Discovery BoxLamentations 1:5-22
Contextה (He)
1:5 Her foes subjugated her; 1
her enemies are at ease. 2
For the Lord afflicted her
because of her many acts of rebellion. 3
Her children went away
captive 4 before the enemy.
ו (Vav)
1:6 All of Daughter Zion’s 5 splendor 6
has departed. 7
Her leaders became like deer;
they found no pasture,
so they were too exhausted to escape 8
from the hunter. 9
ז (Zayin)
1:7 Jerusalem 10 remembers, 11
when 12 she became a poor homeless person, 13
all her treasures
that she owned in days of old. 14
When her people fell into an enemy’s grip, 15
none of her allies came to her rescue. 16
Her enemies 17 gloated over 18 her;
they sneered 19 at her downfall. 20
ח (Khet)
1:8 Jerusalem committed terrible sin; 21
therefore she became an object of scorn. 22
All who admired 23 her have despised her 24
because they have seen her nakedness. 25
She groans aloud 26
and turns away in shame. 27
ט (Tet)
1:9 Her menstrual flow 28 has soiled 29 her clothing; 30
she did not consider 31 the consequences of her sin. 32
Her demise 33 was astonishing, 34
and there was no one to comfort her.
She cried, “Look, 35 O Lord, on my 36 affliction
because my 37 enemy boasts!”
י (Yod)
all her valuables. 39
Indeed she watched in horror 40 as Gentiles 41
invaded her holy temple 42 –
those whom you 43 had commanded:
“They must not enter 44 your assembly place.” 45
כ (Kaf)
1:11 All her people groaned
as they searched for a morsel of bread. 46
They exchanged 47 their valuables 48
for 49 just enough food
to stay alive. 50
“Look, O Lord! Consider 51
that I have become worthless!”
ל (Lamed)
1:12 Is it nothing to you, 52 all you who pass by on the road? 53
Look and see!
Is there any pain like mine?
The Lord 54 has afflicted me, 55
he 56 has inflicted it on me
when 57 he burned with anger. 58
מ (Mem)
into my bones, and it overcame 60 them.
He spread out a trapper’s net 61 for my feet;
he made me turn back.
He has made me desolate;
I am faint all day long.
נ (Nun)
1:14 My sins are bound around my neck like a yoke; 62
they are fastened together by his hand.
He has placed his yoke 63 on my neck; 64
he has sapped my strength. 65
The Lord 66 has handed me over 67
to those whom I cannot resist.
ס (Samek)
1:15 He rounded up 68 all my mighty ones; 69
The Lord 70 did this 71 in 72 my midst.
He summoned an assembly 73 against me
to shatter my young men.
The Lord has stomped like grapes 74
the virgin daughter, Judah. 75
ע (Ayin)
1:16 I weep because of these things;
my eyes 76 flow with tears. 77
For there is no one in sight who can comfort me 78
or encourage me. 79
My children 80 are desolated 81
because an enemy has prevailed.
פ (Pe)
1:17 Zion spread out her hands,
but there is no one to comfort her.
The Lord has issued a decree against Jacob;
his neighbors 82 have become his enemies.
Jerusalem has become
like filthy garbage 83 in their midst. 84
צ (Tsade)
1:18 The Lord is right to judge me! 85
Yes, I rebelled against his commands. 86
Please listen, all you nations, 87
and look at my suffering!
My young women and men
have gone into exile.
ק (Qof)
1:19 I called for my lovers, 88
but they had deceived me.
My priests and my elders
perished in the city.
Truly they had 89 searched for food
to 90 keep themselves 91 alive. 92
ר (Resh)
1:20 Look, O Lord! I am distressed; 93
my stomach is in knots! 94
My heart is pounding 95 inside me.
Yes, I was terribly rebellious! 96
Out in the street the sword bereaves a mother of her children; 97
Inside the house death is present. 98
ש (Sin/Shin)
1:21 They have heard 99 that I groan,
yet there is no one to comfort me.
