Passage Resources Hebrew/Greek Your Content
Anterior Siguiente
Añadir traducción en paralelo Imprimir Opciones de la página

Isaiah 57:20-21
New English Translation

20 But the wicked are like a surging sea
that is unable to be quiet;
its waves toss up mud and sand.
21 There will be no prosperity,” says my God, “for the wicked.”

Read full chapter
Siguiente
Isaiah 56
Isaiah 58
Siguiente
Anterior Siguiente

Job 15:20-35
New English Translation

20 All his days[a] the wicked man suffers torment,[b]
throughout the number of the years
that[c] are stored up for the tyrant.[d]
21 Terrifying sounds fill[e] his ears;
in a time of peace marauders[f] attack him.
22 He does not expect[g] to escape from darkness;[h]
he is marked for the sword;[i]
23 he wanders about—food for vultures[j]—
he knows that the day of darkness is at hand.[k]
24 Distress and anguish[l] terrify him;
they prevail against him
like a king ready to launch an attack,[m]
25 for he stretches out his hand against God,[n]
and vaunts himself[o] against the Almighty,
26 defiantly charging against him[p]
with a thick, strong shield![q]
27 Because he covered his face with fat,[r]
and made[s] his hips bulge with fat,[t]
28 he lived in ruined towns[u]
and in houses where[v] no one lives,
where they are ready to crumble into heaps.[w]
29 He will not grow rich,
and his wealth will not endure,
nor will his possessions[x] spread over the land.
30 He will not escape the darkness;[y]
a flame will wither his shoots
and he will depart
by the breath of God’s mouth.[z]
31 Let him not trust in what is worthless,[aa]
deceiving himself;
for worthlessness will be his reward.[ab]
32 Before his time[ac] he will be paid in full,[ad]
and his branches will not flourish.[ae]
33 Like a vine he will let his sour grapes fall,[af]
and like an olive tree
he will shed his blossoms.[ag]
34 For the company of the godless is barren,[ah]
and fire[ai] consumes the tents of those who accept bribes.[aj]
35 They conceive[ak] trouble and bring forth evil;
their belly[al] prepares deception.”

