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Discovery Box| (0.18) | (Lam 3:8) | 2 tn The verb שׁוע (“to cry out”) usually denotes calling out to God for help or deliverance from a lamentable plight (e.g., Job 30:20; 36:13; 38:41; Pss 5:3; 18:7, 42; 22:25; 28:2; 30:3; 31:23; 88:14; 119:147; Isa 58:9; Lam 3:8; Jon 2:3; Hab 1:2). |
| (0.18) | (Lam 2:22) | 6 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! |
| (0.18) | (Lam 2:20) | 4 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. |
| (0.18) | (Lam 2:20) | 1 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. |
| (0.18) | (Lam 2:13) | 1 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. |
| (0.18) | (Lam 2:4) | 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). |
| (0.18) | (Lam 1:10) | 2 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. |
| (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) | (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 51:38) | 1 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). |
| (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 51:11) | 3 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. |
| (0.18) | (Jer 50:29) | 2 tn Heb “for she has acted insolently against the Lord.” Once again there is the problem of the Lord speaking about himself in the third person (or the prophet dropping his identification with the Lord). As in several other places, the present translation, along with several other modern English versions (TEV, CEV, NIrV), has substituted the first person to maintain consistency with the context. |
| (0.18) | (Jer 49:23) | 1 tn The words “The Lord spoke” and “he said” are not in the text. There is only a title here: “Concerning Damascus.” However, something needs to be supplied to show that these are the Lord’s words of judgment (cf. “oracle of the Lord” in v. 26 and “I” in v. 27). These words have been supplied in the translation for clarity and consistency with the introduction to the other judgment speeches. |
| (0.18) | (Jer 48:25) | 1 tn Heb “The horn of Moab will be cut off. His arm will be broken.” “Horn” and “arm” are both symbols of strength (see BDB 902 s.v. קֶרֶן 2 [and compare usage in Lam 2:3] and BDB 284 s.v. זְרוֹעַ 2 [and compare usage in 1 Sam 2:31]). The figures have been interpreted for the sake of clarity. |
| (0.18) | (Jer 46:25) | 3 tc Heb “Behold, I will punish Amon of No and Pharaoh and Egypt and its gods and its kings and Pharaoh and all who trust in him.” There appears to be a copyist slip involving a double writing of וְעַל־פַּרְעֹה (veʿal-parʿoh). The present translation has followed the suggestion of BHS and deleted the first one, since the second is necessary for the syntactical connection, “Pharaoh and all who trust in him.” |
| (0.18) | (Jer 46:17) | 2 tn Heb “he has let the appointed time pass him by.” It is unclear what is meant by the reference to “appointed time” other than the fact that Pharaoh has missed his opportunity to do what he claimed to be able to do. The Greek text is again different here. It reads, “Call the name of Pharaoh Necho king of Egypt Saon esbeie moed,” reading קִרְאוּ שֵׁם (qirʾu shem) for קָרְאוּ שָׁם (qareʾu sham) and transliterating the last line. |
| (0.18) | (Jer 46:19) | 2 tn For the verb here see HALOT 675 s.v. II נָצָה Nif and compare the usage in Jer 4:7; 9:11 and 2 Kgs 19:25. BDB derives the verb from יָצַת (so BDB 428 s.v. יָצַת Niph, meaning “kindle, burn”) but still gives it the meaning “desolate” here and in 2:15 and 9:11. |
| (0.18) | (Jer 44:26) | 2 tn Heb “Behold, I swear by…that my name will no more be pronounced in the mouth of any man of Judah in all the land of Egypt, saying, ‘As the Lord Yahweh lives.’” The sentence has been broken up and restructured to better conform with contemporary English style, and the significance of pronouncing the name has been interpreted for the sake of readers who might not be familiar with this biblical idiom. |
| (0.18) | (Jer 44:28) | 1 sn This statement shows that the preceding “none,” “never again,” and “all” in vv. 26-27 are rhetorical hyperbole: not all but almost all. Very few would survive. The following statement implies that the reason they are left alive is to bear witness to the fact that the Lord’s threats were indeed carried out. See vv. 11-14 for a parallel use of “all” and “none” qualified by a “few.” |
