TB_ITL_DRF | Kenajisannya <02932> melekat pada ujung kainnya <07757>; ia tak <03808> berpikir <02142> akan akhirnya <0319>, sangatlah <06382> <03381> dalam ia jatuh <03381>, tiada <0369> orang yang menghiburnya <05162>. "Ya, TUHAN <03068>, lihatlah <07200> sengsaraku <06040>, karena <03588> si seteru <0341> membesarkan <01431> dirinya!" | TB | Kenajisannya melekat pada ujung kainnya; ia tak berpikir akan akhirnya, sangatlah dalam ia jatuh, tiada orang yang menghiburnya. "Ya, TUHAN, lihatlah sengsaraku, karena si seteru membesarkan dirinya!" | BIS | Kenajisannya nampak dengan nyata tapi ia tak menghiraukan apa yang akan terjadi dengan dirinya. Sangat hebat keruntuhannya, tapi tak seorang pun menghibur dia. Maka ia memohon belas kasihan dari TUHAN, karena musuh-musuhnya telah menang. | FAYH | Ia yang secara terus-menerus melakukan perbuatan amoral sehingga kenajisan melekat pada pakaiannya -- karena mengira bahwa hukuman tidak akan ditimpakan kepadanya -- sekarang tergeletak di dalam parit kenajisan yang dalam, tanpa ada seorang pun yang mampu mengangkatnya. Ia berseru, "Ya TUHAN, perhatikanlah aku. Musuh-musuh telah bersorak-sorak kemenangan."
| DRFT_WBTC | | TL | Bahwa najisnya sampai kepada punca pakaiannya; tiada ia sangka akan kesudahannya demikian, sebab itu ia sudah turun amat dalam begitu dan tiadalah penghibur padanya! Ya Tuhan! lihat apalah kesukaranku dan bagaimana musuh mengataskan dirinya dengan sombongnya! | KSI | | DRFT_SB | Maka najisnya lekat pada pakaiannya tiada ia ingat akan kesudahannya sebab itu ia telah direndahkan dengan peri yang ajaib dan seorangpun tiada menghiburkan dia. "Ya Allah, lihatlah kiranya akan kesukaranku karena seteru itu telah membesarkan dirinya." | BABA | | KL1863 | | KL1870 | | DRFT_LDK | | ENDE | Pada kelim pakaiannja kenadjisannja melekat, tidak diingatnja kesudahannja. Ia turun dengan gandjilnja, tidak ada penghibur baginja. "Lihatlah, Jahwe, kemalanganku, sebab seteru besar hati". | TL_ITL_DRF | Bahwa najisnya <02932> sampai kepada punca <07757> pakaiannya; tiada <03808> ia sangka <02142> akan kesudahannya <0319> demikian <01431>, sebab <03588> itu ia sudah turun <03381> amat <06382> dalam begitu <06382> dan tiadalah <0369> penghibur <05162> padanya <0>! Ya <07200> Tuhan <03068>! lihat <07200> apalah kesukaranku <06040> dan bagaimana <01431> musuh <0341> mengataskan dirinya <01431> dengan sombongnya <06382>! | AV# | Her filthiness <02932> [is] in her skirts <07757>; she remembereth <02142> (8804) not her last end <0319>; therefore she came down <03381> (8799) wonderfully <06382>: she had no comforter <05162> (8764). O LORD <03068>, behold <07200> (8798) my affliction <06040>: for the enemy <0341> (8802) hath magnified <01431> (8689) [himself]. | BBE | In her skirts were her unclean ways; she gave no thought to her end; and her fall has been a wonder; she has no comforter: see her sorrow, O Lord; for the attacker is lifted up. | MESSAGE | She played fast and loose with life, she never considered tomorrow, and now she's crashed royally, with no one to hold her hand: "Look at my pain, O GOD! And how the enemy cruelly struts." | NKJV | Her uncleanness [is] in her skirts; She did not consider her destiny; Therefore her collapse was awesome; She had no comforter. "O LORD, behold my affliction, For [the] enemy is exalted!" | PHILIPS | | RWEBSTR | Her filthiness [is] in her skirts; she remembereth not her latter end; therefore she hath been marvellously abased: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself]. | GWV | Jerusalem's own filth covers its clothes. It gave no thought to its future. Its downfall was shocking. No one offers it comfort. 'O LORD, look at my suffering, because my enemies have triumphed.' | NET | ט (Tet) Her menstrual flow* has soiled* her clothing;* she did not consider* the consequences of her sin.* Her demise* was astonishing,* and there was no one to comfort her. She cried, “Look,* O Lord, on my* affliction because my* enemy boasts!” | NET | 1:9 Her menstrual flow56 tn Heb “uncleanness.” The noun טֻמְאָה (tum’ah, “uncleanness”) refers in general to the state of ritual uncleanness and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy mass (Ezek 24:11; 2 Chr 29:16); (3) ritual uncleanness (Lev 16:16, 19; Ezek 22:15; 24:13; 36:25, 29; 39:24; Zech 13:2); (4) menstrual uncleanness (Lev 15:25, 26, 30; 18:19; Ezek 36:17); (5) polluted meat (Judg 13:7, 14). Here, Jerusalem is personified as a woman whose menstrual uncleanness has soiled even her own clothes; this is a picture of the consequences of the sin of Jerusalem: uncleanness = her sin, and soiling her own clothes = consequences of sin. The poet may also be mixing metaphors allowing various images (of shame) to circulate in the hearer’s mind, including rape and public exposure. By not again mentioning sin directly (a topic relatively infrequent in this book), the poet lays a general acknowledgment of sin in 1:8 alongside an exceptionally vivid picture of the horrific circumstances which have come to be. It is no simplistic explanation that sin merits such inhumane treatment. Instead 1:9 insists that no matter the legal implications of being guilty, the Lord should be motivated to aid Jerusalem (and therefore her people) because her obscene reality is so revolting. has soiled57 tn Heb “her uncleanness is in her skirts.” her clothing;58 tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).