All my enemies have heard of my trouble;
they are glad that you 100 have brought it about. 101
Bring about 102 the day of judgment 103 that you promised 104
so that 105 they may end up 106 like me!
ת (Tav)
1:22 Let all their wickedness come before you;
afflict 107 them
just as you have afflicted 108 me 109
because of all my acts of rebellion. 110
For my groans are many,
and my heart is sick with sorrow. 111
[1:5] 1 tn Heb “her foes became [her] head” (הָיוּ צָרֶיהָ לְרֹאשׁ, hayu tsareha lÿro’sh) or more idiomatically “have come out on top.” This is a Semitic idiom for domination or subjugation, with “head” as a metaphor for leader.
[1:5] 2 tn The nuance expressed in the LXX is that her enemies prosper (cf. KJV, NASB, NRSV, NLT).
[1:5] 3 tn Heb “because of her many rebellions.” The plural פְּשָׁעֶיהָ (pÿsha’eha, “her rebellions”) is an example of the plural of repeated action or characteristic behavior (see IBHS 121 §7.4.2c). The 3rd person feminine singular suffix (“her”) probably functions as a subjective genitive: “her rebellions” = “she has rebelled.”
[1:5] 4 tn The singular noun שְׁבִי (shÿvi) is a collective singular, meaning “captives, prisoners.” It functions as an adverbial accusative of state: “[they] went away as captives.”
[1:6] 5 tn Heb “the daughter of Zion.” This phrase is used as an epithet for the city. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Jerusalem as a woman, a device used to evoke sympathy from the reader.
[1:6] 6 tn Heb “all her splendor.” The 3rd person feminine singular pronominal suffix (“her”) functions as a subjective genitive: “everything in which she gloried.” The noun הָדָר (hadar, “splendor”) is used of personal and impersonal referents in whom Israel gloried: Ephraim (Deut 33:17), Jerusalem (Isa 5:14), Carmel (Isa 35:2). 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.
[1:6] 7 tn Heb “It has gone out from the daughter of Zion, all her splendor.”
[1:6] 8 tn Heb “they fled with no strength” (וַיֵּלְכוּ בְלֹא־כֹחַ, vayelÿkhu bÿlo’-khoakh).
[1:6] 9 tn Heb “the pursuer” or “chaser.” The term רָדַף (“to chase, pursue”) here refers to a hunter (e.g., 1 Sam 26:20). 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; Judg 4:22; Ps 7:6; 69:27; 83:16; 143:3; Isa 17:13; Lam 5:5; Amos 1:11).
[1:7] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:7] 10 sn As elsewhere in chap. 1, Jerusalem is personified as remembering the catastrophic days of 587
[1:7] 11 tn Heb “the days of her poverty and her homelessness,” or “the days of her affliction and wandering.” The plural construct יְמֵי (yÿme, “days of”) functions in the general sense “the time of” or “when,” envisioning the time period in which this occurred. The principal question is whether the phrase is a direct object or an adverb. If a direct object, she remembers either the season when the process happened or she remembers, i.e. reflects on, her current season of life. An adverbial sense, “during” or “throughout” normally occurs with כֹּל (kol, “all”) in the phrase “all the days of…” but may also occur without כֹּל (kol) in poetry as in Job 10:20. The adverbial sense would be translated “during her poor homeless days.” Treating “days” adverbially makes better sense with line 7b, whereas treating “days” as a direct object makes better sense with line 7c.
[1:7] 12 tn The 3rd person feminine singular suffixes on the terms עָנְיָהּ וּמְרוּדֶיהָ (’onyah umÿrudeha, “her poverty and her homelessness,” or “the days of her affliction and wandering”) function as subjective genitives: “she became impoverished and homeless.” The plural noun וּמְרוּדֶיהָ (umÿrudeha, lit. “her homelessnesses”) is an example of the plural of intensity. The two nouns עָנְיָהּ וּמְרוּדֶיהָ (’onyah umÿrudeha, 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 397-98 §124.e). The nearly identical phrase עֲנִיִּים מְרוּדִים (’aniyyim mÿrudim, “homeless poor”) is used in Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem is personified as one of its inhabitants who became impoverished and homeless when the city was destroyed.
