NIV, NRSV), (2) with a concessive sense, following a perfect: “although” (Pss 21:12; 119:83; Mic 7:8; Nah 1:10; cf. BDB 473 s.v. 2.c.β), or (3) with an intensive force, introducing a statement with emphasis: “surely, certainly” (BDB 472 s.v. 1.e). The present translation follows the third option.
  117. Lamentations 1:19 tn The vav (ו) prefixed to וְיָשִׁיבוּ (veyashivu) introduces a purpose clause: “they sought food for themselves, in order to keep themselves alive.”
  118. Lamentations 1:19 tn The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy 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 preserve a person’s life,” that is, to keep a person alive (Lam 1:14, 19).
  119. Lamentations 1:19 tc The LXX adds καὶ οὐχ εὗρον (kai ouch heuron, “but they did not find it”). This is probably an explanatory scribal gloss, added to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books.
  120. Lamentations 1:20 tn Heb “because distress belongs to me” (כִּי־צַר־לִי, ki tsar li).
  121. Lamentations 1:20 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 third person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Peʿalʿal perfect third 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 the OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (meʿim, “bowels,” Lam 1:20; 2:11). The phrase מֵעַי חֳמַרְמָרוּ (meʿay 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.
  122. Lamentations 1:20 tn The Niphl participle from הָפַךְ (hafakh, “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint).
  123. Lamentations 1:20 tn Heb “because I was certainly rebellious.” Using the infinitive absolute before the finite verb of the same root emphasizes the verb’s modality, here indicative mode.
  124. Lamentations 1:20 tn Heb “in the street the sword bereaves.” The words “a mother of her children” are supplied in the translation as a clarification.
  125. Lamentations 1:20 tn Heb “in the house it is like death.”
  126. Lamentations 1:21 tc The MT reads שָׁמְעוּ (shameʿu, “They heard”), Qal perfect third person common plural from שָׁמַע (shamaʿ, “to hear”). The LXX ἀκούσατε (akousate) reflects שִׁמְעוּ (shimʿu, “Hear!”), the imperative second person masculine plural form of the same stem and root. Most English versions follow the MT (KJV, NASB, NIV, NJPS, CEV), but several follow the LXX (RSV, NRSV, TEV). Internal evidence favors the MT. The poet has been addressing God (v. 20) and continues to describe his distress, including what the enemy does. The description later in this verse also uses the Qal perfect third person common plural form שָׁמְעוּ (shameʿu, “they heard”). The MT vocalization is most likely original.
  127. Lamentations 1:21 tn “You” here and in the following line refers to the Lord.
  128. Lamentations 1:21 tn Heb “that You have done it.”
  129. Lamentations 1:21 tc The MT reads הֵבֵאתָ (heveʾta, “you brought”) and is followed by the LXX. The Syriac Peshitta translates the verb with an imperative, implying an original text of הָבֵא אֵת (haveʾ ʾet), the imperative plus direct-object indicator. The MT’s reading would arise from dropping an א (ʾalef) followed by wrong word division. An alternate view is to understand the perfect as precative, a proposed unusual volitional nuance of the perfect. The precative may be used in reference to situations the speaker prays for and expects to be realized, a prayer, or a 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. Most English versions employ a volitional nuance, whether precative or imperative of request (NRSV, NASB, NIV, TEV, NJPS, CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, ASV).
  130. Lamentations 1:21 tn Heb “day.” The words “of judgment” were supplied in the translation. 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 4:5 [3:23 HT]) (BDB 399 s.v. 3).
  131. Lamentations 1:21 tn Heb “proclaimed.”
  132. Lamentations 1:21 tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (veyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”
  133. Lamentations 1:21 tn Heb “that they be like me.”
  134. Lamentations 1:22 tn For the nuance “afflict” see the note at 1:12.
  135. Lamentations 1:22 tn The parallel statements “afflict them” and “just as you have afflicted me” in the translation mirror the Hebrew wordplay between עוֹלֵל לָמוֹ (ʿolel lamo, “May you deal with them”) and עוֹלַלְתָּ לִי (ʿolalta li, “you dealt with me”).
  136. Lamentations 1:22 tn Heb “all my rebellions,” that is, “all my rebellious acts.”
  137. Lamentations 1:22 tn Heb “is sorrowful” or “is faint.” The adjective דַוָּי (davvay, “faint”) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18). The cognate Aramaic term means “sorrow,” and the cognate Syriac term refers to “misery” (HALOT 216 s.v. *דְּוַי). The related Hebrew adjective דְּוַה (devah) means “(physically) sick” and “(emotionally) sad,” while the related Hebrew verb דָּוָה (davah) means “to be sad” due to menstruation. The more literal English versions fail to bring out explicitly the nuance of emotional sorrow and create possible confusion as to whether the problem is simply loss of courage: “my heart is faint” (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV). The more paraphrastic English versions explicate the emotional sorrow that this idiom connotes: “my heart is sick” (NJPS), “I am sick at heart” (TEV), and “I’ve lost all hope!” (CEV).
  138. Lamentations 2:1 tn See the note at 1:1.
  139. Lamentations 2:1 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  140. Lamentations 2:1 sn Chapter 2 continues the use of feminine epithets (e.g., “Daughter Zion”) despite initially portraying Jerusalem as an object destroyed by the angered enemy, God.
  141. Lamentations 2:1 tn The verb יָעִיב (yaʿiv) is a hapax legomenon (a term that appears only once in the Hebrew OT). Most lexicons take it as a denominative verb from the noun עָב (ʿov, “cloud,” HALOT 773 s.v. II עָב; BDB 728 s.v. עוּב): Hiphil imperfect third person masculine singular from עוֹב (’ov), meaning “cover with a cloud, make dark” (HALOT 794 s.v. עוב) or “becloud” (BDB 728 s.v.): “the Lord has covered Daughter Zion with the cloud of His anger.” This approach is followed by many English versions (KJV, RSV, NASB, NIV). However, a few scholars relate it to a cognate Arabic verb denoting “blame, revile” (Ehrlich, Rudolph, Hillers): “the Lord has shamed Daughter Zion in His anger.” Several English versions adopt this (NRSV, NJPS, CEV). The picture of cloud and wrath concurs with the stanza’s connection to “day of the Lord” imagery.
  142. Lamentations 2:1 tn The common gloss for זָכַר (zakhar) is “remember.” זָכַר (zakhar) entails “bearing something in mind” in a broader sense than the English gloss “remember.” When God “bears someone in mind,” the consequences are beneficial for them. The implication of not regarding his footstool is to not esteem and so not care for or protect it.
  143. Lamentations 2:1 tn Heb “the footstool of His feet.” The noun הֲדֹם (hadom, “footstool”), always joined with רַגְלַיִם (raglayim, “feet”), is used figuratively in reference to the dwelling place of God (BDB 213 s.v. הֲדֹם), either of the Lord’s temple in Jerusalem (Isa 60:13; Lam 2:1) or of the ark as the place above which the Lord is enthroned (Pss 99:5; 132:7; 1 Chr 28:2). Once it refers to God’s enemies (Ps 110:1).
  144. Lamentations 2:1 tn Heb “in the day of His anger.” As a temporal reference this phrase means “when he displayed his anger.” The Hebrew term “day,” associated with the “day of the Lord” or “day of his wrath,” also functions as a title in a technical sense.
  145. Lamentations 2:2 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  146. Lamentations 2:2 tn Heb “has swallowed up.”
  147. Lamentations 2:2 tc The Kethib is written לֹא חָמַל (loʾ khamal, “without mercy”), while the Qere reads וְלֹא חָמַל (veloʾ khamal, “and he has shown no mercy”). The Kethib is followed by the LXX, while the Qere is reflected in many Hebrew mss and the ancient versions (Syriac Peshitta, Aramaic Targum, Latin Vulgate). The English versions are split between the Kethib (“The Lord swallowed all the dwellings of Jacob without mercy”; cf. RSV, NRSV, NIV, TEV, NJPS) and the Qere (“The Lord swallowed all the dwellings of Jacob and has shown no mercy”; cf. KJV, NASB, CEV). As these words occur between a verb and its object (חָמַל [khamal] is not otherwise followed by אֵת [ʾet, direct object marker]), an adverbial reading is the most natural, although interrupting the sentence with an insertion is possible. Cf. 2:17, 21; 3:43. In contexts of harming, to show mercy often means to spare from harm.
  148. Lamentations 2:2 tn Heb “all the dwellings of Jacob.”
  149. Lamentations 2:2 tn Heb “the strongholds.”
  150. Lamentations 2:2 tn Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs חִלֵּל…הִגִּיע (higgiʿ…khillel, “he has brought down…he has profaned”) function as a verbal hendiadys, as the absence of the conjunction ו (vav) suggests. The first verb retains its full verbal force, while the second functions adverbially: “he has brought down [direct object] in disgrace.”
  151. Lamentations 2:3 tc The MT reads אַף (ʾaf, “anger”), while the ancient versions (LXX, Syriac Peshitta, Latin Vulgate) reflect אַפּוֹ (ʾappo, “His anger”). The MT is the more difficult reading syntactically, while the ancient versions are probably smoothing out the text.
  152. Lamentations 2:3 tn Heb “cut off, scattered.”
  153. Lamentations 2:3 tn Heb “every horn of Israel.” The term “horn” (קֶרֶן, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3; 75:11; 89:18, 25; 92:11; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3, 17; Ezek 29:21) (BDB 901 s.v. 2), just as warriors are sometimes figuratively described as “bulls.” Cutting off the “horn” is a figurative expression for destroying warriors (Jer 48:25; Ps 75:10 [11 HT]).
  154. Lamentations 2:3 tn Heb “he caused his right hand to turn back.” The implication in such contexts is that the Lord’s right hand protects his city. This image of the right hand is consciously reversed in 2:4.
  155. Lamentations 2:3 tn Heb “from the presence of the enemy.” This figurative expression refers to the approach of the attacking army.
  156. Lamentations 2:3 tn Heb “he burned in Jacob like a flaming fire.”
  157. Lamentations 2:3 tn Or “He burned against Jacob as a raging fire consumes all around.”
  158. Lamentations 2:4 tn Heb “bent His bow.” When the verb דָּרַךְ (darakh) is used with the noun קֶשֶׁת (qeshet, “archer-bow”), it means “to bend [a bow]” to string it in preparation for shooting arrows (1 Chr 5:18; 8:40; 2 Chr 14:7; Jer 50:14, 29; 51:3). This idiom is used figuratively to describe the assaults of the wicked (Pss 11:2; 37:14) and the judgments of the Lord (Ps 7:13; Lam 2:4; 3:12) (BDB 202 s.v. דָּרַךְ 4). The translation “he prepared his bow” is the slightly more general modern English idiomatic equivalent of the ancient Hebrew idiom “he bent his bow”—both refer to preparations to get ready to shoot arrows.
  159. Lamentations 2:4 tn Heb “His right hand is stationed.”
  160. Lamentations 2:4 tn Heb “the ones who were pleasing to the eye.”
  161. Lamentations 2:4 tn The singular noun אֹהֶל (ʾohel, “tent”) may function as a collective, referring to all tents in Judah. A parallel expression occurs in verse 2 using the plural: “all the dwellings of Jacob” (כָּל־נְאוֹת יַעֲקֹב, kol neʾot yaʿaqov). The singular “tent” matches the image of “Daughter Zion.” On the other hand, the singular “the tent of Daughter Zion” might be a hyperbolic synecdoche of container (= tent) for contents (= inhabitants of Zion).
  162. Lamentations 2:5 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  163. Lamentations 2:5 tn Heb “swallowed up.”
  164. Lamentations 2:5 tn Heb “swallowed up.”
  165. Lamentations 2:5 tn Heb “his.” For consistency this has been translated as “her.”
  166. Lamentations 2:5 tn Heb “He increased in Daughter Judah mourning and lamentation.”
  167. Lamentations 2:6 tn Heb “His booth.” The noun שׂךְ (sokh, “booth,” BDB 968 s.v.) is a hapax legomenon (term that appears only once in the Hebrew OT). But it is probably an alternate spelling of the more common noun סֻכָּה (sukkah, “booth”), which is used frequently of temporary shelters and booths (e.g., Neh 8:15) (BDB 697 s.v. סֻכָּה). This is a figurative description of the temple, as the parallel term מוֹעֲדוֹ (moʿado, “his tabernacle” or “his appointed meeting place”) makes clear. Jeremiah probably chose this term to emphasize the frailty of the temple and its ease of destruction. Contrary to the expectation of Jerusalem, it was only a temporary dwelling of the Lord—its permanence cut short due to sin of the people.
  168. Lamentations 2:6 tc The MT reads כַּגַּן (kaggan, “like a garden”). The LXX reads ὡς ἄμπελον (hōs ampelon), which reflects כְּגֶפֶן (kegefen, “like a vineyard”). Internal evidence favors כְּגֶפֶן (kegefen) because God’s judgment is often compared to the destruction of a vineyard (e.g., Job 15:33; Isa 34:4; Ezek 15:2, 6).
  169. Lamentations 2:6 tn Heb “The Lord has caused to be forgotten in Zion both appointed festival and Sabbath.” The verb שִׁכַּח (shikkakh, “to make forgotten”), the only Piel form of שָׁכַח (shakhakh, “to forget”), is used figuratively. When people forget, “often the neglect of obligations is in view” (L. C. Allen, NIDOTTE 4:104). When people forget the things of God, they are in disobedience and often are indicted for ignoring God or neglecting their duties to him (Deut 4:23, 31; 6:12; 8:11, 19; 26:13; 31:21; 32:18; Judg 3:7; 1 Sam 12:9; 2 Kgs 17:38; Is 49:14; 51:13; 65:11; Jer 18:15; Ezek 23:35; Hos 4:6). The irony is that the one to whom worship is due has made it so that people must neglect it. Most English versions render the verb in a metonymical sense: “brought to an end” (RSV), “did away with” (CEV), “put an end to” (TEV), “has ended” (NJPS), “has abolished” (NRSV). Few English versions employ the gloss “forget”: “the Lord hath caused the solemn feasts and sabbaths to be forgotten” (KJV), and “the Lord has made Zion forget her appointed feasts and her sabbaths”(NIV).
  170. Lamentations 2:6 tn Heb “In the fury of his anger” (זַעַם־אפּוֹ, zaʿam ʾappo). The genitive noun אפּוֹ (ʾappo, “his anger”) functions as an attributed genitive with the construct noun זַעַם (zaʿam, “fury, rage”): “his furious anger.”
  171. Lamentations 2:6 tn The verb נָאַץ (naʾats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (naʾats) in the LXX (παροξύνω, paroxunō) also conveys emotion beyond a decision to reject.
  172. Lamentations 2:7 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”), which occurs near the end of this verse. See the tc note at 1:14.
  173. Lamentations 2:7 tn The Heb verb זָנַח (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean “to spurn.” In military contexts it may be rendered “to desert.”
  174. Lamentations 2:7 tn Heb “His sanctuary.” The term מִקְדָּשׁוֹ (miqdasho, “His sanctuary”) refers to the temple (e.g., 1 Chr 22:19; 2 Chr 36:17; Ps 74:7; Isa 63:18; Ezek 48:21; Dan 8:11) (BDB 874 s.v. מִקְדָּשׁ).
  175. Lamentations 2:7 tn Heb “He delivered into the hand of the enemy.” The verb הִסְגִּיר (hisgir), Hiphil perfect third person masculine singular from סָגַר (sagar), means “to give into someone’s control: to deliver” (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14).
  176. Lamentations 2:7 tn Heb “they.”
  177. Lamentations 2:7 tn Heb “they gave voice” (קוֹל נָתְנוּ, kol natenu). The verb נָתַן (natan, “to give”) with the noun קוֹל (kol, “voice, sound”) is an idiom meaning: “to utter a sound, make a noise, raise the voice” (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. נתן 12; BDB 679 s.v. נָתַן 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem.
  178. Lamentations 2:7 tn Heb “as on the day of an appointed time.” The term מוֹעֵד (moʿed, “appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration that was entirely out of place.
  179. Lamentations 2:8 tn Heb “he stretched out a measuring line.” In Hebrew, this idiom is used (1) literally: to describe a workman’s preparation of measuring and marking stones before cutting them for building (Job 38:5; Jer 31:39; Zech 1:16), and (2) figuratively: to describe the Lord’s planning and preparation to destroy a walled city, that is, to mark off for destruction (2 Kgs 21:13; Isa 34:11; Lam 2:8). It is not completely clear how a phrase from the vocabulary of building becomes a metaphor for destruction; however, it might picture a predetermined and carefully planned measure from which God will not deviate.
  180. Lamentations 2:8 tn Heb “He did not return His hand from swallowing.” That is, he persisted until it was destroyed.
  181. Lamentations 2:8 tn Heb “they languished together.” The verbs אָבַל (ʾaval, “to lament”) and אָמַל (ʾamal, “languish, mourn”) are often used in contexts of funeral laments in secular settings. The Hebrew prophets often use these terms to describe the aftermath of the Lord’s judgment on a nation. Based on parallel terms, אָמַל (ʾamal) may describe either mourning or deterioration and so makes for a convenient play on meaning when destroyed objects are personified. Incorporating this play into the translation, however, may obscure the parallel between this line and the deterioration of the gates beginning in v. 9.
  182. Lamentations 2:9 tn Heb “have sunk down.” This expression, “her gates have sunk down into the ground,” is a personification picturing the city gates descending into the earth as if going down into the grave or the netherworld. Most English versions render it literally (KJV, RSV, NRSV, NASB, NIV, NJPS); however, a few paraphrases have captured the equivalent sense quite well: “Zion’s gates have fallen facedown on the ground” (CEV), and “the gates are buried in rubble” (TEV).
  183. Lamentations 2:9 tn Heb “he has destroyed and smashed her bars.” The two verbs אִבַּד וְשִׁבַּר (ʾibbad veshibbar) form a verbal hendiadys that emphasizes the forcefulness of the destruction of the locking bars on the gates. The first verb functions adverbially, and the second retains its full verbal sense: “he has smashed to pieces.” Several English versions render this expression literally and miss the rhetorical point: “he has ruined and broken” (RSV, NRSV), “he has destroyed and broken” (KJV, NASB), and “he has broken and destroyed” (NIV). The hendiadys has been correctly noted by others: “smashed to pieces” (TEV, CEV) and “smashed to bits” (NJPS).
  184. Lamentations 2:9 tn Heb “her bars.” Since the literal “bars” could be misunderstood as referring to saloons, the phrase “the bars that lock her gates” has been used in the present translation.
