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 begin with a successive letter of the Hebrew alphabet, while the acrostic appears in triplicate in the 66 verses in chapter 3. For further study on Hebrew acrostics, see Willam Michael Soll, “Babylonian and Biblical Acrostics,” Biblica 69 (1988): 305-23; David Noel Freedman, “Acrostic Poems in the Hebrew Bible: Alphabetic and Otherwise,” CBQ 48 (1986): 408-31; Bo Johnson, “Form and Message in Lamentations,” ZAW 97 (1985): 58-73; K.C. Hanson, “Alphabetic Acrostics: A Form Critical Study,” unpublished Ph.D. dissertation, Claremont Graduate School, 1984; Siegfried Bergler, “Threni V—Nur ein alphabetisierendes Lied? Versuch einer Deutung,” VT 27 (1977): 304-22; Gene M. Schramm, “Poetic Patterning in Biblical Hebrew,” in Michigan Oriental Studies in Honor of George S. Cameron, edited by Louis L. Orlin (Ann Arbor: University of Michigan, 1976), 175-78; David Noel Freedman, “Acrostics and Metrics in Hebrew Poetry,” HTR 65 (1972): 367-92; Norman K. Gottwald, “The Acrostic Form,” in Studies in the Book of Lamentations (Chicago: Alec Allenson, 1954), 23-32; P.A. Munch, “Die alphabetische Akrostichie in der judischen Psalmendicthung,” ZDMG 90 (1936): 703-10; Max Löhr, “Alphabetische und alphabetisierende Lieder im AT,” ZAW 25 (1905): 173-98.
²tc LXX and Vulgate (dependent upon LXX) include a preface that is lacking in 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 LXX and Vulgate as a later addition.
³tn The adverb hkya is used as an exclamation of lament or desperation: “How!” (BDB 32.2) or “Alas!” (HALOT 1:40.1e). 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 Eya (“Alas!”) (2 Sam 1:19; Isa 14:4, 12; Ezek 26:17), it is used in contexts of lament and mourning.
sn The term Ekya (“Alas!”) and its counterpart Eya (“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 which is either in danger of imminent “death” or already has “died” as a result of the LORD’s judgment.
⁴tn Heb “great of people.” The genitive-construct <u ytbr (“great of people”) is an idiom for large population: “full of people, populous” (BDB 913; HALOT 3:1172.7a). The hireq-campaginis ending on ytbr (from the adjective br “great”) is a remnant of the old genitive-construct case (GKC 90.l).
⁵tn The noun ddB (“isolation, alone”) functions as adverbial accusation of state. After verbs of dwelling, it pictures someone sitting in isolation (Lev 13:46; Deut 32:12; Jer 15:17; Lam 1:1; 3:28) (BDB 94.1; HALOT 1:109-10).
⁶tn Heb “great.” The adjective br (“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 913.2.b; HALOT 3:1172.6). The hireq-campaginis ending on ytbr (from the adjective br “great”) is a remnant of the old genitive-construct case (GKC 90.l).
⁷tn The kaph prefixed to hnkla (“widow”) expresses identity (“has become a widow”) rather than comparison (“has become like a widow”) (see HALOT 2:453.1; BDB 1.d).
⁸tn The noun ytrc (“princess”) is in construct with the following noun. The hireq-campaginis ending on ytrc is a remnant of the old genitive-construct case (GKC 90.l).
sn Judah was organized into administrative districts or provinces under the rule of provincial governor (<yrv) (1 Kgs 20:14, 17, 19) (BDB 193.2; HALOT 2:549). The feminine term hrc (“princess, provincial governess”) is a wordplay alluding to this political background: personified Jerusalem had ruled over the Judean provinces.
⁹tn Heb “princess among the provinces.” The noun hnydm is an Aramaic loanword which refers to an administrative district or province in the empire (e.g., Ezek 19:8; Dan 8:2) (BDB 193.2; HALOT 2:549).
¹⁰tn Following the verb hyh (“to be”), the preposition l designates a transition into a new state or condition: “to become” (BDB 512.4.a) (e.g., Gen 2:7; 1 Sam 9:16; 15:1).
¹¹tn The noun sm means “forced labor, corveé slave, conscripted worker” (HALOT 2:604.2; BDB 586-87.2b). 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; Jdg 1:28, 30, 33, 35; 1 Kgs 5:28; 9:15, 21; 12:18; 2 Chr 10:18; Isa 31:8; Lam 1:1).
¹²tn Heb “her tears are on her cheek”
¹³tn 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).
¹⁴tn Heb “Judah.” The term “Judah” is a synecdoche of nation (= Judah) for the inhabitants of the nation (= people).
¹⁵tn There is a debate over the function of the preposition /m: (1) temporal sense: “after” (HALOT 2:598.2c; BDB 581.4.b) (e.g., Gen 4:3; 38:24; Josh 23:1; Jdg 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) causal sense: “because” (HALOT 2:598.6; BDB 579.f) (e.g., Isa 5:13) is adopted by many translations: “Judah has gone into exile because of misery and harsh oppression/servitude” (KJV, NKJV, RSV, NRSV, NJPS). (3) instrumentality: “by, through” (BDB 579.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 Delbert R. Hillers, Lamentations, The Anchor Bible 7A (Garden City, NY: Doubleday and Sons, 1979), 6-7.
¹⁶tn See preceding translation note.
¹⁷tn Heb “great servitude.” The noun hdbu (“servitude”) refers to the enforced abor and sufferage inflicted upon conquered peoples who are subjugated into slavery (BDB 715.3; HALOT 2:776.1b) (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).
¹⁸tn Heb “she.” The antecedant 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).
¹⁹tn Heb “her.” See previous translator’s note.
²⁰tn Heb “her.”
²¹tn The preposition /yB is used in reference to a location: “between” (BDB 107.1). Hillers nuances this, “have cornered her in narrow straits.” The phrase <yrxmh /yB (“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 which thwarted a successful escape.
²²tn Heb “distresses.” The noun rxm (“distress”) occurs only here and in Ps 118:5 (NIV: “anguish”) (HALOT 2:624). Here, the plural form <yrxm (lit., “distresses”) is an example of the plural of intensity: “intense distress.” The phrase <yrxmh /yB (“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 which thwarted a successful escape. Hillers nuances this line, “have cornered her in narrow straits.”
²³tn Heb “roads of Zion.” The noun /oYx is a genitive of direction (termination) following the construct noun, meaning “roads to Zion.”
sn The noun ykrd (“roads”) is normally masculine in gender, but here it is feminine (e.g., Exod 18:20) (BDB 202) as indicated by the following feminine adjective tolba (“mourns”). This rare feminine usage is probably due to the personification of Jerusalem as a bereaved woman throughout chapter 1.
²⁴tn The adjective tolba (“mourning”) functions as a predicate of state.
sn The term lba (“mourning”) 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; Est 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; HALOT 1:7).
²⁵tn Heb “from lack of.” The construction ylBm is composed of the preposition /m functioning in a causal sense (BDB 580.2f) and the adverb of negation ylB to denote the negative cause: “from want of” or “without” (HALOT 1:133.4; BDB 117.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).
²⁶tn Heb “no one comes”
²⁷tn Heb “for”
²⁸tn Heb “those coming of feast.” The construct chain duom yaB consists of (1) the substantival plural construct participle yaB (“those who come”) and (2) the collective singular genitive of purpose duom (“for the feasts”).
²⁹tc MT reads hyruv (“her gates”). BHS editors suggest revocalizing the text to the participle hyruv (“her gate-keepers”) from ruv (“porter”) (BDB 1045). The revocalization creates tight parallelism: “her gate-keepers”//”her priests,” but ruins the chiasm: (A) her gate-keepers, (B) her priests, (B’) her virgins, (A’) the city itself.
³⁰tn The verb <mv normally means “be desolated, appalled,” but when used in reference to land, it means “deserted” (Isa 4:9; Ezek 33:28; 35:12, 15; 36:4) (BDB 1030.1).
³¹tn Heb “groan” or “sigh.” The verb jna is an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11) (BDB 58.1; HALOT 1:70-71). BDB suggests that it means “sigh” but HALOT prefers “groan” here.
³²tc The MT reads togWn “are grieved” (Niphal participle fpl from hgy “to grieve”). LXX agoumenai reflects togWhn “are led away” (Qal passive participle fpl from ghn “to lead away into exile”), also reflected in Aquilla and Symmachus. The MT reading is an unusual form (see translator’s note below) and best explains the origin of LXX which is a more common root. It would be difficult to explain the origin of the MT reading if LXX reflects the original. Therefore, MT is probably the original reading.
tn Heb “are grieved” (BDB 387) or “are worried” (HALOT 2:385). The unusual form togWn is probably best explained as Niphal fpl participle (with dissimilated nun) from hgy (see H. Bauer and P.Leander, Historische Grammatik der hebraischen Sprache, 443k; G. Bergstrasser, Hebraische Grammatik, 2:128g). The similarly formed Niphal participle mpl construct ygWn appears in Zeph 3:18 (GKC 130.1). The Niphal of hgy appears only twice, both in contexts of sorrow: “to grieve, sorrow” (Lam 1:4; Zeph 3:18) (BDB 387; HALOT 2:385).
³³tn Heb “she”
³⁴tn Heb “and it is bitter to her.”
³⁵tn Heb “her foes became [her] head” (varl hyrx Wyh). This is a Semitic idiom for domination or subjugation: “head” as leader (HALOT 3:1166.9; BDB 911.3).
³⁶tn Heb “her enemies plundered.”
³⁷tn This phrase does not appear in the Hebrew, but has been added for the sake of English style and readability.
³⁸tn Heb “because of her many rebellions.” The plural hyuvP (“her rebellions”) is an example of the plural of repeated action or characteristic behavior (see Waltke-O’Connor, Introduction to Biblical Hebrew Syntax, 7.4.2c). The 3fs suffix (“her”) probably functions as a subjective genitive: “her rebellions” = “she has rebelled.”
³⁹tn Heb “went away” (Wklh).
⁴⁰tn The singular noun ybv is a collective singular, meaning “captives, prisoners” (BDB 985). It functions as an adverbial accusative of state: “(they were taken away) as captives.”
⁴¹tn Heb “all her splendor.” The 3fs pronominal suffix (“her”) functions as a subjective genitive: “everything in which she gloried.” The noun rdh (“splendor”) is used of personal and impersonal referents in whom Israel gloried: Ephraim (Deut 33:17), Jerusalem (Isa 5:14), Carmel (Isa 35:2) (BDB 214.2). 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.
⁴²tc MT reads axYw “(it) goes out” (Qal = G preterite 3ms from axy “to go out”). Old Greek (LXX) kai ejxhrqh reflects an alternate vocalization of axYw “(it) is taken out” (Qal passive = Gp preterite 3ms from axy “to go out”).
tn Heb “is taken out” or “has gone out”
⁴³tc MT Kethiv is written tb-/m (“from the daughter”) but the Qere and several medieval Hebrew MSS read the assimilated form tBm (“from the daughter”).
⁴⁴tn Heb “the daughter of Zion.”
⁴⁵tn Heb “pasture” (hurm).
⁴⁶tn Heb “they fled with no strength” (jk-alb WklYw).
⁴⁷tn Heb “the pursuer” or “chaser.” The term [dr (“to chase, pursue”) here refers to a hunter (e.g., 1 Sam 26:20) (BDB 922.1d). 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; Jdg 4:22; Ps 7:6; 69:27; 83:16; 143:3; Isa 17:13; Lam 5:5; Amos 1:11) (HALOT 3:1191.2b; BDB 922.1).
⁴⁸sn As elsewhere in chap. 1, Jerusalem is personified as remembering the catastrophic days of 587 BC when Nebuchadnezzar destroyed the city and exiled its inhabitants. Like one of its dispossessed inhabitants, Jerusalem is pictured as becoming impoverished and homeless.
⁴⁹tn Heb “the days of her poverty and her homelessness.” The plural construct ymy (“days of”) functions in the general sense “the time of” or “when,” representing a time period vividly as that of a single day (e.g., Deut 16:3; Hos 2:17) (BDB 400.7d; HALOT 2:400.6a).
⁵⁰tn The 3fs suffixes on the terms hydWrmW Hynu (“her poverty and her homelessness”) function as subjective genitives: “she became impoverished and homeless.” The plural noun hydWrmW (lit. “her homelessnesses”) is an example of the plural of intensity. The two nouns hydWrmW Hynu (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 124e). The nearly identical phrase <ydWrm <yYnu (“homeless poor”) is used in Isa 58:7 (see GKC 83c), suggesting this was a Hebrew idiom. Jerusalem is personified as one of its inhabitants who became impoverished and homeless when the city was destroyed.
⁵¹tc 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.
⁵²tn Heb “into the hand of”
⁵³tn Heb “and there was no helper for her.” This phrase is used idiomatic in OT to describe the plight of a city whose allies refuse to help ward off a powerful attacker. The nominal participle rzu II refers elsewhere to military warriors (1 Chr 12:1, 18, 22; 2 Chr 20:23; 26:7; 28:23; 26:15; Ps 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) (HALOT 2:811-12).
