Text -- Lamentations 4:13-22 (NET)

4:13 מ(Mem) But it happened due to the sins of her prophets and the iniquities of her priests, who poured out in her midst the blood of the righteous. 4:14 נ(Nun) They wander blindly through the streets, defiled by the blood they shed, while no one dares to touch their garments. 4:15 ס(Samek) People cry to them, “Turn away! You are unclean! Turn away! Turn away! Don’t touch us!” So they have fled and wander about; but the nations say, “They may not stay here any longer.” 4:16 פ(Pe) The Lord himself has scattered them; he no longer watches over them. They did not honor the priests; they did not show favor to the elders.

The People of Jerusalem Lament:

4:17 ע (Ayin) Our eyes continually failed us as we looked in vain for help. From our watchtowers we watched for a nation that could not rescue 4:18 צ(Tsade) Our enemies hunted us down at every step so that we could not walk about in our streets. Our end drew near, our days were numbered, for our end had come! 4:19 ק(Qof) Those who pursued us were swifter than eagles in the sky. They chased us over the mountains; they ambushed us in the wilderness. 4:20 ר(Resh) Our very life breath– the Lord’s anointed king– was caught in their traps, of whom we thought, “Under his protection we will survive among the nations.”

The Prophet Speaks:

4:21 ש (Sin/Shin) Rejoice and be glad for now, O people of Edom, who reside in the land of Uz. But the cup of judgment will pass to you also; you will get drunk and take off your clothes. 4:22 ת(Tav) O people of Zion, your punishment will come to an end; he will not prolong your exile. But, O people of Edom, he will punish your sin and reveal your offenses!

Commentary -- Verse Notes / Footnotes

NET Notes: Lam 4:13

¹ tn These words do not appear in the Hebrew, but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase – or something like it – is implied through elision.

² tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as “But it happened due to…” or connect it to the following verses, which themselves are quite difficult. The former option was employed in the present translation.

NET Notes: Lam 4:14

¹ tn “They” are apparently the people, rather than the prophets and priests mentioned in the preceding verse.

² tc The Hebrew word עִוְרִים (’ivrim) appears to be an adjective based on the root I עִוֵּר (’ivver, “blind”). The LXX, using a rare perfect optative of ἐγείρω (egeirw), seems to have read a form of II עוּר (’ur, “to rise”), while the Syriac reads “her nobles,” possibly from reading שָׂרִים (sarim). The evidence is unclear.

³ tn Heb “defiled with blood.”

⁴ tn The translation is conjecture. The MT has the preposition ב (bet, “in,” “by,” “with,” “when,” etc.), the negative particle לֹא (lo’), then a finite verb from יָכַל (yakhal, Qal impfect 3rd person masculine plural): “in not they are able.” Normally יָכַל (yakhal) would be followed by an infinitive, identifying what someone is or is not able to do, or by some other modifying clause. לֹא יָכַל (lo’ yakhal) on its own may mean “they do not prevail.” The preposition ב (bet) suggests possible dependence on another verb (cp. Jer 2:11, the only other verse with the sequence ב [bet] plus לֹא [lo’] plus finite verb). The following verb נָגַע (naga’, “touch”) regularly indicates its object with the preposition ב (bet), but the preposition ב (bet) is already used with “their garments.” If both are the object of נָגַע (naga’), the line would read “they touched what they could not, their garments.” As this makes no sense, one should note that any other verb on which the phrase would be dependent is not recoverable. The preposition ב (bet) can also introduce temporal clauses, though there are no examples with לֹא (lo’) plus a finite verb. A temporal understanding could yield “when they could not succeed, they touched [clutched?] their garments” or “while no one is able [to ?] they touch their garments.” In Jer 49:10 the meaning of יָכַל (yakhal) is completed by a finite verb (though it is not governed by the preposition ב [bet]). If so here, then we may understand “while (ב [bet]) no one dares (יָכַל, yakhal) to touch their garments.” This gives the picture of blind people stumbling about while others cannot help because they are afraid to touch them.

