18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 1 three measures 2 of fine flour, knead it, and make bread.” 3
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 4 in the tent.” 18:10 One of them 5 said, “I will surely return 6 to you when the season comes round again, 7 and your wife Sarah will have a son!” 8 (Now Sarah was listening at the entrance to the tent, not far behind him. 9
8:2 I would lead you and bring you to my mother’s house,
the one who taught me. 10
I would give you 11 spiced wine 12 to drink, 13
the nectar of my pomegranates. 14
54:1 “Shout for joy, O barren one who has not given birth!
Give a joyful shout and cry out, you who have not been in labor!
For the children of the desolate one are more numerous
than the children of the married woman,” says the Lord.
54:2 Make your tent larger,
stretch your tent curtains farther out! 15
Spare no effort,
lengthen your ropes,
and pound your stakes deep. 16
54:3 For you will spread out to the right and to the left;
your children will conquer 17 nations
and will resettle desolate cities.
54:4 Don’t be afraid, for you will not be put to shame!
Don’t be intimidated, 18 for you will not be humiliated!
You will forget about the shame you experienced in your youth;
you will no longer remember the disgrace of your abandonment. 19
54:5 For your husband is the one who made you –
the Lord who commands armies is his name.
He is your protector, 20 the Holy One of Israel. 21
He is called “God of the entire earth.”
1 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
2 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
3 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
4 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
5 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
6 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
7 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
8 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
9 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
10 tc The MT reads אֶנְהָגֲךָ אֶל־בֵּית אִמִּי תְּלַמְּדֵנִי (’enhagakha ’el-bet ’immi tÿlammÿdeni, “I would bring you to the house of my mother who taught me”). On the other hand, the LXX reads Εἰσάξω σε εἰς οἶκον μητρός μου καὶ εἰς ταμίειον τῆς συλλαβούση με (Eisaxw se eis oikon mhtpos mou kai eis tamieion ths sullaboush me) which reflects a Hebrew reading of אֶנְהָגֲךָ אֶל־בֵּית אִמִּי וְאֶל חֶדֶר הוֹרָתִי (’enhagakha ’el-bet ’immi vÿ’el kheder horati, “I would bring you to the house of my mother, to the chamber of the one who bore me”), followed by NRSV. The LXX variant probably arose due to: (1) the syntactical awkwardness of תְּלַמְּדֵנִי (“she taught me” or “she will teach me”), (2) the perceived need for a parallel to אֶל־בֵּית אִמִּי (“to the house of my mother”), and (3) the influence of Song 3:4 which reads: עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל חֶדֶר הוֹרָתִי (’ad-sheheve’tiv ’el-bet ’immi vÿ’el kheder horati, “until I brought him to the house of my mother, to the chamber of the one who bore me”). The MT reading should be adopted because (1) it is the more difficult reading, (2) it best explains the origin of the LXX variant, and (3) the origin of the LXX variant is easily understood in the light of Song 3:4.
11 sn Continuing the little brother/older sister imagery of 8:1, the Beloved suggests that if she had been an older sister and he had been her little brother, she would have been able to nurse Solomon. This is a euphemism for her sensual desire to offer her breasts to Solomon in marital lovemaking.
12 tc The Masoretic vocalization of מִיַּיִן הָרֶקַח (miyyayin hareqakh) suggests that הָרֶקַח (“spiced mixture”) stands in apposition to מִיַּיִן (“wine”): “wine, that is, spiced mixture.” However, several Hebrew
13 sn There is a phonetic wordplay (paronomasia) between אֶשָּׁקְךָ (’eshshaqÿkha, “I would kiss you” from נָשַׁק, nashaq, “to kiss”) in 8:1 and אַשְׁקְךָ (’ashqÿkha, “I would cause you to drink” from שָׁקָה, shaqah, “to drink”) in 8:2. This wordplay draws attention to the unity of her “wish song” in 8:1-2. In 8:1 the Beloved expresses her desire to kiss Solomon on the lips when they are outdoors; while in 8:2 she expresses her desire for Solomon to kiss her breasts when they are in the privacy of her home indoors.
14 sn This statement is a euphemism: the Beloved wished to give her breasts to Solomon, like a mother would give her breast to her nursing baby. This is the climactic point of the “lover’s wish song” of Song 8:1-2. The Beloved wished that Solomon was her little brother still nursing on her mother’s breast. The Beloved, who had learned from her mother’s example, would bring him inside their home and she would give him her breast: “I would give you spiced wine to drink, the nectar of my pomegranates.” The phrase “my pomegranates” is a euphemism for her breasts. Rather than providing milk from her breasts for a nursing baby, the Beloved’s breasts would provide the sensual delight of “spiced wine” and “nectar” for her lover.
15 tn Heb “the curtains of our dwelling places let them stretch out.”
16 tn Heb “your stakes strengthen.”
17 tn Or “take possession of”; NAB “shall dispossess.”
18 tn Or “embarrassed”; NASB “humiliated…disgraced.”
19 tn Another option is to translate, “the disgrace of our widowhood” (so NRSV). However, the following context (vv. 6-7) refers to Zion’s husband, the Lord, abandoning her, not dying. This suggests that an אַלְמָנָה (’almanah) was a woman who had lost her husband, whether by death or abandonment.
20 tn Or “redeemer.” See the note at 41:14.
21 sn See the note on the phrase “the Holy One of Israel” in 1:4.