  185. Lamentations 2:9 tn Heb “are among the nations.”
  186. Lamentations 2:9 tn Heb “there is no torah,” or “there is no Torah” (אֵין תּוֹרָה, ʾen torah). Depending on whether תּוֹרָה (torah, “instruction, law”) is used in parallelism with the preceding or following line, it refers to (1) political guidance that the now-exiled king had formerly provided or (2) prophetic instruction that the now-ineffective prophets had formerly provided (BDB 434 s.v. תּוֹרָה 1.b). It is plausible that the three lines are arranged in an ABA chiastic structure, exploiting the semantic ambiguity of the term תּוֹרָה (torah, “instruction”). Conceivably it is an oblique reference to the priests’ duties of teaching, thus introducing a third group of the countries leaders. It is possible to hear in this a lament in reference to the destruction of Torah scrolls that may have been at the temple when it was destroyed.
  187. Lamentations 2:9 tn Heb “they cannot find.”
  188. Lamentations 2:10 tc Consonantal ישׁבו (yshvy) is vocalized by the MT as יֵשְׁבוּ (yeshevu), Qal imperfect third person masculine plural from יָשַׁב (yashav, “to sit”): “they sit on the ground.” However, the ancient versions (Aramaic Targum, Greek Septuagint, Syriac Peshitta, Latin Vulgate) reflect a Qal perfect vocalization: יָשְׁבוּ (yashevu, “they have sat [down]”).
  189. Lamentations 2:10 tn Heb “they sit on the ground; they are silent.” Based on meter, the two verbs יִדְּמוּ…יֵשְׁבוּ (yeshevu…yiddemu, “they sit…they are silent”) are in the same half of the line. Joined without a ו (vav) conjunction they form a verbal hendiadys. The first functions in its full verbal sense while the second functions adverbially: “they sit in silence.” The verb יִדְּמוּ (yiddemu) may mean to be silent or to wail.
  190. Lamentations 2:10 tn Heb “they have girded themselves with sackcloth.” sn Along with putting dirt on one’s head, wearing sackcloth was a sign of mourning.
  191. Lamentations 2:10 tn Heb “the virgins of Jerusalem.” The term “virgins” is a metonymy of association, standing for single young women who are not yet married. These single women are in grief because their potential suitors have been killed. The elders, old men, and young women function together as a merism for all of the survivors (F. W. Dobbs-Allsopp, Lamentations [IBC], 92).
  192. Lamentations 2:10 tn Heb “have bowed down their heads to the ground.”
  193. Lamentations 2:11 tn Heb “my eyes are spent,” or “my eyes fail.” The verb כָּלָה (kalah) is used of eyes exhausted by weeping (Job 11:20; 17:5; Ps 69:4; Jer 14:6; 4:17), and means either “to be spent” (BDB 477 s.v. 2.b) or “to fail” (HALOT 477 s.v. 6). It means to have used up all one’s tears or to have worn out the eyes because of so much crying. It is rendered variously: “my eyes fail” (KJV, NIV), “my eyes are spent” (RSV, NRSV, NASB, NJPS), “my eyes are worn out” (TEV), and “my eyes are red” (CEV).
  194. Lamentations 2:11 tn Heb “because of tears.” The plural noun דִּמְעוֹת (dimʿot, “tears”) is an example of the plural of intensity or repeated behavior: “many tears.” The more common singular form דִּמְעָה (dimʿah) normally functions in a collective sense (“tears”); therefore, the plural form here does not indicate simple plural of number.
  195. Lamentations 2:11 tn Heb “my bowels burn,” or “my bowels are in a ferment.” The verb חֳמַרְמְרוּ (khomarmeru) is an unusual form that is derived from a debated root: a Poalal from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or a Peʿalʿal 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 (meʿim, “bowels,” Lam 1:20; 2:11). The phrase חֳמַרְמְרוּ מֵעַי (khomarmeru meʿay) 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.
  196. Lamentations 2:11 tn Heb “my liver,” viewed as the seat of the emotions.
  197. Lamentations 2:11 tn Heb “on account of the breaking.”
  198. Lamentations 2:11 tn Heb “the daughter of my people.” Rather than a genitive of relationship (“daughter of X”), the phrase בַּת־עַמִּי (bat ʿammi) is probably a genitive of apposition. The idiom “Daughter X” occurs often in Lamentations: “Daughter Jerusalem” (2x), “Daughter Zion” (7x), “Virgin Daughter Zion” (1x), “Daughter of My People” (5x), “Daughter Judah” (2x), and “Virgin Daughter Judah” (1x). In each case, it is a poetic description of Jerusalem or Judah as a whole. The idiom בַּת־עַמִּי (bat ʿammi, lit., “daughter of my people” is rendered variously by the English versions: “the daughter of my people” (KJV, RSV, NASB), “my people” (NIV, TEV, CEV), and “my poor people” (NJPS). The metaphor here pictures the people as vulnerable and weak.
  199. Lamentations 2:12 tn Heb “they”; the referent has been specified in the translation for clarity.
  200. Lamentations 2:12 tn Heb “to their mother,” understood as a collective singular.
  201. Lamentations 2:12 tn Heb “Where is bread and wine?” The terms “bread” and “wine” are synecdoches of specific (= bread, wine) for general (= food, drink).
  202. Lamentations 2:12 tn Heb “as they faint,” or “when they faint.”
  203. Lamentations 2:12 tn Heb “as their life is poured out.” The term בְּהִשְׁתַּפֵּךְ (behishtappekh), Hitpael infinitive construct + the preposition בּ (bet), from שָׁפַךְ (shafakh, “to pour out”), may be rendered “as they expire” (BDB 1050 s.v. שָׁפַךְ), referring to the process of dying. Note the repetition of the word “pour out” with various direct objects in this poem at 2:4, 11, 12, and 19.
  204. Lamentations 2:12 tn Heb “chest, lap.”
  205. Lamentations 2:13 tc The MT reads אֲעִידֵךְ (ʾaʿidekh), Hiphil imperfect first person common singular + second person feminine singular suffix from עָדָה (ʿadah, “to testify”): “[How] can I testify for you?” However, Latin Vulgate comparabo te reflects the reading אֶעֱרָךְ (ʾeʿerakh), Qal imperfect first person common singular from עָרַךְ (ʿarakh, “to liken”): “[To what] can I liken [you]?” The verb עָרַךְ (ʿarakh) 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 [7 HT]; 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), which the MT could have 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 (ʿarakh) is less common than עָדָה (ʿadah, “to testify”), (2) it recovers a tight parallelism between עָרַךְ (ʿarakh, “to liken”) and דָּמָה (damah, “to compare”) (e.g., Ps 89:6 [7 HT]; 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, and CEV. This textual emendation was first proposed by J. Meinhold, “Threni 2, 13, ” ZAW 15 (1895): 286.
  206. Lamentations 2:13 tc The MT reads מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ (mah ʾashveh lakh vaʾanakhamekh, “To what can I compare you so that I might comfort you?”). The LXX reflects a Vorlage of מִי יוֹשִׁיעַ לָךְ וְנִחַמְךָ (mi yoshiaʿ lakh venikhamekha, “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.
  207. Lamentations 2:13 tn The ו (vav) prefixed to וַאֲנַחֲמֵךְ (vaʾanakhamekh, “I might comfort you”) denotes purpose: “so that….”
  208. Lamentations 2:13 tn Heb “as great as the sea.”
  209. Lamentations 2:13 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.
  210. Lamentations 2:13 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.
  211. Lamentations 2:14 tn Heb “worthless and whitewash.” The words שָׁוְא וְתָפֵל (shavʾ vetafel) form a nominal hendiadys, meaning “worthless whitewash” or “worthless deceptions.” The noun תָּפֵל (tafel, “whitewash”) is used literally in reference to a white-washed wall (Ezek 13:10, 11, 14, 15) and figuratively in reference to false prophets (Ezek 22:28).
  212. Lamentations 2:14 tc The Kethib שְׁבִיתֵךְ (shevitekh) and the Qere שְׁבוּתֵךְ (shevutekh), which is preserved in many medieval Hebrew mss here and elsewhere (Ps 85:1 [85:2 HT]; 126:4; Job 42:10), are struggling with the root. The ancient versions take it from שָׁבָה (shavah), meaning “captivity.” Such a meaning is not tenable for the Job passage, which suggests, along with a similar phrase in the Sefire inscription, that the proper meaning is “to restore someone’s fortunes.” See HALOT 1386 s.v. שְׁבוּת.
  213. Lamentations 2:14 tn Heb “worthless and enticements.” The words שָׁוְא וּמַדּוּחִים (shavʾ umaddukhim) form a nominal hendiadys meaning “worthless enticements” or “misleading falsehoods.” The noun מַדּוּחַ (madduakh), meaning “enticement” or “transgression,” is a hapax legomenon (term that appears only once in the Hebrew OT). It is related to the verb נָדָח (nadakh, “to entice, lead astray”), which often refers to idolatry.
  214. Lamentations 2:15 tn Heb “clap their hands at you.” Clapping hands at someone was an expression of malicious glee, derision, and mockery (Num 24:10; Job 27:23; Lam 2:15).
  215. Lamentations 2:15 tn Heb “of which they said.”
  216. Lamentations 2:15 tn Heb “perfection of beauty.” The noun יֹפִי (yofi, “beauty”) functions as a genitive of respect in relation to the preceding construct noun: Jerusalem was perfect in respect to its physical beauty.
  217. Lamentations 2:15 tn Heb “the joy of all the earth.” This is similar to statements found in Pss 48:2 and 50:2.
  218. Lamentations 2:16 tn Heb “they have opened wide their mouth against you.”
  219. Lamentations 2:16 tn Heb “We have swallowed!”
  220. Lamentations 2:16 tn Heb “We have attained; we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsaʾnu raʾinu) 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 first 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.
  221. Lamentations 2:17 tn The verb בָּצַע (batsaʿ) has a broad range of meanings: (1) “to cut off, break off,” (2) “to injure” a person, (3) “to gain by violence,” (4) “to finish, complete,” and (5) “to accomplish, fulfill” a promise.
  222. Lamentations 2:17 tn Heb “His word.” When used in collocation with the verb בָּצַע (batsaʿ, “to fulfill,” see previous tn), the accusative noun אִמְרָה (ʾimrah, “word”) means “promise.”
  223. Lamentations 2:17 tn Heb “commanded” or “decreed.” If a reference to prophetic oracles is understood, then “decreed” is preferable. If understood as a reference to the warnings in the covenant, then “threatened” is a preferable rendering.
  224. Lamentations 2:17 tn Heb “from days of old.”
  225. Lamentations 2:17 tn Heb “He has overthrown and has not shown mercy.” The two verbs חָרַס וְלֹא חָמָל (kharas veloʾ khamal) form a verbal hendiadys in which the first retains its verbal sense and the second functions adverbially: “He has overthrown you without mercy.” וְלֹא חָמָל (veloʾ khamal) alludes to 2:2.
  226. Lamentations 2:17 tn Heb “He has exalted the horn of your adversaries.” The term “horn” (קֶרֶן, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3 HT [18:2 ET]; 75:11 HT [75:10 ET]; 89:18, 25 HT [89:17, 24 ET]; 92:11 HT [92:10 ET]; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3; Ezek 29:21), just as warriors are sometimes figuratively described as “bulls.” To lift up the horn often means to boast, and to lift up someone else’s horn is to give victory or cause to boast.
  227. Lamentations 2:18 tc The MT reads צָעַק לִבָּם אֵל־אֲדֹנָי (tsaʿaq libbam ʾel ʾadonay, “their heart cried out to the Lord”), which neither matches the second person address characterizing 2:13-19 nor is in close parallel to the rest of verse 18. Since the perfect צָעַק (tsaʿaq, “cry out”) is apparently parallel to imperatives, it could be understood as a precative (“let their heart cry out”), although this understanding still has the problem of being in the third person. The BHS editors and many text critics suggest emending the MT צָעַק (tsaʿaq) to צָעֲקִי (tsaʿaqi), Qal imperative second person feminine singular: “Cry out!” This restores a tighter parallelism with the two second person feminine singular imperatives introducing the following lines: הוֹרִידִי (horidi, “Let [your tears] flow down!”) and אַל־תִּתְּנִי (ʾal titteni, “Do not allow!”). In such a case, לִבָּם (libbam) must be taken adverbially. For לִבָּם (libbam, “their heart”), see the following note. The adverbial translation loses a potential parallel to the mention of the heart in the next verse. Emending the noun to “your heart” would maintain this connection.
  228. Lamentations 2:18 tn Heb “their heart” or “from the heart.” Many English versions take the ם (mem) on לִבָּם (libbam) as the third person masculine plural pronominal suffix: “their heart” (cf. KJV, NASB, NIV, NJPS, CEV). However, others take it as an enclitic or adverbial ending: “from the heart” (cf. RSV, NRSV, TEV, NJPS margin). See T. F. McDaniel, “The Alleged Sumerian Influence upon Lamentations,” VT 18 (1968): 203-4.
  229. Lamentations 2:18 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  230. Lamentations 2:18 tn The wall is a synecdoche of a part standing for the whole city.
  231. Lamentations 2:18 tn Heb “day and night.” The expression “day and night” forms a merism which encompasses everything in between two polar opposites: “from dawn to dusk” or “all day and all night long.”
  232. Lamentations 2:18 tn Heb “the daughter of your eye.” The term “eye” functions as a metonymy for “tears” that are produced by the eyes. Jeremiah exhorts personified Jerusalem to cry out to the Lord day and night without ceasing in repentance and genuine sorrow for its sins.
  233. Lamentations 2:19 tn Heb “at the head of the watches.”
  234. Lamentations 2:19 tn The noun לֵבָב (levav, “heart”) functions here as a metonymy of association for the thoughts and emotions in the heart. The Hebrew לֵבָב (levav) includes the mind, so in some cases the translation “heart” implies an inappropriate division between the cognitive and affective. This context is certainly emotionally loaded, but as part of a series of admonitions to address God in prayer, these emotions are inextricably bound with the thoughts of the mind. The singular “heart” is retained in the translation to be consistent with the personification of Jerusalem (cf. v. 18).
  235. Lamentations 2:19 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  236. Lamentations 2:19 sn Lifting up the palms or hands is a metaphor for prayer.
  237. Lamentations 2:19 tn Heb “on account of the life of your children.” The noun נֶפֶשׁ (nefesh) refers to the “life” of their dying children (e.g., Lam 2:12). The singular noun נֶפֶשׁ (nefesh, “life”) is used as a collective, as the plural genitive noun that follows makes clear: “your children.”
  238. Lamentations 2:19 tc The BHS editors and many commentators suggest that the fourth bicolon in 2:19 is a late addition and should be deleted. Apart from the four sets of bicola in 1:7 and 2:19, every stanza in chapters 1-4 consists of three sets of bicola. tn Heb “who are fainting.”
  239. Lamentations 2:19 tn Heb “at the head of every street.”
  240. Lamentations 2:20 tn Heb “Look, O Lord! See!” When used in collocation with verbs of cognition, רָאָה (raʾah) 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 compare 1:9, 12, 20; 3:50, 59, 60; 5:1.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.
  241. Lamentations 2:20 tn For the nuance “afflict” see the note at 1:12.
  242. Lamentations 2:20 tn Heb “their fruit.” The term פְּרִי (peri, “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).
  243. Lamentations 2:20 tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (ʿolale 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.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, ʿolel) 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).
  244. Lamentations 2:20 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as at the beginning of the verse. See the tc note at 1:14.
  245. Lamentations 2:21 tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.
  246. Lamentations 2:21 tn Heb “in the day of your anger.” The construction בָּיוֹם (bayom, “in the day of…”) is a common Hebrew idiom, meaning “when…” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9). This temporal idiom refers to a general time period but uses the term “day” as a forceful rhetorical device to emphasize the vividness and drama of the event, depicting it as occurring within a single day. In the ancient Near East, military-minded kings often referred to a successful campaign as “the day of X” in order to portray themselves as powerful conquerors who, as it were, could inaugurate and complete a victorious military campaign within the span of one day.
  247. Lamentations 2:21 tc The MT reads לֹא חָמָלְתָּ (loʾ khamalta, “You showed no mercy”). However, many medieval Hebrew mss and most of the ancient versions (Aramaic Targum, Syriac Peshitta and Latin Vulgate) read וְלֹא חָמָלְתָּ (veloʾ khamalta, “and You showed no mercy”).
  248. Lamentations 2:22 tn The syntax of the line is awkward. English versions vary considerably in how they render it: “Thou hast called as in a solemn day my terrors round about” (KJV); “Thou hast called, as in the day of a solemn assembly, my terrors on every side” (ASV); “You did call as in the day of an appointed feast my terrors on every side” (NASB); “Thou didst invite as to the day of an appointed feast my terrors on every side” (RSV); “As you summon to a feast day, so you summoned against me terrors on every side” (NIV); “You summoned, as on a festival, my neighbors from roundabout” (NJPS); “You invited my enemies to hold a carnival of terror all around me” (TEV); and “You invited my enemies like guests for a party” (CEV).
  249. Lamentations 2:22 tn The term “enemies” is supplied in the translation as a clarification.
  250. Lamentations 2:22 tn Heb “my terrors” or “my enemies.” The expression מְגוּרַי (meguray, “my terrors”) is difficult and may refer to either enemies, the terror associated with facing enemies, or both.
  251. Lamentations 2:22 tn Heb “surrounding me.”
  252. Lamentations 2:22 tn The meaning of the verb טָפַח (tafakh) is debated. The BDB lexicon suggests that it is derived from טָפַה (tafah, “to extend, spread” the hands) and here means “to carry in the palm of one’s hands” (BDB 381 s.v. טָפַה 2), but HALOT 378 s.v. II טָפַח suggests that it is derived from the root II טָפַח (tafakh) and means “to give birth to healthy children.” The recent lexicons hold that it is related to Arabic tafaha (“to bring forth fully formed children”) and Akkadian tuppu (“to raise children”). The use of this particular term highlights the tragic irony of what the army of Babylon has done: it has destroyed the lives of perfectly healthy children whom the women of Israel had raised.
  253. Lamentations 2:22 tn This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly healthy children….” Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct-object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and then well raised…what a tragic loss of perfectly good human life!
New English Translation (NET)

