Jeremiah 4:31

4:31 In fact, ¹  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 ²  gasping for breath,

reaching out for help, ³  saying, “I am done in! ⁴ 

My life is ebbing away before these murderers!”

Jeremiah 13:21

13:21 What will you say ⁵  when the Lord ⁶  appoints as rulers over you those allies

that you, yourself, had actually prepared as such? ⁷ 

Then anguish and agony will grip you

like that of a woman giving birth to a baby. ⁸ 

Jeremiah 22:23

22:23 You may feel as secure as a bird

nesting in the cedars of Lebanon.

But oh how you ⁹  will groan ¹⁰  when the pains of judgment come on you.

They will be like those of a woman giving birth to a baby. ¹¹ 

Jeremiah 30:6

30:6 Ask yourselves this and consider it carefully: ¹² 

Have you ever seen a man give birth to a baby?

Why then do I see all these strong men

grabbing their stomachs in pain like ¹³  a woman giving birth?

And why do their faces

turn so deathly pale?

Jeremiah 49:24

49:24 The people of Damascus will lose heart and turn to flee.

Panic will grip them.

Pain and anguish will seize them

like a woman in labor.

Jeremiah 50:43

50:43 The king of Babylon will become paralyzed with fear ¹⁴ 

when he hears news of their coming. ¹⁵ 

Anguish will grip him,

agony like that of a woman giving birth to a baby. ¹⁶ 

Psalms 48:6

48:6 Look at them shake uncontrollably, ¹⁷ 

like a woman writhing in childbirth. ¹⁸ 

Proverbs 1:27-28

1:27 when what you dread ¹⁹  comes like a whirlwind, ²⁰ 

and disaster strikes you ²¹  like a devastating storm, ²² 

when distressing trouble ²³  comes on you.

1:28 Then they will call to me, but I will not answer;

they will diligently seek ²⁴  me, but they will not find me.

Isaiah 21:3

21:3 For this reason my stomach churns; ²⁵ 

cramps overwhelm me

like the contractions of a woman in labor.

I am disturbed ²⁶  by what I hear,

horrified by what I see.

Micah 4:9-10

4:9 Jerusalem, why are you ²⁷  now shouting so loudly? ²⁸ 

Has your king disappeared? ²⁹ 

Has your wise leader ³⁰  been destroyed?

Is this why ³¹  pain grips ³²  you as if you were a woman in labor?

4:10 Twist and strain, ³³  Daughter Zion, as if you were in labor!

For you will leave the city

and live in the open field.

You will go to Babylon,

but there you will be rescued.

There the Lord will deliver ³⁴  you

from the power ³⁵  of your enemies.

Micah 4:1

Better Days Ahead for Jerusalem

4:1 In the future ³⁶  the Lord’s Temple Mount will be the most important mountain of all; ³⁷ 

it will be more prominent than other hills. ³⁸ 

People will stream to it.

Micah 5:3

5:3 So the Lord ³⁹  will hand the people of Israel ⁴⁰  over to their enemies ⁴¹ 

until the time when the woman in labor ⁴²  gives birth. ⁴³ 

Then the rest of the king’s ⁴⁴  countrymen will return

to be reunited with the people of Israel. ⁴⁵ 

[4:31]  ¹ tn The particle כִּי (ki) is more likely asseverative here than causal.

[4:31]  ² sn Jerusalem is personified as a helpless maiden.

[4:31]  ³ tn Heb “spreading out her hands.” The idea of asking or pleading for help is implicit in the figure.

[4:31]  ⁴ tn Heb “Woe, now to me!” See the translator’s note on 4:13 for the usage of “Woe to…”

[13:21]  ⁵ tn Or perhaps more rhetorically equivalent, “Will you not be surprised?”

[13:21]  ⁶ tn The words “The Lord” are not in the text. Some commentators make the enemy the subject, but they are spoken of as “them.”

[13:21]  ⁷ tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. The sentence structure of these two lines raises problems in translation. The Hebrew text reads: “What will you do when he appoints over you [or punishes you (see BDB 823 s.v. פָּקַד Qal.B.2 for the former, Qal.A.3 for the latter)] and you, yourself, taught them over you friends [or chiefs (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you, yourself, taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.

[13:21]  ⁸ tn Heb “Will not pain [here = mental anguish] take hold of you like a woman giving birth.” The question is rhetorical expecting a positive answer.