Read full chapter

Notas al pie

  1. Job 15:20 tn Heb “all the days of the wicked, he suffers.” The word “all” is an adverbial accusative of time, stating along with its genitives (“of the days of a wicked man”) how long the individual suffers. When the subject is composed of a noun in construct followed by a genitive, the predicate sometimes agrees with the genitive (see GKC 467 §146.a).
  2. Job 15:20 tn The Hebrew term מִתְחוֹלֵל (mitkholel) is a Hitpolel participle from חִיל (khil, “to tremble”). It carries the idea of “torment oneself,” or “be tormented.” Some have changed the letter ח (khet) for a letter ה (he), and obtained the meaning “shows himself mad.” Theodotion has “is mad.” Syriac (“behave arrogantly,” apparently confusing Hebrew חול with חלל; Heidi M. Szpek, Translation Technique in the Peshitta to Job [SBLDS], 277), Symmachus, and Vulgate have “boasts himself.” But the reading of the MT is preferable.
  3. Job 15:20 tn It is necessary, with Rashi, to understand the relative pronoun before the verb “they are stored up/reserved.”
  4. Job 15:20 tn This has been translated with the idea of “oppressor” in Job 6:23; 27:13.
  5. Job 15:21 tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.
  6. Job 15:21 tn The word שׁוֹדֵד (shoded) means “a robber; a plunderer” (see Job 12:6). With the verb בּוֹא (boʾ ) the sentence means that the robber pounces on or comes against him (see GKC 373 §118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this.
  7. Job 15:22 tn This is the meaning of the Hiphil imperfect negated: “he does not believe” or “he has no confidence.” It is followed by the infinitive construct functioning as the direct object—he does not expect to return (to escape) from darkness.sn The meaning of this line is somewhat in question. H. H. Rowley (Job [NCBC], 111) thinks it could mean that he is afraid he will not wake up from the night, or he dreads misfortune, thinking it will be final for him.
  8. Job 15:22 sn In the context of these arguments, “darkness” probably refers to calamity, and so the wicked can expect a calamity that is final.
  9. Job 15:22 tn Heb “he is watched [or waited for] by the sword.” G. R. Driver reads it, “he is marked down for the sword” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). Ewald suggested “laid up for the sword.” Ball has “looks for the sword.” The MT has a passive participle from צָפָה (tsafah, “to observe, watch”) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217).
  10. Job 15:23 tn The MT has “he wanders about for food—where is it?” The LXX has “he has been appointed for food for vultures,” reading אַיָּה (ʾayyah, “vulture”) for אַיֵּה (ʾayyeh, “where is it?”). This would carry on the thought of the passage—he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in נֹדֵד (noded, “wandering”) such as נִתַּן (nittan, “is given”), נוֹעַד (noʿad, “is appointed”), נוֹדַע (nodaʿ, “is known”), or something similar. The last involves no major change in consonants. While the MT “wandering” may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has “and he has been appointed for food for vultures.”
  11. Job 15:23 tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is “he knows that a day of darkness is fixed in his hand,” i.e., is certain. Many commentators move “day of darkness” to the next verse, following the LXX. Then, suggestions have been offered for נָכוֹן (nakhon, “ready”), such as נֵכֶר (nekher, “disaster”); and for בְּיָדוֹ (beyado, “in his hand”) a number of ideas—לְאֵיד (leʾed, “calamity”) or פִּידוֹ (pido, “his disaster”). Wright takes this last view and renders it “he knows that misfortune is imminent,” leaving the “day of darkness” to the next verse.
  12. Job 15:24 tn If “day and darkness” are added to this line, then this verse is made into a tri-colon—the main reason for transferring it away from the last verse. But the newly proposed reading follows the LXX structure precisely, as if that were the approved construction. The Hebrew of MT has “distress and anguish terrify him.”
  13. Job 15:24 tn This last colon is deleted by some, moved to v. 26 by others, and the NEB puts it in brackets. The last word (translated here as “launch an attack”) occurs only here. HALOT 472 s.v. כִּידוֹר links it to an Arabic root kadara, “to rush down,” as with a bird of prey. J. Reider defines it as “perturbation” from the same root (“Etymological Studies in Biblical Hebrew,” VT 2 [1952]: 127).
  14. Job 15:25 sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).
  15. Job 15:25 tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.
  16. Job 15:26 tn Heb “he runs against [or upon] him with the neck.” The RSV takes this to mean “with a stiff neck.” Several commentators, influenced by the LXX’s “insolently,” have attempted to harmonize with some idiom for neck (“outstretched neck,” for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting “with full battle armor.” But the main idea seems to be that of a headlong assault on God.
  17. Job 15:26 tn Heb “with the thickness of the bosses of his shield.” The bosses are the convex sides of the bucklers, turned against the foe. This is a defiant attack on God.
  18. Job 15:27 sn This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.