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Philemon

Salutation

1 From Paul,[a] a prisoner of Christ Jesus,[b] and Timothy our[c] brother, to Philemon, our dear friend[d] and colaborer, 2 to Apphia[e] our sister,[f] to Archippus our[g] fellow soldier, and to the church that meets in your house. 3 Grace and peace to you[h] from God our Father and the Lord Jesus Christ!

Thanks for Philemon’s Love and Faith

4 I always thank my God[i] as I remember you in my prayers,[j] 5 because I hear[k] of your faith in the Lord Jesus and your love[l] for all the saints.[m] 6 I pray[n] that the faith you share with us may deepen your understanding of every blessing[o] that belongs to you[p] in Christ.[q] 7 I[r] have had great joy and encouragement because[s] of your love, for the hearts[t] of the saints have been refreshed through you, brother.

Paul’s Request for Onesimus

8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper, 9 I would rather appeal[u] to you on the basis of love—I, Paul, an old man[v] and even now a prisoner for the sake of Christ Jesus[w]— 10 I am appealing[x] to you concerning my child, whose spiritual father I have become[y] during my imprisonment,[z] that is, Onesimus, 11 who was formerly useless to you, but is now useful to you[aa] and me. 12 I have sent[ab] him (who is my very heart)[ac] back to you. 13 I wanted to keep him with me so that he could serve me in your place[ad] during[ae] my imprisonment for the sake of the gospel.[af] 14 However,[ag] without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness. 15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally,[ah] 16 no longer as a slave,[ai] but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking[aj] and in the Lord. 17 Therefore if you regard me as a partner, accept him as you would me. 18 Now if he has defrauded you of anything or owes you anything, charge what he owes[ak] to me. 19 I, Paul, have written[al] this letter[am] with my own hand:[an] I will repay it. I could also mention that you owe[ao] me your very self. 20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ.[ap] 21 Since I was confident that you would obey, I wrote to you, because I knew that you would do even more than[aq] what I am asking you to do. 22 At the same time also, prepare a place for me to stay, for I hope that through your prayers I will be given back to you.