⁵⁴tn Heb “the adversaries” (<yrx). The 3fs pronoun “her” is supplied in the translation for the sake of clarity and good English style.
⁵⁵tn The verb har (“to look”) has a broad range of meanings, including “to feast the eyes upon” and “to gloat over” fallen enemies with exultation and triumph (e.g., Jdg 16:27; Pss 22:18; 112:8; 118:7; Ezek 28:17; Mic 7:10; Obad 12, 13) (BDB 908.a.6). This nuance is suggested by the synonymous parallelism between hwar (“they gloated over her”) in the A-line and htbvm-lu wqjc (“they mocked at her downfall”) in the B-line.
⁵⁶tn Heb “laughed” or “sneered.” The verb qjc (“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) (BDB 965.1a).
⁵⁷tc The MT reads hTBvm (“her annihilation”) from the noun tBvm “cessation, annihilation” (BDB 992), which is derived from the root tbv (“to cease”). LXX mistakenly connected this with the root bvy (“to dwell”), reading katoikesia auth" which reflects HTbv (“her dwelling”). The MT is favored on the basis of internal evidence: (1) MT is the more difficult reading, being a hapax legomena, (2) LXX is guilty of simply misunderstanding the root and wrongly vocalizing the consonantal text, and (3) LXX does not make good sense contextually, while MT does.
tn Heb “her cessation” or “her annihilation”
⁵⁸tc The MT reads afj but BHS editors suggest the vocalization afj (Qal infinitive absolute).
⁵⁹tn There is debate whether hdyn means (1) “object of head-shaking” from dWd “to shake” (BDB 627); (2) “unclean thing” from hdn “to be impure” (BDB 622b); or (3) “wanderer” from ddn “to wander” (BDB 622a). LXX and Rashi connected it to ddn “to wander”; however, several important early Greek recensions (Aquilla and Symmachus) and Syriac translated it as “unclean thing.” The modern English translations are split: (1) “unclean thing” (NIV) …
tn Heb “she has become an object of head-nodding” (htyh hdynl). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [H 14]).
⁶⁰tn The verb hWlyZh is generally understood as a rare form of Hiphil perfect 3cpl + 3fs suffix from llz I (“to despise”): “they despise her” (BDB 273; HALOT 1:272). This follows the I nun pattern with daghes in zayin, rather than the expected geminate pattern hWLyzh with daghes in lamedh (GKC #67 rem 8; Bauer-Leander, Historische Hebraische Grammatik, 436). Gesenius’s out-of-date lexicon, Thesaurus philologicus Criticus Linguae Hebraeae et Chaldaeae Veteris Testimenti (1853), assigned this to the root lWz II “to esteem lightly” (see BDB 266, 273).
⁶¹sn This 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.
⁶²tn Heb “groan” or “sigh.” The verb jna (appears only in Niphal) means “sigh” (BDB 58.1) or “groan” (HALOT 1:70-71) as an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11).
⁶³tn Heb “and turns backward.”
⁶⁴tn Heb “uncleanness.” The noun hamf “uncleanness” refers in general to the state of ritual uncleanness (HALOT 2:376) and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy mass (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); (5) polluted meat (Jdg 13:7, 14) (BDB 380). 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.
⁶⁵tn Heb “her uncleanness is in her skirts.”
⁶⁶tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).
⁶⁷tn The basic meaning of rkz is “to remember, call to mind” (HALOT 1:270). 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 270.5).
⁶⁸tn Heb “she did not consider her end.” The noun tyrja (“end”) here refers to the ultimate outcome or consequences of an action 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) (HALOT 1:36.1b; BDB 31.b).
⁶⁹tc MT reads rdtw (waw consecutive + Qal preterite 3fs from dry “to go down”). Symmachus kai kathcqh (“and she was brought down”) and Vulgate deposita est use passive forms which might reflect drWtw (waw consecutive + Pual preterite 3fs from from dry “to go down”). External evidence favors MT (supported by all other versions and medieval Hebrew MSS); none of the other versions preserve/reflect a passive form. Symmachus is known to have departed from a wooden literal translation (characteristic of Aquilla) 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 reflected Symmachus. 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”
⁷⁰tn The noun alP means not only “miracle, wonder” (BDB 810) but “something unusual, astonishing” (HALOT 2:928). The plural <yalP (lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner. Rendering <yalP drTw as “she has come down marvellously” (BDB 810.1) is hardly appropriate; it is better to nuance it “in an astonishing way” (HALOT 2:928.3).
⁷¹tn “She cries” is supplied in the translation for clarity to indicate that personified Jerusalem is speaking.
⁷²tc MT reads yynu “my affliction,” as reflected in all the versions (Greek LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew MSS. The Bohiaric version and Ambrosius, however, read “her affliction,” which led the BHS editors to suggest a Vorlage of Hynu (“her affliction”). External evidence strongly favors the MT reading. The 3fs textual variant probably arose out of an attempt to harmonize this form with all the other 3fs forms in 1:1-11a. The MT is undoubtedly the original reading.
⁷³tn Heb “the enemy.”
⁷⁴tn Heb “stretched out his hand.” This is an idiom that describes greedy actions (BDB 831.1), meaning “to seize” (HALOT 3:976.2). See Rudolph, KAT 17/3:205, 207; Ploger HAT 18²:133 “to lay the hand on.”
⁷⁵tc The Kethiv is written <hydWmjm (“her desired things”); the Qere and many medieval Hebrew MSS read <hydmjm (“her desirable things”). The Qere reading should be adopted.
tn Heb “all her desirable things.” The noun dmjm (“desirable thing”) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27) (BDB 326-27). 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.
⁷⁶tn Heb “she watched” or “she saw.” The verb har (“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; Est 8:6) or abhorrence (Isa 66:24) (BDB 908.8.a.3). The words “in horror” are added to “she watched” to bring out this nuance.
⁷⁷tn Heb “her sanctuary.” The term HvDqm (“her sanctuary”) refers to the temple.
⁷⁸tn The noun lhq (“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 container (=temple) for the people contained (=assembly).
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 BC. 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” (lhq) (Deut 23:2-8) did not disallow Gentile prostelytes 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 YHWH, then was welcomed into the community of Bethlehem in Judah (Ruth 1:15-22) and even incorprated into the lineage leading to King David (Ruth 4:18-22). This Deuteronomic law did not disallow such genuine conversions of repentant faith toward YHWH, 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 Deuteronomy 23:3-5 had been violated by the Tobiah the Ammonites 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 prostelytes were allowed to enter the “court of the Gentiles” in Herod’s temple, but were forbidden further access into the inner temple precincts.
⁷⁹tn Heb “people.”
⁸⁰tn Heb “bread.” In light of its parallelism with lka (“food”) in the following line, it is possible that <jl (“bread”) functions as a synecdoche of specific (=bread) for general (=food), in which case, it could be nuanced “food” as well, e.g., Gen 3:19 (vegetation); 31:54; 37:25; 43:32; Exod 2:20; Num 14:19; Jdg 13:16 (lamb); 1 Sam 14:24, 28 (honey); 28:20, 22; 30:12; Prov 22:9; 27:27 (goat’s milk); Ps 136:25 (BDB 537.2a; HALOT 2:526.4).
⁸¹tn Heb “they sell”
⁸²tn Heb “their desirable things.” The noun dmjm (“desirable thing”) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27) (BDB 326-27).
⁸³tn The preposition b denotes the purchase price paid for an object (BDB 90.III.3; HALOT 1:105.17) (e.g., Gen 23:9; 29:18, 20; 30:16; Lev 27:37; Deut 21:14; 2 Sam 24:24).
⁸⁴tn The noun vpn functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14) (BDB 659.2c). When used with vpn, the Hiphil byvh of bWv may mean “to preserve a person’s life,” that is, to keep a person alive (Lam 1:14, 19).
⁸⁵tn 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.
⁸⁶tn Heb “the LORD”
⁸⁷tn Heb “in the day of …” The construction <wyb (lit. “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) (BDB 400.7.d.3.a). 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 occuring within a single day. In the ancient Near East, warrior-kings often referred to a successful campaign as “the day of X” to portray themselves as powerful conquerors who, as it were, could inaugurate and complete a victory military campaign within the span of one day.
⁸⁸tn Heb “in the day of the burning of His anger.”
⁸⁹tn Heb “He sent fire from on high.”
⁹⁰tn Heb “He sent down fire from on high.” The idiom <wrmm (“from on high”) does not focus so much on the place of origin, but 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 929)
⁹¹tc MT reads hndryw “it prevailed against them” (waw consecutive + Qal preterite 3ms + 3fpl suffix from hdr “to prevail”). LXX kathgagen auto “it descended” reflects an alternate vocalization tradition of hndryw “it descended against them” (waw consecutive + Hiphil preterite 3ms + 3fpl suffix from dry “to go down”) or Hdyrh “it descended against her” (Hiphil perfect ms + 3fs suffix from from dry “to go down”). Internal evidence favors MT. The origin of the LXX vocalization can be explained by the influence of the preceding line, “He sent down fire from on high.”
⁹²tn Heb “net.” The term “trapper’s” is added in the translation for clarification.
⁹³tn Heb “for”
⁹⁴tc The consonantal text yu?p lu dq?n is vocalized by MT as yuvp lu dqcn (“my transgression is bound by a yoke”); but the versions (Greek LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and many medieval Hebrew MSS vocalize the text as yuvp lu dqvn (“watch is kept upon my transgression”). There are two textual deviations: (1) MT vocalizes the verb as dqcn (Niphal perfect 3ms from dqc “to bind”), while the alternate tradition vocalizes it as dqvn (Niphal perfect 3ms from dqv “to keep watch”); and (2) MT vocalizes lu as the noun lu (“yoke”), while the versions and medieval Hebrew MSS vocalize it as the preposition lu (“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 dqc (“to bind”) is a hapax legomena (BDB 974) which might have been easily confused for the more common verb dqv (“to keep watch”) which is well-attested elsewhere (Job 21:32; Pss 102:8; 127:1; Prov 9:34; Isa 29:20; Jer 1:12; 5:6; 31:28; 44:27; Ezek 8:29; Dan 9:14) (BDB 1052.2). (2) The syntax of MT is somewhat awkward, which might have influenced a scribe towards the alternate vocalization. (3) The presence of the noun wlu (“his yoke”) in the following line supports the presence of the same term in this line. (4) Thematic continuity of 1:14 favors 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.”
⁹⁵tn Heb “fastened together”
⁹⁶tc MT reads Wlu “they went up” (Qal perfect 3cpl from hlu “to go up”). However, several important recensions of LXX reflect an alternate vocalization tradition: Lucian ton zugon autou “his yoke” and Symmachus o lugo" autou “his yoke” both reflect a Vorlage of oLu “his yoke” (noun lu “yoke” + 3ms 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 3cpl 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 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.”
⁹⁷tn Heb “His yoke is upon my neck”
⁹⁸tn Heb “He has caused my strength to stumble.” The phrase yjk lyvkh (“He has made my strength stumble”) is an idiom that means “to weaken, make feeble” (BDB 506.2).
⁹⁹tc MT records the perpetual Kethiv/Qere reading ynda (“the Lord”) for YHWH, but a multitude of Hebrew MSS read consonantal hwhy (“the LORD”).
¹⁰⁰tn Heb “The LORD has given me into the hands of ...”
¹⁰¹tn The verb hls (Piel perfect 3ms) occurs only twice in OT; once in Qal: “to treat as worthless” (Ps 119:118) and once here in Piel: “to throw away” (Lam 1:15) (HALOT 2:756; BDB 699). This Hebrew verb is related to Aramaic als means “to throw away” and Assyrian salu “to hurl (away)” (AHw 1152).
¹⁰²tc MT reads the preposition b (“in”) prefixed to ybrq (“my midst”): ybrqb (“in my midst”); however, LXX reads ek mesou mou which reflects a Vorlage of the preposition /m (“from”): ybrQm (“from my midst”). The textual deviation was probably caused by orthographic confusion. Internal evidence favors the reading reflected in LXX.
tn Or “in my midst.” See preceding textual note.
¹⁰³tn Heb “an assembly.” The noun ruwm (“assembly”) is normally used in reference to the annual religious festive assemblies of Israel (Lam 2:7, 22; Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19); however, here it refers to a legal assembly gathered to issue a legal verdict against a defendant (see BDB 417.2; HALOT 2:558.2). This term is used in this sense elsewhere only in Num 16:2 where Korah led a rebellion against Moses, and assembled 250 Israelites, well-known community leaders who were appointed members of the council, to try to oppose Moses.
¹⁰⁴tn The noun tg (“wine-press”) functions as an adverbial accusative of location: “in a wine-press.”
¹⁰⁵sn The expression, “the virgin daughter of Jerusalem,” refers to the people living in the outskirts and outlaying villages located outside the city walls of Jerusalem.
¹⁰⁶tc MT and several medieval Hebrew MSS read ynyu ynyu (“my eyes, my eyes”). However, the second ynyu does not appear in several other medieval Hebrew MSS, nor in Old Greek, Syriac Peshitta or Latin Vulgate.
tn Heb “My eyes, my eyes.” The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem: ynyu ynyu (“my eyes, my eyes”). However, see preceding textual note.
