2 Raja-raja 16:7

16:7 Ahaz sent messengers to King Tiglath-pileser of Assyria, saying, “I am your servant and your dependent. ¹  March up and rescue me from the power ²  of the king of Syria and the king of Israel, who have attacked ³  me.”

Yesaya 1:21

Purifying Judgment

1:21 How tragic that the once-faithful city

has become a prostitute! ⁴ 

She was once a center of ⁵  justice,

fairness resided in her,

but now only murderers. ⁶ 

Yeremia 2:20

The Lord Expresses His Exasperation at Judah’s Persistent Idolatry

2:20 “Indeed, ⁷  long ago you threw off my authority

and refused to be subject to me. ⁸ 

You said, ‘I will not serve you.’ ⁹ 

Instead, you gave yourself to other gods on every high hill

and under every green tree,

like a prostitute sprawls out before her lovers. ¹⁰ 

Yeremia 2:25

2:25 Do not chase after other gods until your shoes wear out

and your throats become dry. ¹¹ 

But you say, ‘It is useless for you to try and stop me

because I love those foreign gods ¹²  and want to pursue them!’

[16:7]  ¹ tn Heb “son.” Both terms (“servant” and “son”) reflect Ahaz’s subordinate position as Tiglath-pileser’s subject.

[16:7]  ² tn Heb “hand, palm.”

[16:7]  ³ tn Heb “who have arisen against.”

[1:21]  ⁴ tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.

[1:21]  ⁵ tn Heb “filled with.”

[1:21]  ⁶ tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.

[2:20]  ⁷ tn Or “For.” The Hebrew particle (כִּי, ki) here introduces the evidence that they had no respect for him.

[2:20]  ⁸ tn Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master.

[2:20]  ⁹ tc The MT of this verse has two examples of the old second feminine singular perfect, שָׁבַרְתִּי (shavarti) and נִתַּקְתִּי (nittaqti), which the Masoretes mistook for first singulars leading to the proposal to read אֶעֱבוֹר (’e’evor, “I will not transgress”) for אֶעֱבֹד (’e’evod, “I will not serve”). The latter understanding of the forms is accepted in KJV but rejected by almost all modern English versions as being less appropriate to the context than the reading accepted in the translation given here.

[2:20]  ¹⁰ tn Heb “you sprawled as a prostitute on….” The translation reflects the meaning of the metaphor.

[2:25]  ¹¹ tn Heb “Refrain your feet from being bare and your throat from being dry/thirsty.”

[2:25]  ¹² tn Heb “It is useless! No!” For this idiom, see Jer 18:12; NEB “No; I am desperate.”