Concluding Greetings

23 Epaphras,[ar] my fellow prisoner in Christ Jesus, greets you. 24 Mark, Aristarchus,[as] Demas,[at] and Luke, my colaborers, greet you too. 25 May the grace of the Lord Jesus Christ be[au] with your spirit.[av]

Footnotes:

  1. Philemon 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Philemon 1:1 sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).
  3. Philemon 1:1 tn The word “our” is not present in the Greek text, but was supplied to bring out the sense in English.
  4. Philemon 1:1 tn Grk “dear.” The adjective is functioning as a substantive, i.e., “dear one” or “dear friend.”
  5. Philemon 1:2 sn Apphia is thought to be the wife of Philemon.
  6. Philemon 1:2 tc Most witnesses (D2 Ψ 1241 1505 M) here read τῇ ἀγαπητῇ (tē agapētē, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881), have ἀδελφῇ (adelphē, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.
  7. Philemon 1:2 tn Though the word “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.
  8. Philemon 1:3 tn Grk “Grace to you and peace.”
  9. Philemon 1:4 sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucharistō) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.
  10. Philemon 1:4 tn Grk “making remembrance (or “mention”) of you in my prayers.”
  11. Philemon 1:5 tn The Greek present participle ἀκούων (akouōn, “hearing”) is an adverbial participle of cause relating to εὐχαριστῶ (eucharistō, “I give thanks”).
  12. Philemon 1:5 sn Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of “faith in Christ and love for the saints.” The believers’ invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul’s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author’s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.
  13. Philemon 1:5 tn The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, “your faith in Christ Jesus, and of the love which you have to all the saints.”
  14. Philemon 1:6 tn The term ὅπως (hopōs) refers back to the idea of prayer (μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian sou poioumenos epi tōn proseuchōn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.
  15. Philemon 1:6 tn Grk “everything good.”
  16. Philemon 1:6 tc ‡ ὑμῖν (humin, “you”) is found in many valuable witnesses (P61 א F G P 0278 33 1505 1739 1881 al sy co). The witnesses for ἡμῖν (hēmin, “us”) are not as strong (A C D K L P Ψ 048vid 1241 M), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.
  17. Philemon 1:6 tn Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου (hē koinōnia tēs pisteōs sou, “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής (energēs; Does it mean “active” or “effective”?) and ἐπιγνώσει (epignōsei; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ (pantos agathou)? and (4) what is the force of εἰς Χριστόν (eis Christon)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [gar] in v. 7), it seems that his concern in v. 6 is with Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.
  18. Philemon 1:7 tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.
  19. Philemon 1:7 tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”
  20. Philemon 1:7 tn The word translated “hearts” here is σπλάγχνα (splanchna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).
  21. Philemon 1:9 tn Or “encourage.”
  22. Philemon 1:9 tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.
  23. Philemon 1:9 tn Grk “a prisoner of Christ Jesus.”
  24. Philemon 1:10 tn Or “I am encouraging…”
  25. Philemon 1:10 tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.
  26. Philemon 1:10 sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.
  27. Philemon 1:11 tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*,2 F G 33 104), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including אc A C D 0278 1241 1505 1739 1881 M it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA28 places the καί in brackets, indicating some doubts as to its authenticity.
  28. Philemon 1:12 tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splanchna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some significant witnesses (א* A F G 33 [69 2400 SBL]) lack the verb, and that its location floats in the various constructions that have it, suggest that the initial text did not have προσλαβοῦ.tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.
  29. Philemon 1:12 tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”
  30. Philemon 1:13 tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.
  31. Philemon 1:13 tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.
  32. Philemon 1:13 tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”
  33. Philemon 1:14 tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.
  34. Philemon 1:15 sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.
  35. Philemon 1:16 tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.
  36. Philemon 1:16 tn Grk “in the flesh.”
  37. Philemon 1:18 tn Grk “charge it to me.”
  38. Philemon 1:19 tn Grk “I wrote” Here ἔγραψα (egrapsa) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.
  39. Philemon 1:19 tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.
  40. Philemon 1:19 sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.
  41. Philemon 1:19 sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.
  42. Philemon 1:20 sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.
  43. Philemon 1:21 tn Grk “that you would even go beyond.”
  44. Philemon 1:23 sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς).
  45. Philemon 1:24 sn Aristarchus accompanied Paul on his journey as a prisoner to Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10.
  46. Philemon 1:24 sn Demas is most likely the same individual mentioned in Col 4:14 and 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.
  47. Philemon 1:25 tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”
  48. Philemon 1:25 tc Most witnesses, including several excellent ones (א C D1 Ψ 0278 1241 1505 1739c M lat sy), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (P87vid A D* 048vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.
New English Translation (NET)

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Psalm 101

Psalm 101[a]

A psalm of David.

101 I will sing about loyalty and justice.
To you, O Lord, I will sing praises.
2 I will walk[b] in the way of integrity.
When will you come to me?
I will conduct my business with integrity in the midst of my palace.[c]
3 I will not even consider doing what is dishonest.[d]
I hate doing evil;[e]
I will have no part of it.[f]
4 I will have nothing to do with a perverse person;[g]
I will not permit[h] evil.
5 I will destroy anyone who slanders his neighbor in secret.
I will not tolerate anyone who has a haughty demeanor and an arrogant attitude.[i]
6 I will favor the honest people of the land,[j]
and allow them to live with me.[k]
Those who walk in the way of integrity will attend me.[l]
7 Deceitful people will not live in my palace.[m]
Liars will not be welcome in my presence.[n]
8 Each morning I will destroy all the wicked people in the land,
and remove all evildoers from the city of the Lord.

Footnotes:

  1. Psalm 101:1 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.
  2. Psalm 101:2 tn Heb “take notice of.”
  3. Psalm 101:2 tn Heb “I will walk about in the integrity of my heart in the midst of my house.”
  4. Psalm 101:3 tn Heb “I will not set before my eyes a thing of worthlessness.”
  5. Psalm 101:3 tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew mss. The form appears to be derived from a verbal root שׂוּט (sut, “to fall away; to swerve”; see Ps 40:4).
  6. Psalm 101:3 tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”
  7. Psalm 101:4 tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (ʿiqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).
  8. Psalm 101:4 tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.
  9. Psalm 101:5 tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”
  10. Psalm 101:6 tn Heb “my eyes [are] on the faithful of the land.”
  11. Psalm 101:6 tn The Hebrew text simply reads, “in order to live with me.”
  12. Psalm 101:6 tn Heb “one who walks in the way of integrity, he will minister to me.”
  13. Psalm 101:7 tn Heb “he will not live in the midst of my house, one who does deceit.”
  14. Psalm 101:7 tn Heb “one who speaks lies will not be established before my eyes.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 26:20

20 Where there is no wood, a fire goes out,
and where there is no gossip,[a] contention ceases.[b]

Footnotes:

  1. Proverbs 26:20 sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention—if one takes away the cause, contention will cease (e.g., 18:8).
  2. Proverbs 26:20 tn Heb “becomes silent.”
New English Translation (NET)

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The Daily Audio Bible Reading for Monday October 28, 2024 (NIV)

Jeremiah 51:54-52:34

Babylon’s Complete Destruction

54 “Listen! Hear the cry of Babylon,
the sound of great destruction from the land of the Babylonians.
55 For the Lord is destroying Babylon.
He will silence her loud voice.
Waves of enemies pound against her;
the noise of battle rings through the city.
56 Destroying armies come against Babylon.
Her mighty men are captured,
and their weapons break in their hands.
For the Lord is a God who gives just punishment;
he always repays in full.
57 I will make her officials and wise men drunk,
along with her captains, officers, and warriors.
They will fall asleep
and never wake up again!”
says the King, whose name is
the Lord of Heaven’s Armies.

58 This is what the Lord of Heaven’s Armies says:
“The thick walls of Babylon will be leveled to the ground,
and her massive gates will be burned.
The builders from many lands have worked in vain,
for their work will be destroyed by fire!”

Jeremiah’s Message Sent to Babylon

59 The prophet Jeremiah gave this message to Seraiah son of Neriah and grandson of Mahseiah, a staff officer, when Seraiah went to Babylon with King Zedekiah of Judah. This was during the fourth year of Zedekiah’s reign.[a] 60 Jeremiah had recorded on a scroll all the terrible disasters that would soon come upon Babylon—all the words written here. 61 He said to Seraiah, “When you get to Babylon, read aloud everything on this scroll. 62 Then say, ‘Lord, you have said that you will destroy Babylon so that neither people nor animals will remain here. She will lie empty and abandoned forever.’ 63 When you have finished reading the scroll, tie it to a stone and throw it into the Euphrates River. 64 Then say, ‘In this same way Babylon and her people will sink, never again to rise, because of the disasters I will bring upon her.’”

This is the end of Jeremiah’s messages.

The Fall of Jerusalem

52 Zedekiah was twenty-one years old when he became king, and he reigned in Jerusalem eleven years. His mother was Hamutal, the daughter of Jeremiah from Libnah. 2 But Zedekiah did what was evil in the Lord’s sight, just as Jehoiakim had done. 3 These things happened because of the Lord’s anger against the people of Jerusalem and Judah, until he finally banished them from his presence and sent them into exile.

Zedekiah rebelled against the king of Babylon. 4 So on January 15,[b] during the ninth year of Zedekiah’s reign, King Nebuchadnezzar[c] of Babylon led his entire army against Jerusalem. They surrounded the city and built siege ramps against its walls. 5 Jerusalem was kept under siege until the eleventh year of King Zedekiah’s reign.

6 By July 18 in the eleventh year of Zedekiah’s reign,[d] the famine in the city had become very severe, and the last of the food was entirely gone. 7 Then a section of the city wall was broken down, and all the soldiers fled. Since the city was surrounded by the Babylonians,[e] they waited for nightfall. Then they slipped through the gate between the two walls behind the king’s garden and headed toward the Jordan Valley.[f]

8 But the Babylonian troops chased King Zedekiah and overtook him on the plains of Jericho, for his men had all deserted him and scattered. 9 They captured the king and took him to the king of Babylon at Riblah in the land of Hamath. There the king of Babylon pronounced judgment upon Zedekiah. 10 The king of Babylon made Zedekiah watch as he slaughtered his sons. He also slaughtered all the officials of Judah at Riblah. 11 Then he gouged out Zedekiah’s eyes and bound him in bronze chains, and the king of Babylon led him away to Babylon. Zedekiah remained there in prison until the day of his death.

The Temple Destroyed

12 On August 17 of that year,[g] which was the nineteenth year of King Nebuchadnezzar’s reign, Nebuzaradan, the captain of the guard and an official of the Babylonian king, arrived in Jerusalem. 13 He burned down the Temple of the Lord, the royal palace, and all the houses of Jerusalem. He destroyed all the important buildings[h] in the city. 14 Then he supervised the entire Babylonian[i] army as they tore down the walls of Jerusalem on every side. 15 Then Nebuzaradan, the captain of the guard, took as exiles some of the poorest of the people, the rest of the people who remained in the city, the defectors who had declared their allegiance to the king of Babylon, and the rest of the craftsmen. 16 But Nebuzaradan allowed some of the poorest people to stay behind to care for the vineyards and fields.

17 The Babylonians broke up the bronze pillars in front of the Lord’s Temple, the bronze water carts, and the great bronze basin called the Sea, and they carried all the bronze away to Babylon. 18 They also took all the ash buckets, shovels, lamp snuffers, basins, dishes, and all the other bronze articles used for making sacrifices at the Temple. 19 The captain of the guard also took the small bowls, incense burners, basins, pots, lampstands, ladles, bowls used for liquid offerings, and all the other articles made of pure gold or silver.

20 The weight of the bronze from the two pillars, the Sea with the twelve bronze oxen beneath it, and the water carts was too great to be measured. These things had been made for the Lord’s Temple in the days of King Solomon. 21 Each of the pillars was 27 feet tall and 18 feet in circumference.[j] They were hollow, with walls 3 inches thick.[k] 22 The bronze capital on top of each pillar was 7 1⁄2 feet[l] high and was decorated with a network of bronze pomegranates all the way around. 23 There were 96 pomegranates on the sides, and a total of 100 pomegranates on the network around the top.

24 Nebuzaradan, the captain of the guard, took with him as prisoners Seraiah the high priest, Zephaniah the priest of the second rank, and the three chief gatekeepers. 25 And from among the people still hiding in the city, he took an officer who had been in charge of the Judean army; seven of the king’s personal advisers; the army commander’s chief secretary, who was in charge of recruitment; and sixty other citizens. 26 Nebuzaradan, the captain of the guard, took them all to the king of Babylon at Riblah. 27 And there at Riblah, in the land of Hamath, the king of Babylon had them all put to death. So the people of Judah were sent into exile from their land.

28 The number of captives taken to Babylon in the seventh year of Nebuchadnezzar’s reign[m] was 3,023. 29 Then in Nebuchadnezzar’s eighteenth year[n] he took 832 more. 30 In Nebuchadnezzar’s twenty-third year[o] he sent Nebuzaradan, the captain of the guard, who took 745 more—a total of 4,600 captives in all.

Hope for Israel’s Royal Line

31 In the thirty-seventh year of the exile of King Jehoiachin of Judah, Evil-merodach ascended to the Babylonian throne. He was kind to[p] Jehoiachin and released him from prison on March 31 of that year.[q] 32 He spoke kindly to Jehoiachin and gave him a higher place than all the other exiled kings in Babylon. 33 He supplied Jehoiachin with new clothes to replace his prison garb and allowed him to dine in the king’s presence for the rest of his life. 34 So the Babylonian king gave him a regular food allowance as long as he lived. This continued until the day of his death.

