Yesaya 3:16-26
Konteks3:16 The Lord says,
“The women 1 of Zion are proud.
They walk with their heads high 2
and flirt with their eyes.
They skip along 3
and the jewelry on their ankles jingles. 4
3:17 So 5 the sovereign master 6 will afflict the foreheads of Zion’s women 7 with skin diseases, 8
the Lord will make the front of their heads bald.” 9
3:18 10 At that time 11 the sovereign master will remove their beautiful ankle jewelry, 12 neck ornaments, crescent shaped ornaments, 3:19 earrings, bracelets, veils, 3:20 headdresses, ankle ornaments, sashes, sachets, 13 amulets, 3:21 rings, nose rings, 3:22 festive dresses, robes, shawls, purses, 3:23 garments, vests, head coverings, and gowns. 14
3:24 A putrid stench will replace the smell of spices, 15
a rope will replace a belt,
baldness will replace braided locks of hair,
a sackcloth garment will replace a fine robe,
and a prisoner’s brand will replace beauty.
3:25 Your 16 men will fall by the sword,
your strong men will die in battle. 17
3:26 Her gates will mourn and lament;
deprived of her people, she will sit on the ground. 18
Ratapan 1:9
Konteksט (Tet)
1:9 Her menstrual flow 19 has soiled 20 her clothing; 21
she did not consider 22 the consequences of her sin. 23
Her demise 24 was astonishing, 25
and there was no one to comfort her.
She cried, “Look, 26 O Lord, on my 27 affliction
because my 28 enemy boasts!”
Yehezkiel 16:6-9
Konteks16:6 “‘I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, “Live!” I said to you as you lay there in your blood, “Live!” 29 16:7 I made you plentiful like sprouts in a field; you grew tall and came of age so that you could wear jewelry. Your breasts had formed and your hair had grown, but you were still naked and bare.
16:8 “‘Then I passed by you and watched you, noticing 30 that you had reached the age for love. 31 I spread my cloak 32 over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the sovereign Lord, and you became mine.
16:9 “‘Then I bathed you in water, washed the blood off you, and anointed you with fragrant oil.
Yehezkiel 22:15
Konteks22:15 I will scatter you among the nations and disperse you among various countries; I will remove your impurity from you. 33
Yehezkiel 36:25
Konteks36:25 I will sprinkle you with pure water 34 and you will be clean from all your impurities. I will purify you from all your idols.
Yehezkiel 36:29
Konteks36:29 I will save you from all your uncleanness. I will call for the grain and multiply it; I will not bring a famine on you.
Yoel 3:21
Konteks3:21 I will avenge 35 their blood which I had not previously acquitted.
It is the Lord who dwells in Zion!
Zefanya 3:1
Konteks3:1 The filthy, 36 stained city is as good as dead;
the city filled with oppressors is finished! 37
Zakharia 3:3-4
Konteks3:3 Now Joshua was dressed in filthy clothes 38 as he stood there before the angel. 3:4 The angel 39 spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you 40 in fine clothing.”
Zakharia 13:1
Konteks13:1 “In that day there will be a fountain opened up for the dynasty 41 of David and the people of Jerusalem 42 to cleanse them from sin and impurity. 43
Zakharia 13:9
Konteks13:9 Then I will bring the remaining third into the fire;
I will refine them like silver is refined
and will test them like gold is tested.
They will call on my name and I will answer;
I will say, ‘These are my people,’
and they will say, ‘The Lord is my God.’” 44
Maleakhi 3:2-3
Konteks3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, 45 like a launderer’s soap. 3:3 He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering.
[3:16] 1 tn Heb “daughters” (so KJV, NAB, NRSV).
[3:16] 2 tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.
[3:16] 3 tn Heb “walking and skipping, they walk.”
[3:16] 4 tn Heb “and with their feet they jingle.”
[3:17] 5 tn In the Hebrew text vv. 16-17 and one long sentence, “Because the daughters of Zion are proud and walk…, the sovereign master will afflict….” In v. 17 the Lord refers to himself in the third person.
[3:17] 6 tn The Hebrew term translated “sovereign master” here and in v. 18 is אֲדֹנָי (’adonay).
[3:17] 7 tn Heb “the daughters of Zion.”
[3:17] 8 tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”
[3:17] 9 tn The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line means “lay bare, make naked,” some take פֹּת as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun פֹּת appears, with the apparent meaning “socket.”) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes פֹּת as “forehead.”
[3:18] 10 sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.
[3:18] 11 tn Or “in that day” (KJV).
[3:18] 12 tn Or “the beauty of [their] ankle jewelry.”
