Ratapan 2:6-10

ו (Vav)

2:6 He destroyed his temple ¹  as if it were a vineyard; ² 

he destroyed his appointed meeting place.

The Lord has made those in Zion forget

both the festivals and the Sabbaths. ³ 

In his fierce anger ⁴  he has spurned ⁵ 

both king and priest.

ז (Zayin)

2:7 The Lord ⁶  rejected ⁷  his altar

and abhorred his temple. ⁸ 

He handed over to the enemy ⁹ 

her palace walls;

the enemy ¹⁰  shouted ¹¹  in the Lord’s temple

as if it were a feast day. ¹² 

ח (Khet)

2:8 The Lord was determined to tear down

Daughter Zion’s wall.

He prepared to knock it down; ¹³ 

he did not withdraw his hand from destroying. ¹⁴ 

He made the ramparts and fortified walls lament;

together they mourned their ruin. ¹⁵ 

ט (Tet)

2:9 Her city gates have fallen ¹⁶  to the ground;

he smashed to bits ¹⁷  the bars that lock her gates. ¹⁸ 

Her king and princes were taken into exile; ¹⁹ 

there is no more guidance available. ²⁰ 

As for her prophets,

they no longer receive ²¹  a vision from the Lord.

י (Yod)

2:10 The elders of Daughter Zion

sit ²²  on the ground in silence. ²³ 

They have thrown dirt on their heads;

They have dressed in sackcloth. ²⁴ 

Jerusalem’s young women ²⁵  stare down at the ground. ²⁶ 

[2:6]  ¹ tn Heb “His booth.” The noun שׂךְ (sokh, “booth,” BDB 968 s.v.) is a hapax legomenon (term that appears only once in the Hebrew OT), but it is probably an alternate spelling of the more common noun סֻכָּה (sukkah, “booth”) which is used frequently of temporary shelters and booths (e.g., Neh 8:15) (BDB 697 s.v. סֻכָּה). Related to the verb שָׂכַךְ (sakhakh, “to weave”), it refers to a temporary dwelling constructed of interwoven boughs. This is a figurative description of the temple, as the parallel term מוֹעֲדוֹ (mo’ado, “his tabernacle” or “his appointed meeting place”) makes clear. Jeremiah probably chose this term to emphasize the frailty of the temple, and its ease of destruction. Contrary to the expectation of Jerusalem, it was only a temporary dwelling of the Lord – its permanence cut short due to sin of the people.

[2:6]  ² tc The MT reads כַּגַּן (kaggan, “like a garden”). The LXX reads ὡς ἄμπελον (Jw" ampelon) which reflects כְּגֶפֶן (kÿgefen, “like a vineyard”). Internal evidence favors כְּגֶפֶן (kÿgefen) because God’s judgment is often compared to the destruction of a vineyard (e.g., Job 15:33; Isa 34:4; Ezek 15:2, 6). The omission of פ (pe) is easily explained due to the similarity in spelling between כְּגֶפֶן (kÿgefen) and כַּגַּן (kaggan).

[2:6]  ³ tn Heb “The Lord has caused to be forgotten in Zion both appointed festival and Sabbath.” The verb שִׁכַּח (shikkakh, “to cause someone to forget”), Piel perfect 3rd person masculine singular from שָׁכַח (shakhakh, “to forget”) is used figuratively. When people forget “often the neglect of obligations is in view” (L. C. Allen, NIDOTTE 4:104). When people forget the things of God, they are in disobedience and often indicted for ignoring God or neglecting their duties to him (Deut 4:23, 31; 6:12; 8:11, 19; 26:13; 31:21; 32:18; Judg 3:7; 1 Sam 12:9; 2 Kgs 17:38; Is 49:14; 51:13; 65:11; Jer 18:15; Exek 23:35; Hos 4:6). The irony is that the one to whom worship is due has made it so that people must neglect it. Most English versions render this in a metonymical sense: “the Lord has brought to an end in Zion appointed festival and sabbath” (RSV), “[he] did away with festivals and Sabbaths” (CEV), “he has put an end to holy days and Sabbaths” (TEV), “the Lord has ended…festival and sabbath” (NJPS), “the Lord has abolished…festivals and sabbath” (NRSV). Few English versions employ the gloss “remember”: “the Lord hath caused the solemn feasts and sabbaths to be forgotten” (KJV) and “the Lord has made Zion forget her appointed feasts and her sabbaths”(NIV).

[2:6]  ⁴ tn Heb “In the fury of his anger” (זַעַם־אפּוֹ, za’am-’appo). The genitive noun אפּוֹ (’appo, “his anger”) functions as an attributed genitive with the construct noun זַעַם (za’am, “fury, rage”): “his furious anger.”

[2:6]  ⁵ tn The verb נָאַץ (na’ats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (na’ats) in the LXX (παροξύνω, paroxunw) also conveys emotion beyond a decision to reject.

[2:7]  ⁶ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”), which occurs near the end of this verse. See the tc note at 1:14.

[2:7]  ⁷ tn The Heb verb זָנַח (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean “to spurn.” In military contexts it may be rendered “to desert.”

[2:7]  ⁸ tn Heb “His sanctuary.” The term מִקְדָּשׁוֹ (miqdasho, “His sanctuary”) refers to the temple (e.g., 1 Chr 22:19; 2 Chr 36:17; Ps 74:7; Isa 63:18; Ezek 48:21; Dan 8:11) (BDB 874 s.v. מִקְדָּשׁ).

[2:7]  ⁹ tn Heb “He delivered into the hand of the enemy.” The verb הִסְגִּיר (hisgir), Hiphil perfect 3rd person masculine singular from סָגַר (sagar), means “to give into someone’s control: to deliver” (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14).

