Discovery BoxPsalms 42:4
Context42:4 I will remember and weep! 1
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival. 2
Psalms 102:9-14
Context102:9 For I eat ashes as if they were bread, 3
and mix my drink with my tears, 4
102:10 because of your anger and raging fury.
Indeed, 5 you pick me up and throw me away.
102:11 My days are coming to an end, 6
and I am withered like grass.
102:12 But you, O Lord, rule forever, 7
and your reputation endures. 8
102:13 You will rise up and have compassion on Zion. 9
For it is time to have mercy on her,
for the appointed time has come.
102:14 Indeed, 10 your servants take delight in her stones,
and feel compassion for 11 the dust of her ruins. 12
Isaiah 66:10
Context66:10 Be happy for Jerusalem
and rejoice with her, all you who love her!
Share in her great joy,
all you who have mourned over her!
Jeremiah 51:50-51
Context51:50 You who have escaped the sword, 13
go, do not delay. 14
Remember the Lord in a faraway land.
Think about Jerusalem. 15
51:51 ‘We 16 are ashamed because we have been insulted. 17
Our faces show our disgrace. 18
For foreigners have invaded
the holy rooms 19 in the Lord’s temple.’
Lamentations 1:16
Contextע (Ayin)
1:16 I weep because of these things;
my eyes 20 flow with tears. 21
For there is no one in sight who can comfort me 22
or encourage me. 23
My children 24 are desolated 25
because an enemy has prevailed.
Lamentations 2:11
Contextכ (Kaf)
2:11 My eyes are worn out 26 from weeping; 27
my stomach is in knots. 28
My heart 29 is poured out on the ground
due to the destruction 30 of my helpless people; 31
children and infants faint
in the town squares.
Lamentations 2:18
Contextצ (Tsade)
2:18 Cry out 32 from your heart 33 to the Lord, 34
O wall of Daughter Zion! 35
Make your tears flow like a river
all day and all night long! 36
Do not rest;
do not let your tears 37 stop!
Lamentations 3:48
Context3:48 Streams 38 of tears flow from my eyes 39
because my people 40 are destroyed. 41
Lamentations 3:51
Context3:51 What my eyes see 42 grieves me 43 –
all the suffering of the daughters in my city. 44
Daniel 9:3
Context9:3 So I turned my attention 45 to the Lord God 46 to implore him by prayer and requests, with fasting, sackcloth, and ashes. 47
Daniel 10:2-3
Context10:2 In those days I, Daniel, was mourning for three whole weeks. 48 10:3 I ate no choice food; no meat or wine came to my lips, 49 nor did I anoint myself with oil 50 until the end of those three weeks.
Luke 19:41
Context19:41 Now 51 when Jesus 52 approached 53 and saw the city, he wept over it,
Revelation 11:3
Context11:3 And I will grant my two witnesses authority 54 to prophesy for 1,260 days, dressed in sackcloth.
[42:4] 1 tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the
[42:4] 2 tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.
[102:9] 3 sn Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19; Job 2:8; Isa 58:5).
[102:11] 6 tn Heb “my days [are] like an extended [or “lengthening”] shadow,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness.
[102:12] 7 tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.
[102:12] 8 tn Heb “and your remembrance [is] for a generation and a generation.”
[102:13] 9 tn The imperfect verbal forms are understood as expressing the psalmist’s confidence in God’s intervention. Another option is to take them as expressing the psalmist’s request or wish, “You, rise up and have compassion!”
[102:14] 11 tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.
[102:14] 12 tn Heb “her dust,” probably referring to the dust of the city’s rubble.
[51:50] 13 sn God’s exiled people are told to leave doomed Babylon (see v. 45).
[51:50] 14 tn Heb “don’t stand.”
[51:50] 15 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.
[51:51] 16 sn The exiles lament the way they have been humiliated.
[51:51] 17 tn Heb “we have heard an insult.”
[51:51] 18 tn Heb “disgrace covers our face.”
[51:51] 19 tn Or “holy places, sanctuaries.”
[1:16] 20 tc The MT and several medieval Hebrew
[1:16] 21 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] 22 tn Heb “For a comforter is far from me.”
[1:16] 23 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] 24 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] 25 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).
[2:11] 26 tn Heb “my eyes are spent” or “my eyes fail.” The verb כָּלָה (kalah) is used of eyes exhausted by weeping (Job 11:20; 17:5; Ps 69:4; Jer 14:6; 4:17), and means either “to be spent” (BDB 477 s.v. 2.b) or “to fail” (HALOT 477 s.v. 6). It means to have used up all one’s tears or to have worn out the eyes because of so much crying. It is rendered variously: “my eyes fail” (KJV, NIV), “my eyes are spent” (RSV, NRSV, NASB, NJPS), “my eyes are worn out” (TEV), and “my eyes are red” (CEV).