[1:7] 13 tc 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. Commentators usually suggest dropping line b or line c. Depending on the meaning of “days” in line a (see note on “when” earlier in the verse) either line makes sense. The four lines would make sense as two bicola if “days of” in line 7a is understood adverbially and 7b as the direct object completing the sentence. Lines 7c-d would begin with a temporal modifier and the rest of the couplet describe conditions that were true at that time.
[1:7] 14 tn Heb “into the hand of.” In such phrases “hand” represents power or authority.
[1:7] 15 tn Heb “and there was no helper for her.” This phrase is used idiomatically in OT to describe the plight of a city whose allies refuse to help ward off a powerful attacker. The nominal participle עוֹזֵר II (’oser) 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).
[1:7] 16 tn Heb “the adversaries” (צָרִים, tsarim). The 3rd person feminine singular pronoun “her” is supplied in the translation for the sake of clarity and good English style.
[1:7] 17 tn The verb רָאָה (ra’ah, “to look”) has a broad range of meanings, including “to feast the eyes upon” and “to look down on” or “to gloat over” fallen enemies with exultation and triumph (e.g., Judg 16:27; Pss 22:18; 112:8; 118:7; Ezek 28:17; Mic 7:10; Obad 12, 13). This nuance is clarified by the synonymous parallelism between רָאוּהָ (ra’uha, “they gloated over her”) in the A-line and שָׂחֲקוּ עַל־מִשְׁבַּתֶּהָ (sakhaqu ’al-mishbatteha, “they mocked at her downfall”) in the B-line.
[1:7] 18 tn Heb “laughed” or “sneered.” The verb שָׂחַק (sakhaq, “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).
[1:7] 19 tc The MT reads מִשְׁבַּתֶּהָ (mishbatteha, “her annihilation”) from the noun מִשְׁבָּת (mishbat, “cessation, annihilation”), which is derived from the root שָׁבַת (shavat, “to cease”). The LXX mistakenly connected this with the root יָשַׁב (yashav, “to dwell”), reading μετοικεσίᾳ αὐτῆς (metoikesia auth") which reflects שִׁבְתָּהּ (shivtah, “her dwelling”). The MT is favored on the basis of internal evidence: (1) The MT is the more difficult reading, being a hapax legomenon, (2) the LXX is guilty of simply misunderstanding the root and wrongly vocalizing the consonantal text, and (3) the LXX does not make good sense contextually, while the MT does.
[1:8] 13 tc The MT reads חֵטְא (khet’, “sin”), but the BHS editors suggest the vocalization חָטֹא (khato’, “sin”), Qal infinitive absolute.
[1:8] 14 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] 15 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] 16 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] 17 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] 18 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] 19 tn Heb “and turns backward.”
[1:9] 17 tn Heb “uncleanness.” The noun טֻמְאָה (tum’ah, “uncleanness”) refers in general to the state of ritual uncleanness 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 (Judg 13:7, 14). 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. The poet may also be mixing metaphors allowing various images (of shame) to circulate in the hearer’s mind, including rape and public exposure. By not again mentioning sin directly (a topic relatively infrequent in this book), the poet lays a general acknowledgment of sin in 1:8 alongside an exceptionally vivid picture of the horrific circumstances which have come to be. It is no simplistic explanation that sin merits such inhumane treatment. Instead 1:9 insists that no matter the legal implications of being guilty, the Lord should be motivated to aid Jerusalem (and therefore her people) because her obscene reality is so revolting.
[1:9] 18 tn Heb “her uncleanness is in her skirts.”
[1:9] 19 tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).
[1:9] 20 tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). 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 s.v. 5). The same term is used is 7a.
