Yesaya 23:12

23:12 He said,

“You will no longer celebrate,

oppressed ¹  virgin daughter Sidon!

Get up, travel to Cyprus,

but you will find no relief there.” ² 

Yesaya 37:21-35

37:21 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘Because you prayed to me concerning King Sennacherib of Assyria, ³  37:22 this is what the Lord says about him: ⁴ 

“The virgin daughter Zion ⁵ 

despises you – she makes fun of you;

daughter Jerusalem

shakes her head after you. ⁶ 

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ⁷ 

At the Holy One of Israel! ⁸ 

37:24 Through your messengers you taunted the sovereign master, ⁹ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ¹⁰ 

its thickest woods.

37:25 I dug wells

and drank water. ¹¹ 

With the soles of my feet I dried up

all the rivers of Egypt.’

37:26 ¹² Certainly you must have heard! ¹³ 

Long ago I worked it out,

in ancient times I planned ¹⁴  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ¹⁵ 

37:27 Their residents are powerless; ¹⁶ 

they are terrified and ashamed.

They are as short-lived as plants in the field

or green vegetation. ¹⁷ 

They are as short-lived as grass on the rooftops ¹⁸ 

when it is scorched by the east wind. ¹⁹ 

37:28 I know where you live

and everything you do

and how you rage against me. ²⁰ 

37:29 Because you rage against me

and the uproar you create has reached my ears, ²¹ 

I will put my hook in your nose, ²² 

and my bridle between your lips,

and I will lead you back

the way you came.”

37:30 ²³ “This will be your reminder that I have spoken the truth: ²⁴  This year you will eat what grows wild, ²⁵  and next year ²⁶  what grows on its own. But the year after that ²⁷  you will plant seed and harvest crops; you will plant vines and consume their produce. ²⁸  37:31 Those who remain in Judah will take root in the ground and bear fruit. ²⁹ 

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ³⁰  will accomplish this.

37:33 So this is what the Lord says about the king of Assyria:

‘He will not enter this city,

nor will he shoot an arrow here. ³¹ 

He will not attack it with his shielded warriors, ³² 

nor will he build siege works against it.

37:34 He will go back the way he came –

he will not enter this city,’ says the Lord.

37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” ³³ 

Yesaya 47:1

Babylon Will Fall

47:1 “Fall down! Sit in the dirt,

O virgin ³⁴  daughter Babylon!

Sit on the ground, not on a throne,

O daughter of the Babylonians!

Indeed, ³⁵  you will no longer be called delicate and pampered.

Yeremia 14:17

Lament over Present Destruction and Threat of More to Come

14:17 “Tell these people this, Jeremiah: ³⁶ 

‘My eyes overflow with tears

day and night without ceasing. ³⁷ 

For my people, my dear children, ³⁸  have suffered a crushing blow.

They have suffered a serious wound. ³⁹ 

Yeremia 18:13

18:13 Therefore, the Lord says,

“Ask the people of other nations

whether they have heard of anything like this.

Israel should have been like a virgin.

But she has done something utterly revolting!

Yeremia 31:4

31:4 I will rebuild you, my dear children Israel, ⁴⁰ 

so that you will once again be built up.

Once again you will take up the tambourine

and join in the happy throng of dancers. ⁴¹ 

Ratapan 1:15

ס (Samek)

1:15 He rounded up ⁴²  all my mighty ones; ⁴³ 

The Lord ⁴⁴  did this ⁴⁵  in ⁴⁶  my midst.

He summoned an assembly ⁴⁷  against me

to shatter my young men.

The Lord has stomped like grapes ⁴⁸ 

the virgin daughter, Judah. ⁴⁹ 

Ratapan 2:13

מ (Mem)

2:13 With what can I equate ⁵⁰  you?

To what can I compare you, O Daughter Jerusalem?

To what can I liken you ⁵¹ 

so that ⁵²  I might comfort you, O Virgin Daughter Zion?

Your wound is as deep ⁵³  as the sea. ⁵⁴ 

Who can heal you? ⁵⁵ 

Amos 5:2

5:2 “The virgin ⁵⁶  Israel has fallen down and will not get up again.

She is abandoned on her own land

with no one to help her get up.” ⁵⁷ 

[23:12]  ¹ tn Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.

[23:12]  ² tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1.