[2:11] 27 tn Heb “because of tears.” The plural noun דִּמְעוֹת (dim’ot, “tears”) is an example of the plural of intensity or repeated behavior: “many tears.” The more common singular form דִּמְעָה (dim’ah) normally functions in a collective sense (“tears”); therefore, the plural form here does not indicate simple plural of number.
[2:11] 28 tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb חֳמַרְמְרוּ (khomarmÿru) 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 חֳמַרְמְרוּ מֵעַיּ (khomarmÿru me’ay) 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.
[2:11] 29 tn Heb “my liver,” viewed as the seat of the emotions.
[2:11] 30 tn Heb “on account of the breaking.”
[2:11] 31 tn Heb “the daughter of my people.” Rather than a genitive of relationship (“daughter of X”), the phrase בַּת־עַמִּי (bat-’ammi) is probably a genitive of apposition. The idiom “Daughter X” occurs often in Lamentations: “Daughter Jerusalem” (2x), “Daughter Zion” (7x), “Virgin Daughter Zion” (1x), “Daughter of My People” (5x), “Daughter Judah” (2x), and “Virgin Daughter Judah” (1x). In each case, it is a poetic description of Jerusalem or Judah as a whole. The idiom בַּת־עַמִּי (bat-’ammi, lit., “daughter of my people” is rendered variously by the English versions: “the daughter of my people” (KJV, RSV, NASB), “my people” (NIV, TEV, CEV), and “my poor people” (NJPS). The metaphor here pictures the people as vulnerable and weak.
[2:18] 32 tc The MT reads צָעַק לִבָּם אֵל־אֲדֹנָי (tsa’aq libbam el-’adonay, “their heart cried out to the Lord”) which neither matches the second person address characterizing 2:13-19 nor is in close parallel to the rest of verse 18. Since the perfect צָעַק (tsa’aq, “cry out”) is apparently parallel to imperatives, it could be understood as a precative (“let their heart cry out”), although this understanding still has the problem of being in the third person. The BHS editors and many text critics suggest emending the MT צָעַק (tsa’aq), Qal perfect 3rd person masculine singular, to צָעֲקִי (tsa’aqi), Qal imperative 2nd person masculine singular: “Cry out!” This restores a tighter parallelism with the two 2nd person masculine singular imperatives introducing the following lines: הוֹרִידִי (horidi, “Let [your tears] flow down!”) and אַל־תִּתְּנִי (’al-tittni, “Do not allow!”). In such a case, לִבָּם (libbam) must be taken adverbially. For לִבָּם (libbam, “their heart”) see the following note. The adverbial translation loses a potential parallel to the mention of the heart in the next verse. Emending the noun to “your heart” while viewing the verb as a precative perfect would maintain this connection.
[2:18] 33 tn Heb “their heart” or “from the heart.” Many English versions take the ־ם (mem) on לִבָּם (libbam) as the 3rd person masculine plural pronominal suffix: “their heart” (cf. KJV, NASB, NIV, NJPS, CEV). However, others take it as an enclitic or adverbial ending: “from the heart” (cf. RSV, NRSV, TEV, NJPS margin). See T. F. McDaniel, “The Alleged Sumerian Influence upon Lamentations,” VT 18 (1968): 203-4.
[2:18] 34 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[2:18] 35 tn The wall is a synecdoche of a part standing for the whole city.
[2:18] 36 tn Heb “day and night.” The expression “day and night” forms a merism which encompasses everything in between two polar opposites: “from dawn to dusk” or “all day and all night long.”
[2:18] 37 tn Heb “the daughter of your eye.” The term “eye” functions as a metonymy for “tears” that are produced by the eyes. Jeremiah exhorts personified Jerusalem to cry out to the
[3:48] 38 tn Heb “canals.” The phrase “canals of water” (eye water = tears) is an example of hyperbole. The English idiom “streams of tears” is also hyperbolic.
[3:48] 39 tn Heb “my eyes flow down with canals of water.”
[3:48] 40 tn Heb “the daughter of my people,” or “the Daughter, my people.”
[3:48] 41 tn Heb “because of the destruction of [the daughter of my people].”
[3:51] 42 tn Heb “my eye causes grief to my soul.” The term “eye” is a metonymy of association, standing for that which one sees with the eyes.
[3:51] 43 tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).
[3:51] 44 tn Heb “at the sight of all the daughters of my city.” It is understood that seeing the plight of the women, not simply seeing the women, is what is so grievous. To make this clear, “suffering” was supplied in the translation.
[9:3] 46 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).
[9:3] 47 sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
[10:2] 48 tn Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”
[10:3] 50 sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.
[19:41] 51 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 53 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[11:3] 54 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