[1:9] 21 tn Heb “she did not consider her end.” The noun אַחֲרִית (’akharit, “end”) here refers to an outcome or the consequences of an action; in light of 1:8 here it is the consequence of sin 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).
[1:9] 22 tc The MT reads וַתֵּרֶד (vattered) vav (ו) consecutive + Qal preterite 3rd person feminine singular from יָרַד (yarad, “to go down”). Symmachus καὶ κατήχθη (kai kathcqh, “and she was brought down”) and Vulgate deposita est use passive forms which might reflect וַתּוּרַד (vatturad, vav consecutive + Pual preterite 3rd person feminine singular from from יָרַד [yarad, “to go down”]). External evidence favors the MT (supported by all other ancient versions and medieval Hebrew
[1:9] 23 tn The noun פֶּלֶא (pele’) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (pÿla’im, lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering פְּלָאִים וַתֵּרֶד (vattered pÿla’im) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it “in an astonishing way” (HALOT 928 s.v. 3) or simply “was astonishing.”
[1:9] 24 tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking.
[1:9] 25 tc The MT reads עָנְיִי (’onyi, “my affliction”) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew
[1:9] 26 tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s.
[1:10] 21 tn Heb “stretched out his hand.” The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. פָרַשׂ), meaning “to seize” (HALOT 976 s.v. 2).
[1:10] 22 tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew
[1:10] 23 tn Heb “she watched” or “she saw.” The verb רָאָה (ra’ah, “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; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance.
[1:10] 24 sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.
[1:10] 25 tn Heb “her sanctuary.” The term מִקְדָּשָׁהּ (miqdashah, “her sanctuary”) refers to the temple. Anthropomorphically, translating as “her sacred place” would also allow for the rape imagery.
[1:10] 26 sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the Reporter is so great that he is moved to address God directly.
[1:10] 27 tn Heb “enter.” The Hebrew term בּוֹא (bo’) is also a sexual metaphor.
[1:10] 28 tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the
[1:11] 25 tn Heb “bread.” In light of its parallelism with אֹכֶל (’okhel, “food”) in the following line, it is possible that לֶחֶם (lekhem, “bread”) is used in its broader sense of food or nourishment.
[1:11] 27 tn Heb “their desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27).
[1:11] 28 tn The preposition ב (bet) denotes the purchase price paid for an object (BDB 90 s.v. בְּ III.3; HALOT 105 s.v. בְּ 17) (e.g., Gen 23:9; 29:18, 20; 30:16; Lev 25:37; Deut 21:14; 2 Sam 24:24).
[1:11] 29 tn The noun נֶפֶשׁ (nefesh) functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to restore a person’s vitality,” that is, to keep a person alive (Lam 1:14, 19).
[1:11] 30 sn The dagesh lene in כּי (ki) following the vowel ending the verb וְהַבִּיטָה (vÿhabbitah, “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered.
[1:12] 29 tc The Heb לוֹא אֲלֵיכֶם (lo’ ’alekhem, “not to you”) is awkward and often considered corrupt but there is no textual evidence yet adduced to certify a more original reading.
[1:12] 30 tn The line as it stands is imbalanced, such that the reference to the passersby may belong here or as a vocative with the following verb translated “look.”
[1:12] 31 tn Heb “He.” The personal pronoun “he” and the personal name “the
[1:12] 32 tn Heb “which was afflicted on me.” The Polal of עָלַל (’alal) gives the passive voice of the Polel. The Polel of the verb עָלַל (’alal) occurs ten times in the Bible, appearing in agricultural passages for gleaning or some other harvest activity and also in military passages. Jer 6:9 plays on this by comparing an attack to gleaning. The relationship between the meaning in the two types of contexts is unclear, but the very neutral rendering “to treat” in some dictionaries and translations misses the nuance appropriate to the military setting. Indeed it is not at all feasible in a passage like Judges 20:45 where “they treated them on the highway” would make no sense but “they mowed them down on the highway” would fit the context. Accordingly the verb is sometimes rendered “treat” or “deal severely,” as HALOT 834 s.v. poel.3 suggests for Lam 3:51, although simply suggesting “to deal with” in Lam 1:22 and 2:20. A more injurious nuance is given to the translation here and in 1:22; 2:20 and 3:51.