[3:20] 13 tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”
[3:23] 14 tn The precise meaning of many of the words in this list is uncertain.
[3:23] sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor.
[3:24] 15 tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[3:25] 16 tn The pronoun is feminine singular, suggesting personified Zion, as representative of its women, is the addressee. The reference to “her gates’ in v. 26 makes this identification almost certain.
[3:25] 17 tn Heb “your strength in battle.” The verb in the first clause provides the verbal idea for the second clause.
[3:26] 18 tn Heb “she will be empty, on the ground she will sit.” Jerusalem is personified as a destitute woman who sits mourning the empty city.
[1:9] 19 tn Heb “uncleanness.” The noun טֻמְאָה (tum’ah, “uncleanness”) refers in general to the state of ritual uncleanness and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy mass (Ezek 24:11; 2 Chr 29:16); (3) ritual uncleanness (Lev 16:16, 19; Ezek 22:15; 24:13; 36:25, 29; 39:24; Zech 13:2); (4) menstrual uncleanness (Lev 15:25, 26, 30; 18:19; Ezek 36:17); (5) polluted meat (Judg 13:7, 14). Here, Jerusalem is personified as a woman whose menstrual uncleanness has soiled even her own clothes; this is a picture of the consequences of the sin of Jerusalem: uncleanness = her sin, and soiling her own clothes = consequences of sin. The poet may also be mixing metaphors allowing various images (of shame) to circulate in the hearer’s mind, including rape and public exposure. By not again mentioning sin directly (a topic relatively infrequent in this book), the poet lays a general acknowledgment of sin in 1:8 alongside an exceptionally vivid picture of the horrific circumstances which have come to be. It is no simplistic explanation that sin merits such inhumane treatment. Instead 1:9 insists that no matter the legal implications of being guilty, the Lord should be motivated to aid Jerusalem (and therefore her people) because her obscene reality is so revolting.
[1:9] 20 tn Heb “her uncleanness is in her skirts.”
[1:9] 21 tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).
[1:9] 22 tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean “to consider, think about” the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used is 7a.
[1:9] 23 tn Heb “she did not consider her end.” The noun אַחֲרִית (’akharit, “end”) here refers to an outcome or the consequences of an action; in light of 1:8 here it is the consequence of sin or immoral behavior (Num 23:10; 24:20; Deut 32:20, 29; Job 8:7; Pss 37:37; 73:17; Prov 14:12; 23:32; 25:8; Eccl 7:8; Isa 46:10; 47:7; Jer 5:31; 17:11; Dan 12:8).
[1:9] 24 tc The MT reads וַתֵּרֶד (vattered) vav (ו) consecutive + Qal preterite 3rd person feminine singular from יָרַד (yarad, “to go down”). Symmachus καὶ κατήχθη (kai kathcqh, “and she was brought down”) and Vulgate deposita est use passive forms which might reflect וַתּוּרַד (vatturad, vav consecutive + Pual preterite 3rd person feminine singular from from יָרַד [yarad, “to go down”]). External evidence favors the MT (supported by all other ancient versions and medieval Hebrew
[1:9] tn Heb “and she came down in an astonishing way” or “and she was brought down in an astonishing way.”
[1:9] 25 tn The noun פֶּלֶא (pele’) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (pÿla’im, lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering פְּלָאִים וַתֵּרֶד (vattered pÿla’im) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it “in an astonishing way” (HALOT 928 s.v. 3) or simply “was astonishing.”
[1:9] 26 tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking.
[1:9] 27 tc The MT reads עָנְיִי (’onyi, “my affliction”) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew
[1:9] 28 tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s.
[16:6] 29 tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely.
[16:8] 30 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.
[16:8] 31 tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.
[16:8] 32 tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).
[22:15] 33 sn The ultimate purpose of divine judgment is to purify the covenant community of its sins.
[36:25] 34 sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.
[3:21] 35 tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.
[3:1] 36 tn The present translation assumes מֹרְאָה (mor’ah) is derived from רֹאִי (ro’i,“excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.
[3:1] 37 tn Heb “Woe, soiled and stained one, oppressive city.” The verb “is finished” is supplied in the second line. On the Hebrew word הוֹי (hoy, “ah, woe”), see the note on the word “dead” in 2:5.
[3:1] sn The following verses show that Jerusalem, personified as a woman (“she”), is the referent.
[3:3] 38 sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.
[3:4] 39 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
[3:4] 40 tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
[13:1] 41 tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.
[13:1] 42 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:1] 43 tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.
[13:1] sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37).
[13:9] 44 sn The expression I will say ‘It is my people,’ and they will say ‘the
[3:2] 45 sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.