Footnotes:

  1. 51:59 The fourth year of Zedekiah’s reign was 593 B.c.
  2. 52:4a Hebrew on the tenth day of the tenth month, of the ancient Hebrew lunar calendar. A number of events in Jeremiah can be cross-checked with dates in surviving Babylonian records and related accurately to our modern calendar. This day was January 15, 588 B.c.
  3. 52:4b Hebrew Nebuchadrezzar, a variant spelling of Nebuchadnezzar; also in 52:12, 28, 29, 30.
  4. 52:6 Hebrew By the ninth day of the fourth month [in the eleventh year of Zedekiah’s reign]. This day was July 18, 586 B.c.; also see note on 52:4a.
  5. 52:7a Or the Chaldeans; similarly in 52:8, 17.
  6. 52:7b Hebrew the Arabah.
  7. 52:12 Hebrew On the tenth day of the fifth month, of the ancient Hebrew lunar calendar. This day was August 17, 586 B.c.; also see note on 52:4a.
  8. 52:13 Or destroyed the houses of all the important people.
  9. 52:14 Or Chaldean.
  10. 52:21a Hebrew 18 cubits [8.3 meters] tall and 12 cubits [5.5 meters] in circumference.
  11. 52:21b Hebrew 4 fingers thick [8 centimeters].
  12. 52:22 Hebrew 5 cubits [2.3 meters].
  13. 52:28 This exile in the seventh year of Nebuchadnezzar’s reign occurred in 597 B.c.
  14. 52:29 This exile in the eighteenth year of Nebuchadnezzar’s reign occurred in 586 B.c.
  15. 52:30 This exile in the twenty-third year of Nebuchadnezzar’s reign occurred in 581 B.c.
  16. 52:31a Hebrew He raised the head of.
  17. 52:31b Hebrew on the twenty-fifth day of the twelfth month, of the ancient Hebrew lunar calendar. This day was March 31, 561 B.c.; also see note on 52:4a.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Titus 3

Do What Is Good

3 Remind the believers to submit to the government and its officers. They should be obedient, always ready to do what is good. 2 They must not slander anyone and must avoid quarreling. Instead, they should be gentle and show true humility to everyone.

3 Once we, too, were foolish and disobedient. We were misled and became slaves to many lusts and pleasures. Our lives were full of evil and envy, and we hated each other. 4 But—

When God our Savior revealed his kindness and love, 5 he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit.[a] 6 He generously poured out the Spirit upon us through Jesus Christ our Savior. 7 Because of his grace he made us right in his sight and gave us confidence that we will inherit eternal life.

8 This is a trustworthy saying, and I want you to insist on these teachings so that all who trust in God will devote themselves to doing good. These teachings are good and beneficial for everyone.

9 Do not get involved in foolish discussions about spiritual pedigrees[b] or in quarrels and fights about obedience to Jewish laws. These things are useless and a waste of time. 10 If people are causing divisions among you, give a first and second warning. After that, have nothing more to do with them. 11 For people like that have turned away from the truth, and their own sins condemn them.

Paul’s Final Remarks and Greetings

12 I am planning to send either Artemas or Tychicus to you. As soon as one of them arrives, do your best to meet me at Nicopolis, for I have decided to stay there for the winter. 13 Do everything you can to help Zenas the lawyer and Apollos with their trip. See that they are given everything they need. 14 Our people must learn to do good by meeting the urgent needs of others; then they will not be unproductive.

15 Everybody here sends greetings. Please give my greetings to the believers—all who love us.

May God’s grace be with you all.

Footnotes:

  1. 3:5 Greek He saved us through the washing of regeneration and renewing of the Holy Spirit.
  2. 3:9 Or spiritual genealogies.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Psalm 100

Psalm 100

A psalm of thanksgiving.

1 Shout with joy to the Lord, all the earth!
2 Worship the Lord with gladness.
Come before him, singing with joy.
3 Acknowledge that the Lord is God!
He made us, and we are his.[a]
We are his people, the sheep of his pasture.
4 Enter his gates with thanksgiving;
go into his courts with praise.
Give thanks to him and praise his name.
5 For the Lord is good.
His unfailing love continues forever,
and his faithfulness continues to each generation.

Footnotes:

  1. 100:3 As in an alternate reading in the Masoretic Text; the other alternate and some ancient versions read and not we ourselves.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Proverbs 26:18-19

18 Just as damaging
as a madman shooting a deadly weapon
19 is someone who lies to a friend
and then says, “I was only joking.”

New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Posted on

The Daily Audio Bible Reading for Sunday October 27, 2024 (NIV)

Jeremiah 51:1-53

51 The Lord says:
“I will cause a destructive wind[a] to blow
against[b] Babylon and the people who inhabit Babylonia.[c]
2 I will send people to winnow Babylonia like a wind blowing away chaff.[d]
They will winnow her and strip her land bare.[e]
This will happen when[f] they come against her from every direction,
when it is time to destroy her.[g]
3 Do not give her archers time to string their bows
or to put on their coats of armor.[h]
Do not spare any of her young men.
Completely destroy[i] her whole army.
4 Let them fall[j] slain in the land of Babylonia,[k]
mortally wounded in the streets of her cities.[l]
5 “For Israel and Judah will not be forsaken[m]

by their God, the Lord of Heaven’s Armies.[n]
For the land of Babylonia is[o] full of guilt
against the Holy One of Israel.[p]
6 Get out of Babylonia quickly, you foreign people.[q]
Flee to save your lives.
Do not let yourselves be killed because of her sins,
for it is time for the Lord to wreak his revenge.
He will pay Babylonia[r] back for what she has done.[s]
7 Babylonia had been a gold cup in the Lord’s hand;
she had made the whole world drunk.
The nations had drunk from the wine of her wrath,[t]
so they have all gone mad.[u]
8 But suddenly Babylonia will fall and be destroyed.[v]
Cry out in mourning over it!
Get medicine for her wounds;
perhaps she can be healed!
9 Foreigners living there will say,[w]
‘We tried to heal her, but she could not be healed.
Let’s leave Babylonia[x] and each go back to his own country.
For judgment on her will be vast in its proportions.
It will be like it is piled up to heaven, stacked up into the clouds.’[y]
10 The exiles from Judah will say,[z]
‘The Lord has brought about a great deliverance for us![aa]
Come on, let’s go and proclaim in Zion
what the Lord our God has done!’
11 “Sharpen[ab] your arrows!

Fill your quivers![ac]
The Lord will arouse a spirit of hostility in[ad] the kings of Media,[ae]
for he intends to destroy Babylonia.
For that is how the Lord will get his revenge—
how he will get his revenge for the Babylonians’ destruction of his temple.[af]
12 Give the signal to attack Babylon’s wall![ag]
Bring more guards;[ah]
post them all around the city.[ai]
Put men in ambush,[aj]
for the Lord will do what he has planned.
He will do what he said he would do to the people of Babylon.[ak]
13 “You who live along the rivers of Babylon,[al]

the time of your end has come.
You who are rich in plundered treasure,
it is time for your lives to be cut off.[am]
14 The Lord of Heaven’s Armies[an] has solemnly sworn,[ao]
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts.[ap]
They will raise up shouts of victory over it.’
15 He is the one who[aq] by his power made the earth.
He is the one who by his wisdom fixed the world in place,
by his understanding he spread out the heavens.
16 When his voice thunders, the waters in the heavens roar.
He makes the clouds rise from the far-off horizons;
he makes the lightning flash out in the midst of the rain.
He unleashes the wind from the places where he stores it;
17 all idolaters will prove to be stupid and ignorant.
Every goldsmith will be disgraced by the idol he made.
For the image he forges is merely a sham;
there is no breath in any of those idols.
18 They are worthless, objects to be ridiculed.
When the time comes to punish them, they will be destroyed.
19 The Lord, who is the portion of the descendants of Jacob, is not like them.
For he is the one who created everything,
including the people of Israel whom he claims as his own.[ar]
His name is the Lord of Heaven’s Armies.[as]
20 “Babylon,[at] you are my war club,[au]

my weapon for battle.
I used you to smash nations.[av]
I used you to destroy kingdoms.
21 I used you to smash horses and their riders.[aw]
I used you to smash chariots and their drivers.
22 I used you to smash men and women.
I used you to smash old men and young men.
I used you to smash young men and young women.
23 I used you to smash shepherds and their flocks.
I used you to smash farmers and their teams of oxen.
I used you to smash governors and leaders.”[ax]
24 “But I will repay Babylon

and all who live in Babylonia
for all the wicked things they did in Zion
right before the eyes of you Judeans,”[ay]
says the Lord.[az]
25 The Lord says,[ba] “Beware! I am opposed to you, Babylon![bb]
You are like a destructive mountain that destroys all the earth.
I will unleash my power against you;[bc]
I will roll you off the cliffs and make you like a burned-out mountain.[bd]
26 No one will use any of your stones as a cornerstone;
no one will use any of them in the foundation of his house.
For you will lie desolate forever,”[be]
says the Lord.[bf]
27 “Raise up battle flags throughout the lands.
Sound the trumpets calling the nations to do battle.
Prepare the nations to do battle against Babylonia.[bg]
Call for these kingdoms to attack her:
Ararat, Minni, and Ashkenaz.[bh]
Appoint a commander to lead the attack.[bi]
Send horses[bj] against her like a swarm of locusts.[bk]
28 Prepare the nations to do battle against her.[bl]
Prepare the kings of the Medes.
Prepare their governors and all their leaders.[bm]
Prepare all the countries they rule to do battle against her.[bn]
29 The earth will tremble and writhe in agony;[bo]
for the Lord will carry out his plan.
He plans to make the land of Babylonia[bp]
a wasteland where no one lives.[bq]
30 The soldiers of Babylonia will stop fighting.
They will remain in their fortified cities.
They will lose their strength to do battle.[br]
They will be as frightened as women.[bs]
The houses in her cities will be set on fire.
The gates of her cities will be broken down.[bt]
31 One runner after another will come to the king of Babylon;
one messenger after another will come bringing news.[bu]
They will bring news to the king of Babylon
that his whole city has been captured.[bv]
32 They will report that the fords have been captured,
the reed marshes have been burned,
the soldiers are terrified.[bw]
33 For the Lord of Heaven’s Armies, the God of Israel, says,
‘Fair Babylon[bx] will be like a threshing floor
that has been trampled flat for harvest.
The time for her to be cut down and harvested
will come very soon.’[by]
34 “King Nebuchadnezzar of Babylon

devoured me and drove my people out.
Like a monster from the deep he swallowed me.
He filled his belly with my riches;
he made me an empty dish.
He completely cleaned me out.”[bz]
35 The person who lives in Zion says,
“May Babylon pay for the violence done to me and to my relatives.”
Jerusalem says,
“May those living in Babylonia pay for the bloodshed of my people.”[ca]
36 Therefore the Lord says,
“I will stand up for your cause.
I will pay the Babylonians back for what they have done to you.[cb]
I will dry up their sea;
I will make their springs run dry.[cc]
37 Babylon will become a heap of ruins.
Jackals will make their home there.[cd]
It will become an object of horror and of hissing scorn,
a place where no one lives.[ce]
38 The Babylonians are all like lions roaring for prey;
they are like lion cubs growling for something to eat.[cf]
39 When their appetites are all stirred up,[cg]
I will set out a banquet for them.
I will make them drunk
so that they will pass out,[ch]
they will fall asleep forever,
they will never wake up,”[ci]
says the Lord.[cj]
40 “I will lead them off to be slaughtered
like lambs, rams, and male goats.[ck]
41 “See how Babylon[cl] has been captured!

See how the pride of the whole earth has been taken!
See what an object of horror
Babylon has become among the nations![cm]
42 The sea has swept over Babylon.
She has been covered by a multitude[cn] of its waves.[co]
43 The towns of Babylonia have become heaps of ruins.
She has become a dry and barren desert.[cp]
No one lives in those towns any more;
no one even passes through them.[cq]
44 I will punish the god Bel in Babylon.
I will make him spit out what he has swallowed.
The nations will not come streaming to him any longer.
Indeed, the walls of Babylon will fall.[cr]
45 “Get out of Babylon, my people!