[1:12] 33 sn The delay in naming the Lord as cause is dramatic. The natural assumption upon hearing the passive verb in the previous line, “it was dealt severely,” might well be the pillaging army, but instead the Lord is named as the tormentor.
[1:12] 34 tn Heb “in the day of.” The construction בְּיוֹם (bÿyom, “in the day of”) is a common Hebrew idiom, meaning “when” or “on the occasion of” (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).
[1:12] 35 tn Heb “on the day of burning anger.”
[1:13] 33 tn Heb “He sent fire from on high.” Normally God sends fire from heaven. The idiom מִמָּרוֹם (mimmarom, “from on high”) can still suggest the location but as an idiom may focus 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 928-29 s.v. מָרוֹם). As a potential locative, מִמָּרוֹם (mimmarom, “from on high”) designates God as the agent; idiomatically the same term paints him as pitiless.
[1:13] 34 tc The MT reads וַיִּרְדֶּנָּה (vayyirdennah, “it prevailed against them”), representing a vav (ו) consecutive + Qal preterite 3rd person masculine singular + 3rd person feminine plural suffix from רָדָה (radah, “to prevail”). The LXX κατήγαγεν αὐτό (kathgagen auto, “it descended”) reflects an alternate vocalization tradition of וַיֹּרִדֶנָּה (vayyoridennah, “it descended against them”), representing a vav (ו) consecutive + Hiphil preterite 3rd person masculine singular + 3rd person feminine plural suffix from יָרָד (yarad, “to go down”), or הֹרִידָהּ (horidah, “it descended against her”), a Hiphil perfect ms + 3rd person feminine singular suffix from from יָרָד (yarad, “to go down”). Internal evidence favors the MT. The origin of the LXX vocalization can be explained by the influence of the preceding line, “He sent down fire from on high.”
[1:13] 35 tn Heb “net.” The term “trapper’s” is supplied in the translation as a clarification.
[1:14] 37 tc The consonantal text נשקד על פּשעי (nsqd ’l ps’y) is vocalized by the MT as נִשְׂקַד עֹל פְּשָׁעַי (nisqad ’ol pÿsha’ay, “my transgression is bound by a yoke”); but the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and many medieval Hebrew
[1:14] 38 tc The MT reads עָלוּ (’alu, “they went up”), Qal perfect 3rd person common plural from עָלָה (’alah, “to go up”). However, several important recensions of the LXX reflect an alternate vocalization tradition: Lucian and Symmachus both reflect a Vorlage of עֻלּוֹ (’ullo, “his yoke”), the noun עֹל (’ol, “yoke”) + 3rd person masculine singular 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
[1:14] 39 tn Heb “his yoke is upon my neck.”
[1:14] 40 tn Heb “he has caused my strength to stumble.” The phrase הִכְשִׁיל כֹּחִי (hikhshil kokhi, “He has made my strength stumble”) is an idiom that means “to weaken, make feeble.”
[1:14] 41 tc Here the MT reads אֲדֹנָי (’adonay, “the Lord”), the perpetual Qere reading for יהוה (YHWH, “Yahweh”), but a multitude of Hebrew
[1:14] 42 tn Heb “The
[1:15] 41 tn The verb סָלַה (salah) occurs only twice in OT; once in Qal (Ps 119:118) and once here in Piel. It is possibly a by-form of סָלַל (salal, “to heap up”). It may also be related to Aramaic סלא (sl’) meaning “to throw away” and Assyrian salu/shalu meaning “to hurl (away)” (AHw 1152) or “to kick up dust, shoot (arrows), reject, throw away?” (CAD 17:272). With people as its object shalu is used of people casting away their children, specifically meaning selling them on the market. The LXX translates סָלַה (salah) as ἐξῆρεν (exhren, “to remove, lead away”). Thus God is either (1) heaping them up (dead) in the city square, (2) putting them up for sale in the city square, or (3) leading them out of the city (into exile or to deprive it of defenders prior to attack). The English “round up” could accommodate any of these and is also a cattle term, which fits well with the use of the word “bulls” (see following note).