[2:7]  ¹⁰ tn Heb “they.”

[2:7]  ¹¹ tn Heb “they gave voice” (קוֹל נָתְנוּ, kol natno). The verb נָתַן (natan, “to give”) with the noun קוֹל (kol, “voice, sound”) is an idiom meaning: “to utter a sound, make a noise, raise the voice” (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. נתן 12; BDB 679 s.v. נָתַן 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem.

[2:7]  ¹² tn Heb “as on the day of an appointed time.” The term מוֹעֵד (mo’ed, “appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration which was entirely out of place.

[2:8]  ¹³ tn Heb “he stretched out a measuring line.” In Hebrew, this idiom is used (1) literally: to describe a workman’s preparation of measuring and marking stones before cutting them for building (Job 38:5; Jer 31:39; Zech 1:16) and (2) figuratively: to describe the Lord’s planning and preparation to destroy a walled city, that is, to mark off for destruction (2 Kgs 21:13; Isa 34:11; Lam 2:8). It is not completely clear how a phrase from the vocabulary of building becomes a metaphor for destruction; however, it might picture a predetermined and carefully planned measure from which God will not deviate.

[2:8]  ¹⁴ tn Heb “He did not return His hand from swallowing.” That is, he persisted until it was destroyed.

[2:8]  ¹⁵ tn Heb “they languished together.” The verbs אָבַּלּ (’aval, “to lament”) and אָמַל (’amal, “languish, mourn”) are often used in contexts of funeral laments in secular settings. The Hebrew prophets often use these terms to describe the aftermath of the Lord’s judgment on a nation. Based on parallel terms, אָמַל (’amal) may describe either mourning or deterioration and so makes for a convenient play on meaning when destroyed objects are personified. Incorporating this play into the translation, however, may obscure the parallel between this line and the deterioration of the gates beginning in v. 9.

[2:9]  ¹⁶ tn Heb “have sunk down.” This expression, “her gates have sunk down into the ground,” is a personification, picturing the city gates descending into the earth, as if going down into the grave or the netherworld. Most English versions render it literally (KJV, RSV, NRSV, NASB, NIV, NJPS); however, a few paraphrases have captured the equivalent sense quite well: “Zion’s gates have fallen facedown on the ground” (CEV) and “the gates are buried in rubble” (TEV).

[2:9]  ¹⁷ tn Heb “he has destroyed and smashed her bars.” The two verbs אִבַּד וְשִׁבַּר (’ibbad vÿshibbar) form a verbal hendiadys that emphasizes the forcefulness of the destruction of the locking bars on the gates. The first verb functions adverbially and the second retains its full verbal sense: “he has smashed to pieces.” Several English versions render this expression literally and miss the rhetorical point: “he has ruined and broken” (RSV, NRSV), “he has destroyed and broken” (KJV, NASB), “he has broken and destroyed” (NIV). The hendiadys has been correctly noted by others: “smashed to pieces” (TEV, CEV) and “smashed to bits” (NJPS).

[2:9]  ¹⁸ tn Heb “her bars.” Since the literal “bars” could be misunderstood as referring to saloons, the phrase “the bars that lock her gates” has been used in the present translation.

[2:9]  ¹⁹ tn Heb “are among the nations.”

[2:9]  ²⁰ tn Heb “there is no torah” or “there is no Torah” (אֵין תּוֹרָה, ’en torah). Depending on whether תּוֹרָה (torah, “instruction, law”) is used in parallelism with the preceding or following line, it refers to (1) political guidance that the now-exiled king had formerly provided or (2) prophetic instruction that the now-ineffective prophets had formerly provided (BDB 434 s.v. תּוֹרָה 1.b). It is possible that the three lines are arranged in an ABA chiastic structure, exploiting the semantic ambiguity of the term תּוֹרָה (torah, “instruction”). Possibly it is an oblique reference to the priests’ duties of teaching, thus introducing a third group of the countries leaders. It is possible to hear in this a lament in reference to the destruction of Torah scrolls that may have been at the temple when it was destroyed.

[2:9]  ²¹ tn Heb “they cannot find.”

[2:10]  ²² tc Consonantal ישׁבו (yshvy) is vocalized by the MT as יֵשְׁבוּ (yeshvu), Qal imperfect 3rd person masculine plural from יָשַׁב (yashav, “to sit”): “they sit on the ground.” However, the ancient versions (Aramaic Targum, Greek Septuagint, Syriac Peshitta, Latin Vulgate) reflect an alternate vocalization tradition of יָשְׁבוּ (yashvu), Qal imperfect 3rd person masculine plural from שׁוּב (shuv, “to return”): “they return to the ground (= the grave).” The parallelism with the following line favors the MT.

[2:10]  ²³ tn Heb “they sit on the ground, they are silent.” Based on meter, the two verbs יִדְּמוּ…יֵשְׁבוּ (yeshvu…yidÿmu, “they sit…they are silent”) are in the same half of the line. Joined without a ו (vav) conjunction they form a verbal hendiadys. The first functions in its full verbal sense while the second functions adverbially: “they sit in silence.” The verb יִדְּמוּ (yidÿmu) may mean to be silent or to wail.

[2:10]  ²⁴ tn Heb “they have girded themselves with sackcloth.”

[2:10]  sn Along with putting dirt on one’s head, wearing sackcloth was a sign of mourning.

[2:10]  ²⁵ tn Heb “the virgins of Jerusalem.” The term “virgins” is a metonymy of association, standing for single young women who are not yet married. These single women are in grief because their potential suitors have been killed. The elders, old men, and young women function together as a merism for all of the survivors (F. W. Dobbs-Allsopp, Lamentations [IBC], 92).

[2:10]  ²⁶ tn Heb “have bowed down their heads to the ground.”