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Discovery Box| (0.18) | (Lam 2:20) | 4 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). |
| (0.18) | (Lam 2:18) | 2 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. |
| (0.18) | (Lam 2:10) | 2 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. |
| (0.18) | (Lam 2:9) | 1 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). |
| (0.18) | (Lam 1:16) | 6 tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11). |
| (0.18) | (Lam 1:4) | 2 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.). |
| (0.18) | (Lam 1:1) | 11 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). |
| (0.18) | (Lam 1:1) | 2 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. |
| (0.18) | (Jer 52:9) | 1 sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him. |
| (0.18) | (Jer 51:39) | 3 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. |
| (0.18) | (Jer 51:34) | 1 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. |
| (0.18) | (Jer 51:34) | 1 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. |
| (0.18) | (Jer 51:29) | 1 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]). |
| (0.18) | (Jer 51:30) | 3 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. |
| (0.18) | (Jer 50:43) | 3 sn Compare Jer 6:22-24, where almost the same exact words as 50:41-43 are applied to the people of Judah. The repetition of prophecies here and in the following verses emphasizes the talionic nature of God’s punishment of Babylon; as they have done to others, so it will be done to them (cf. 25:14; 50:15). |
| (0.18) | (Jer 50:34) | 1 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative, who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term, as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia, see the study note on 31:11. |
| (0.18) | (Jer 49:9) | 1 tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has an interrogative ה (he) in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150.a and BDB 519 s.v. לֹא 1.a[e], and compare usage in 2 Kgs 5:26). |
| (0.18) | (Jer 49:7) | 5 tn The meaning of this last word is based on the definitions given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance as “to be [or become] corrupt.” Instead, BDB 710 s.v. סָרַח Niph gives the nuance as “let loose (i.e., to be dismissed; to be gone),” deriving it from a verb used elsewhere of the overhanging of a curtain or a cliff. |
| (0.18) | (Jer 48:34) | 1 sn Elealeh was about two miles (3.3 km) north of Heshbon. Jahaz was about twenty miles (33 km) south of it. These three cities were in the north, and Zoar, Horonaim, and Eglath Shelishiyah were apparently in the south. The verse is speaking about the news of destruction in the north spreading to the south. Comparison should be made with the parallel passage in Isa 15:4-6. |
| (0.18) | (Jer 48:32) | 3 tn Or “reached the sea of Jazer.” The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word “sea” is to be omitted before “Jazer.” The word is missing from two Hebrew mss, from the parallel passage in Isa 16:8, and from the Greek version. It may have arisen from a mistaken copying of the same word in the preceding line. |
