Yesaya 1:8

1:8 Daughter Zion ¹  is left isolated,

like a hut in a vineyard,

or a shelter in a cucumber field;

she is a besieged city. ² 

Yesaya 4:4

4:4 At that time ³  the sovereign master ⁴  will wash the excrement ⁵  from Zion’s women,

he will rinse the bloodstains from Jerusalem’s midst, ⁶ 

as he comes to judge

and to bring devastation. ⁷ 

Matius 21:5

21:5 “Tell the people of Zion, ⁸ 

‘Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” ⁹ 

Lukas 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ¹⁰  do not weep for me, but weep for yourselves ¹¹  and for your children.

[1:8]  ¹ tn Heb “daughter of Zion” (so KJV, NASB, NIV). The genitive is appositional, identifying precisely which daughter is in view. By picturing Zion as a daughter, the prophet emphasizes her helplessness and vulnerability before the enemy.

[1:8]  ² tn Heb “like a city besieged.” Unlike the preceding two comparisons, which are purely metaphorical, this third one identifies the reality of Israel’s condition. In this case the comparative preposition, as in v. 7b, has the force, “in every way like,” indicating that all the earmarks of a siege are visible because that is indeed what is taking place. The verb form in MT is Qal passive participle of נָצַר (natsar, “guard”), but since this verb is not often used of a siege (see BDB 666 s.v. I נָצַר), some prefer to repoint the form as a Niphal participle from II צוּר (tsur, “besiege”). However, the latter is not attested elsewhere in the Niphal (see BDB 848 s.v. II צוּר).

[4:4]  ³ tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”

[4:4]  ⁴ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[4:4]  ⁵ tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).

[4:4]  ⁶ sn See 1:21 for a related concept.

[4:4]  ⁷ tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”

[21:5]  ⁸ tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[21:5]  ⁹ tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[23:28]  ¹⁰ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:28]  ¹¹ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.