¹⁰⁷tn Heb “with water.” The noun <ym (“water”) functions as an adverbial accusative of manner or impersonal instrument. The term <ym (“water”) is a metonymy of material (=water) for the thing formed (=tears).
¹⁰⁸tn Heb “For a comforter is far from me.”
¹⁰⁹tn The phrase yvpn byvh (lit., “one who could cause my soul to return”) is a Hebrew idiom that means: “one who could encourage me.” The noun yvpn functions as a synecdoche of part (=my soul) for the whole person (=me): yvpn = “me” (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Jdg 5:21; 16:30; Isa 1:14; Lam 3:24) (BDB 660.4a.1; HALOT 2:712.6a). When used with the noun vpn, the Hiphil byvh of bWv means “to encourage, refresh, cheer” a person emotionally (BDB 661.6.g; 999.2.b) (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).
¹¹⁰tn Heb “my sons.” The term “my sons” (ynb) is a figurative description (hypocatastasis) of the former inhabitants of personified Jerusalem (see HALOT 1:138.5; BDB 120.1j).
¹¹¹tn The verb <mv means “to be desolated” (BDB 1030). The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 4:9; 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).
¹¹²tn Heb “his neighbors [will become] his enemies.”
¹¹³tn Heb “Jerusalem has become an unclean thing in their midst.”
¹¹⁴tn The noun hdn II (“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) (HALOT 2:673; BDB 622).
¹¹⁵tc MT reads <hynyb (“in them” = “in their midst”). The BHS editors suggest that this is a textual corruption for <hynub (“in their eyes” = “in their view”). The u might have dropped out due to orthographic confusion.
tn Or “in their eyes.” See preceding textual note.
¹¹⁶tn 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.
¹¹⁷tn Heb “His mouth.” The term “mouth” (hP) is a metonymy of instrument (= mouth) for the product (= words). The term hP 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) (HALOT 3:915). When the verb hrm (“to rebel”) is used with the accusative direct object hP (“mouth”) to connotes disobedience to God’s commandments (1 Sam 12:14, 15; Num 20:24; 1 Kgs 13:21) (BDB 805.2c).
¹¹⁸tc The Kethiv is written <yMu (“peoples”) but the Qere, followed by many medieval Hebrew MSS and the versions (Greek LXX and Aramaic Targum), read <yMuh (“O peoples”). The Qere is probably the original reading.
¹¹⁹tn Heb “have gone into exile.”
¹²⁰sn The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyrian to a woman’s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13).
¹²¹tn The conjunction yK functions in (1) a temporal sense in reference to a past event, following a perfect: “when” (BDB 473.2a) or (2) a concessive sense, following a perfect: “although” (Pss 21:12; 119:83; Mic 7:8; Nah 1:10) (BDB 473.2c.b).
¹²²tn The waw prefixed to Wbyvyw introduces a purpose clause: “they sought food for themselves, in order to keep themselves alive.”
¹²³tn The noun vpn functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14) (BDB 659.2c). When used with vpn, the Hiphil byvh of bWv may mean “to preserve a person’s life,” that is, to keep a person alive (Lam 1:14, 19).
¹²⁴tc LXX adds kai ouc euron (“but they did not find it”). This is probably an explanatory scribal gloss, indicated to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books.
¹²⁵tn Heb “because I have distress” (yl-rx-yK).
¹²⁶tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb Wrmrmj is an unusual form and derived from a debated root: Poalal perfect 3cpl from rmj III “to be red” (HALOT 1:330) or Pe`al`al perfect 3cpl from rmj I “to ferment, boil up” (BDB 330). The Poalal stem of this verb occurs only three times in OT: with <ynP “face” (Job 16:16) and <yum “bowels” (Lam 1:20; 2:11). The phrase Wrmrmj yum means “my bowels burned” (HALOT 1:330) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330). This phrase also occurs in later rabbinic literature (Mishnah, Tractate Sanhedrin 7:2). The translation provided above, “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.
¹²⁷tn The participle Ephn (Niphal participle ms Eph “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint). The verb Eph is used here to describe emotional distress (e.g., Ezek 4:8) (HALOT 1:253.2c; BDB 245.1b).
¹²⁸tn Heb “because I was very rebellious.” The Hebrew uses an emphatic construction in which the root hrm (“to rebel”) is repeated: ytyrm wrm (Qal infinitive absolute from hrm followed by Qal perfect 1cs from hrm). When an infinitive absolute is used with a finite verb of the same root, it affirms the verbal idea (e.g., Gen 2:17; 18:10; 22:17; 31:15; 46:4; Num 16:13; 23:11; Jdg 4:9; 15:13; 20:39; 1 Sam 2:30; 9:6; 2 Sam 24:24; Isa 6:9; Ezek 16:4). See B.K. Waltke and M. O’Connor, Introduction to Biblical Hebrew Syntax (Winona Lake: Eisenbrauns, 1990), 35.3.1f.
¹²⁹tn Heb “in the street the sword bereaves”
¹³⁰tn Heb “in the house it is like death”
¹³¹tc MT reads wumv “They hear” (Qal perfect 3cpl from umv “to hear”). LXX akousate reflects the vocalization wumv “Hear!” (Qal imperative 2mpl from umv “to hear”). Internal evidence favors MT. Elsewhere in Lamentations, personified Jerusalem urges God with singular imperatives (“Look! See!”); however, nowhere else is a plural imperative used. In fact, the Qal perfect 3cpl form wumv “They hear” appears in the following line. The referent of wumv is the enemy who has destroyed Jerusalem and now mocks her when they hear her laments. The MT vocalization is undoubtedly original. Most English translations follow MT: “They hear” (KJV, NKJV, NASB, NIV, NJPS, CEV); but several follow LXX and revocalize the text as an imperative: “Hear!” (RSV, NRSV, TEV).
¹³²tn “You” here and in the following line refers to the LORD.
¹³³tn Heb “that You have done it”
¹³⁴tn The verb tabh (Hiphil perfect 2ms from awb “to bring”) probably functions, not as a simple past-time perfect, but as a precative perfect, an unusual volitional nuance similar to the imperative of request. The precative is used in reference to situations the speaker prays for and expects to be realized; it is a prayer or 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 Waltke-O’Connor, Introduction to Biblical Hebrew Syntax, 30.5.4.c-d. This volitional precative nuance is reflected in the Syriac Peshitta which translates this verb using an imperative. Most English translations adopt the precative nuance: “Bring thou the day thous hast announced” (RSV, NRSV), “Oh, that Thou wouldst bring the day which Thou hast proclaimed” (NASB), “May you bring the day you have announced” (NIV), “Bring the day you promised” (TEV), “Oh, bring on them what befell me!” (NJPS), “Hurry and punish them as you have punished me” (CEV). A few translations adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, NKJV, ASV).
¹³⁵tn Heb “the day.” The translation “the time of judgment” clarifies the implicit sense of the idiom “the day.” The term <oy (“day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 12:12; 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 3:23) (BDB 399.3).
¹³⁶tn Heb “proclaimed”
¹³⁷tn Heb “and.” Following a volitive use of the perfect, the waw prefixed to wyhyw (“and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”
¹³⁸tn Heb “that they be like me.” The term “destroyed” is added in the translation for clarification.
¹³⁹tn The parallel statements “may You deal with them” “as You dealt with me” in the translation mirror the Hebrew word-play between wml llwu (“May You deal with them”) and yl tllwu (“You dealt with me”).
¹⁴⁰tn Heb “all my rebellions”
¹⁴¹tn Heb “is sorrowful” or “is faint.” The adjective ywd (“faint”) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18) (BDB 188; HALOT 1:216). The cognate Aramaic term means “sorrow,” and the cognate Syriac term refers to “misery” (HALOT 1:216). The related Hebrew adjective hwd means “(physically) sick” and “(emotionally) sad” (BDB 188; HALOT 1:216), while the related Hebrew verb hwd means “to be sad” (HALOT 1:216) due to menstruation (BDB 188). Other more literal translations fail to explicitly bring out the nuance of emotional sorrow and create possible confusion whether the problem is simply loss of courage: “my heart is faint” (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV). The more paraphrastic translations 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).
¹tn The adverb hkya is used as an exclamation of lament or desperation: “How!” (BDB 32.2) or “Alas!” (HALOT 1:40.1e). It often appears as the opening word in laments (Isa 1:21; Jer 48:17; Lam 1:1; 2:1; 4:1, 2). Like the less emphatic exclamation Eya (“Alas!”) (2 Sam 1:19; Isa 14:4, 12; Ezek 26:17), it is used in contexts of lament.
sn The term Ekya (“Alas!”) and its counterpart Eya (“Alas!”) are normally uttered in contexts of mourning as exclamation of lament and grief 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 of cities or nations (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 which is either in danger of imminent “death” or already has “died” as a result of the LORD’s judgment.
²tn The verb byuy is a hapax legomena (a term that appears only once in Hebrew OT). Most lexicons take it as a denominative verb from the noun bwu “cloud” (HALOT 2:773; BDB 728): Hiphil imperfect 3ms from bwu “cover with a cloud, make dark” (HALOT 2:794) or “becloud” (BDB 728): “the Lord has covered Daughter Zion with the cloud of His anger.” This approach is followed by many translations (KJV, RSV, NASB, NIV). However, a few scholars relate it to a cognate Arabic verb “to blame, revile” (Ehrlich, Rudolph, Hillers): “the Lord has shamed Daughter Zion in His anger.” Several translations adopt this (NRSV, NJPS, CEV).
³tn Heb “Daughter Zion.”
⁴tn Heb “did not remember.”
⁵tn Heb “the footstool of His feet.” The noun <dh “footstool” (always joined with <ylgr “feet”) is always used figuratively in reference to the dwelling place of God (BDB 213). It usually refers to YHWH’s temple in Jerusalem (Isa 60:13; Lam 2:1) or to the ark as the place above which the LORD is enthroned (Pss 99:5; 132:7; 1 Chr 28:2).
⁶tn Heb “in the day of His anger.”
⁷tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
⁸tn Heb “has swallowed up.”
⁹tn Heb “all the dwellings of Jacob.”
¹⁰tc The Kethiv is written lmj al (“without mercy”), while the Qere reads lmj alw (“and He has shown no mercy”). The Kethiv is followed by LXX, while the Qere is reflected in many Hebrew MSS and the versions (Syriac Peshitta, Aramaic Targum, Latin Vulgate). The translations are split between the Kethiv: “The LORD swallowed all the dwellings of Jacob without mercy” (RSV, NRSV, NIV, TEV, NJPS) and the Qere: “The LORD swallowed all the dwellings of Jacob, and has shown no mercy” (KJV, NASB, CEV).
¹¹tn Heb “the strongholds”
¹²tn Heb “of Daughter Judah.”
¹³tn Heb “He brought down to the ground”
¹⁴tn Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs llj … uygh (lit., “he has brought down … he has profaned”) function as a verbal hendiadys, as the absence of the conjunction waw suggests. The first verb retains its full verbal force, while the second functions adverbially: “he has brought down [direct object] in disgrace.”
¹⁵tc MT reads [a (“anger”), while the versions (Greek LXX, Syriac Peshitta, Latin Vulgate) reflect opa (“His anger”). MT is the more difficult reading syntactically, while the versions are probably smoothing out the text.
¹⁶tn Heb “in fierce anger”
¹⁷tn Heb “cut off”
¹⁸tn Heb “every horn of Israel.” The term “horn” (/rq) 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 901.2), 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 [H 11]).
¹⁹tn Heb “His right hand.” Literally, “He caused His right hand to turn back.”
²⁰tn Heb “in the presence of the enemy.” This figurative express refers to the approach of the attacking army.
²¹tn Heb “He burned in Jacob like a flaming fire”
²²tn Heb “in Jacob”
²³tn Heb “bent His bow.” When the verb ErD is used with the noun tvq (“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 202.4). The translation “He has strung His bow” is the modern English idiomatic equivlanet of the ancient Hebrew idiom “His has bent His bow” - both are preparations to get ready to shoot arrows.
²⁴tn Heb “His right hand is stationed.”
²⁵tn Heb “all who were pleasing to the eye”
²⁶tn Heb “on the tent.” The singular noun lha (“tent”) probably functions as a collective, referring to all tents in Judah. A parallel expression occurs in verse 2 using the plural: “all the dwellings of Jacob” (bquy twan-lk). On the other hand, the singular “the tent of Daughter Zion” might be a hyperbolic synecdoche of container (=tent) for contents (=inhabitants of Zion).
²⁷tn Heb “Daughter Zion”
²⁸tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
²⁹tn Heb “swallowed up”
³⁰tn Heb “swallowed up”
³¹tn Heb “her palace”
³²tn Heb “his strongholds”
³³tn Heb “in Daughter Judah”
³⁴tn Heb “He increased in Daughter Judah mourning and lamentation.”