Flee to save your lives
from the fierce anger of the Lord![cs]
46 Do not lose your courage or become afraid
because of the reports that are heard in the land.
For a report will come in one year.
Another report will follow it in the next.
There will be violence in the land
with ruler fighting against ruler.
47 “So the time will certainly come[ct]

when I will punish the idols of Babylon.
Her whole land will be put to shame.
All her mortally wounded will collapse in her midst.[cu]
48 Then heaven and earth and all that is in them
will sing for joy over Babylon.
For destroyers from the north will attack it,”
says the Lord.[cv]
49 “Babylon must fall[cw]
because of the Israelites she has killed,[cx]
just as the earth’s mortally wounded fell
because of Babylon.[cy]
50 You who have escaped the sword,[cz]
go, do not delay.[da]
Remember the Lord in a faraway land.
Think about Jerusalem.[db]
51 ‘We[dc] are ashamed because we have been insulted.[dd]
Our faces show our disgrace.[de]
For foreigners have invaded
the holy rooms[df] in the Lord’s temple.’
52 Yes, but the time will certainly come,”[dg] says the Lord,[dh]
“when I will punish her idols.
Throughout her land the mortally wounded will groan.
53 Even if Babylon climbs high into the sky[di]
and fortifies her elevated stronghold,[dj]
I will send destroyers against her,”[dk]
says the Lord.[dl]

Footnotes:

  1. Jeremiah 51:1 sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36.
  2. Jeremiah 51:1 tn Or “I will arouse the spirit of hostility of a destroying nation”; Heb “I will stir up against Babylon…a destroying wind [or the spirit of a destroyer].” The word רוּחַ (ruakh) can refer to either a wind (BDB 924 s.v. רוּחַ 2.a) or a spirit (BDB 925 s.v. רוּחַ 2.g). It can be construed as either a noun followed by an adjectival participle (so, “a destroying wind”) or a noun followed by another noun in the “of” relationship (a construct or genitival relationship; so, “spirit of a destroyer”). The same noun with this same verb is translated “stir up the spirit of” in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11, where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the “destructive wind,” primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.
  3. Jeremiah 51:1 sn Heb “the people who live in Leb Qamai.” “Leb Qamai” is a code name for “Chaldeans” formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26, where further details are given. There is no consensus on why the code name is used. The terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.
  4. Jeremiah 51:2 tn Or “I will send foreign people against Babylonia.” The translation follows the reading of the Greek recensions of Aquila and Symmachus and the Latin version (the Vulgate). That reading is accepted by the majority of modern commentaries and several of the modern versions (e.g., NRSV, REB, NAB, and God’s Word). It fits better with the verb that follows it than the reading of the Hebrew text and the rest of the versions. The difference in the two readings is again only the difference in vocalization, the Hebrew text reading זָרִים (zarim) and the versions cited reading זֹרִים (zorim). If the Hebrew text is followed, there is a wordplay between the two words, “foreigners” and “winnow.” The words “like a wind blowing away chaff” have been supplied in the translation to clarify for the reader what “winnow” means.sn Winnowing involved throwing a mixture of grain and chaff (or straw) into the air and letting the wind blow away the lighter chaff, leaving the grain to fall on the ground. Since God considered all the Babylonians chaff, they would all be “blown away.”
  5. Jeremiah 51:2 tn Or “They will strip her land bare like a wind blowing away chaff.” The alternate translation would be necessary if one were to adopt the alternate reading of the first line (the reading of the Hebrew text). The explanation of “winnow” would then be necessary in the second line. The verb translated “strip…bare” means literally “to empty out” (see BDB 132 s.v. בָּקַק Polel). It has been used in 19:7 in the Qal of “making void” Judah’s plans in a wordplay on the word for “bottle.” See the study note on 19:7 for further details.
  6. Jeremiah 51:2 tn This assumes that the particle כִּי (ki) is temporal (cf. BDB 473 s.v. כִּי 2.a). This is the interpretation adopted also by NRSV and G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 349. J. Bright (Jeremiah [AB], 345) and J. A. Thompson (Jeremiah [NICOT], 747, n. 3) interpret it as asseverative or emphatic: “Truly, indeed.” Many of the modern English versions merely ignore it. Reading it as temporal makes it unnecessary to emend the following verb as Bright and Thompson do (from הָיוּ [hayu] to יִהְיוּ [yihyu]).
  7. Jeremiah 51:2 tn Heb “in the day of disaster.”
  8. Jeremiah 51:3 tc The text and consequent meaning of these first two lines are uncertain. The Masoretic reads literally, “Against let him string. Let him string, the one who strings his bow, and against let him raise himself up in his coat of armor.” This makes absolutely no sense, and the ancient versions and Hebrew mss did not agree in reading this same text. Many Hebrew mss and all the versions, as well as the Masoretes themselves (the text is left unpointed with a marginal note not to read it), delete the second “let him string.” The LXX (or Greek version) left out the words “against” at the beginning of the first two lines. It reads, “Let the archer bend his bow, and let the one who has armor put it on.” The Lucianic recension of the LXX and some Targum mss supplied the missing object “it” and thus read, “Let the archer ready his bow against it, and let him array himself against it in his coat of mail.” This makes good sense but does not answer the question of why the Hebrew text left off the suffix on the preposition twice in a row. Many Hebrew mss and the Syriac, Targum, and Vulgate (the Latin version) change the pointing of “against” (אֶל [ʾel]) to “not” (אַל [ʾal]) and thus read, “Let the archer not string the bow, and let him not array himself in his armor.” However, many commentators feel that this does not fit the context because it would apparently be addressed to the Babylonians, not the enemy, which would create a sudden shift in addressee with the second half of the verse. However, if it is understood in the sense taken here, it refers to the enemy not allowing the Babylonian archers to get ready for the battle, i.e., a surprise attack. This sense is suggested as an alternative in J. Bright, Jeremiah (AB), 346, n. u-u, and J. A. Thompson, Jeremiah (NICOT), 747, n. 5, and is the interpretation adopted in TEV, and probably also in NIrV.
  9. Jeremiah 51:3 sn For the concept underlying this word, see the study note on “utterly destroy” in Jer 25:9 and compare the usage in 50:21, 26.
  10. Jeremiah 51:4 tn The majority of English versions and the commentaries understand the vav (ו) consecutive + perfect as a future here: “They will fall.” However, it makes better sense, in the light of the commands in the previous verse, to understand this as an indirect third person command (= a jussive; see GKC 333 §112.q, r), as REB and NJPS do.
  11. Jeremiah 51:4 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
  12. Jeremiah 51:4 tn The words “cities” is not in the text. The text merely says “in her streets,” but the antecedent is “land” and must then refer to the streets of the cities in the land.
  13. Jeremiah 51:5 tn Heb “widowed” (cf. BDB 48 s.v. אַלְמָן, an adjective occurring only here but related to the common word for “widow”). It is commonly translated as has been done here.sn The verses from v. 5 to v. 19 all speak of the Lord in the third person. The prophet, who is the spokesman for the Lord, (50:1) thus is speaking. However, the message is still from God because this was all what he spoke “through the prophet Jeremiah.”
  14. Jeremiah 51:5 tn Heb “Yahweh of Armies.” For an explanation of this rendering see the study note on 2:19.
  15. Jeremiah 51:5 tn Or “all, though their land was…” The majority of the modern English versions think the land here refers to the land of Israel and Judah (the text reads “their land,” and Israel and Judah are the nearest antecedents). In this case, the particle כִּי (ki) is concessive (cf. BDB 473 s.v. כִּי 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2-4 and see the line as either textually or logically out of place. However, it need not be seen that way. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines, where the exiles and other foreigners are urged to flee and not get caught up in the destruction that is coming “because of her sin.” It might be helpful to note that both the adjective “widowed” and the suffix on “their God” are masculine singular, looking at Israel and Judah as one entity. The “their” then goes back not to Israel and Judah of the preceding lines but to the “them” in v. 4. This makes for a better connection with the following and understands the particle כִּי in its dominant usage, not an extremely rare one (see the comment in BDB 473 s.v. כִּי 2.c[b]). This interpretation is also reflected in RSV.
  16. Jeremiah 51:5 sn See the note on the phrase “the Holy One of Israel” in 50:29.
  17. Jeremiah 51:6 tn The words “you foreign people” are not in the text, and many think the referent is the exiles of Judah. While this is clearly the case in v. 45, the referent seems broader here, where the context speaks of every man going to his own country (v. 9).
  18. Jeremiah 51:6 tn Heb “her.”
  19. Jeremiah 51:6 tn Heb “paying to her a recompense [i.e., a payment in kind].”
  20. Jeremiah 51:7 tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help readers who are not familiar with the figure of the “cup of the Lord’s wrath.”sn The figure of the cup of the Lord’s wrath, invoked in Jer 25:15-29, is invoked again here, and Babylon is identified as the agent through which the wrath of the Lord is visited on the other nations. See the study note on 25:15 for explanation and further references.
  21. Jeremiah 51:7 tn Heb “Upon the grounds of such conditions the nations have gone mad.”
  22. Jeremiah 51:8 tn The verbs in this verse and the following are all in the Hebrew perfect tense, a tense often referring to a past action, or a past action with present results. However, as the translator’s notes have indicated, the prophets use this tense to view actions as if they were as good as done (the Hebrew prophetic perfect). The stance here is ideal, viewed as already accomplished.
  23. Jeremiah 51:9 tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV, which are attempting to clarify the text for the average reader.
  24. Jeremiah 51:9 tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.
  25. Jeremiah 51:9 tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads, “For her judgment [or punishment (cf. BDB 1078 s.v. מִשְׁפָּט 1.f) = ‘execution of judgment’] touches the heavens and is lifted up as far as the clouds.” The figure of hyperbole, or exaggeration, is being used here to indicate the vastness of Babylon’s punishment, which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28, and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4, where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic, because the punishment has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.
  26. Jeremiah 51:10 tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.”
  27. Jeremiah 51:10 tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousnesses.” BDB 842 s.v. צְדָקָה 7.b interprets this of the “righteous acts” of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah’s acts of righteousness (or more simply, their righteousness) were scarcely revealed in their deliverance. Most of the English versions and commentaries refer to “vindication,” i.e., the Lord has exonerated or proven Israel’s claims to be true. However, that would require more explanation than the idea of “deliverance,” which is a perfectly legitimate usage of the term (cf. BDB 842 s.v. צְדָקָה 6.a, and compare the usage in Isa 46:13; 51:6, 8; 56:1). The present translation interprets the plural form here as a plural of intensity or amplification (GKC 397-98 §124.e), and the suffix as a genitive of advantage (IBHS 147 §9.5.2e). This interpretation is also reflected in REB and God’s Word.
  28. Jeremiah 51:11 sn The imperatives here and in v. 12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also 50:3, 9; 51:27-28]). They have often been addressed in this prophecy as though they were a present force (see 50:14-16; 50:21 [and the study note there]; 50:26, 29; 51:3), though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator’s notes).
  29. Jeremiah 51:11 tn The meaning of this word is debated. The most thorough discussion of this word, including etymology and usage in the OT and Qumran, is in HALOT 1409-10 s.v. שֶׁלֶט, where the rendering “quiver” is accepted for all the uses of this word in the OT. For a discussion more readily accessible to English readers, see W. L. Holladay, Jeremiah (Hermeneia), 2:422-23. The meaning “quiver” fits better with the verb “fill” than the meaning “shield” that is adopted in BDB 1020 s.v. שֶׁלֶט. “Quiver” is the meaning adopted also in NRSV, REB, NAB, and NJPS.
  30. Jeremiah 51:11 tn Heb “The Lord has stirred up the spirit of…” The verb is rendered here as a prophetic perfect. The rendering “arouse a spirit of hostility” is an attempt to render some meaning to the phrase and not simply ignore the word “spirit,” as many of the modern English versions do. For a fuller discussion, including cross references, see the translator’s note on v. 1.
  31. Jeremiah 51:11 sn Media was a country in what is now northwestern Iran. At the time this prophecy was probably written, they were the dominating force in the northern region, the most likely enemy to Babylon. By the time Babylon fell in 538 b.c., the Medes had been conquered and incorporated in the Persian empire by Cyrus. However, several times in the Bible this entity is known under the combined entity of Media and Persia (Esth 1:3, 4, 18, 19; 10:2; Dan 5:28; 6:8, 12, 15; 8:20). Dan 5:31 credits the capture of Babylon to Darius the Mede, which may have been either another name for Cyrus or the name by which Daniel refers to a Median general named Gobryas.
  32. Jeremiah 51:11 tn Heb “For it is the vengeance of the Lord, vengeance for his temple.” As in the parallel passage in 50:28, the genitival construction has been expanded in the translation to clarify for the English reader what the commentaries in general agree is involved.sn Verse 11c-f appears to be a parenthetical or editorial comment by Jeremiah to give some background for the attack that is summoned in vv. 11-12.
  33. Jeremiah 51:12 tn Heb “Raise a banner against the walls of Babylon.”
  34. Jeremiah 51:12 tn Heb “Strengthen the watch.”
  35. Jeremiah 51:12 tn Heb “Station the guards.”
  36. Jeremiah 51:12 tn Heb “Prepare ambushes.”sn Commands are addressed to the kings of the Medes to fully blockade the city by posting watchmen and setting soldiers in ambush to stop people from escaping the city (cf. 2 Kgs 25:4).
  37. Jeremiah 51:12 tn Heb “For the Lord has both planned and done what he said concerning the people living in Babylon,” i.e., “he has carried out what he planned.” Here is an obvious case where the perfects are to be interpreted as prophetic; the commands imply that the attack is still future.
  38. Jeremiah 51:13 sn Babylon was situated on the Euphrates River and surrounded by canals (also called “rivers”).
  39. Jeremiah 51:13 tn Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12, where the end of life is compared to a tapestry suddenly cut off from the loom. Hence, NRSV renders the last line as “the thread of your life is cut,” and TEV translates, “its thread of life is cut.” That idea is accepted also in HALOT 141 s.v. בצע Qal.1.
  40. Jeremiah 51:14 tn Heb “Yahweh of Armies.” For an explanation of this rendering see the study note on 2:19.
  41. Jeremiah 51:14 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
  42. Jeremiah 51:14 tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia), which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, indicating people rather than the land or city. The “men” are, of course, enemy soldiers, compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ʾim) to introduce an oath, see BDB 475 s.v. כִּי אִם 2.c, and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).
  43. Jeremiah 51:15 tn The Hebrew participle here is intended to be connected with “Lord who rules over all” in the preceding verse. The passage is functioning to underline the Lord’s power to carry out what he has sworn, in contrast to the impotence of their idols, who will be put to shame and be dismayed (50:2).
  44. Jeremiah 51:19 tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew mss, in the Lucianic recension of the LXX (the Greek version), the Aramaic Targums, and the Latin Vulgate. Most English versions and many commentaries assume it here. However, it is easier to explain why the word is added in a few of the versions and some Hebrew than to explain why it was left out. It is probable that the word is not original here because the addressees are different and the function of this hymnic piece is slightly different (see the study note on the next line for details). Here it makes good sense to understand that the Lord is being called the creator of the special tribe of people he claims as his own property (see the study note on the first line of 10:16).
  45. Jeremiah 51:19 sn With the major exception discussed in the translator’s note on the preceding line, vv. 15-19 are a verbatim repetition of 10:12-16, with a few minor variations in spelling. There the passage was at the end of a section in which the Lord was addressing the Judeans and trying to convince them that the worship of idols was vain—the idols were impotent, but he is all powerful. Here the passage follows a solemn oath by the Lord who rules over all and is apparently directed to the Babylonians, emphasizing the power of the Lord to carry out his oath.
  46. Jeremiah 51:20 tn Or “Media.” The referent is not identified in the text; the text merely says, “You are my war club.” Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23, and Babylon is referred to in v. 25 as a “destroying mountain” (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b-23 as customary past. However, change in person from second masculine singular (vv. 20b-23) to the second masculine plural in “before your very eyes,” and its position at the end of the verse after “which they did in Zion,” argue that a change in address occurs there. Driver has to ignore the change in person and take “before your eyes” with the verb “repay” at the beginning to maintain the kind of consistency he seeks. The vav (ו) consecutive imperfect can be used for either the customary past (GKC 335-36 §112.dd, with cross reference back to GKC 331-32 §112.e) or the future (GKC 334 §112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 as a transition to vv. 25-26 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media, then the verbs in vv. 20-23 should all be translated as futures. See also the translator’s note on v. 24.
  47. Jeremiah 51:20 tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow, which are from the same root (נָפַץ, nafats), and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.”
  48. Jeremiah 51:20 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
  49. Jeremiah 51:21 tn Heb “horse and its rider.” However, the terms are meant as generic or collective singulars (cf. GKC 395 §123.b) and are thus translated by the plural. The same thing is true of all the terms in vv. 21-23b. The terms in vv. 20c-d, 23c are plural.
  50. Jeremiah 51:23 tn These two words are Akkadian loan words into Hebrew that often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. סָגָן (sagan) gives “prefect, ruler” as the basic definition for the second term, but neither works very well in a modern translation because “prefect” would be unknown to most readers, and “ruler” would suggest someone along the lines of a king, which these officials were not. The present translation has chosen “leaders” by default, assuming there is no other term that would be any more appropriate in light of the defects noted in “prefect” and “ruler.”
  51. Jeremiah 51:24 tn Or “Media, you are my war club…I will use you to smash…leaders. So before your very eyes I will repay…for all the wicked things they did in Zion.” For explanation see the translator’s note on v. 20. The position of the phrase “before your eyes” at the end of the verse after “which they did in Zion,” and the change in person from second masculine singular in vv. 20b-23 (“I used you to smite”) to second masculine plural in “before your eyes,” argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20-23 is Media/Cyrus requires that this position and change in person be ignored; “before your eyes” then is attached to “I will repay.” The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word “Judean” has been supplied for the sake of identifying the referent for the modern reader.
  52. Jeremiah 51:24 tn Heb “Oracle of the Lord.”
  53. Jeremiah 51:25 tn Heb “Oracle of the Lord.”
  54. Jeremiah 51:25 tn The word “Babylon” is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader.
  55. Jeremiah 51:25 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.
  56. Jeremiah 51:25 tn Heb “I am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.” The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. שְׂרֵפָה. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The Lord, however, will make it a “burned-out mountain,” i.e., an extinct volcano that is barren and desolate. This interpretation seems, to this translator, to fit the details of the text more consistently than alternative ones, which separate the concept of “destroying/destructive” from “mountain,” explain the figure of the mountain as symbolizing the dominating political position of Babylon, and take the “mountain of burning” to be a “burned [or burned over] mountain.” The use of similes in place of metaphors makes it easier for the modern reader to understand the figures. It also more easily incorporates the dissonant figure of “rolling you down from the cliffs,” which involves the figure of personification.sn The figure here involves comparing Babylon to a destructive volcano that the Lord makes burned-out, i.e., he will destroy her power to destroy. The figure of personification is also involved because the Lord addresses the mountain and rolls her off the cliffs, an act normally inapplicable to a mountain.
  57. Jeremiah 51:26 tn This is a fairly literal translation of the original, which reads, “No one will take from you a stone for a cornerstone or a stone for foundations.” There is no unanimity in the commentaries, with many feeling that the figure of the burned mountain continues, and others feeling that the figure here shifts to a burned city whose stones are too burned to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV).sn The figure here shifts to that of a burned-up city whose stones cannot be used for building. Babylon will become a permanent heap of ruins.
  58. Jeremiah 51:26 tn Heb “Oracle of the Lord.”
  59. Jeremiah 51:27 tn Heb “Raise up a standard on the earth. Blow a ram’s horn among the nations. Consecrate nations against her.” According to BDB 651 s.v. נֵס 1, the raising of a standard was a signal of a war—a summons to assemble and attack (see usage in Isa 5:26; 13:2; Jer 51:12). The “blowing of the ram’s horn” was also a signal to rally behind a leader and join in an attack (see Judg 3:27; 6:34). For the meaning of “consecrate nations against her,” see the study note on 6:4. The usage of this phrase goes back to the concept of holy war, where soldiers had to be consecrated for battle by the offering of a sacrifice. The phrase has probably lost its ritual usage in later times and become idiomatic for making necessary preparations for war.
