You who live in ‘Lebanon’, who are nestled in cedar buildings, how you will groan when pangs come upon you, pain like that of a woman in labour!
"You who dwell in Lebanon, Nested in the cedars, How you will groan when pangs come upon you, Pain like a woman in childbirth!
It may be nice to live in a beautiful palace lined with lumber from the cedars of Lebanon, but soon you will cry and groan in anguish––anguish like that of a woman about to give birth.
You big-city people thought you were so important, thought you were 'king of the mountain'! You're soon going to be doubled up in pain, pain worse than the pangs of childbirth.
O you who are living in Lebanon, making your living-place in the cedars, how greatly to be pitied will you be when pains come on you, as on a woman in childbirth!
O inhabitant of Lebanon, nested among the cedars, how you will groan when pangs come upon you, pain as of a woman in labor!
O inhabitant of Lebanon, Making your nest in the cedars, How gracious will you be when pangs come upon you, Like the pain of a woman in labor?
|NET © [draft] ITL|
|NET © Notes||
1 tn Heb “You who dwell in Lebanon, you who are nested in its cedars, how you….” The metaphor has been interpreted for the sake of clarity. The figure here has often been interpreted of the people of Jerusalem living in paneled houses or living in a city dominated by the temple and palace which were built from the cedars of Lebanon. Some even interpret this as a reference to the king who has been characterized as living in a cedar palace, in a veritable Lebanon (cf. vv. 6-7, 14 and see also the alternate interpretation of 21:13-14). However, the reference to “nesting in the cedars” and the earlier reference to “feeling secure” suggests that the figure is rather like that of Ezek 31:6 and Dan 4:12. See also Hab 2:9 where a related figure is used. The forms for “you who dwell” and “you who are nested” in the literal translation are feminine singular participles referring again to personified Jerusalem. (The written forms of these participles are to be explained as participles with a hireq campaginis according to GKC 253 §90.m. The use of the participle before the preposition is to be explained according to GKC 421 §130.a.)
2 tn The verb here should be identified as a Niphal perfect of the verb אָנַח (’anakh) with the א (aleph) left out (so BDB 336 s.v. חָנַן Niph and GKC 80 §23.f, n. 1). The form is already translated that way by the Greek, Latin, and Syriac versions.
3 sn This simile has already been used in Jer 4:31; 6:24 in conjunction with Zion/Jerusalem’s judgment.