[22:23]  ⁹ tn Heb “You who dwell in Lebanon, you who are nested in its cedars, how you….” The metaphor has been interpreted for the sake of clarity. The figure here has often been interpreted of the people of Jerusalem living in paneled houses or living in a city dominated by the temple and palace which were built from the cedars of Lebanon. Some even interpret this as a reference to the king who has been characterized as living in a cedar palace, in a veritable Lebanon (cf. vv. 6-7, 14 and see also the alternate interpretation of 21:13-14). However, the reference to “nesting in the cedars” and the earlier reference to “feeling secure” suggests that the figure is rather like that of Ezek 31:6 and Dan 4:12. See also Hab 2:9 where a related figure is used. The forms for “you who dwell” and “you who are nested” in the literal translation are feminine singular participles referring again to personified Jerusalem. (The written forms of these participles are to be explained as participles with a hireq campaginis according to GKC 253 §90.m. The use of the participle before the preposition is to be explained according to GKC 421 §130.a.)

[22:23]  ¹⁰ tn The verb here should be identified as a Niphal perfect of the verb אָנַח (’anakh) with the א (aleph) left out (so BDB 336 s.v. חָנַן Niph and GKC 80 §23.f, n. 1). The form is already translated that way by the Greek, Latin, and Syriac versions.

[22:23]  ¹¹ sn This simile has already been used in Jer 4:31; 6:24 in conjunction with Zion/Jerusalem’s judgment.

[30:6]  ¹² tn Heb “Ask and see/consider.”

[30:6]  ¹³ tn Heb “with their hands on their loins.” The word rendered “loins” refers to the area between the ribs and the thighs.

[50:43]  ¹⁴ tn Heb “his hands will drop/hang limp.” For the meaning of this idiom see the translator’s note on 6:24.

[50:43]  ¹⁵ tn Heb “The king of Babylon hears report of them and his hands hang limp.” The verbs are translated as future because the passage is prophetic and the verbs may be interpreted as prophetic perfects (the action viewed as if it were as good as done). In the parallel passage in 6:24 the verbs could be understood as present perfects because the passage could be viewed as in the present. Here it is future.

[50:43]  ¹⁶ sn Compare Jer 6:22-24 where almost the same exact words as 50:41-43 are applied to the people of Judah. The repetition of prophecies here and in the following verses emphasizes the talionic nature of God’s punishment of Babylon; as they have done to others, so it will be done to them (cf. 25:14; 50:15).

[48:6]  ¹⁷ tn Heb “trembling seizes them there.” The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

[48:6]  ¹⁸ tn Heb “[with] writhing like one giving birth.”

[1:27]  ¹⁹ tn Heb “your dread.” See note on 1:31.

[1:27]  ²⁰ sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ²¹ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ²² tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ²³ tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.

[1:28]  ²⁴ tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[21:3]  ²⁵ tn Heb “my waist is filled with shaking [or “anguish”].”

[21:3]  ²⁶ tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”

[4:9]  ²⁷ tn The Hebrew form is feminine singular, indicating that Jerusalem, personified as a young woman, is now addressed (see v. 10). In v. 8 the tower/fortress was addressed with masculine forms, so there is clearly a shift in addressee here. “Jerusalem” has been supplied in the translation at the beginning of v. 9 to make this shift apparent.

[4:9]  ²⁸ tn Heb “Now why are you shouting [with] a shout.”

[4:9]  ²⁹ tn Heb “Is there no king over you?”

[4:9]  ³⁰ tn Traditionally, “counselor” (cf. KJV, NAB, NASB, NIV, NRSV). This refers to the king mentioned in the previous line; the title points to the king’s roles as chief strategist and policy maker, both of which required extraordinary wisdom.

[4:9]  ³¹ tn Heb “that.” The Hebrew particle כִּי (ki) is used here in a resultative sense; for this use see R. J. Williams, Hebrew Syntax, 73, §450.

[4:9]  ³² tn Heb “grabs hold of, seizes.”

[4:10]  ³³ tn Or perhaps “scream”; NRSV, TEV, NLT “groan.”

[4:10]  ³⁴ tn Or “redeem” (KJV, NASB, NIV, NRSV, NLT).

[4:10]  ³⁵ tn Heb “hand.” The Hebrew idiom is a metonymy for power or control.

[4:1]  ³⁶ tn Heb “at the end of days.”

[4:1]  ³⁷ tn Heb “will be established as the head of the mountains.”

[4:1]  ³⁸ tn Heb “it will be lifted up above the hills.”

[5:3]  ³⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[5:3]  ⁴⁰ tn Heb “them”; the referent (the people of Israel) has been specified in the translation for clarity.

[5:3]  ⁴¹ tn The words “to their enemies” are supplied in the translation for clarification.

[5:3]  ⁴² sn The woman in labor. Personified, suffering Jerusalem is the referent. See 4:9-10.

[5:3]  ⁴³ sn Gives birth. The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10.

[5:3]  ⁴⁴ tn Heb “his”; the referent (the king) has been specified in the translation for clarity.

[5:3]  ⁴⁵ tn Heb “to the sons of Israel.” The words “be reunited with” are supplied in the translation for clarity.