NET Notes: Lam 4:15

¹ tn Heb “They say among the nations.”

NET Notes: Lam 4:16

¹ tn Heb “the face of the Lord.” The term פָּנֶה (paneh, “face”) is a synecdoche of part (= face) for the whole person (= the Lord himself). The phrase is often translated “the presence of the Lord.” The term “face” also functions anthropomorphically, depicting the invisible spirit God as though he had a physical face.

² tc The MT reads the plural verb לֹא נָשָׂאוּ (lo’ nasa’u, “they did not lift up”), Qal perfect 3rd person common plural from נָשָׂא (nasa’, “to lift up” the face); however, the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) have singular verbs, reflecting a Vorlage of לֹא נָשָׂא (lo’ nasa’, “he did not lift up”), Qal perfect 3rd person masculine singular from נָשָׂא (nasa’). D. R. Hillers suggests that the 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 לא חננו (l’ khnnv) should be revocalized as Qal passive perfect 3rd person common plural, and that כֹהֲנִים (kohanim, “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 נָשָׂא (nasa’) 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 s.v. 1.b.3).

³ tc The MT reads the plural verb לֹא חָנָנוּ (lo’ khananu, “they did not show favor”), Qal perfect 3rd person common plural from חָנַן (khanan, “to show favor, be merciful”); however, the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) have singular verbs, reflecting a Vorlage of לֹא חָנַן (lo’ khanan, “he did not show favor”), Qal perfect 3rd person masculine singular from חָנַן (khanan). D. R. Hillers suggests that the 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 לא חננו (l’ khnnv) should be revocalized as Qal passive perfect 3rd person common plural, and that זְקֵנִים (zÿqenim, “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 חָנַן (khanan) is “to show favor [to], be gracious [to].” In some contexts this can mean “to spare” the lives of someone (Deut 7:2; 28:50; Job 19:21; Lam 4:16) (BDB 336 s.v. 1.c), though it is not clear whether that is the case here.

NET Notes: Lam 4:17

¹ tn Heb “Our eyes failed in vain for help.”

NET Notes: Lam 4:18

¹ tn Heb “they”; this has been specified in the translation as “our enemies” for clarity.

² tn Heb “they hunted our steps.”

³ tn Heb “our days were full.”

NET Notes: Lam 4:19

¹ tn The bird referred to here could be one of several species of eagles, but more likely is the griffin-vulture (cf. NEB “vultures”). However, because eagles are more commonly associated with swiftness than vultures in contemporary English, “eagles” was used in the translation.

² tn Or “in the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

NET Notes: Lam 4:20

¹ tn Heb “the anointed one of the Lord.” The term “king” is added in the translation to clarify the referent of the phrase “the Lord’s anointed.”

² tn Heb “was captured in their pits.”

³ tn Heb “of whom we had said.”

⁴ tn Heb “under his shadow.” The term צֵל (tsel, “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., Judg 9:15; Job 40:22; Ps 80:11; Song 2:3; Ezek 17:23; 31:6, 12, 17; Hos 4:13; 14:8; 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).

NET Notes: Lam 4:21

¹ tn 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).

² tn Heb “O Daughter of Edom.”

³ tn 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 poison 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).

⁴ tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”

NET Notes: Lam 4:22

¹ tn Heb “O Daughter Zion.”

² tn Heb “your iniquity.” The noun עָוֹן (’avon) 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).

³ tn Heb “will be completed.” The perfect tense verb תַּם (tam), Qal perfect 3rd person masculine singular from תָּמַם (tamam, “to be complete”), could be taken as a precative perfect expressing a request (“may your punishment be complete”). The translation understands it as 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. It has also been viewed as a simple perfect “your punishment is ended.”

⁴ tn The verb לֹא יוֹסִיף (lo’ yosif) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

⁵ tn Heb “O Daughter of Edom.”

⁶ tn The verb פָּקַד (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

⁷ tn The noun עָוֹן (’avon) 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.

⁸ tn The verb גִּלָּה (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.