³⁵tn Heb “His booth.” The noun Ec “booth” (BDB 968) is a hapax legomena (term that appears only once in the Hebrew OT), but it is probably an alternate spelling of the more common noun hks (“booth”) which is used frequently of temporary shelters and booths (e.g., Neh 8:15) (BDB 697). Related to the verb Ekc (“to weave”), it refers to a temporary dwelling constructed of interwoven boughs. This is a figurative description of the temple, as the parallel term wduwm (“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 permenance cut short due to sin of the people.
³⁶tc MT reads /gk (“like a garden”). LXX reads w" ampelon which reflects /pgk (“like a vineyard”). Internal evidence favors /pgk 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). The omission of p is easily explained due to the similarity in spelling between /pgk and /gk.
³⁷tn Heb “Zion”
³⁸tn Heb “The LORD has caused to be forgotten in Zion both appointed festival and Sabbath.” The verb jkv “to cause someone to forget” (Piel perfect 3ms from jkv “to forget”) is used figuratively (metonymy): because the people could not worship in the temple any more, the festivals would, in a sense, be forgotten. Most translations render this in a metonymical sense: “the LORD has brought to an end in Zion appointed festival and sabbath” (RSV), “[He] did away with festivals and Sabbaths” (CEV), “He has put an end to holy days and Sabbaths” (TEV), “the LORD has ended … festival and sabbath” (NJPS), “the LORD has abolished …festivals and sabbath” (NRSV). Few translations render the line literally: “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).
³⁹tn Heb “In the fury of His anger” (wpa-<uz). The genitive noun wpa (“His anger”) functions as an attributed genitive with the construct noun <uz (“fury, rage”): “His furious anger.”
⁴⁰tn Heb “He spurned.” The verb Jan “to spurn, show contempt” (BDB 611; HALOT 2:658) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them). The metonymy is reflected in Qal “to spurn” and Piel “to discard” (HALOT 2:658).
⁴¹tn Heb “He spurned king and priest”
⁴²tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
⁴³ Heb “His sanctuary.” The term wvdqm (“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).
⁴⁴tn Heb “He delivered into the hand of the enemy.” The verb rygsh (Hiphil perfect 3ms from rgs) 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) (HALOT 2:743.1; BDB 689.1).
⁴⁵tn Heb “the walls of her palaces”
⁴⁶tn Heb “they”
⁴⁷tn Heb “they gave voice” (wntn lwq). The verb /tn (“to give”) with the noun lwq (“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; Lam 2:7) (HALOT 2:734.12; BDB 679.1x). Contextually, this describes the a shout of victory by the Babylonians celebrating their conquest of Jerusalem.
⁴⁸tn Heb “in the house of the LORD”
⁴⁹tn Heb “as on the day of an appointed time.” The term duwm (“appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417.1.b).
⁵⁰tn Heb “the wall of Daughter Zion”
⁵¹tn 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) (BDB 876). 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.
⁵²tn Heb “He did not return His hand”
⁵³tn Heb “He did not return His hand from destroying”
⁵⁴tn Heb “they languished together.” The verbs lba (“to lament”) and lma (“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.
⁵⁵tn Heb “her gates”
⁵⁶tn 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 translations 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).
⁵⁷tn Heb “her bars”
⁵⁸tn Heb “He has destroyed and smashed her bars.” The two verbs rbvw rba form a verbal hendiadys that emphasize the forcefulness of the destruction of the gate-bars. The first verb functions adverbially and the second retains its full verbal sense: “He has smashed to pieces.” Several translations render this expression literally and miss the rhetorical point: “he has ruined and broken” (RSV, NRSV), “he has destroyed and broken” (KJV, NASB), “he has broken and destroyed” (NIV). The hendiadys has been correctly noted by others: “smashed to pieces” (TEV, CEV) and “smashed to bits” (NJPS).
⁵⁹tn Heb “her king and her princes”
⁶⁰tn Heb “are among the nations”
⁶¹tn Heb “there is no torah” (hrwt /ya). Depending on whether hrwt (“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 434.1b). It is possible that the three lines are arranged in an ABA chiastic structure, exploiting the semantic ambiguity of the term hrwt (“instruction”).
⁶²tn Heb “they cannot find”
⁶³tn Heb “Daugther Zion”
⁶⁴tc Consonantal wbvy is vocalized by MT as Qal imperfect 3mpl from bvy (“to sit”): “they sit on the ground.” However, the versions (Aramaic Targum, Greek Septuagint, Syriac Peshitta, Latin Vulgate) reflect an alternate vocalization tradition of Qal imperfect 3mpl from bWv (“to return”): “they return to the ground (=the grave).” The parallelism with the following line favors MT.
⁶⁵tn Heb “they sit on the ground, they are silent.” The two verbs wmdy wbvy (“they sit … they are silent”), joined together without a waw conjunction, form a verbal hendiadys: the first functions in its full verbal sense, while the second functions adverbially: “they sit in silence.”
⁶⁶tn Heb “they put on sackcloth.”
⁶⁷tn 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.
⁶⁸tn Heb “have bowed down their heads to the ground”
⁶⁹tn Heb “my eyes are spent” or “my eyes fail.” The verb hlk is used of eyes exhausted by weeping (Jer 14:6; Ps 69:4; Job 11:20; 17:5; Lam 2:11; 4:17), and means either “to be spent” (BDB 477.2b) or “to fail” (HALOT 2:477.6). 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).
⁷⁰tn Heb “because of tears.” The plural noun twumd (“tears”) is an example of the plural of intensity or repeated behavior: “many tears.” The more common singular form hwumd normally functions in a collective sense (“tears”) (BDB 199); therefore, the plural form here does not indicate simple plural of number.
⁷¹tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb Wrmrmj is an unusual form and derived from a debated root: Poalal perfect 3cpl from rmj III “to be red” (HALOT 1:330) or Pe`al`al perfect 3cpl from rmj I “to ferment, boil up” (BDB 330). The Poalal stem of this verb occurs only three times in OT: with <ynP “face” (Job 16:16) and <yum “bowels” (Lam 1:20; 2:11). The phrase Wrmrmj yum means “my bowels burned” (HALOT 1:330) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330). This phrase also occurs in later rabbinic literature (Mishnah, Tractate Sanhedrin 7:2). The translation provided above, “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.
⁷²tn Heb “my liver”
⁷³tn Heb “on account of the breaking”
⁷⁴tn Heb “the daughter of my people.” Rather than functioning as a genitive of relationship: “daughter of X,” the phrase ymu tb is probably a genitive of apposition, similar to “the garden, Eden” (genitive of apposition) rather than “the garden of Eden” (genitive of location) (Gen 2:15). 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 ymu tb (lit., “daughter of my people” is rendered variously by the translations: “the daughter of my people” (KJV, RSV, NASB), “my people” (NIV, TEV, CEV), and “my poor people” (NJPS).
⁷⁵tn Heb “infant and baby faint”
⁷⁶tn Heb “they”
⁷⁷tn Heb “to their mother”
⁷⁸tn Heb “Where is bread and wine?” This direct discourse is rendered as indirect discourse in the translation above. The terms “bread” and “wine” are synedoches of specific (=bread, wine) for general (=food, drink).
⁷⁹tn Heb “as they faint” or “when they faint”
⁸⁰tn Heb “as their life is poured out.” The noun vpn refers to the “life” of a dying infant (e.g., Lam 2:19) (BDB 659.3a). The term Eptvhb (Hithpael infinitive construct + b from Epv “to pour out”) may be rendered “as they expire” (BDB 1050). This expression is handled thus: “when their soul was poured out” (KJV), “as their life is poured out” (RSV, NRSV, NASB), “as their life runs out” (NJPS), “as their lives ebb away” (NIV), “[as] they slowly die” (TEV, CEV).
⁸¹tn Heb “bosom”
⁸²tc MT reads Edyua (Hiphil imperfect 1cs + 2fs suffix from hdu “to testify”): “[How] can I testify for you?” However, Latin Vulgate comparabo te reflects the reading Erua (Qal imperfect 1cs from Eru “to liken”): “[To what] can I liken [you]?” The verb Eru 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 [H 7]; Job 28:17, 19; Isa 40:18; 44:7) (HALOT 2:885.4; BDB 789.2). BHS editors suggest the emendation which involves simple orthographic confusion between r and d, and deletion of yodh that MT 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 Eru is less common than hdu “to testify,” (2) it recovers a tight parallelism between Eru “to liken” and hmd “to compare” (e.g., Ps 89:6 [H 7]; Isa 40:18), and (3) the MT reading: “How can I testify for you?” makes little sense in the context. Nevertheless, most English translations hold to the MT reading: KJV, RSV, NRSV, NASB, NIV, TEV, CEV. This textual emendation was first proposed by Johannes Meinhold, “Threni 2,13,” ZAW 15 (1895): 286.
⁸³tn Heb “O Daughter Jerusalem”
⁸⁴tc MT reads Emjnaw El-hwva hm (“To what can I compare you so that I might comfort you?”). LXX reflects a Vorlage of ;mjnw El uyvoy ym (“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 MT as the original reading.
⁸⁵tn The waw prefixed to Emjnaw (“I might comfort you”) denotes purpose: “so that …”
⁸⁶tn Heb “O Virgin Daughter Zion”
⁸⁷tn Heb “as great as the sea.” The adjective lwdg (“great”) here denotes vastness in extent or size, referring to the size or depth of the sea (e.g., Num 34:6) (BDB 153.1).
⁸⁸tc MT reads <yk (“as the sea”), while LXX reflects a Vorlage of sok (“a cup”). The textual variant is probably due to simple orthographic confusion between similarly looking letters. The idiomatic expression favors MT.
⁸⁹tn Heb “Who can heal you?” The rhetorical question implies a strong negative denial: “No one can heal you!”
⁹⁰tn Heb “Your prophets saw false and deceptive visions for you.”
⁹¹tn Heb “emptiness and whitewash.” The nouns lptw awv form a nominal hendiadys. The first noun functions adjectivally, modifying the second noun that retains it full nominal sense: “empty whitewash” or “empty deceptions” (see following translation note on meaning of lpt).
⁹²tn Heb “whitewashed.” The noun lpt (“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).
⁹³tc The Kethiv is Etybv (“your fortunes”), while the Qere is EtWbv (“your fortunes”) which is preserved in many medieval Hebrew MSS.
tn The phrase Etybv byvhl (“to restore your fortunes”) is an idiom used throughout the pre-exilic and exilic prophets to refer to deliverance from exile. If the false prophets of Jerusalem had, in fact, rebuked the sins of the people, and if the people had repented, God would have relented of the threat of judgment of the exile.
⁹⁴tn Heb “They saw oracles for you”
⁹⁵tn The nouns <yjwdmw awv (lit., “emptiness and enticements”) form a nominal hendiadys. The first functions adjectivally, modifying the second noun that retains its nominal sense: “empty enticements” or “false deceptions.”
⁹⁶tn The noun jwdm “enticement” (BDB 623) or “transgression” (HALOT 2:548) is a hapax legomena (term that appears only once in the Hebrew OT). It is related to the verb jdn “to entice, lead astray” which is often used in reference to idolatry (HALOT 2:673; BDB 623).
⁹⁷tn 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) (BDB 706.1; HALOT 2:765.1).
⁹⁸tn Heb “at Daughter Jerusalem”
⁹⁹tn Heb “of which they said”
¹⁰⁰tn Heb “perfection of beauty.” The noun ypy (“beauty”) functions as a genitive of respect in relation to the preceding construct noun: Jerusalem was perfect in respect to its physical beauty.
¹⁰¹tn Heb “the joy of all the earth”
¹⁰²tn Heb “they have opened wide their mouth against you”
¹⁰³tn Heb “We have swallowed!”
¹⁰⁴tn Heb “We have attained, we have seen!” The verbs wnyar wnaxm 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 1cpl statements in 2:16 (“We waited, we destroyed, we saw!”) are somewhat similar to the famous Latin dictum vini, vidi, vichi (“We came, we saw, we conquered!”).
¹⁰⁵tn The verb uxb 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 (Lam 2:17) (BDB 130; HALOT 1:148.3).
¹⁰⁶tn Heb “His word.” When used in collocation with the verb uxb “to fulfill” (see translation note above), the accusative noun hrma means “promise” (see HALOT 1:148.3).
¹⁰⁷tn Heb “commanded” or “decreed”
¹⁰⁸tn Heb “from days of old”
¹⁰⁹tn Heb “He has overthrown and has not shown mercy.” The two verbs lmj alw srj form a verbal hendiadys in which the first retains its verbal sense and the second functions adverbially: “He has overthrown you without mercy.”
¹¹⁰tn Heb “He has exalted the horn of your adversaries.”
¹¹¹tn Heb “the horn.” The term “horn” (/rq) 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 901.2), just as warriors are sometimes figuratively described as “bulls.”
¹¹²tc MT reads ynda-la <bl qux (“their heart cried out to the Lord”) which makes little sense in context. The BHS editors and many text-critics suggest emending MT qux (Qal perfect 3ms) to yqux (Qal imperative 2ms): “Cry out!” This restores a tighter parallelism with the two 2ms imperatives introducing the following lines: ydyrwh (“Let [your tears] flow down!”) and yntt-la (“Do not allow!”). For <bl (“their heart”?) see the following note.
