Lamentations 1:14

Footnotes

1. 89 The consonantal text נשקד על פּשעי (nsqd ’l ps’y) is vocalized by the as נִשְׂקַד עֹל פְּשָׁעַי (nisqad ’ol pésha’ay, “my transgression is bound by a yoke”); but the ancient versions (, Aramaic , Latin , ) and many medieval Hebrew vocalize the text as נִשְׁקַד עַל פְּשָׁעַי (nishqad ’al pésha’ay, “watch is kept upon my transgression”). There are two textual deviations: (1) the vocalizes the verb as נִשְׂקַד (nisqad, Niphal perfect 3rd person masculine singular from שָׂקַד [saqad, “to bind”]), while the alternate tradition vocalizes it as נִשְׁקַד (nishqad, Niphal perfect 3rd person masculine singular from שָׁקַד [shaqad, “to keep watch”]); and (2) the vocalizes על (’l) as the noun עֹל (’ol, “yoke”), while the ancient versions and medieval Hebrew vocalize it as the preposition עַל (’al, “upon”). External evidence favors the alternate vocalization: all the early versions (, , , ) and many medieval Hebrew versus the relatively late vocalization tradition. However, internal evidence favors the vocalization: (1) The verb שָׂקַד (saqar, “to bind”) is a ( 974 שָׂקַד) which might have been easily confused for the more common verb שָׂקַד (saqar, “to keep watch”) which is well attested elsewhere (Job 21:32; Pss 102:8; 127:1; Prov 8:34; Isa 29:20; Jer 1:12; 5:6; 31:28; 44:27; Ezr 8:29; Dan 9:14) ( 1052 שָׂקַד Qal.2). (2) The syntax of the is somewhat awkward, which might have influenced a scribe toward the alternate vocalization. (3) The presence of the noun עֻלּוֹ (’ullo, “his yoke”) in the following line supports the presence of the same term in this line. (4) Thematic continuity of 1:14 favors the : throughout the verse, the inhabitants of Jerusalem are continually compared to yoked animals who are sold into the hands of cruel task-masters. The alternate vocalization intrudes into an otherwise unified stanza. In summary, despite strong external evidence in favor of the alternate vocalization tradition, even stronger internal evidence favors the . Heb “my transgressions are bound with a yoke.”
2. 90 The reads עָלוּ (’alu, “they went up”), Qal perfect 3rd person common plural from עָלָה (’alah, “to go up”). However, several important recensions of the reflect an alternate vocalization tradition: Lucian and Symmachus both reflect a of עֻלּוֹ (’ullo, “his yoke”), the noun עֹל (’ol, “yoke”) + 3rd person masculine singular suffix. The Lucianic recension was aimed at bringing the into closer conformity to the Hebrew; therefore, this is an important textual witness. Internal evidence favors the readings of Lucian and Symmachus as well: the entire stanza focuses on the repeated theme of the “yoke” of the Lord. The reading is obscure in meaning, and the 3rd person common plural form violates the syntactical flow: “[my sins] are lashed together by his hand; they have gone up upon my neck, he has weakened my strength; the Lord has handed me over.…” On the other hand, the Lucian/Symmachus reflects contextual congruence: “My sins are bound around my neck like a yoke, they are lashed together by his hand; his yoke is upon my neck, he has weakened my strength; he has handed me over to those whom I am powerless to resist.”
3. 91 Heb “his yoke is upon my neck.”
4. 92 Heb “he has caused my strength to stumble.” The phrase הִכְשִׁיל כֹּחִי (hikhshil kokhi, “He has made my strength stumble”) is an idiom that means “to weaken, make feeble.”
5. 93 Here the reads אֲדֹנָי (’adonay, “the Lord”), the perpetual Qere reading for יהוה (YHWH, “Yahweh”), but a multitude of Hebrew read consonantal יהוה (YHWH, traditionally translated “the Lord”).
6. 94 Heb “The Lord has given me into the hands of.”