[1:15] 42 tn Heb “bulls.” Metaphorically, bulls may refer to mighty ones, leaders or warriors. F. W. Dobbs-Allsopp (Lamentations [IBC], 69) insightfully suggests that the Samek stanza presents an overarching dissonance by using terms associated with a celebratory feast (bulls, assembly, and a winepress) in sentences where God is abusing the normally expected celebrants, i.e. the “leaders” are the sacrifice.
[1:15] 43 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[1:15] 44 tn The verb is elided and understood from the preceding colon. Naming “my Lord” as the subject of the verb late, as it were, emphasizes the irony of the action taken by a person in this position.
[1:15] 45 tc The MT reads the preposition בּ (bet, “in”) prefixed to קִרְבִּי (qirbi, “my midst”): בְּקִרְבִּי (bÿkirbi, “in my midst”); however, the LXX reads ἐκ μέσου μου (ek mesou mou) which may reflect a Vorlage of the preposition מִן (min, “from”): מִקִּרְבִּי (miqqirbi, “from my midst”). The LXX may have chosen ἐκ to accommodate understanding סִלָּה (sillah) as ἐξῆρεν (exhren, “to remove, lead away”). The textual deviation may have been caused by an unusual orthographic confusion.
[1:15] 46 tn Heb “an assembly.” The noun מוֹעֵד (mo’ed, “assembly”) is normally used in reference to the annual religious festive assemblies of Israel (Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19), though a number of English versions take this “assembly” to refer to the invading army which attacks the city (e.g., NAB, NIV, TEV, NLT).
[1:15] 47 tn Heb “a winepress he has stomped.” The noun גַּת (gat, “winepress”) functions as an adverbial accusative of location: “in a winepress.” The translation reflects the synecdoche that is involved – one stomps the grapes that are in the winepress, not the winepress itself.
[1:15] 48 sn The expression the virgin daughter, Judah is used as an epithet, i.e. Virgin Judah or Maiden Judah, further reinforcing the feminine anthrpomorphism.
[1:16] 45 tc The MT and several medieval Hebrew
[1:16] 46 tn Heb “with water.” The noun מַּיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַּיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).
[1:16] 47 tn Heb “For a comforter is far from me.”
[1:16] 48 tn The phrase מֵשִׁיב נַפְשִׁי (meshiv nafshi, “one who could cause my soul to return”) is a Hebrew idiom that means “one who could encourage me.” The noun נַפְשִׁי (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun נֶפֶשׁ (nefesh) the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) means “to encourage, refresh, cheer” a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).
[1:16] 49 tn Heb “my sons.” The term “my sons” (בַנַי, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem’s children. Jerusalem mourns (and views) their devastation like a mother would her children.
[1:16] 50 tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; 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).
[1:17] 49 tn Heb “his neighbors,” which refers to the surrounding nations.
[1:17] 50 tn The noun II נִדָּה (niddah, “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).
[1:17] 51 tc The MT reads בֵּינֵיהֶם (bÿnehem, “in them” = “in their midst”). The BHS editors suggest that this is a textual corruption for בְּעֵינֵיהֶם (be’enehem, “in their eyes” = “in their view”). The ע (ayin) might have dropped out due to orthographic confusion.
[1:18] 53 tn Heb “The
[1:18] 54 tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה (peh) 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). When the verb מָרָה (marah, “to rebel”) is used with the accusative direct object פֶּה (peh, “mouth”) to connote disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).
[1:18] 55 tc The Kethib is written עַמִּים (’ammim, “peoples”), but the Qere, followed by many medieval Hebrew
[1:19] 57 sn The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyria to a woman’s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13).