  19. Job 15:27 tn D. W. Thomas defends a meaning “cover” for the verb עָשָׂה (ʿasah). See “Translating Hebrew ʿasah,” BT 17 [1966]: 190-93.
  20. Job 15:27 tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic faʾima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.”
  21. Job 15:28 sn K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113).
  22. Job 15:28 tn The verbal idea serves here to modify “houses” as a relative clause; so a relative pronoun is added.
  23. Job 15:28 tn The Hebrew has simply “they are made ready for heaps.” The LXX translates it, “what they have prepared, let others carry away.” This would involve a complete change of the last word.
  24. Job 15:29 tn This word מִנְלָם (minlam) also is a hapax legomenon, although almost always interpreted to mean “possession” (with Arabic manal) and repointed as מְנֹלָם (menolam). M. Dahood further changes “earth” to the netherworld, and interprets it to mean “his possessions will not go down to the netherworld” (“Value of Ugaritic for Textual Criticism,” Bib 40 [1959]: 164-66). Others suggest it means “ear of grain,” either from the common word for “ears of grain” or a hapax legomenon in Deut 23:26 HT (23:25 ET).
  25. Job 15:30 tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next).
  26. Job 15:30 tn This last line in the verse is the difficult one. The MT has “he shall depart by the breath of his mouth.” If this reading stands, then it must be understood that it is the breath of God’s mouth that is intended. In place of “his mouth” the LXX has “flower” (reading פִּרהוֹ [pirho, properly, “his fruit”] instead of פִּיו piv), and “fall” instead of “depart.” Modern commentators and a number of English versions (e.g., RSV, NRSV, TEV) alter יָסוּר (yasur, “depart”) to something like יְסֹעַר (yesoʿar, from סָעַר [saʿar, “to drive away”]), or the like, to get “will be swept away.” The result is a reading: “and his blossom will be swept away by the wind.” The LXX may have read the Hebrew exactly, but harmonized it with v. 33 (see H. Heater, A Septuagint Translation Technique in the Book of Job [CBQMS]: 61-62).
  27. Job 15:31 tn The word, although difficult in its form, is “vanity,” i.e., that which is worthless. E. Dhorme (Job, 224) thinks that the form שָׁוְא (shavʾ) conceals the word שִׁיאוֹ (shiʾo, “his stature”). But Dhorme reworks most of the verse. He changes נִתְעָה (nitʿah, “deceived”) to נֵדַע (nedaʿ, “we know”) to arrive at “we know that it is vanity.” The last two words of the verse are then moved to the next. The LXX has “let him not think that he shall endure, for his end shall be vanity.”
  28. Job 15:31 tn This word is found in Job 20:18 with the sense of “trading.” It can mean the exchange of goods or the profit from them. Some commentators change תְמוּרָתוֹ (temurato, “his reward”) because they wish to put it with the next verse as the LXX seems to have done (although the LXX does not represent this). Suggestions include תִּמֹרָתוֹ (timorato, “his palm tree”) and זְמֹרָתוֹ (zemorato, “his vine shoot”). A number of writers simply delete all of v. 31. H. H. Rowley (Job [NCBC], 115) suggests the best reading (assuming one were going to make changes) would be, “Let him not trust in his stature, deceiving himself, for it is vanity,” putting “his palm tree” with the next verse.
  29. Job 15:32 tn Heb “before his day.”
  30. Job 15:32 tn Those who put the last colon of v. 31 with v. 32 also have to change the verb תִּמָּלֵא (timmaleʾ, “will be fulfilled”). E. Dhorme (Job, 225) says, “a mere glance at the use of yimmal…abundantly proves that the original text had timmal (G, Syr., Vulg), which became timmaleʾ through the accidental transposition of the ʾalep of besiʾo…in verse 31….” This, of course, is possible, if all the other changes up to now are granted. But the meaning of a word elsewhere in no way assures it should be the word here. The LXX has “his harvest shall perish before the time,” which could translate any number of words that might have been in the underlying Hebrew text. A commercial metaphor is not out of place here, since parallelism does not demand that the same metaphor appear in both lines.
  31. Job 15:32 tn Now, in the second half of the verse, the metaphor of a tree with branches begins.
  32. Job 15:33 tn The verb means “to treat violently” or “to wrong.” It indicates that the vine did not nourish the grapes well enough for them to grow, and so they dry up and drop off.
  33. Job 15:33 sn The point is that like the tree the wicked man shows signs of life but produces nothing valuable. The olive tree will have blossoms in the years that it produces no olives, and so eventually drops the blossoms.
  34. Job 15:34 tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”
  35. Job 15:34 sn This may refer to the fire that struck Job (cf. 1:16).
  36. Job 15:34 tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.
  37. Job 15:35 tn Infinitives absolute are used in this verse in the place of finite verbs. They lend a greater vividness to the description, stressing the basic meaning of the words.
  38. Job 15:35 tn At the start of the speech Eliphaz said Job’s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech.
Siguiente
Job 14
Job 16
Siguiente
Anterior Siguiente