¹¹³tn Heb “their heart” or “from the heart.” Many translations take the <- on <bl as the 3mpl pronominal suffix: “their heart” (KJV, NASB, NIV, NJPS, CEV). However, others take it as an enclitic or adverbial ending: “from the heart” (RSV, NRSV, TEV, NJPS margin). See Thomas F. McDaniel, “The Alleged Sumerian Influence upon Lamentations,” VT 18 (1968): 203-04.
¹¹⁴tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
¹¹⁵tn Heb “O wall of Daughter Zion”
¹¹⁶tn 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.”
¹¹⁷tn 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.
¹¹⁸tc The Kethiv is written lylb - a defective spelling for hlylb (“night”). The Qere reads hlylb (“night”) which is preserved in numerous medieval Hebrew MSS.
tn The noun hlylb (“night”) functions as an adverbial accusative of time: “in the night.”
¹¹⁹tn Heb “at the head of the watches.”
¹²⁰tn Heb “your heart.” The noun bbl (“heart”) functions here as a metonymy of association, for the emotions that are often associated idiomatically with the heart (BDB 524.9). Specifically, it refers to emotions associated with lament and repentance: trouble (1 Kgs 8:38; Pss 25:17; 73:21), grief (Deut 15:10; 1 Sam 1:8), sorrow (Ps 13:3), fear (Deut 28:67) and dismay (Isa 21:4).
¹²¹tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
¹²²tn Heb “life of your children.” The noun vpn refers to the “life” of their dying children (e.g., Lam 2:12) (BDB 659.3a). The singular noun vpn (“life”) is used as a collective, as the plural genitive noun that follows makes clear: “your children.”
¹²³tc The BHS editors suggest that the fourth bicola 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.
¹²⁴tn Heb “who are fainting”
¹²⁵tn Heb “at the head of every street.”
¹²⁶tn Heb “Look, O LORD! Consider!” As an introductory imperative, har (“Look!”) functions like an exclamation intended to arrest the attention of the addressee (e.g., Gen 27:27; 31:50; 41:41; 2 Sam 15:3; Jer 1:10 (HALOT 3:1159.9a). For example, har (“Look!”) appears in 2 Sam 7:2, while the traditional exclamatory particle hNh (“Behold!”) appears in the parallel passage of 1 Chr 17:1. When used in collocation with verbs of cognition, har means “to understand” (Isa 6:9) and “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) (HALOT 3:1157.2).
¹²⁷tn Heb “their fruit.” The term yrp (“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; Lam 2:20; Mic 6:7) (BDB 826.2; HALOT 3:968.2).
¹²⁸tn Heb “infants of healthy child-birth.” The genitive-construct phrase <yjpf yllu functions as an attributive genitive construction: “healthy newborn infants.” The noun jpf appears only here and means “healthy newborn [infant]” (HALOT 2:379; BDB 381). It is related to the verb jpf “to give birth to a healthy child” (HALOT 2:379).
¹²⁹tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
¹³⁰tn Heb “on the ground”
¹³¹tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.
¹³²tn Heb “my young men … my virgins”
¹³³tn Heb “in the day of Your anger.” The construction <wyb (lit. “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) (BDB 400.7.d.3.a). 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 occuring 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 victory military campaign within the span of one day. See Douglas Stuart, “The Sovereign’s Day of Conquest,” BASOR … ( )
¹³⁴tc MT reads tlmj al (“You showed no pity”). However, many medieval Hebrew MSS and most of the versions (Aramaic Targum, Syriac Peshitta and Latin Vulgate) read tlmj alw (“and You showed no pity”).
¹³⁵tn The syntax of the line is awkward. It is rendered: “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), “Thous 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), “You invited my enemies like guests for a party” (CEV).
¹³⁶tn The term “enemies” is added in translation for clarification and good English style.
¹³⁷tn Heb “my terrors.” The expression yrwgm (“my terrors”) is a genitive of object construction, meaning “that which terrifies me.” The referent is the attacking Babylonian army that destroyed Jerusalem in 587/86 BC.
¹³⁸tn Heb “surrounding me”
¹³⁹tn Heb “in the day of the LORD’s anger.” See translator’s note on 2:21.
¹⁴⁰tn The meaning of the verb jpf is debated: (1) BDB suggests that it is derived from hpf (“to extend, spread” the hands) and here means “to carry in the palm of one’s hands” (BDB 381.2). (2) HALOT suggests that it is derived from the root jpf II and means “to give birth to healthy children” (HALOT 2:378). The recent lexicons suggest that it is related to Arabic tafaha “to bring forth fully formed children” and to Akkadian tuppu “to raise children” (HALOT 2:378). The latter is preferred. 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.
¹⁴¹tn 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 well raised … what a tragic loss of perfectly good human life!
¹tn The noun rbg (“man”) refers to a strong man, distinguished from women, children and other non-combatants whom he is to defend (BDB 150).
²tn Heb “has seen.” The verb har (“to see”) has a broad range of meanings, including (1) “to see” as to learn from experience and (2) “to see” as to experience (e.g., Gen 20:10; Ps 89:49; Eccl 5:17; Jer 5:12; 14:13; 20:18; 42:14; Zeph 3:15) (BDB 907.3). It is rendered in this sense by several translations: “I am the man who has known affliction” (NJPS), “I am one who knows what it is to be punished by God” (TEV), “I have suffered much” (CEV).
³tn The noun fbv (“rod”) refers to the weapon used for smiting an enemy (Exod 21:20; 2 Sam 23:21; 1 Chr 11:3; Isa 10:15; Mic 4:14) and instrument of child-discipline (Prov 10:13; 22:15; 29:15) (BDB 987.1a). It is used figuratively to describe discipline of the individual (Job 9:34; 21:9; 37:13; 2 Sam 7:14; Ps 89:33) and the nation (Isa 10:5, 24; 14:29; 30:31; Lam 3:1).
⁴tn Heb “He has driven me away.” The words “into captivity” are added for clarification. The verb ghn (“to drive away”) may describe people being led away into captivity (1 Sam 30:2, 20, 22; Isa 20:4) or livestock driven away as booty (1 Sam 23:5; Job 24:3) (BDB 624).
⁵tn Heb “has made me walk.” The Hiphil of Elh (“to walk”) may be nuanced either “brought” (BDB 236.1) or “caused to walk” (BDB 237.5a).
⁶tn Heb “darkness and not light.”
⁷tn The two verbs Ephy bvy (lit., “he returns, he turns”) form a verbal hendiadys: the second verb retains its full verbal sense, while the first functions adverbially: “He repeatedly turns …” The verb bwv (lit., “to return”) functions adverbially to denote repetition: “to do repeatedly, do again and again” (GKC 120d,g) (Gen 26:18; 30:31; Num 11:4; Jdg 19:7; 1 Sam 3:5, 6; 1 Kgs 13:33; 19:6; 21:3; 2 Chrn 33:3; Job 10:16; 17:10; Ps 7:13; Jer 18:4; 36:28; Lam 3:3; Dan 9:25; Zech 5:1; 6:1; Mal 1:4) (BDB 998.8).
⁸tn Heb “He repeatedly turns His hand against me.” The idiom, “to turn the hand against” someone is a figurative expression denoting hostility (BDB 245.1a). The term “hand” (dy) is often used in idioms denoting hostility (Exod 9:3, 15; Deut 2:15; Jdg 2:15; 1 Sam 5:3, 6, 9; 6:9; 2 Sam 24:16; 2 Chr 30:12; Ezra 7:9; Job 19:21; Ps 109:27; Jer 15:17; 16:21; Ezek 3:14) (BDB 390.1e.2; HALOT 2:387.4). The reference to God’s “hand” is anthropomorphic.
⁹tn Heb “all day.” The idiom <oyh-lk (“all day”) means “continually” (BDB 400.7f) (Gen 6:5; Deut 28:32; 33:12; Pss 25:5; 32:3; 35:28; 37:26; 38:7, 13; 42:4, 11; 44:9, 16, 23; 52:3; 56:2, 3, 6; 71:8, 15, 24; 72:15; 73:14; 74:22; 86:3; 88:18; 89:17; 102:9; 119:97; Prov 21:26; 23:17; Isa 28:24; 51:13; 52:5; 65:2, 5; Jer 20:7, 8; Lam 1:13; 3:3, 14, 62; Hos 12:2).
¹⁰tn Heb “my flesh and my skin.” The two nouns joined with waw yrwuw yrcb (“my flesh and my skin”) form a nominal hendiadysis: the first functions adjectivally and the second retains its full nominal sense: “my mortal skin.”
¹¹tn Heb “He has built against me.” The verb hnb (“to build”) followed by the preposition lu (“against”) often refers to the action of building siege-works against a city, that is, to besiege a city (e.g., Deut 20:2; 2 Kgs 25:1; Eccl 9:14; Jer 52:4; Ezek 4:2; 17:17; 21:27) (BDB 124.1a.h). Normally, an explicit accusative direct object is used (e.g., roxm or <ydoxm); however, here, the expression is used absolutely without an explicit accusative (BDB 124.1a.h).
¹²tn The verb [qn (“to surround”) refers to the military action of an army surrounding a besieged city by placing army encampments all around the city, to prevent anyone in the city from escaping (2 Kgs 6:14; 11:8; Pss 17:9; 88:18; Job 19:6) (BDB 669.1b; HALOT 2.722.2). This usage of the verb probably does not refer to the action of marching around a city (e.g., Josh 6:3; Ps 48:13) (BDB 669.1a; HALOT 2:722.1).
¹³tn Heb “with bitterness and hardship.” The nouns haltw var (lit. “bitterness and hardship”) function as adverbial accusatives of manner: “with bitterness and hardship.” The two nouns haltw var (“bitterness and hardship”) form a nominal hendiadys: the second retains its full nominal sense, while the first functions adverbially: “bitter hardship.” The noun var II (“bitterness”) (BDB 912) should not be confused with the common homonymic root var I (“head” (BDB 911). The noun halt (“hardship”) is used elsewhere in reference to the distress of Israel in Egypt (Num 20:14), in the wilderness (Exod 18:8), and in exile (Neh 9:32).
¹⁴tn The plural form of the noun <ykvjm (“darknesses”) is an example of the plural of intensity (see Waltke-O’Connor, An Introduction to Biblical Hebrew Syntax, 7.4.3a)
¹⁵tn The verb rdg has a two-fold range of meanings: (1) “to build up a wall” with stones, and (2) “to block a road” with a wall of stones (HALOT 1:181; BDB 154). The imagery depicts YHWH building a wall to seal off personified Jerusalem with no way of escape out of the city, or YHWH blocking the road of escape. Siege imagery prevails in 3:4-6, but 3:7-9 pictures an unsuccessful escape that is thwarted due to blocked roads in 3:7 and 3:9.
¹⁶tn Heb “He has made heavy my chains.”
¹⁷tn Heb “I call and I cry out.” The verbs uwvaw quza (“I call and I cry out”) form a verbal hendiadys: the second retains its full verbal sense, while the first functions adverbially: “I cry out desperately.”
¹⁸tn The verb uwv (“to cry out”) usually refers to calling out to God for help or deliverance from a lamentable plight (BDB 1002) (e.g., Pss 5:3; 18:7, 42; 22:25; 28:2; 30:3; 31:23; 88:14; 119:147; Job 30:20; 36:13; 38:41; Isa 58:9; Jon 2:3; Hab 1:2; Lam 3:8).
¹⁹tn Heb “He shuts out my prayer.” The verb <tc is a hapax legomena (term that appears in the Hebrew scriptures only once) that means “to stop up” or “shut out.” It functions as an idiom here, meaning “He has shut His ears to my prayer” (BDB 979).
²⁰tn The verb rdg has a two-fold range of meanings: (1) “to build up a wall” with stones, and (2) “to block a road” with a wall of stones (HALOT 1:181; BDB 154). The collocated terms ykrd (“my roads”) in 3:9 clearly indicate that the second category of meaning is in view.
²¹tn Heb “my roads”
²²tn Heb “my paths”
²³tn Heb “He had made my paths crooked.”
²⁴tn Heb “He is to me [like] a bear lying in wait.”
²⁵tc The Kethiv is written hyra (“lion”), while the Qere is yra (“lion”) - simply a short spelling of the same term (BDB 71).
²⁶tn Heb “a lion in hiding-places.”
²⁷tn Heb “my paths”
²⁸tn Heb “He made me desolate.”
²⁹tn Heb “bent”
³⁰tn Heb “and set me as the target”
³¹tn Heb “arrow”
³²tn The Hiphil stem of aob (lit., “cause to come in”) here means “to shoot” arrows (BDB 99.1).
³³tn Heb “sons of his quiver.” This idiom refers to arrows (BDB 121.6). The term “son” (/b) is often used idiomatically with a following genitive (see Waltke-O’Connor, Introduction to Biblical Hebrew Syntax, 9.5.3b), e.g., “son of flame” = sparks (Job 5:7), “son of a constellation” = stars (Job 38:22), “son of a bow” = arrows (Job 41:2), “son of a quiver” = arrows (Lam 3:13), “son of threshing-floor” = corn (Isa 21:10).