[1:19] 58 tn Here the conjunction כּי (ki) functions in (1) a temporal sense in reference to a past event, following a perfect: “when” (BDB 473 s.v. 2.a; cf. KJV, NASB, NIV, NRSV) or (2) a concessive sense, following a perfect: “although” (Pss 21:12; 119:83; Mic 7:8; Nah 1:10; cf. BDB 473 s.v. 2.c.β) or (3) with an intensive force, introducing a statement with emphasis: “surely, certainly” (BDB 472 s.v. 1.e). The present translation follows the third option.
[1:19] 59 tn The vav (ו) prefixed to וַיָשִׁיבוּ (vayashivu) introduces a purpose clause: “they sought food for themselves, in order to keep themselves alive.”
[1:19] 60 tn The noun נֶפֶשׁ (nefesh) functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to preserve a person’s life,” that is, to keep a person alive (Lam 1:14, 19).
[1:19] 61 tc The LXX adds καὶ οὐχ εὗρον (kai ouc Jeuron, “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.
[1:20] 61 tn Heb “because I have distress” (כִּי־צַר־לִי, ki-tsar-li).
[1:20] 62 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] 63 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] 64 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] 65 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] 66 tn Heb “in the house it is like death.”
[1:21] 65 tc The MT reads שָׁמְעוּ (sham’u, “They heard”), Qal perfect 3rd person common plural from שָׁמַע (shama’, “to hear”). The LXX ἀκούσατε (akousate) reflects the vocalization שִׁמְעוּ (shim’u, “Hear!”), Qal imperative 2nd person masculine plural from שָׁמַע (shama’, “to hear”). Internal evidence favors the 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 3rd person common plural form שָׁמְעוּ (sham’u, “They hear”) appears in the following line. The referent of שָׁמְעוּ (sham’u) is the enemy who has destroyed Jerusalem and now mocks her when they hear her laments. The MT vocalization is undoubtedly original. Most English versions follow the MT: “They hear” (KJV, NKJV, NASB, NIV, NJPS, CEV); but several follow the LXX and revocalize the text as an imperative: “Hear!” (RSV, NRSV, TEV).
[1:21] 66 tn “You” here and in the following line refers to the
[1:21] 67 tn Heb “that You have done it.”
[1:21] 68 tn The verb הֵבֵאתָ (heve’ta) Hiphil perfect 2nd person masculine singular from בּוֹא (bo’, “to bring” in the Hiphil) 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 IBHS 494-95 §30.5.4c, d. This volitional precative nuance is reflected in the Syriac Peshitta which translates this verb using an imperative. Most English versions adopt the precative nuance: “Bring on the day you have announced” (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 promised” (CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, NKJV, ASV).
[1:21] 69 tn The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 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 s.v. 3).
[1:21] 70 tn Heb “proclaimed.”
[1:21] 71 tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (vÿyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”
[1:21] 72 tn Heb “that they be like me.”
[1:22] 69 tn For the nuance “afflict” see the note at 1:12.
[1:22] 70 tn For the nuance “afflict” see the note at 1:12.
[1:22] 71 tn The parallel statements “afflict them” and “just as you have afflicted me” in the translation mirror the Hebrew wordplay between עוֹלֵל לָמוֹ (’olel lamo, “May you deal with them”) and עוֹלַלְתָּ לִי (’olalta li, “you dealt with me”).
[1:22] 72 tn Heb “all my rebellions,” that is, “all my rebellious acts.”
[1:22] 73 tn Heb “is sorrowful” or “is faint.” The adjective דַוָּי (davvay, “faint”) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18). The cognate Aramaic term means “sorrow,” and the cognate Syriac term refers to “misery” (HALOT 216 s.v. *דְּוַי). The related Hebrew adjective דְּוַה (dÿvah) means “(physically) sick” and “(emotionally) sad,” while the related Hebrew verb דָּוָה (davah) means “to be sad” due to menstruation. The more literal English versions fail to bring out explicitly 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 English versions 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).