Psalm 38:5-8
New English Translation

5 My wounds[a] are infected and starting to smell,[b]
because of my foolish sins.[c]
6 I am dazed[d] and completely humiliated;[e]
all day long I walk around mourning.
7 For I am overcome with shame,[f]
and my whole body is sick.[g]
8 I am numb with pain and severely battered;[h]
I groan loudly because of the anxiety I feel.[i]

Read full chapter

Notas al pie

  1. Psalm 38:5 sn The reference to wounds may be an extension of the metaphorical language of v. 2. The psalmist pictures himself as one whose flesh is ripped and torn by arrows.
  2. Psalm 38:5 tn Heb “my wounds stink, they are festering” (cf. NEB).
  3. Psalm 38:5 tn Heb “from before my foolishness.”
  4. Psalm 38:6 tn The verb’s precise shade of meaning in this context is not entirely clear. The verb, which literally means “to bend,” may refer to the psalmist’s posture. In Isa 21:3 it seems to mean “be confused, dazed.”
  5. Psalm 38:6 tn Heb “I am bowed down to excess.”
  6. Psalm 38:7 tn Heb “for my loins are filled with shame.” The “loins” are viewed here as the seat of the psalmist’s emotions. The present translation assumes that נִקְלֶה (niqleh) is derived from קָלָה (qalah, “be dishonored”). Some derive it instead from a homonymic root קָלָה (qalah), meaning “to roast.” In this case one might translate “fever” (cf. NEB “my loins burn with fever”).
  7. Psalm 38:7 tn Heb “there is no soundness in my flesh” (see v. 3).
  8. Psalm 38:8 tn Heb “I am numb and crushed to excess.”
  9. Psalm 38:8 tn Heb “I roar because of the moaning of my heart.”
Siguiente
Psalm 37
Psalm 39
Siguiente
Anterior Siguiente

Proverbs 13:15-22
New English Translation

15 Keen insight[a] wins[b] favor,
but the conduct[c] of the treacherous ends[d] in destruction.[e]
16 Every shrewd person[f] acts with knowledge,
but a fool displays[g] his folly.
17 An unreliable[h] messenger falls[i] into trouble,[j]
but a faithful envoy[k] brings[l] healing.
18 The one who neglects[m] discipline ends up in[n] poverty and shame,
but the one who accepts reproof is honored.[o]
19 A desire fulfilled will be sweet[p] to the soul,
but fools abhor[q] turning away from evil.[r]
20 The one who associates[s] with the wise grows wise,[t]
but a companion of fools suffers harm.[u]
21 Calamity[v] pursues sinners,
but prosperity rewards the righteous.[w]
22 A good person leaves an inheritance for[x] his grandchildren,
but the wealth of a sinner is stored up for the righteous.[y]

Read full chapter

Notas al pie

  1. Proverbs 13:15 tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל).
  2. Proverbs 13:15 tn Heb “gives”; NASB “produces.”
  3. Proverbs 13:15 tn Heb “way,” frequently for conduct, behavior, or lifestyle.
  4. Proverbs 13:15 tn The Hebrew has a nominal clause: “the way [conduct] of the treacherous [is] destruction.” The verb “ends [in]” is supplied for style and in keeping with the image of a pathway leading to a destination.
  5. Proverbs 13:15 tc The MT reads אֵיתָן (ʾetan, “enduring; permanent; perennial”; BDB 450 s.v. יתן 1), which gives a meaning not consistent with the teachings of Proverbs. Several scholars suggest that the text here needs revision. G. R. Driver suggested that לֹא (loʾ, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX reads “the ways of the contemptuous [lead] to destruction” which, supported by the Syriac, may reflect an underlying text of אֵידָם (ʾedam) “their calamity” or just אֵיד (ʾed, “calamity, distress”; BDB 15 s.v.). The Targum reflects a text of תֹאבֵד (toʾved) “will perish, be destroyed.”
  6. Proverbs 13:16 sn The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.
  7. Proverbs 13:16 tn Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.
  8. Proverbs 13:17 tn Heb “bad.”
  9. Proverbs 13:17 tn The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.
  10. Proverbs 13:17 tn Or “evil.”
  11. Proverbs 13:17 tn Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (ʾemunim, “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” (צִיר, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. KJV, ASV “ambassador”). This individual can be trusted to “bring healing”—be successful in the mission. The wisdom literature of the ancient Near East has much to say about messengers.
  12. Proverbs 13:17 tn The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
  13. Proverbs 13:18 tn The verb III פָּרַע (paraʿ) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).
  14. Proverbs 13:18 tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
  15. Proverbs 13:18 sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).
  16. Proverbs 13:19 tn The verb III עָרַב (ʿarav, “to be sweet”) is stative. The imperfect form of a stative verb should be future tense or modal, not present tense as in most translations.
  17. Proverbs 13:19 tn Heb “an abomination of fools.” The noun כְּסִילִים (kesilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, 103). Cf. Prov 13:12; 29:27.
  18. Proverbs 13:19 tn The word רָע (raʿ, “bad”) can refer to evil and is traditionally taken as such in this verse. However, רָע can also refer to something of little worth. Perhaps the verse comments on the fool’s unwillingness to forego what is inferior or to avoid cutting corners and to persevere for what is truly desirable.
  19. Proverbs 13:20 tn Heb “walks.” When used with the preposition אֶת (ʾet, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.
  20. Proverbs 13:20 tc The Kethib of the MT and two important Greek witnesses read “Walk with the wise and become wise.” The Qere and other important Greek witnesses along with the Syriac, Targum and Vulgate read “One who walks with the wise will become wise.”
  21. Proverbs 13:20 tn The verb form יֵרוֹעַ (yeroaʿ) is the Niphal imperfect of רָעַע (raʿaʿ), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).
  22. Proverbs 13:21 tn Heb “evil.” The term רָעָה (raʿah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.
  23. Proverbs 13:21 sn This statement deals with recompense in generalizing terms. It is this principle in an absolute sense, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.
  24. Proverbs 13:22 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.
  25. Proverbs 13:22 sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).
Siguiente
Proverbs 12
Proverbs 14
Siguiente
Anterior Siguiente