[37:21]  ³ tn The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense: “because.”

[37:22]  ⁴ tn Heb “this is the word which the Lord has spoken about him.”

[37:22]  ⁵ sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

[37:22]  ⁶ sn Shaking the head was a mocking gesture of derision.

[37:23]  ⁷ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:24]  ⁹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ¹⁰ tn Heb “the height of its extremity”; ASV “its farthest height.”

[37:25]  ¹¹ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

[37:26]  ¹² tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ¹³ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[37:26]  ¹⁴ tn Heb “formed” (so KJV, ASV).

[37:26]  ¹⁵ tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[37:27]  ¹⁶ tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”

[37:27]  ¹⁷ tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

[37:27]  ¹⁸ tn Heb “[they are] grass on the rooftops.” See the preceding note.

[37:27]  ¹⁹ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isa^a; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.

[37:28]  ²⁰ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[37:29]  ²¹ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ²² sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[37:30]  ²³ tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

[37:30]  ²⁴ tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[37:30]  ²⁵ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[37:30]  ²⁶ tn Heb “and in the second year” (so ASV).

[37:30]  ²⁷ tn Heb “in the third year” (so KJV, NAB).

[37:30]  ²⁸ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

[37:31]  ²⁹ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

[37:32]  ³⁰ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

[37:33]  ³¹ tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.

[37:33]  ³² tn Heb “[with] a shield” (so ASV, NASB, NRSV).

[37:35]  ³³ tn Heb “for my sake and for the sake of David my servant.”

[47:1]  ³⁴ tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).

[47:1]  ³⁵ tn Or “For” (NASB, NRSV).

[14:17]  ³⁶ tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.

[14:17]  ³⁷ tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.

[14:17]  sn Once again it is the Lord lamenting the plight of the people, now directed to them, not the people lamenting their plight to him. See 14:1-6 and the study notes on the introduction to this section and on 14:7.

[14:17]  ³⁸ tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”

[14:17]  sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.

[14:17]  ³⁹ tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.

[14:17]  sn Compare Jer 10:19 for a similar use of this metaphor.

[31:4]  ⁴⁰ tn Heb “Virgin Israel.”

[31:4]  sn For the significance of this metaphor see the note on Jer 14:17. Here the emphasis appears on his special love and care for his people and the hint (further developed in vv. 21-22) that, though guilty of sin, he considers them like an innocent young virgin.

[31:4]  ⁴¹ sn Contrast Jer 7:34 and 25:10.

[1:15]  ⁴² tn The verb סָלַה (salah) occurs only twice in OT; once in Qal (Ps 119:118) and once here in Piel. It is possibly a by-form of סָלַל (salal, “to heap up”). It may also be related to Aramaic סלא (sl’) meaning “to throw away” and Assyrian salu/shalu meaning “to hurl (away)” (AHw 1152) or “to kick up dust, shoot (arrows), reject, throw away?” (CAD 17:272). With people as its object shalu is used of people casting away their children, specifically meaning selling them on the market. The LXX translates סָלַה (salah) as ἐξῆρεν (exhren, “to remove, lead away”). Thus God is either (1) heaping them up (dead) in the city square, (2) putting them up for sale in the city square, or (3) leading them out of the city (into exile or to deprive it of defenders prior to attack). The English “round up” could accommodate any of these and is also a cattle term, which fits well with the use of the word “bulls” (see following note).

[1:15]  ⁴³ tn Heb “bulls.” Metaphorically, bulls may refer to mighty ones, leaders or warriors. F. W. Dobbs-Allsopp (Lamentations [IBC], 69) insightfully suggests that the Samek stanza presents an overarching dissonance by using terms associated with a celebratory feast (bulls, assembly, and a winepress) in sentences where God is abusing the normally expected celebrants, i.e. the “leaders” are the sacrifice.

[1:15]  ⁴⁴ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”); this occurs again a second time later in this verse. See the tc note at 1:14.

[1:15]  ⁴⁵ tn The verb is elided and understood from the preceding colon. Naming “my Lord” as the subject of the verb late, as it were, emphasizes the irony of the action taken by a person in this position.