³⁴tn Heb “my kidneys.” In Hebrew anthropology, the kidneys are often portrayed as the most sensitive and vital part of man (BDB 480.1a). Poetic texts sometimes portray a person fatally wounded, being shot by YHWH’s arrows in the kidneys (Job 16:13; Lam 3:13). The equivalent English idiomatic counterpart is the heart, which is offered in the translation above.
³⁵tc MT reads the anomolous ymu (“my people”). Many medieval Hebrew MSS read <ymu (“peoples”), as reflected also in Syriac Peshitta. The internal evidence (contextual congruence) favors the variant <ymu (“peoples”).
³⁶tn Heb “their mocking song.” The noun hnygn is a musical term: (1) “music” played on strings (Isa 38:20; Lam 5:14), (2) technical musical term (Pss 4:1; 6:1; 54:1; 55:1; 67:1; 76:1; Hab 3:19) and (3) “mocking song” (Pss 69:13; 77:7; Job 30:9; Lam 3:14) (BDB 618; HALOT 2:668). The parallelism with qojc “laughing-stock” indicates that the latter category of meaning is in view.
³⁷tn Heb “all day.” The idiom <oyh-lk (“all day”) means “continually” (BDB 400.7f) (Gen 6:5; Deut 28:32; 33:12; Pss 25:5; 32:3; 35:28; 37:26; 38:7, 13; 42:4, 11; 44:9, 16, 23; 52:3; 56:2, 3, 6; 71:8, 15, 24; 72:15; 73:14; 74:22; 86:3; 88:18; 89:17; 102:9; 119:97; Prov 21:26; 23:17; Isa 28:24; 51:13; 52:5; 65:2, 5; Jer 20:7, 8; Lam 1:13; 3:3, 14, 62; Hos 12:2).
³⁸tn Heb “wormwood” or “bitterness” (BDB 542; HALOT 2:533).
³⁹tn Heb “crushed”
⁴⁰tn The Hiphil stem of vpk means “to tread down” or “make someone cower” (HALOT 2:495; BDB 499). It is rendered variously: “trampled me in the dust” (NIV), “covered me with ashes” (KJV, NKJV), “ground me into the dust” (NJPS), “made me cower in ashes” (RSV, NRSV), “rubbed my face in the ground” (TEV) and “rubbed me in the dirt” (CEV).
⁴¹tn Heb “my soul.” The term yvpn (“my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ) (BDB 660.4a).
⁴²tc MT reads jnztw (waw consecutive + Qal preterite 3fs from jnz “to exclude, reject”): “my soul rejects peace.” LXX kai apwsato reflects a Vorlage of jnzyw (waw consecutive + Qal preterite 3ms from jnz): “He deprives my soul of peace.” Latin Vulgate repulsa est reflects a Vorlage of jnZtw (waw consecutive + Niphal preterite 3fs from jnz): “My soul is excluded from peace.” MT best explains the origin of the LXX and Vulgate readings; therefore, it is the most likely candidate as the original reading.
tn When used with the preposition /m (“from”), the verb jnz (“to reject”) means “to exclude from” (HALOT 1:276).
⁴³tn Heb “and my hope from the LORD.” The words, “I have lost all …” have been added in the translation in order to make sense of the Hebrew idiom.
⁴⁴tn Heb “remember.” The form rkz may be Qal imperative 2ms (“Remember!”) or infinitive construct (“To remember …”). The translations are split between the two options: “To recall” (NJPS), “Remember!” (RSV, NRSV, NASB), “Remembering” (KJV, NKJV), “I remember” (NIV). The basic meaning of rkz is “to remember, call to mind” (HALOT 1:270). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: “to consider, think about” something present (BDB 270.5).
⁴⁵tn The two nouns ydWrmW yynu (lit., “my poverty and my homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “my impoverished homelessness” or “homeless poor” (GKC 124e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see GKC 83c), suggesting this was a Hebrew idiom. Jerusalem’s inhabitants were impoverished and homeless.
⁴⁶tn Heb “wormwood and gall.” The two nouns joined by waw varw hnul (“wormwood and bitterness”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.”
⁴⁷tn Heb “My soul continually thinks about …” The term yvpn (“my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ) (BDB 660.4a). The verb rokzt is Qal imperfect 3fs and the referent is yvpn “my soul” (= I). Due to the synecdoche, the line is translated as though the verb was 1cs.
⁴⁸tn The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: rokzt rokz (“I continually think about …”). Although the basic meaning of rkz is “to remember, call to mind” (HALOT 1:270), here it refers to consideration of a present situation: “to consider, think about” something present (BDB 270.5). The referent of the 3fs form of rokzt is the feminine singular noun yvpn (“my soul”).
⁴⁹tc The MT reads yvpn (“my soul”); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (“corrections by the scribes”) of ;vpn (“your soul”).
tn Heb “my soul …” or “your soul …” The term yvpn (“my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ) (BDB 660.4a). Likewise, ;vpn (“your soul”) is also a synecdoche of part (= your soul) for the whole person (= you) (BDB 660.4b).
⁵⁰tn Heb “and my soul sinks down within me.” The verb jWv II (“to sink down”) is used here in a figurative sense, meaning “to be depressed” (BDB 1001).
tc The MT preserves the Kethiv jyvtw (Qal imperfect 3fs from jWv II + waw consecutive), while the Qere reads jWvtw (Hiphil imperfect 3fs from jWv II + waw consecutive).
⁵¹tn Heb “I cause to return”
⁵²tn Heb “my heart.” The noun bbl (“heart”) has a broad range of meanings, including its use as a metonymy of association, standing for thoughts and thinking = “mind” (e.g., Deut 32:46; 1 Chr 29:18; Job 17:11; Ps 73:7; Isa 10:7; Hag 1:5, 7; 2:15, 18; Zech 7:10; 8:17) (BDB 523.3). The equivalent English idiom would be “to call to mind.”
⁵³tc MT reads Wnmt “we are [not] cut off” (Qal perfect 1cpl from <mt “be finished”): “[Because of] the kindnesses of the LORD, we are not cut off.” However, the versions (Greek LXX, Syriac Peshitta, Aramaic Targum) and many medieaval Hebrew MSS preserve the alternate reading WMt (Qal perfect 3cpl from <mt “to be finished”): “The kindnesses of the LORD never cease.” The external evidence favors alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “His compassions never come to an end.” Several translations follow MT: “It is of the LORD’s mercies that we are not consumed” (KJV, NKJV), “Because of the LORD’s great love we are not consumed” (NIV). Other translations follow the alternate textual tradition: “The steadfast love of the LORD never ceases” (RSV, NRSV), “The LORD’s lovingkindnesses indeed never cease” (NASB), “The kindness of the LORD has not ended” (NJPS) and “The LORD’s unfailing love still continues” (TEV).
⁵⁴tn Heb “compassions.” The plural form of <ymjr does not normally denote plurality of normal but plural of intensity: “great compassion” (BDB 933). See Waltke-O’Connor, Introduction to Biblical Hebrew Syntax, 7.4.3a.
⁵⁵tn Heb “they are new”
⁵⁶tn The adjective br has a broad range of meanings: (1) quantitative: “much, numerous, many (with plurals), abundant, enough, exceedingly” (BDB 913.1) and (2) less often in a qualitative sense: “great” (a) of space and location, (b) “strong” as opposed to “weak” and (c) “major” (BDB 913.2). The traditional translation, “great is Thy faithfulness,” is less likely than the quantitative sense: “Your faithfulness is abundant” or “plentiful.” NJPS is on target in its translation: “Ample is Your grace!”
⁵⁷tn Heb “My soul said …” The term yvpn (“my soul”) is a synecdoche of part (= my soul) for the whole person (= I ) (BDB 660.4a).
⁵⁸tn Heb “my portion.” The translation, “the portion of my inheritance,” is aimed at clarifying this expression.
⁵⁹tn Heb “wait for Him”
⁶⁰tn Heb “to the soul …” The term vpn (“soul”) is a synecdoche of part (= “the soul who seeks Him”) for the whole person (= “the person who seeks Him”) (BDB 660.4a).
⁶¹tn Heb “waiting and silently.” The two adjectives <mWdw lyjyw (“waiting and silently”) form a hendiadys: the first functions verbally and the second functions adverbially: “to wait silently.” The adjective <mWd (“silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 1:217). This metonymical nuance is captured well in less literal translations: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal translations do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), “wait quietly” (RSV, NRSV, NIV)
⁶²tn The phrase “to come” is added in the translation for the sake of smooth English style and readability.
⁶³tn Heb “deliverance of the LORD.” In the genitive-construct, the genitive hwhy (“the LORD”) denotes source, that is, He is the source of the deliverance: “deliverance from the LORD.”
⁶⁴tn Heb “that he bear the yoke.” Jeremiah is refering to the painful humiliation of subjugation to the Babylonians, particularly to the exile of the populace of Jerusalem. The Babylonians and Assyrians frequently used the phrase “bear the yoke” as a metaphor: their subjects were made as subservient to them as yoked oxen were to their masters. Because the Babylonian exile would last for seventy years, only those who were in their youth when Jerusalem fell would have any hope of living until the return of the remnant. For the middle-aged and elderly, the yoke of exile would be insufferable; but those who bore this “yoke” in their youth would have hope.
⁶⁵tn Heb “in his youth.” The preposition b functions in a temporal sense: “when.”
⁶⁶tn Heb “him”
⁶⁷tn Heb “He”
⁶⁸tn Heb “has laid it on him”
⁶⁹tn Heb “Let him put his mouth in the dust”
⁷⁰tn Heb “to the smiter”
⁷¹tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
⁷²tn Heb “For the LORD does not reject forever.”
⁷³tn Heb “Although He has caused grief.” The word “us” is added in the translation.
⁷⁴tn Heb “He will have compassion.” The words “on us” are added in the translation.
⁷⁵tc The Kethiv preserves the singular form wdsj (“His kindness”), also reflected in the Greek LXX and Aramaic Targum. The Qere reads the plural form wydsj (“His kindnesses”) which is reflected in the Latin Vulgate.
⁷⁶tn Heb “He does not afflict from His heart.” The term bbl (“heart”) is figurative: metonymy of association for emotions, standing for enjoyment, pleasure and desire (BDB 525.9a) (e.g., Exod 4:14; Jdg 16:25; 18:20; 19:6, 22; Ruth 3:7; 1 Sam 2:1; 25:36; 2 Sam 13:28; 1 Kgs 8:66; 21:7; Est 1:10; 5:9; Job 29:13; Pss 4:8; 13:6; 16:9; 19:9; 21:3; 24:17; 28:7; 33:21; 37:4; 119:111; Prov 15:13, 15, 30; 17:22; 27:9, 11; Eccl 2:10; 5:19; 7:3; 9:7; 11:9; Song 3:11; Isa 24:7; 65:14; 66:14; Lam 5:15; Zeph 3:14; Zech 10:7). God does not find delight in punishing sin or bringing calamity and trouble upon His people.
⁷⁷tn Heb “sons of men”
⁷⁸tn Heb “prisoners of earth”
⁷⁹tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
⁸⁰tn Heb “the LORD does not see.” The verb har (“to see”) is here used in reference to mental observation and approval: “to gaze at” with joy and pleasure (BDB 908.8a.5) (e.g., 2 Kgs 10:16; Mic 7:9; Jer 29:32; Isa 52:8; Job 20:17; 33:28; Pss 54:9; 106:5; 128:5; Son 3:11; 6:11; Eccl 2:1).
⁸¹tn Heb “Who has spoken and it came to pass …?”
⁸²tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
⁸³tn Heb “From the mouth of the Most High does it not go forth, both evil and good?”
⁸⁴tc Kethiv reads the singular oafj (“his sin”), which is reflected in LXX. Qere reads the plural wyafj (“his sins”) which is preserved in many medieval Hebrew MSS and reflected in the other versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The external and internal evidence are not decisive in favor of either reading.
tn Heb “concerning his punishment.” The noun afj has a broad range of meanings: (1) “sin,” (2) “guilt of sin” and (3) “punishment for sin” - which fits the context of calamity as discipline and punishment for sin (BDB 308.3) (e.g., Lev 19:17; 20:20; 22:9; 24:15; Num 9:13; 18:22, 32; Isa 53:12; Lam 3:39; Ezek 23:49). The metonymical (cause-effect) relation between sin and punishment is clear in the expressions twm fpvm afj “sin deserving death penalty” (Deut 21:22) and twm afj “sin unto death” (Deut 22:26) (HALOT 1:306.2). The point of this verse is that the punishment of sin can sometimes lead to death; therefore, any one who is being punished by God for his sins - and yet is allowed to live - has nothing to complain about!
⁸⁵tn Heb “Let us test our ways and examine.” The two verbs hrqjnw hcpjn (“Let us test and let us examine”) form a verbal hendiadys in which the first functions adverbially and the second retains its full verbal force: “Let us carefully examine our ways.”
