22:4 So I say:
“Don’t look at me! 1
I am weeping bitterly.
Don’t try 2 to console me
concerning the destruction of my defenseless people.” 3
22:5 For the sovereign master, 4 the Lord who commands armies,
has planned a day of panic, defeat, and confusion. 5
In the Valley of Vision 6 people shout 7
and cry out to the hill. 8
59:11 We all growl like bears,
we coo mournfully like doves;
we wait for deliverance, 9 but there is none,
for salvation, but it is far from us.
4:19 I said, 10
“Oh, the feeling in the pit of my stomach! 11
I writhe in anguish.
Oh, the pain in my heart! 12
My heart pounds within me.
I cannot keep silent.
For I hear the sound of the trumpet; 13
the sound of the battle cry pierces my soul! 14
4:20 I see 15 one destruction after another taking place,
so that the whole land lies in ruins.
I see our 16 tents suddenly destroyed,
their 17 curtains torn down in a mere instant. 18
4:21 “How long must I see the enemy’s battle flags
and hear the military signals of their bugles?” 19
4:31 In fact, 20 I hear a cry like that of a woman in labor,
a cry of anguish like that of a woman giving birth to her first baby.
It is the cry of Daughter Zion 21 gasping for breath,
reaching out for help, 22 saying, “I am done in! 23
My life is ebbing away before these murderers!”
8:3 The women singing in the temple 24 will wail in that day.”
The sovereign Lord is speaking.
“There will be many corpses littered everywhere! 25 Be quiet!”
1 tn Heb “look away from me” (so KJV, ASV, NRSV).
2 tn Heb “don’t hurry” (so NCV).
3 tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.
4 tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).
5 tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”
6 tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.
7 tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.
8 sn Perhaps “the hill” refers to the temple mount.
9 tn See the note at v. 9.
10 tn The words “I said” are not in the text. They are used to mark the shift from the
11 tn Heb “My bowels! My bowels!”
12 tn Heb “the walls of my heart!”
13 tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.
14 tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads “for the sound of the ram’s horn I have heard [or “you have heard,” if the form is understood as the old second feminine singular perfect] my soul” followed by “the battle cry” in the last line. The translation is based on taking “my soul” with the last line and understanding an elliptical expression “the battle cry [to] my soul.” Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words “stomach” and “heart”).
15 tn The words, “I see” are not in the text here or at the beginning of the third line. They are supplied in the translation to show that this is Jeremiah’s vision of what will happen as a result of the invasion announced in 4:5-9, 11-17a.
16 tn Heb “my.” This is probably not a reference to Jeremiah’s own tents since he foresees the destruction of the whole land. Jeremiah so identifies with the plight of his people that he sees the destruction of their tents as though they were his very own. It would probably lead to confusion to translate literally and it is not uncommon in Hebrew laments for the community or its representative to speak of the community as an “I.” See for example the interchange between first singular and first plural pronouns in Ps 44:4-8.
17 tn Heb “my.”
18 tn It is not altogether clear what Jeremiah intends by the use of this metaphor. In all likelihood he means that the defenses of Israel’s cities and towns have offered no more resistance than nomads’ tents. However, in light of the fact that the word “tent” came to be used generically for a person’s home (cf. 1 Kgs 8:66; 12:16), it is possible that Jeremiah is here referring to the destruction of their homes and the resultant feeling of homelessness and loss of even elementary protection. Given the lack of certainty the present translation is rather literal here.
19 tn Heb “the sound of ram’s horns,” but the modern equivalent is “bugles” and is more readily understandable.
20 tn The particle כִּי (ki) is more likely asseverative here than causal.
21 sn Jerusalem is personified as a helpless maiden.
22 tn Heb “spreading out her hands.” The idea of asking or pleading for help is implicit in the figure.
23 tn Heb “Woe, now to me!” See the translator’s note on 4:13 for the usage of “Woe to…”
24 tn Or “palace” (NASB, NCV, TEV).
25 tn Heb “Many corpses in every place he will throw out.” The subject of the verb is probably impersonal, though many emend the active (Hiphil) form to a passive (Hophal): “Many corpses in every place will be thrown out.”