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Discovery Box| (0.27) | (Eze 1:15) | 2 sn Another vision that includes wheels on thrones occurs in Dan 7:9. Ezekiel 10 contains a vision similar to this one. |
| (0.27) | (Lam 5:20) | 1 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. |
| (0.27) | (Lam 5:1) | 2 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. |
| (0.27) | (Lam 4:20) | 1 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.” |
| (0.27) | (Lam 4:1) | 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. |
| (0.27) | (Lam 3:51) | 1 tn Heb “my eye causes grief to my soul.” The term “eye” is a metonymy of association, standing for that which one sees with the eyes. |
| (0.27) | (Lam 3:35) | 2 tn Heb “to turn away a man’s justice,” that is, the justice or equitable judgment he would receive. See the previous note regarding the “man.” |
| (0.27) | (Lam 3:28) | 1 tn Heb “him.” The speaking voice in this chapter continues to be that of the גֶּבֶר (gever, “man”). The image of female Jerusalem in chs. 1-2 was fluid, being able to refer to the city or its inhabitants, both female and male. So too the “defeated soldier” or “everyman” (see note at 3:1 on “man”) is fluid and can represent any member of the Jewish community, male and female. This line especially has a proverbial character that can be extended to any person, hence the translation. But masculine pronouns are otherwise maintained, reflecting the Hebrew grammatical system and the speaking voice of the poem. |
| (0.27) | (Lam 2:17) | 2 tn Heb “His word.” When used in collocation with the verb בָּצַע (batsaʿ, “to fulfill,” see previous), the accusative noun אִמְרָה (ʾimrah, “word”) means “promise.” |
| (0.27) | (Lam 2:15) | 4 tn Heb “the joy of all the earth.” This is similar to statements found in Pss 48:2 and 50:2. |
| (0.27) | (Lam 2:11) | 1 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). |
| (0.27) | (Lam 1:16) | 1 tn Heb “My eye, my eye.” The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem. |
| (0.27) | (Lam 1:12) | 2 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.” |
| (0.27) | (Lam 1:10) | 5 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. |
| (0.27) | (Lam 1:7) | 6 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). |
| (0.27) | (Lam 1:7) | 8 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. |
| (0.27) | (Lam 1:4) | 1 tn Heb “roads of Zion.” The noun צִיּוֹן (tsiyyon, Zion) is a genitive of direction (termination) following the construct noun, meaning “roads to Zion.” |
| (0.27) | (Lam 1:2) | 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. |
| (0.27) | (Jer 52:11) | 1 tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers. |
| (0.27) | (Jer 52:6) | 1 sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months. |