[1:15]  ⁴⁶ tc The MT reads the preposition בּ (bet, “in”) prefixed to קִרְבִּי (qirbi, “my midst”): בְּקִרְבִּי (bÿkirbi, “in my midst”); however, the LXX reads ἐκ μέσου μου (ek mesou mou) which may reflect a Vorlage of the preposition מִן (min, “from”): מִקִּרְבִּי (miqqirbi, “from my midst”). The LXX may have chosen ἐκ to accommodate understanding סִלָּה (sillah) as ἐξῆρεν (exhren, “to remove, lead away”). The textual deviation may have been caused by an unusual orthographic confusion.

[1:15]  tn Or “out of my midst.” See the preceding tc note.

[1:15]  ⁴⁷ tn Heb “an assembly.” The noun מוֹעֵד (mo’ed, “assembly”) is normally used in reference to the annual religious festive assemblies of Israel (Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19), though a number of English versions take this “assembly” to refer to the invading army which attacks the city (e.g., NAB, NIV, TEV, NLT).

[1:15]  ⁴⁸ tn Heb “a winepress he has stomped.” The noun גַּת (gat, “winepress”) functions as an adverbial accusative of location: “in a winepress.” The translation reflects the synecdoche that is involved – one stomps the grapes that are in the winepress, not the winepress itself.

[1:15]  ⁴⁹ sn The expression the virgin daughter, Judah is used as an epithet, i.e. Virgin Judah or Maiden Judah, further reinforcing the feminine anthrpomorphism.

[2:13]  ⁵⁰ tc The MT reads אֲעִידֵךְ (’a’idekh), Hiphil imperfect 1st person common singular + 2fs suffix from עָדָה (’adah, “to testify”): “[How] can I testify for you?” However, Latin Vulgate comparabo te reflects the reading אֶעֱרָךְ (’e’erakh), Qal imperfect 1st person common singular from עָרַךְ (’arakh, “to liken”): “[To what] can I liken [you]?” The verb עָרַךְ (’arakh) normally means “to lay out, set in rows; to get ready, set in order; to line up for battle, set battle formation,” but it also may denote “to compare (as a result of arranging in order), to make equal” (e.g., Pss 40:6; 89:6 [HT 7]; Job 28:17, 19; Isa 40:18; 44:7). The BHS editors suggest the emendation which involves simple orthographic confusion between ר (resh) and ד (dalet), and deletion of י (yod) that the MT added to make sense of the form. The variant is favored based on internal evidence: (1) it is the more difficult reading because the meaning “to compare” for עָרַךְ (’arakh) is less common than עָדָה (’adah, “to testify”), (2) it recovers a tight parallelism between עָרַךְ (’arakh, “to liken”) and דָּמָה (damah, “to compare”) (e.g., Ps 89:6 [HT 7]; Isa 40:18), and (3) the MT reading: “How can I testify for you?” makes little sense in the context. Nevertheless, most English versions hold to the MT reading: KJV, RSV, NRSV, NASB, NIV, TEV, CEV. This textual emendation was first proposed by J. Meinhold, “Threni 2,13,” ZAW 15 (1895): 286.

[2:13]  ⁵¹ tc The MT reads מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ (mah ’ashveh-lakh va’anakhamekh, “To what can I compare you so that I might comfort you?”). The LXX reflects a Vorlage of מִי יוֹשִׁיעַ לָךְ וְנִחַמְךָ (mi yoshia’ lakh vÿnikhamÿkha, “Who will save you so that he might comfort you?”). This textual variant reflects several cases of orthographic confusion between similarly spelled words. The MT best explains the origin of the LXX textual variants. Internal evidence of contextual congruence favors the MT as the original reading.

[2:13]  ⁵² tn The ו (vav) prefixed to וַאֲנַחֲמֵךְ (va’anakhamekh, “I might comfort you”) denotes purpose: “so that….”

[2:13]  ⁵³ tn Heb “as great as the sea.”

[2:13]  ⁵⁴ tc The MT reads כָּיָּם (kayyam, “as the sea”), while the LXX reflects a Vorlage of כּוֹס (kos, “a cup”). The textual variant is probably due to simple orthographic confusion between letters of similar appearance. The idiomatic expression favors the MT.

[2:13]  ⁵⁵ sn The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers – prophets, passersby, enemies, and God.

[5:2]  ⁵⁶ tn Or “young lady.” The term “Israel” is an appositional genitive.

[5:2]  ⁵⁷ tn Or “with no one to lift her up.”