Ratapan 3:10

ד (Dalet)

3:10 To me he is like a bear lying in ambush, ¹ 

like a hidden lion ²  stalking its prey. ³ 

Ratapan 3:42

3:42 “We ⁴  have blatantly rebelled; ⁵ 

you ⁶  have not forgiven.”

Ratapan 3:51

3:51 What my eyes see ⁷  grieves me ⁸  –

all the suffering of the daughters in my city. ⁹ 

Ratapan 3:58

ר (Resh)

3:58 O Lord, ¹⁰  you championed ¹¹  my cause, ¹² 

you redeemed my life.

[3:10]  ¹ tn Heb “he is to me [like] a bear lying in wait.”

[3:10]  ² tc The Kethib is written אַרְיֵה (’aryeh, “lion”), while the Qere is אֲרִי (’ari, “lion”), simply a short spelling of the same term (BDB 71 s.v. אַרְיֵה).

[3:10]  ³ tn Heb “a lion in hiding places.”

[3:42]  ⁴ tn The Heb emphasiszes the pronoun “We – we have sinned….” Given the contrast with the following, it means “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause.

[3:42]  ⁵ tn Heb “We have revolted and we have rebelled.” The two verbs פָשַׁעְנוּ וּמָרִינוּ (pasha’nu umarinu, “we have revolted and we have rebelled”) form a verbal hendiadys in which the synonyms emphasize the single idea.

[3:42]  ⁶ tn The Heb emphasiszes the pronoun “You – you have not forgiven.” Given the contrast with the preceding, it means “For your part, you have not forgiven.” A poetic reading in English would place vocal emphasis on “you” followed by a short pause.

[3:51]  ⁷ 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]  ⁸ tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).

[3:51]  ⁹ 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.

[3:58]  ¹⁰ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as in the following verse. See the tc note at 1:14.

[3:58]  ¹¹ tn This verb, like others in this stanza, could be understood as a precative (“Plead”).

[3:58]  ¹² tn Heb “the causes of my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).