Ratapan 4:4-6

ד (Dalet)

4:4 The infant’s tongue sticks

to the roof of its mouth due to thirst;

little children beg for bread, ¹ 

but no one gives them even a morsel. ² 

ה (He)

4:5 Those who once feasted on delicacies ³ 

are now starving to death ⁴  in the streets.

Those who grew up ⁵  wearing expensive clothes ⁶ 

are now dying ⁷  amid garbage. ⁸ 

ו (Vav)

4:6 The punishment ⁹  of my people ¹⁰ 

exceeded that of ¹¹  of Sodom,

which was overthrown in a moment

with no one to help her. ¹² 

[4:4]  ¹ tn Heb “bread.” The term “bread” might function as a synecdoche of specific (= bread) for general (= food); however, the following parallel line does indeed focus on the act of breaking bread in two.

[4:4]  ² tn Heb “there is not a divider to them.” The term פָּרַשׂ (paras), Qal active participle ms from פָּרַס (paras, “to divide”) refers to the action of breaking bread in two before giving it to a person to eat (Isa 58:7; Jer 16:7; Lam 4:4). The form פָּרַשׂ (paras) is the alternate spelling of the more common פָּרַס (paras).

[4:5]  ³ tn Heb “eaters of delicacies.” An alternate English gloss would be “connoisseurs of fine foods.”

[4:5]  ⁴ tn Heb “are desolate.”

[4:5]  ⁵ tn Heb “were reared.”

[4:5]  ⁶ tn Heb “in purple.” The term תוֹלָע (tola’, “purple”) is a figurative description of expensive clothing: it is a metonymy of association: the color of the dyed clothes (= purple) stands for the clothes themselves.

[4:5]  ⁷ tn Heb “embrace garbage.” One may also translate “rummage through” (cf. NCV “pick through trash piles”; TEV “pawing through refuse”; NLT “search the garbage pits.”

[4:5]  ⁸ tn The Hebrew word אַשְׁפַּתּוֹת (’ashpatot) can also mean “ash heaps.” Though not used as a combination elsewhere, to “embrace ash heaps” might also envision a state of mourning or even dead bodies lying on the ash heaps.

[4:6]  ⁹ tn The noun עֲוֹן (’avon) has a basic two-fold range of meanings: (1) basic meaning: “iniquity, sin” and (2) metonymical cause for effect meaning: “punishment for iniquity.”

[4:6]  ¹⁰ tn Heb “the daughter of my people.”

[4:6]  ¹¹ tn Heb “the sin of.” The noun חַטָּאת (khatta’t) often means “sin, rebellion,” but here it probably functions in a metonymical (cause for effect) sense: “punishment for sin” (e.g., Zech 14:19). The context focuses on the severity of the punishment of Jerusalem rather than the depths of its degradation and depravity that led to the judgment.

[4:6]  ¹² tn Heb “without a hand turned.” The preposition ב (bet) after the verb חוּל (khul) in Hos 11:6 is adversative “the sword will turn against [Assyria’s] cities.” Other contexts with חוּל (khul) plus ב (bet) are not comparable (ב [bet] often being locative). However, it is not certain that hands must be adversarial as the sword clearly is in Hos 11:6. The present translation pictures the suddenness of Sodom’s overthrow as an easier fate than the protracted military campaign and subsequent exile and poverty of Judah’s survivor’s.