⁸⁶tc MT reads the singular noun wnbbl (“our heart”) but the versions (Greek LXX, Aramaic Targum, Latin Vulgate) and many medieval Hebrew MSS read the plural noun wnybbl (“our hearts”). External evidence favors the plural and internal evidence can explain the origin of the singular variant based on simple orthographic confusion.
⁸⁷tn Heb “We have revolted and we have rebelled.” The two verbs wnyrmw wnuvp (“we have revolted and we have rebelled”) form a verbal hendiadys: the first functions adverbially and the second retains its full verbal force: “We have sinned rebelliously.”
⁸⁸tn Heb “covered” or “clothed”
⁸⁹tn Heb “offscouring and excrement.” The two nouns swamw yjs probably form a nominal hendiadys, in which the first noun functions as an adjective and the second retains its full nominal sense: “filthy excrement.”
⁹⁰tn Heb “in the midst of”
⁹¹tn Heb “open wide their mouths.” Used in reference to an enemy, hxp (“to open the mouth wide”) means to utter threats against someone (Ps 22:14; Lam 2:16; 3:46) (HALOT 2:953.c).
⁹²tn The similar sounding nouns tjpw djp (“panic and pitfall”) are an example of paronomasia. This word-play emphasizes the magnitude of Jerusalem’s suffering.
⁹³tn Similar to the paronomasiay in the preceding line, the words rbvhw tavh (“devastation and destruction”) form an example of alliteration: the beginning of the words sound alike.
⁹⁴tn Heb “rivers.” The phrase “rivers of tears” is an example of hyperbole. The English idiom “streams of tears” is the English idiom, but it as well is hyperbolic.
⁹⁵tn Heb “My eyes flow down with rivers of streams”
⁹⁶tn Heb “the daughter of my people”
⁹⁷tn Heb “because of the destruction of …”
⁹⁸tn Heb “My eyes flow …” The term “eyes” is a metonymy of association, standing for the “tears” which flow from one’s eyes.
⁹⁹tn Heb “without stopping.” The noun hgwph (“stop”) is a hapax legomena (word that occurs only once in Hebrew scriptures). The form of the noun is unusual, probably being derived from the denominative Hiphil verbal stem of the root gwp (“to grow weary, ineffective; numb, become cold”) (BDB 806; HALOT 1:253; 2:916).
¹⁰⁰tn The phrase “what has happened” is added in the translation for smoother English style and readability.
¹⁰¹tn Heb “My eyes cause grief to my soul.”
¹⁰²tn Heb “to my soul.” The term yvpn (“my soul”) is a synecdoche of part (= my soul) for the whole person (= me) (BDB 660.4a).
¹⁰³tn The phrase “the abuse of” is added in the translation for the sake of clarity and smoother English style.
¹⁰⁴tn Heb “without cause”
¹⁰⁵tn The construction ynwdx dwx (“they have hunted me down”) is emphatic: Qal infinitive absolute of the same root of Qal perfect 3cpl + 1cs suffix.
¹⁰⁶tn The waw consecutive preterite wdyw “they threw” (Piel preterite 3mpl + waw consecutive) functions in an epexegetical sense, that is, it explains the previous statement: the enemies attempted to end his life in a pit by throwing stones on him, that is, they tried to stone him.
¹⁰⁷tn Heb “I said …”
¹⁰⁸tn Heb “I was about to be cut off.” The verb ytrzgn (Niphal perfect 1cs from rzg “to be cut off”) functions in an ingressive sense: “about to be cut off.” It is used in reference to the threat of death (e.g., Ezek 37:11) (BDB 160.2). To be “cut off” from the hand of the living means to experience death (Ps 88:6).
¹⁰⁹tn Heb “from a pit of lowest places.”
¹¹⁰tn Heb “my voice”
¹¹¹tn Heb “to my help”
¹¹²tn Heb “the contention of my soul.” The term yvpn (“my soul”) is a synecdoche of part (= my soul) for the whole person (= me) (BDB 660.4a).
¹¹³tc For the Kethiv/Qere reading of ynda (“the Lord”) and hwhy (“the LORD”), see textual note on 1:14.
¹¹⁴tn Heb “Please judge my judgment.”
¹¹⁵tc MT reads yl (“to me”); but many medieval Hebrew MSS and the versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate) all reflect a Vorlage of ylu (“against me”).
¹¹⁶tn Heb “the lips of my assailants and their thoughts”
¹¹⁷tn Heb “Behold!”
¹¹⁸tn Heb “their rising and their sitting.” The two terms <tnyqw <tbv (“their sitting and their rising”) form a merism: two terms that are polar opposites are used to encompass everything in between. The idiom “from your rising to your sitting” refers to the earliest action in the morning and the latest action in the evening (e.g., Deut 6:7; Ps 139:3). The enemies mock Jerusalem from the moment they arise in the morning until the moment they sit down in the evening.
¹¹⁹tn Heb “Please cause to return ...” The imperfect verb byvt (Hiphil imperfect 2ms from bwv “to return”) functions in a volitional sense, like an imperative of request. The Hiphil stem of bwv (“to cause to return”) often means “to make requital, to pay back” (e.g., Jdg 9:5, 56; 1 Sam 25:39; 1 Kgs 2:32, 44; Neh 3:36; Prov 24:12, 29; Hos 12:3; Joel 4:4, 7) (BDB 999.4a).
¹²⁰tn Heb “recompense to them.” The noun lwmg (“dealing, accomplishment”) has two metonymical (cause-effect) meanings: (1) positive “benefit” and (2) negative “retribution, requital, recompense” (BDB 168.2; HALOT 1:196.2), the sense used here (e.g., Pss 28:4; 94:2; 137:8; Prov 19:17; Isa 35:4; 59:18; 66:6; Jer 51:6; Lam 3:64; Joel 4:4, 7). The phrase lwmg byvt means “to pay back retribution” (e.g., Joel 4:4, 7), that is, to return the deeds of the wicked upon them as a display of talionic or poetic justice.
¹²¹tn Heb “their hands.” The term “hand” is a synecdoche of part (= hands) for the whole person (= they).
¹²²tn Heb “according to the work of their hands”
¹²³tn The noun hngm is a hapax legomena (term that appears only once in the Hebrew scriptures). Its meaning is debated: earlier lexicographers suggested that it meant “covering” (BDB 171), but more recent lexicons suggest “shamelessness” or “insanity” (HALOT 2:546).
¹²⁴tn Heb “pursue.” The accusative direct object is implied in the Hebrew, and inserted in the translation.
¹²⁵tn Heb “from under the heavens of the LORD.”
¹tn The adverb hkya is used as an exclamation of lament or desperation: “How!” (BDB 32.2) or “Alas!” (HALOT 1:40.1e). It often appears as the opening word in laments (Isa 1:21; Jer 48:17; Lam 1:1; 2:1; 4:1, 2). The less emphatic exclamation Eya (“Alas!”) is used in contexts of mourning (2 Sam 1:19; Isa 14:4, 12; Ezek 26:17) (HALOT 1:39.5).
sn The term Ekya (“Alas!”) and its counterpart Eya (“Alas!”) are normally uttered in contexts of mourning as exclamation of lament and grief 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 of cities or nations (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 which is either in danger of imminent “death” or already has “died” as a result of the LORD’s judgment.
²tn Heb “had grown dim.” The verb <uwy (Hophal imperfect 3ms from <mu “to conceal, darken”) literally means “to be dimmed” (BDB 770) or “to be darkened” (HALOT 2:846). Most translations render this literally: the gold has “become dim” (KJV, NKJV), “grown dim” (RSV, NRSV), “is dulled” (NJPS), “grown dull” (TEV); however, but NIV has captured the sense well: “How the gold has lost its luster.”
³tn Heb “the pure gold”
⁴tn Heb “has lost its”
⁵tn Heb “has changed”
⁶tn Heb “the stones of holiness”
⁷tn Heb “at the head of every street”
⁸tn Heb “they are regarded as …”
⁹tn Heb “the work of the hands of a potter”
¹⁰tn The noun /ynt means “jackals” (BDB 1072). The plural ending /y- is diminutive (GKC 87e) (e.g., Lam 1:4). The questionable translation “sea-monster” or “whale” in the NEB is based on the proposal by G.R. Driver, “Mythical Monsters in the Old Testament,” in Studi orientalistici in onore di G. Levi della Vida (Rome: Pontificial Biblical Institute, 1956), 1:246
¹¹tn Heb “draw out the breast and suckle their young”
¹²tn Heb “the daughter of My people”
¹³tc The MT Kethiv form <ynu yk is by all accounts a textual corruption for <ynuyk (“like ostriches”) which is preserved in the Qere and the medieval Hebrew MSS, and reflected in LXX (see BDB 419; HALOT 2:421).
¹⁴tn Heb “bread.” The term “bread” might function as a synecdoche of specific (= food) for general (= food); however, the following parallel line does indeed focus on the act of breaking bread in two.
¹⁵tn Heb “there is not a divider to them.” The term crp (Qal active participle ms from srp “to divide”) 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) (BDB 828; HALOT 3:969). The form crp is the alternate spelling of the more common srp (HALOT 3:969).
¹⁶tn Heb “are desolate”
¹⁷tn Heb “in purple.” The term ulwt (“purple”) is a figurative description of expensive clothing: it is a metonymy of association: the colored of the dyed clothes (= purple) stands for the clothes themselves (BDB 1068.2).
¹⁸tn Heb “embrace”
¹⁹tn The noun /wu has a basic two-fold range of meanings: (1) basic meaning: “iniquity, sin” and (2) metonymical cause for effect meaning: “punishment for iniquity” (BDB 730; HALOT 2:800). The metonymical relation between “sin, iniquity” and “punishment for iniquity” emphasizes that the punishment fits the crime.
²⁰tn Heb “the daughter of my people”
²¹tn The noun tafj often means “sin, rebellion” (BDB 308.1), but here it probably functions in a metonymical (cause for effect) sense: “punishment for sin” (e.g., Zech 4:19) (BDB 309.3). 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.
²²tn Heb “without a hand turned”
²³tn Heb “their cutting.” The noun hrzg (“cutting, separation”) refers to the cutting and polishing of precious stones (BDB 160.1). The translations handle this variously: …
²⁴tn Heb “their outline” or “their form.” The Hebrew noun rat (“outline, form”) is related to the Phoenician noun rat “something gazed at” and Aramaic verb rat “to gaze at” (BDB 1061). It is used in reference to the form of a woman (Gen 29:17; Deut 21:11; 1 Sam 25:3; Est 2:7) and of a man (Gen 39:11; Jdg 8:18; 1 Sam 16:18; 28:14; 1 Kgs 1:6; 1 Chr 17:17; Isa 52:14; 53:2). Here it is used in a metonymical sense: “appearance” (BDB 1061).
²⁵tn Heb “they are not recognized”
²⁶tn Heb “those pierced of the sword.” The genitive-construct denotes instrumentality: “those pierced by the sword” (brj-yllj). The noun llj 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) (BDB 319.2; HALOT 1:320).
²⁷tn Heb “those slain of hunger.” The genitive-construct denotes instrumentality: “those slain by hunger,” that is, those who are dying of hunger.
²⁸tn Heb “who …” The antecedant of the relative pronoun <hv (“who”) are those dying of hunger in the previous line: bur ylljm (“those slain of hunger”).
²⁹tn Heb “they flow away.” The verb bwz (“to flow, gush”) is used figuratively here, meaning “to pine away” or “to waste away” from hunger (BDB 264.3; HALOT 1:266.4).
³⁰tn Heb “pierced.” The term <yrqdm (Pual participle mpl from rqd “to pierce”) is used figuratively: the verb rqd (“to pierce”) usually refers to a fatal wound inflicted by a sword or spear (Num 25:8; Jdg 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 (BDB 201; HALOT 1:230). This is an example of hypocatastasis: an implied comparison between warriors being fatally pierced by sword and spear in battle, and the inhabitants of the city dying of hunger from military siege.
³¹tn The preposition /m (“from”) denotes deprivation: “from lack of” something (BDB 580.2f; HALOT 2:598.6).
³²tn Heb “fruits of the field”
³³tn Heb “the hands of compassionate women”
³⁴tn Heb “cooked”
³⁵tn Heb “the daughter of My people”
³⁶tn Heb “in the destruction of the daughter of My people.”
³⁷tn Heb “has completed.” The verb hlk (Piel perfect 3ms from hlk “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” (BDB 478; HALOT 2:477). 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 translations: “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), “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),
³⁸tn Heb “the heat of His anger”
³⁹tn Heb “consumed”
⁴⁰tn Heb “her foundations.” The term dwsy (“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) (BDB 414).
⁴¹tn Heb “kings of the earth”
⁴²tn Heb “inhabitants of the world”
⁴³tn Heb “they did not believe that …” The verb wnymah (Hiphil perfect 3cpl from /ma “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 1:64.1). The semantic relationship between “to believe” = “to think” is metonymical, that is, effect for cause.
⁴⁴tn Heb “enter the gates of Jerusalem”
⁴⁵sn 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., Jdg 5:8, 11; 1 Sam 17:52; Isa 29:6; Jer 19:27; 51:54; Ezek 21:20, 27; Mic 1:9, 12; Neh 1:3; 2:3, 13, 17).
