לָכֵ֤ן חַכּוּ־לִי֙ נְאֻם־יְהוָ֔ה לְי֖וֹם קוּמִ֣י לְעַ֑ד כִּ֣י מִשְׁפָּטִי֩ לֶאֱסֹ֨ף גּוֹיִ֜ם לְקָבְצִ֣י מַמְלָכ֗וֹת לִשְׁפֹּ֨ךְ עֲלֵיהֶ֤ם זַעְמִי֙ כֹּ֚ל חֲר֣וֹן אַפִּ֔י כִּ֚י בְּאֵ֣שׁ קִנְאָתִ֔י תֵּאָכֵ֖ל כָּל־הָאָֽרֶץ׃
Karena itu, nantikanlah Aku, demikianlah firman Yang Mahakekal, sampai hari Aku bangkit untuk menjarah. Sebab ketetapan-Ku ialah mengumpulkan bangsa-bangsa dan menghimpun kerajaan-kerajaan, untuk mencurahkan murka-Ku ke atas mereka, seluruh nyala amarah-Ku. Sebab seluruh bumi akan dilahap oleh api kecemburuan-Ku.
Ibn Ezra
לרד To subdue. It is infinitive of רדד ; comp. הרדד who subdueth (Ps. 144:2); as to its form comp. לְעַד to prey (Zeph. 3:8)
Rashi
ממתנו means THAN THAT WE SHOULD DIE. If the word had been punctuated with a Melopum (our חולם i. e. מִמּוֹתֵנוּ) it would have to be explained “than our death” (מוֹתֵנוּ our death from the noun מָוֶת) but now that it is punctuated with a שורק (our Kibbutz) it must be explained by “than that we should die”. And similar is, (Exodus 16:3) “Would that מוּתֵנוּ” i. e. “that we should die”; similar is, (II Samuel 19:1) “Would that מוּתִי” in the history of Absalom, which means “that I should die”. It is an infinitive like (Zephaniah 3:8) “Until the day קוּמִי for ever”, and as (II Chronicles 18:26) “Until the day שׁוּבִי in peace” — which signify שאקום “that I shall arise”, and שאשוב “that I shall return”.