  60. Jeremiah 51:27 sn Ararat, Minni, and Ashkenaz were three kingdoms located in the Lake Van-Lake Urmia region that are now parts of eastern Turkey and northwestern Iran. These kingdoms were conquered and made vassal states by the Medes in the early sixth century. The Medes were the dominant country in this region from around 590 b.c. until they were conquered and incorporated into the Persian empire by Cyrus in 550 b.c.
  61. Jeremiah 51:27 tn The translation of this line is uncertain because it includes a word only occurring here and in Nah 3:17, where it is found in parallelism with a word used only once and likewise uncertain in meaning. The word here is probably related to the Akkadian word tupsharru, which refers to a scribe (Heb “a tablet writer”). The exact function of this official is disputed. KBL 356 s.v. טִפְסָר relates it to a “recruiting officer,” a sense which is reflected in NAB. The majority of modern English versions render “commander” or “marshal,” following the suggestion of BDB 381 s.v. טִפְסָר. G. L. Keown, P. J. Scalise, T. G. Smothers (Jeremiah 26-52 [WBC], 351) translate “recruiter (scribe)” but explain the function (on p. 371) as that of recording the plunder captured in war. The rendering here follows that of TEV and God’s Word and is the nuance suggested by the majority of modern English versions, who rendered “appoint a marshal/commander against it.”
  62. Jeremiah 51:27 sn This is probably a poetic or shorthand way of referring to the cavalry and chariotry where horse is put for “rider” and “driver.”
  63. Jeremiah 51:27 tn Heb “Bring up horses like bristly locusts.” The meaning of the Hebrew word “bristly” (סָמָר, samar) is uncertain because the word only occurs here. It is generally related to a verb meaning “to bristle” that occurs in Job 4:15 and Ps 119:120. Exactly what is meant by “bristly” in connection with “locust” is uncertain, though most relate it to a stage of the locust in which its wings are still encased in a rough, horny casing. J. A. Thompson (Jeremiah [NICOT], 759) adds that this is when the locust is very destructive. However, no other commentary mentions this. Therefore the present translation omits the word because it is of uncertain meaning and significance. For a fuller discussion of the way the word has been rendered, see W. L. Holladay, Jeremiah (Hermeneia), 2:427.
  64. Jeremiah 51:28 tn See the first translator’s note on 51:27 and compare also 6:4 and the study note there.
  65. Jeremiah 51:28 tn See the translator’s note at 51:23 for the rendering of the terms here.
  66. Jeremiah 51:28 tc The Hebrew text has a confusing switch of possessive pronouns in this verse: “Consecrate the nations against her, the kings of the Medes, her governors and prefects, and all the land of his dominion.” This has led to a number of different resolutions. The LXX (the Greek version) renders the word “kings” as singular and levels all the pronouns to “his,” paraphrasing the final clause and combining it with “king of the Medes” to read “and of all the earth.” The Latin Vulgate levels them all to the third masculine plural, and this is followed by the present translation, as well as a number of other modern English versions (NASB, NIV, NRSV, TEV, NCV). The ASV and NJPS understand the feminine to refer to Media, i.e., “her governors and all her prefects,” and understand the masculine in the last line to be a distributive singular referring back to the lands each of the governors and prefects ruled over. This is probably correct, but since governors and prefects refer to officials appointed over provinces and vassal states, it amounts to much the same interpretation that the Latin Vulgate, the present translation, and other modern English versions have given.
  67. Jeremiah 51:29 sn The figure here, common in the poetic tradition, is of the Lord going forth to do battle against his foes, and the earth’s reaction to it is compared to a person trembling with fear and writhing in agony, agony like that of a woman in labor (cf. Judg 5:4; Nah 1:2-5; Hab 3:1-15 [especially v. 6]).
  68. Jeremiah 51:29 tn Heb “For the plans of the Lord have been carried out to make the land of Babylon…” The passive has been turned into an active and the sentence broken up to better conform with contemporary English style. For the meaning of the verb קוּם (qum) in the sense used here, see BDB 878 s.v. קוּם 7.g and compare the usage in Prov 19:21 and Isa 46:10.
  69. Jeremiah 51:29 tn The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew prophetic perfect). The verb in v. 31a, however, is imperfect, viewing the action as future; the perfects that follow are all dependent on that future. Verse 33 looks forward to a time when Babylon will be harvested and trampled like grain on the threshing floor, and the imperatives imply a time in the future. Hence the present translation has rendered all the verbs in vv. 29-30 as future.
  70. Jeremiah 51:30 tn Heb “Their strength is dry.” This is a figurative nuance of the word “dry” that BDB 677 s.v. נָשַׁת Qal.1 explains as meaning “fails.” The idea of “strength to do battle” is implicit from the context and is supplied in the translation here for clarity.
  71. Jeremiah 51:30 tn Heb “They have become women.” The metaphor has been turned into a simile and the significance of the comparison drawn out for the sake of clarity. See 50:37 for the same figure.
  72. Jeremiah 51:30 tn Heb “Her dwelling places have been set on fire. Her bars [i.e., the bars on the gates of her cities] have been broken.” The present translation has substituted the word “gates” for “bars” because the intent of the figure is to show that the bars of the gates have been broken, giving access to the city. “Gates” makes it easier for the modern reader to understand the figure.
  73. Jeremiah 51:31 tn Heb “Runner will run to meet runner and…” The intent is to portray a relay of runners carrying the news that follows on in vv. 31d-33 to the king of Babylon. The present translation attempts to spell out the significance.
  74. Jeremiah 51:31 tn Heb “Runner will run to meet runner, and messenger to meet messenger, to report to the king of Babylon that his city has been taken in [its] entirety.” There is general agreement among the commentaries that the first two lines refer to messengers converging on the king of Babylon from every direction, bringing news the sum total of which is reported in the lines that follow. For the meaning of the last phrase see BDB 892 s.v. קָצֶה 3 and compare the usage in Gen 19:4 and Isa 56:11. The sentence has been broken down and restructured to better conform with contemporary English style.
  75. Jeremiah 51:32 tn The words “They will report that” have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated “reed marshes” has seemed inappropriate to some commentators because it elsewhere refers to “pools.” However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning “fortress,” see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)sn Babylon was a city covering over a thousand acres that was surrounded by two walls, the inner one 21 feet (6.3 m) thick and the outer one 11 feet (3.3 m) thick. To provide the city further security, other walls were built to its south and east, and irrigation ditches and canals to it north and east were flooded to prevent direct access. The “fords” were crossings for the Euphrates River, which ran right through the city, and for the ditches and canals. The “reed marshes” were low-lying areas around the city where reeds grew. Burning them would deprive any fugitives of places to hide and flush out any who had already escaped.
  76. Jeremiah 51:33 sn Heb “Daughter Babylon.” See the study note at 50:42 for explanation.
  77. Jeremiah 51:33 tn Heb “Daughter Babylon will be [or “is”; there is no verb, and the tense has to be supplied from the context] like a threshing floor at the time one tramples it. Yet a little while and the time of the harvest will come for her.” It is generally agreed that there are two figures here: one of leveling the threshing floor and stamping it into a smooth, hard surface, and the other of the harvest, where the grain is cut, taken to the threshing floor, threshed by trampling the sheaves of grain to loosen the grain from the straw, and finally winnowed by throwing the mixture into the air (cf., e.g., J. A. Thompson, Jeremiah [NICOT], 760). The translation has sought to convey those ideas as clearly as possible without digressing too far from the literal.sn There are two figures involved here: one of the threshing floor being leveled and stamped down hard and smooth, and the other of the harvest. At harvest time the stalks of grain were cut down, gathered in sheaves, and taken to the harvest floor, where the grain was loosened from the husk by driving oxen and threshing sleds over them. The grain was then separated from the mixture of grain, straw, and husks by repeatedly throwing it in the air and letting the wind blow away the lighter husks and ground-up straw. The figure of harvest is often used of judgment in the OT. See, e.g., Joel 3:13 (4:13 HT) and Hos 6:11, and compare also Mic 4:12-13 and Jer 51:2, where different steps in this process are also used figuratively in connection with judgment. Babylon will be leveled to the ground and its people cut down in judgment.
  78. Jeremiah 51:34 tn This verse is extremely difficult to translate because of the shifting imagery, the confusion over the meaning of one of the verbs, and the apparent inconsistency of the pronominal suffixes here with those in the following verse, which everyone agrees is connected with it. The pronominal suffixes are first common plural, but the versions all read them as first common singular, which the Masoretes also do in the Qere. That reading has been followed here for consistency with the next verse, which identifies the speaker as the person living in Zion and as the personified city of Jerusalem. The Hebrew text reads, “Nebuchadnezzar king of Babylon devoured me [cf. 50:7, 17] and threw me into confusion. He set me down an empty dish. He swallowed me like a monster from the deep [cf. BDB 1072 s.v. תַּנִּין 3 and compare usage in Isa 27:1; Ezek 29:3; 32:2]. He filled his belly with my dainties. He rinsed me out [cf. BDB s.v. דּוּח Hiph.2 and compare the usage in Isa 4:4].” The verb “throw into confusion” has proved troublesome because its normal meaning does not seem appropriate. Hence various proposals have been made to understand it in a different sense. The present translation has followed W. L. Holladay (Jeremiah [Hermeneia], 2:428) in understanding the verb to mean “disperse” or “rout” (see NAB). The last line has seemed out of place and has often been emended to read, “He has spewed me out” (so NIV and NRSV, a reading that presupposes הִדִּיחָנִי [hiddikhani] for הֱדִיחָנִי [hedikhani]). The reading of the MT is not inappropriate if it is combined with the imagery of an empty jar and hence is retained here (see F. B. Huey, Jeremiah, Lamentations [NAC], 425, n. 59; H. Freedman, Jeremiah [SoBB], 344; NJPS). The lines have been combined to keep the imagery together.sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep that has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish that has been rinsed clean.
  79. Jeremiah 51:35 tn Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in Chaldea,’ says Jerusalem.” For the usage of the genitive here in the phrase “violence done to me and my relatives,” see GKC 414 §128.a (a construct governing two objects) and IBHS 303 §16.4d (an objective genitive). For the nuance of “pay” in the sense of retribution, see BDB 756 s.v. עַל 7.a(b) and compare the usage in Judg 9:24. For the use of שְׁאֵר (sheʾer) in the sense of “relatives,” see BDB 985 s.v. שְׁאֵר 2 and compare NJPS. For the use of “blood” in this idiom, see BDB 197 s.v. דָּם 2.k and compare the usage in 2 Sam 4:11 and Ezek 3:18, 20. The lines have been reversed for better English style.
  80. Jeremiah 51:36 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.
  81. Jeremiah 51:36 tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because the word “Babylonians” has been inserted in the previous clause and is easier to understand than “her” as a personification of Babylon.sn The referent for their sea is not clear. Most interpreters take it as a figure for the rivers and canals surrounding Babylon. But some apply it to the reservoir that the wife of Nebuchadnezzar, Queen Nictoris, had made.
  82. Jeremiah 51:37 tn Heb “a heap of ruins, a haunt for jackals.” Cf. 9:11.
  83. Jeremiah 51:37 tn Heb “without an inhabitant.”
  84. Jeremiah 51:38 tn Heb “They [the Babylonians] all roar like lions. They growl like the cubs of lions.” For the usage of יַחְדָו (yakhdav) meaning “all,” see Isa 10:8; 18:6; 41:20. The translation strives to convey in clear terms what is the generally accepted meaning of the simile (cf., e.g., J. Bright, Jeremiah [AB], 358, and J. A. Thompson, Jeremiah [NICOT], 762).
  85. Jeremiah 51:39 tn Heb “When they are hot.”
  86. Jeremiah 51:39 tc The translation follows the suggestion of KBL 707 s.v. עָלַז and a number of modern commentaries (e.g., Bright, J. A. Thompson, and W. L. Holladay) in reading יְעֻלְּפוּ (yeʿullefu), in the sense of “swoon away” or “grow faint” (see KBL 710 s.v. עָלַף Pual), instead of יַעֲלֹזוּ (yaʿalozu; “they will exult”). The former appears to be the verb read by the LXX (the Greek version) when they translated καρωθῶσιν (karōthōsin, “they will be stupefied”). For parallel usage KBL cites Isa 51:20. This fits the context much better than the Masoretic reading.
  87. Jeremiah 51:39 sn The central figure here is the cup of the Lord’s wrath (cf. 25:15-29, especially v. 26). The Babylonians have been made to drink it so deeply that they fall into a drunken sleep from which they will never wake up (i.e., they die, death being compared to sleep [cf. Pss 13:3 (13:4 HT); 76:5 (76:6 HT); 90:5]). Cf. Jer 51:57 for this same figure.
  88. Jeremiah 51:39 tn Heb “Oracle of the Lord.”
  89. Jeremiah 51:40 tn Heb “I will bring them down like lambs to be slaughtered, like rams and he-goats.”sn This statement is highly ironic in light of the fact that the Babylonians were compared to lions and lion cubs (v. 38). Here they are like lambs, rams, and male goats that are to be led off to be slaughtered.
  90. Jeremiah 51:41 sn Heb “Sheshach.” The study note on Jer 25:26 explains the use of this name for Babylon; see a similar phenomemon in a note on 51:1. Babylon is here called “the pride of the whole earth” because it was renowned for its size, its fortifications, and its beautiful buildings.
  91. Jeremiah 51:41 tn Heb “How Sheshach has been captured, and the pride of the whole earth has been seized! How Babylon has become an object of horror among the nations!” For the usage of “How” here, see the translator’s note on 50:23.sn This is part of a taunt song (see Isa 14:4) and assumes prophetically that the city has already been captured. The verbs in vv. 41-43a are all in the Hebrew tense that the prophets often use to look at the future as “a done deal” (the so-called prophetic perfect). In v. 44, which is still a part of this picture, the verbs are in the future. The Hebrew tense has been retained here and in vv. 42-43, but it should be remembered that the standpoint is prophetic and future.
  92. Jeremiah 51:42 tn For the meaning “multitude” here rather than “tumult,” see BDB 242 s.v. הָמוֹן 3.c, which says that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army, in 1 Sam 14:16 and 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references).
  93. Jeremiah 51:42 tn Heb “The sea has risen up over Babylon. She has been covered by the multitude of its waves.”sn This is a poetic and figurative reference to the enemies of Babylon, the foe from the north (see 50:3, 9; 51:27-28), which has attacked Babylon in wave after wave. This same figure is used in Isa 17:12. In Isa 8:7-8 the king of Assyria (and his troops) are compared to the Euphrates, which rises up and floods over the whole land of Israel and Judah. This same figure, but with application to Babylon, is assumed in Jer 47:2-3. In Jer 46:7-8 this figure is employed in a taunt of Egypt, which had boasted that it would cover the earth like the flooding of the Nile.
  94. Jeremiah 51:43 tn Heb “a land of dryness (צִיָּה, tsiyyah) and an arid rift valley (עֲרָבָה, ʿaravah).” The translation combines these overlapping terms to emphasize the core of the imagery. See the note on these terms at Isa 35:1.
  95. Jeremiah 51:43 tn Heb “Her towns have become a desolation, a dry land and a desert, a land any man does not live in them [i.e., “her towns”] and a son of man [= human being] does not pass through them.” Here the present translation has followed the suggestion of BHS and a number of the modern commentaries in deleting the second occurrence of the word “land,” in which case the words that follow are not a relative clause but independent statements. A number of modern English versions appear to ignore the third plural feminine suffixes that refer back to the cities and apply the statements that follow to the land.
  96. Jeremiah 51:44 tn Heb “And I will punish Bel in Babylon…And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.” The verbs in the first two lines are vav consecutive perfects, and the verb in the third line is an imperfect, all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts, which were adopted in conjunction with the taunting use of אֵיךְ (ʾekh) in v. 41, to the futures in v. 44. For the usage of גַּם (gam) to indicate a climax, “yea” or “indeed,” see BDB 169 s.v. גַּם 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.sn In the ancient Near East the victory of a nation over another nation was attributed to its gods. The reference is a poetic way of referring to the fact that God will be victorious over Babylon and its chief god, Bel/Marduk (see the study note on 50:2 for explanation). The reference to the disgorging of what Bel had swallowed is to captured people and plundered loot that had been taken to Babylon under the auspices of the victory of Bel over the foreign god (cf. Dan 5:2-4). The plundered treasures and captive people will be set free, and nations will no longer need to pay homage to Bel because Babylon will be destroyed.
  97. Jeremiah 51:45 tn Heb “Go out from her [Babylon’s] midst, my people. Save each man his life from the fierce anger of the Lord.” The verb has been paraphrased to prevent gender specific terms.sn Cf. Jer 50:8-10; 51:6, where the significance of saving oneself from the fierce anger of the Lord is clarified.
  98. Jeremiah 51:47 tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d.
  99. Jeremiah 51:47 tn Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land.
  100. Jeremiah 51:48 tn Heb “Oracle of the Lord.”
  101. Jeremiah 51:49 tn The infinitive construct is used here to indicate what is about to take place. See IBHS 610 §36.2.3g.
  102. Jeremiah 51:49 tn Heb “the slain of Israel.” The words “because of” are supplied in the translation for clarification. The preceding context makes it clear that Babylon would be judged for its atrocities against Israel (see especially 50:33-34; 51:10, 24, 35).
  103. Jeremiah 51:49 tn The juxtaposition of גַם…גַם (gam…gam), often “both…and,” here indicates correspondence. See BDB 169 s.v. גַּם 4. Appropriately, Babylon will fall slain just as her victims, including God’s covenant people, did.
  104. Jeremiah 51:50 sn God’s exiled people are told to leave doomed Babylon (see v. 45).
  105. Jeremiah 51:50 tn Heb “don’t stand.”
  106. Jeremiah 51:50 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.
  107. Jeremiah 51:51 sn The exiles lament the way they have been humiliated.
  108. Jeremiah 51:51 tn Heb “we have heard an insult.”
  109. Jeremiah 51:51 tn Heb “disgrace covers our face.”
  110. Jeremiah 51:51 tn Or “holy places, sanctuaries.”
  111. Jeremiah 51:52 tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. 51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d.
  112. Jeremiah 51:52 tn Heb “Oracle of the Lord.”
  113. Jeremiah 51:53 tn Or “ascends [into] heaven.” Note the use of the phrase in Deut 30:12; 2 Kgs 2:11; Amos 9:2.
  114. Jeremiah 51:53 tn Heb “and even if she fortifies her strong, elevated place.”
  115. Jeremiah 51:53 tn Heb “from me destroyers will go against her.”
  116. Jeremiah 51:53 tn Heb “Oracle of the Lord.”
New English Translation (NET)

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Titus 2

Conduct Consistent with Sound Teaching

2 But as for you, communicate the behavior that goes with[a] sound teaching. 2 Older men are to be temperate, dignified, self-controlled,[b] sound in faith, in love, and in endurance.[c] 3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 4 In this way[d] they will train[e] the younger women to love their husbands, to love their children, 5 to be self-controlled,[f] pure, fulfilling their duties at home,[g] kind, being subject to their own husbands, so that the message[h] of God may not be discredited.[i] 6 Encourage younger men likewise to be self-controlled,[j] 7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 8 and a sound message that cannot be criticized, so that any opponent will be at a loss,[k] because he has nothing evil to say about us. 9 Slaves[l] are to be subject to their own masters in everything,[m] to do what is wanted and not talk back, 10 not pilfering, but showing all good faith,[n] in order to bring credit to[o] the teaching of God our Savior in everything.

11 For the grace of God has appeared, bringing salvation to all people.[p] 12 It trains us[q] to reject godless ways[r] and worldly desires and to live self-controlled, upright, and godly lives in the present age, 13 as we wait for the happy fulfillment of our hope in the glorious appearing[s] of our great God and Savior, Jesus Christ.[t] 14 He[u] gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his,[v] who are eager to do good.[w