Ezekiel 9:9

9:9 He said to me, “The sin of the house of Israel and Judah is extremely great; the land is full of murder, and the city is full of corruption, ¹  for they say, ‘The Lord has abandoned the land, and the Lord does not see!’ ² 

Ezra 9:6

9:6 I prayed, ³ 

“O my God, I am ashamed and embarrassed to lift my face to you, my God! For our iniquities have climbed higher than our heads, and our guilt extends to the heavens.

Isaiah 24:20

24:20 The earth will stagger around ⁴  like a drunk;

it will sway back and forth like a hut in a windstorm. ⁵ 

Its sin will weigh it down,

and it will fall and never get up again.

Lamentations 1:8

ח (Khet)

1:8 Jerusalem committed terrible sin; ⁶ 

therefore she became an object of scorn. ⁷ 

All who admired ⁸  her have despised her ⁹ 

because they have seen her nakedness. ¹⁰ 

She groans aloud ¹¹ 

and turns away in shame. ¹² 

Lamentations 1:20

ר (Resh)

1:20 Look, O Lord! I am distressed; ¹³ 

my stomach is in knots! ¹⁴ 

My heart is pounding ¹⁵  inside me.

Yes, I was terribly rebellious! ¹⁶ 

Out in the street the sword bereaves a mother of her children; ¹⁷ 

Inside the house death is present. ¹⁸ 

Daniel 9:5

9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards.

Daniel 9:10-12

9:10 We have not obeyed ¹⁹  the LORD our God by living according to ²⁰  his laws ²¹  that he set before us through his servants the prophets.

9:11 “All Israel has broken ²²  your law and turned away by not obeying you. ²³  Therefore you have poured out on us the judgment solemnly threatened ²⁴  in the law of Moses the servant of God, for we have sinned against you. ²⁵  9:12 He has carried out his threats ²⁶  against us and our rulers ²⁷  who were over ²⁸  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven!

[9:9]  ¹ tn Or “lawlessness” (NAB); “perversity” (NRSV). The Hebrew word occurs only here in the OT, and its meaning is uncertain. The similar phrase in 7:23 has a common word for “violence.”

[9:9]  ² sn The saying is virtually identical to that of the elders in Ezek 8:12.

[9:6]  ³ tn Heb “I said.”

[24:20]  ⁴ tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

[24:20]  ⁵ tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

[1:8]  ⁶ tc The MT reads חֵטְא (khet’, “sin”), but the BHS editors suggest the vocalization חָטֹא (khato’, “sin”), Qal infinitive absolute.

[1:8]  ⁷ tn Heb “she has become an object of head-nodding” (לְנִידָה הָיָתָה, lÿniydah hayatah). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [HT 14]), hence the translation “object of scorn.” There is debate whether נִידָה (nidah) means (1) “object of head-shaking” from נוּד (nud, “to shake,” BDB 626-27 s.v. נוּד); (2) “unclean thing” from נָדַה (nadah, “to be impure”); or (3) “wanderer” from נָדַד (nadad, “to wander,” BDB 622 s.v. I נָדַד). The LXX and Rashi connected it to נָדַד (nadad, “to wander”); however, several important early Greek recensions (Aquila and Symmachus) and Syriac translated it as “unclean thing.” The modern English versions are split: (1) “unclean thing” (NASB); “unclean” (NIV); (2) “a mockery” (NRSV).

[1:8]  ⁸ sn The Piel participle of כָּבֵד (kaved) is infrequent and usually translated formulaically as those who honor someone. The feminine nuance may be best represented as “her admirers have despised her.”

[1:8]  ⁹ tn The verb הִזִּילוּהָ (hizziluha) is generally understood as a rare form of Hiphil perfect 3rd person common plural + 3rd person feminine singular suffix from I זָלַל (zalal, “to despise”): “they despise her.” This follows the I nun (ן) pattern with daghesh (dot) in zayin (ז) rather than the expected geminate pattern הִזִילּוּהָ (hizilluha) with daghesh in lamed (ל) (GKC 178-79 §67.l).

[1:8]  ¹⁰ sn The expression have seen her nakedness 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.

[1:8]  ¹¹ tn Heb “groan” or “sigh.” The verb אָנַח (’anakh, appearing only in Niphal) means “sigh” (BDB 58 s.v. 1) or “groan” (HALOT 70-71 s.v.) as an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). The word גַּם (gam) is usually a particle meaning “also,” but has been shown from Ugaritic to have the meaning “aloud.” See T. McDaniel, “Philological Studies in Lamentations, I-II,” Bib 49 (1968): 31-32.

[1:8]  ¹² tn Heb “and turns backward.”

[1:20]  ¹³ tn Heb “because I have distress” (כִּי־צַר־לִי, ki-tsar-li).

[1:20]  ¹⁴ tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb חֳמַרְמָרוּ (khamarmaru) is an unusual form and derived from a debated root: Poalal perfect 3rd person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Pe`al`al perfect 3rd person common plural from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (me’im, “bowels,” Lam 1:20; 2:11). The phrase מֵעַי חֳמַרְמָרוּ (me’ay khamarmaru) means “my bowels burned” (HALOT 330 s.v.) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “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.

[1:20]  ¹⁵ tn The participle נֶהְפַּךְ (nehpakh), Niphal participle masculine singular הָפַךְ (hafakh, “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint). The verb הָפַךְ (hafakh) is used here to describe emotional distress (e.g., Ezek 4:8).

[1:20]  ¹⁶ tn Heb “because I was very rebellious.” The Hebrew uses an emphatic construction in which the root מָרַה (marah, “to rebel”) is repeated: מָרוֹ מָרִיתִי (maro mariti), Qal infinitive absolute from מָרָה (marah) followed by Qal perfect 1st person common singular from מָרָה (marah). 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; Judg 4:9; 15:13; 20:39; 1 Sam 2:30; 9:6; 2 Sam 24:24; Isa 6:9; Ezek 16:4). See IBHS 585-86 §35.3.1f.

[1:20]  ¹⁷ tn Heb “in the street the sword bereaves.” The words “a mother of her children” are supplied in the translation as a clarification.

[1:20]  ¹⁸ tn Heb “in the house it is like death.”

[9:10]  ¹⁹ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ²⁰ tn Heb “to walk in.”

[9:10]  ²¹ tc The LXX and Vulgate have the singular.

[9:11]  ²² tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ²³ tn Heb “by not paying attention to your voice.”

[9:11]  ²⁴ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ²⁵ tn Heb “him.”

[9:12]  ²⁶ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ²⁷ tn Heb “our judges.”

[9:12]  ²⁸ tn Heb “who judged.”