she did not consider59 tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean “to consider, think about” the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used is 7a. the consequences of her sin.60 tn Heb “she did not consider her end.” The noun אַחֲרִית (’akharit, “end”) here refers to an outcome or the consequences of an action; in light of 1:8 here it is the consequence of sin or immoral behavior (Num 23:10; 24:20; Deut 32:20, 29; Job 8:7; Pss 37:37; 73:17; Prov 14:12; 23:32; 25:8; Eccl 7:8; Isa 46:10; 47:7; Jer 5:31; 17:11; Dan 12:8).
Her demise61 tc The MT reads וַתֵּרֶד (vattered) vav (ו) consecutive + Qal preterite 3rd person feminine singular from יָרַד (yarad, “to go down”). Symmachus καὶ κατήχθη (kai kathcqh, “and she was brought down”) and Vulgate deposita est use passive forms which might reflect וַתּוּרַד (vatturad, vav consecutive + Pual preterite 3rd person feminine singular from from יָרַד [yarad, “to go down”]). External evidence favors the MT (supported by all other ancient versions and medieval Hebrew mss>); none of the other ancient versions preserve/reflect a passive form. Symmachus is known to have departed from a wooden literal translation (characteristic of Aquila) in favor of smooth and elegant Greek style. The second edition of the Latin Vulgate drew on Symmachus; thus, it is not an independent witness to the passive reading, but merely a secondary witness reflecting Symmachus. The MT is undoubtedly the original reading. was astonishing,62 tn The noun פֶּלֶא (pele’) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (pÿla’im, lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering פְּלָאִים וַתֵּרֶד (vattered pÿla’im) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it “in an astonishing way” (HALOT 928 s.v. 3) or simply “was astonishing.”
and there was no one to comfort her.
She cried, “Look,63 tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking. O Lord>, on my64 tc The MT reads עָנְיִי (’onyi, “my affliction”) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew mss>. The Bohairic version and Ambrosius, however, read “her affliction,” which led the BHS editors to suggest a Vorlage of עָנְיָהּ (’onyah, “her affliction”). External evidence strongly favors the MT reading. The 3rd person feminine singular textual variant probably arose out of an attempt to harmonize this form with all the other 3rd person feminine singular forms in 1:1-11a. The MT is undoubtedly the original reading. affliction
because my65 tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s. enemy boasts!”
י (Yod)
| BHSSTR | o <0341> bywa <01431> lydgh <03588> yk <06040> yyne <0853> ta <03068> hwhy <07200> har <0> hl <05162> Mxnm <0369> Nya <06382> Myalp <03381> drtw <0319> htyrxa <02142> hrkz <03808> al <07757> hylwsb <02932> htamj (1:9) | LXXM | akayarsia {<167> N-NSF} authv {<846> D-GSF} prov {<4314> PREP} podwn {<4228> N-GPM} authv {<846> D-GSF} ouk {<3364> ADV} emnhsyh {<3403> V-API-3S} escata {<2078> A-APN} authv {<846> D-GSF} kai {<2532> CONJ} katebibasen {<2601> V-AAI-3S} uperogka {<5246> A-APN} ouk {<3364> ADV} estin {<1510> V-PAI-3S} o {<3588> T-NSM} parakalwn {<3870> V-PAPNS} authn {<846> D-ASF} ide {<3708> V-AAD-2S} kurie {<2962> N-VSM} thn {<3588> T-ASF} tapeinwsin {<5014> N-ASF} mou {<1473> P-GS} oti {<3754> CONJ} emegalunyh {<3170> V-API-3S} ecyrov {<2190> A-NSM} | IGNT | | WH | | TR | |
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