Lamentations 1:20-21
New English Translation

ר (Resh)

20 Look, O Lord! I am distressed;[a]
my stomach is in knots![b]
My heart is pounding[c] inside me.
Yes, I was terribly rebellious![d]
Out in the street the sword bereaves a mother of her children;[e]
Inside the house death is present.[f]

ש (Sin/Shin)

21 They have heard[g] that I groan,
yet there is no one to comfort me.
All my enemies have heard of my trouble;
they are glad that you[h] have brought it about.[i]
Bring about[j] the day of judgment[k] that you promised[l]
so that[m] they may end up[n] like me!

Read full chapter

Notas al pie

  1. Lamentations 1:20 tn Heb “because distress belongs to me” (כִּי־צַר־לִי, ki tsar li).
  2. Lamentations 1:20 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 third person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Peʿalʿal perfect third 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 the OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (meʿim, “bowels,” Lam 1:20; 2:11). The phrase מֵעַי חֳמַרְמָרוּ (meʿay 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.
  3. Lamentations 1:20 tn The Niphl participle from הָפַךְ (hafakh, “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint).
  4. Lamentations 1:20 tn Heb “because I was certainly rebellious.” Using the infinitive absolute before the finite verb of the same root emphasizes the verb’s modality, here indicative mode.
  5. Lamentations 1:20 tn Heb “in the street the sword bereaves.” The words “a mother of her children” are supplied in the translation as a clarification.
  6. Lamentations 1:20 tn Heb “in the house it is like death.”
  7. Lamentations 1:21 tc The MT reads שָׁמְעוּ (shameʿu, “They heard”), Qal perfect third person common plural from שָׁמַע (shamaʿ, “to hear”). The LXX ἀκούσατε (akousate) reflects שִׁמְעוּ (shimʿu, “Hear!”), the imperative second person masculine plural form of the same stem and root. Most English versions follow the MT (KJV, NASB, NIV, NJPS, CEV), but several follow the LXX (RSV, NRSV, TEV). Internal evidence favors the MT. The poet has been addressing God (v. 20) and continues to describe his distress, including what the enemy does. The description later in this verse also uses the Qal perfect third person common plural form שָׁמְעוּ (shameʿu, “they heard”). The MT vocalization is most likely original.
  8. Lamentations 1:21 tn “You” here and in the following line refers to the Lord.
  9. Lamentations 1:21 tn Heb “that You have done it.”
  10. Lamentations 1:21 tc The MT reads הֵבֵאתָ (heveʾta, “you brought”) and is followed by the LXX. The Syriac Peshitta translates the verb with an imperative, implying an original text of הָבֵא אֵת (haveʾ ʾet), the imperative plus direct-object indicator. The MT’s reading would arise from dropping an א (ʾalef) followed by wrong word division. An alternate view is to understand the perfect as precative, a proposed unusual volitional nuance of the perfect. The precative may be used in reference to situations the speaker prays for and expects to be realized, a prayer, or a 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. Most English versions employ a volitional nuance, whether precative or imperative of request (NRSV, NASB, NIV, TEV, NJPS, CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, ASV).
  11. Lamentations 1:21 tn Heb “day.” The words “of judgment” were supplied in the translation. 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 4:5 [3:23 HT]) (BDB 399 s.v. 3).
  12. Lamentations 1:21 tn Heb “proclaimed.”
  13. Lamentations 1:21 tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (veyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”
  14. Lamentations 1:21 tn Heb “that they be like me.”
Siguiente
Jeremiah 52
Lamentations 2
Siguiente
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.