⁴⁶tn These words do not appear in the Hebrew, but are supplied to make sense of the line. The introductory causal preposition /m (“because”) indicates that this phrase - or something like it - is implied through ellision.
⁴⁷tn Heb “who shed the blood of …”
⁴⁸tn Heb “within her”
⁴⁹tn Heb “defiled with blood”
⁵⁰tn Heb “They say among the nations …”
⁵¹tn Heb “the face of the LORD.” The term hnp (“face”) is a synecdoche of part (= face) for the whole person (= the LORD Himself). The term “face” also functions anthropomorphically, depicting the invisible spirit God as though He had a physical face.
⁵²tc MT reads the plural verb wacn al “they did not lift up” (Qal perfect 3cpl from acn “to lift up” the face); however, the versions (Greek LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) have singular verbs, reflecting a Vorlage of can al “he did not lift up” (Qal perfect 3ms from acn). Hillers suggests that MT plural is an intentional scribe change, to avoid the appearance that God brought about evil on the priests and elders. Equally possible is that consonantal wnnj al should be revocalized as Qal passive (Gp) perfect 3 cpl, and that <ynhk (“the priests”) functions as the subject of a passive verb rather than the accusative direct object of an active verb: “(the faces of ) the priests were not lifted up.”
tn Heb “did not lift up.” The verb can 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 670.1b.3).
⁵³tc MT reads the plural verb wnnj al “they did not show favor” (Qal perfect 3cpl from /nj “to show favor, be merciful”); however, the versions (Greek LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) have singular verbs, reflecting a Vorlage of /nj al “he did not show favor” (Qal perfect 3ms from /nj). Hillers suggests that MT plural is an intentional scribe change, to avoid the appearance that God brought about evil on the priests and elders. Equally possible is that consonantal wnnj al should be revocalized as Qal passive (Gp) perfect 3 cpl, and that <ynqz (“the elders”) functions as the subject of a passive verb rather than the accusative direct object of an active verb: “the elders were not shown favor/mercy.”
tn The basic meaning of the verb /nj is “to show favor, be gracious” (BDB 336; HALOT 1:334-35). This specific contextual meaning denotes “to spare” the lives of someone (Deut 7:2; 28:50; Job 19:21; Lam 4:16) (BDB 336.1c).
⁵⁴tn Heb “Our eyes failed in vain for help.”
⁵⁵tn Heb “They …”
⁵⁶tn Heb “They hunted our steps”
⁵⁷tn Heb “we could not walk in our streets”
⁵⁸tn Heb “our days were full”
⁵⁹tn Heb “our pursuers”
⁶⁰tn Or “eagles”
⁶¹tn Or “They laid in wait …”
⁶²tn 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.”
⁶³tn Heb “was captured in their pits”
⁶⁴tn Heb “of whom we had said …”
⁶⁵tn Heb “under his shadow.” The term lx (“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., Jdg 9:15; Job 40:22; Ps 80:11; Song 2:3; Ezek 17:23; 31:6, 12, 17; Hos 4:13; 14:18; 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) (BDB 853.2).
⁶⁶tn 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).
⁶⁷tn Heb “O Daughter of Edom”
⁶⁸tc Kethiv reads ytbvoy “inhabitant” (Qal active participle fs + hireq-yodh campagnis) (see GKC 90n); the Qere reads tbvoy “inhabitant” (same but without hireq-yodh suffix).
⁶⁹tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth - resembling corpses lying on the ground as a result of the actual onslaught of the LORD’s judgment. The drunkard will reel and stagger, causing bodily injury to himself - an apt metaphor to describe the devastating effects of God’s judgment. Just as a cup of poision 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) (BDB 468).
⁷⁰tn Heb “O Daughter Zion”
⁷¹tn Heb “your iniquity.” The noun /wu 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; 24:23; 32:27; 35:5; 39:23; 44:10, 12) (BDB 731.3).
⁷²tn Heb “will be completed.” The perfect tense verb <t “will come to an end” (Qal perfect 3ms from <mt “to be complete”) is an example of the so-called “prophetic perfect.” The perfect tense often describes actions that are viewed as complete (normally past- or present-time events). When the perfect tense describes a future event, it often depicts it as “complete,” that is, “as good as done” or certain to take place from the viewpoint of the prophet. Thus, by using the perfect tense, Jeremiah may be emphasizing the certainty that the exile will eventually come to an end.
⁷³tn Heb “He will keep you in exile no longer”
⁷⁴tn Heb “O Daughter of Edom”
⁷⁵tn The noun /wu is repeated twice in this verse: its first occurrence means “punishment for iniquity” (v. 22a), and its second usage means “iniquity” (v. 22b). See preceding translator’s note on the broad range of meanings of 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; however, the punishment for Edom’s “sin” is about to begin.
⁷⁶tn Heb “uncover”
¹tn Heb “remember.” Although often used of recollection of past events, rkz (“to remember”) can also describe consideration of present situations: “to consider, think about” something present (BDB 270.5) - the most appropriate nuance here. Verses 1-6 describe the present plight of Jerusalem. The parallel requests harw fybh (“Look and see!”) have a present-time orientation as well, demanding that rkz be nuanced “consider!” rather than “remember!”
²tn Heb “Look!” Although often used in reference to visual perception, fbn (“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), “to pay attention to, consider” (e.g., Isa 22:8; Isa 51:1, 2) (BDB 613.2).
³tn Heb “See!” Although normally used in reference to visual sight, har (“to see”) is often used in reference to cognitive processes and mental observation: “give attention to, take heed” (e.g., Exod 10:10; 25:40; 2 Sam 13:28; 1 Kgs 12:16; 2 Kgs 6:32; 10:23; 2 Chr 10:16; Ps 45:11; Jer 2:31) (BDB 907.7c).
⁴tn Heb “our disgrace.” The 1cpl suffix functions as a subjective genitive: “we are suffering disgrace.”
⁵tn Heb “Our inheritance has been turned over to strangers”
⁶tn Heb “Our inheritance.” Or “Our inherited possessions/property.” The term hljn has a range of meanings: (1) “inheritance,” (2) “portion, share” and (3) “possession, property” (BDB 635). The land of Canaan was given by YHWH to Israel as its inheritance (Deut 4:21; 15:4; 19:10; 20:16; 21:28; 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; Jdg 18:1; Ezek 45:1; 47:22, 29). Through the family, the family provided an inheritance (property) to its children with the first-born 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. This is an example of synecdoche of general (= inheritance) for specific (= land).
⁷tn Heb “our homes (have been turned over) to foreigners”
⁸tn Heb “silver.” The term “silver” is a synecdoche of species (= silver) for general (= money).
⁹tn Heb “We drink our water for silver”
¹⁰tn Heb “our wood comes for a price”
¹¹tn Heb “We are hard-driven on our necks”
¹²tn Heb “we have given the hand.” This is a Semitic idiom meaning “to make a treaty with” someone, placing oneself in a subservient position as vassal.
¹³tn Heb “bread.” The term “bread” is a synecdoche of specific (= bread) for the general (= food).
¹⁴tn Heb “to get enough bread”
¹⁵tn Heb “and are no more”
¹⁶tc The Kethiv is written wnjna “we” but the Qere reads wnjnaw (“but we”). The Qere is supported by many medieval Hebrew MSS, as well as most of the versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The waw prefixed to wnjnaw functions either in a disjunctive sense (“but”) or resultant sense (“so”).
¹⁷tn Heb “so we bear”
¹⁸tn Heb “their iniquities.” The noun /wu 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; 24:23; 32:27; 35:5; 39:23; 44:10, 12) (BDB 731.3).
¹⁹tn Heb “slaves.” The expression “slaves rule over us” might be an idiom for “tyrrants 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).
²⁰tn Heb “hand”
²¹tn Heb “at the cost of our lives.” The preposition b here denotes purchase price paid (e.g., Gen 30:16; Exod 34:20; 2 Sam 3:14; 24:24) (BDB 90.3a). The expression wnvpnb means “at the risk of our lives” (BDB 90.3a). Similar expressions include wvpnb “at the cost of his life” (1 Kgs 2:23; Prov 7:23) and <twvnpb “at peril of their lives” (2 Sam 23:17). To venture out from their hiding-places to search for food was a risky proposal; it meant that they would be exposed and out in the open, where their enemies could make easy prey of them.
²²tn Heb “our soul.” The noun vpn (“soul”) is used as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14) (BDB 659.2c).
²³tn Heb “bread.” The term “bread” is a synecdoche of specific (= bread) for the general (= food).
²⁴tn Heb “because of the sword.” The term “sword” is a metonymy of instrument (= sword) for the persons who use the instrument (= murderers or marauders).
²⁵tn Heb “the wilderness”
²⁶tn Heb “because of the burning heat of famine”
²⁷tn Heb “Women …”
²⁸tn Heb “ravished”
²⁹tn Heb “in Zion”
³⁰tn Heb “virgins”
³¹tn Heb “our virgins in the towns of Judah.” The verb “have been ravished” is added for good English style.
³²tn Heb “by their hands.” The term “hands” is a synecdoche of part (= hands) for the whole person (= they).
³³tn Heb “princes”
³⁴tn Heb “princes were hung by their hands”
³⁵tn Heb “elders are shown no respect.” The phrase “shown no respect” is an example of tapeinosis, a figurative expression of under-statement: to show no respect to elders = to terribly mistreat elders.
³⁶tn Heb “young men toil at the grinding-mill.” This expression is an example of synecdoche of species (= toiling at the grinding-mill) for the general (= performing menial physical labor as servants).
³⁷tn Heb “boys stagger under loads of wood”
³⁸tn Heb “Elders have ceased from the city-gate”
³⁹tn Heb “the joy of our heart has ceased”
⁴⁰tn Heb “our dancing has turned to mourning”
⁴¹tn Heb “our hearts.” The phrase “our hearts” is a synecdoche of part (= our hearts) for the whole person (= we).
⁴²tn Heb “are faint” or “are sick.” The adjective ywd (“faint”) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18) (BDB 188; HALOT 1:216). The related adjective hwd means “(physically) sick” and “(emotionally) sad” (BDB 188; HALOT 1:216), while the related verb hwd means “to be sad” (HALOT 1:216). The cognate Aramaic term means “sorrow,” and the cognate Syriac term refers to “misery” (HALOT 1:216).
⁴³tn Heb “our eyes grow dim”
⁴⁴tn The phrase “through our tears” is added in the translation for the sake of clarification.
⁴⁵tn Heb “jackals.” The term “jackals” is a synecdoche of species (= jackals) for general (= wild animals).
⁴⁶tn Heb “desolate”
⁴⁷sn The verbs “to forget” and “to remember” are often used figuratively in Scripture when God is the subject, particularly in contexts of judgment (God has forgotten 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 between “Why have You forgotten us …?” and “Why have You forsaken us …?” makes this clear.
⁴⁸tc The Kethiv is bwvnw “and we will return” (waw conjunction + Qal imperfect 1cpl from bwv “to return”). The Qere is hbwvnw “and let us return” (waw conjunction + Qal cohortative 1cpl from bwv “to return”).
tn There is a word-play in Hebrew between “Bring us back” (Hiphil imperative of bwv “to return”) and “let us return” (Qal imperfect of bwv “to return”). This repetition of the root bwv is significant; it depicts a reciprocal relationship between God’s willingness to allow the nation to return to Him and its national repentance.
⁴⁹tn Heb “renew”
⁵⁰tn 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; Jdg 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) (BDB 399.4a). For example, Jesus prayed, “May I be delivered from this hour (= events which He would experience within that time period).” Just as Isaiah prophecied that the LORD would restore Israel’s former prominence as in days of old (Isa 1:26), Jerusalem is praying that the LORD would restore the national existence (= life) of Jerusalem to the glorious status marked by former days. Fittingly, TEV renders this line as: “Restore our ancient glory.”
⁵¹tn Heb “as of old”
⁵²tn The compound conjunction <a yk functions to limit the preceding clause: “unless, or …” (e.g., Ruth 3:18; Isa 65:6; Amos 3:7; Lam 5:22) (BDB 474.2a): “Return us to Yourself … unless You have utterly rejected us” or “Return us to Yourself … Or have You utterly rejected us?” (BDB 474.2a). It is Jeremiah’s plea that YHWH 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 YHWH 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.
⁵³tn Heb “Or have You utterly rejected us?” The construction wntsam sam (Qal infinitive absolute + Qal perfect 2ms from sam “to reject”) is emphatic: the root sam is repeated in these two verbal forms for emphasis.
⁵⁴tn Heb “Are You exceedingly angry with us?” The construction dam-du means “up to an abundance, to a great degree, exceedingly” (BDB 547.2b) (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, e.g., “Do not be angry beyond measure (dam-du), O LORD; do not remember our sins forever” (Isa 64:9) and “Will You keep silent and punish us beyond measure (dam-du)?” (Isa 64:12). The sentiment is expressed well in the less literal translations: “Or have You rejected us forever? Is there no limit to Your anger?” (TEV) and “Or do You despise us so much that You don’t want us?” (CEV).