Isaiah 25:10

25:10 For the Lord’s power will make this mountain secure. ¹ 

Moab will be trampled down where it stands, ² 

as a heap of straw is trampled down in ³  a manure pile.

Isaiah 26:6

26:6 It is trampled underfoot

by the feet of the oppressed,

by the soles of the poor.”

Isaiah 26:2

26:2 Open the gates so a righteous nation can enter –

one that remains trustworthy.

Isaiah 9:1

9:1 (8:23) ⁴  The gloom will be dispelled for those who were anxious. ⁵ 

In earlier times he ⁶  humiliated

the land of Zebulun,

and the land of Naphtali; ⁷ 

but now he brings honor ⁸ 

to the way of the sea,

the region beyond the Jordan,

and Galilee of the nations. ⁹ 

Lamentations 1:15

ס (Samek)

1:15 He rounded up ¹⁰  all my mighty ones; ¹¹ 

The Lord ¹²  did this ¹³  in ¹⁴  my midst.

He summoned an assembly ¹⁵  against me

to shatter my young men.

The Lord has stomped like grapes ¹⁶ 

the virgin daughter, Judah. ¹⁷ 

Daniel 8:13

8:13 Then I heard a holy one ¹⁸  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Hebrews 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ¹⁹  the Son of God, and profanes ²⁰  the blood of the covenant that made him holy, ²¹  and insults the Spirit of grace?

Revelation 11:2

11:2 But ²²  do not measure the outer courtyard ²³  of the temple; leave it out, ²⁴  because it has been given to the Gentiles, ²⁵  and they will trample on the holy city ²⁶  for forty-two months.

[25:10]  ¹ tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”

[25:10]  ² tn Heb “under him,” i.e., “in his place.”

[25:10]  ³ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

[9:1]  ⁴ sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[9:1]  ⁵ tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (lo’, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.

[9:1]  ⁶ tn The Lord must be understood as the subject of the two verbs in this verse.

[9:1]  ⁷ sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733 b.c., when Tiglath-pileser III annexed much of Israel’s territory and reduced Samaria to a puppet state.

[9:1]  ⁸ tn Heb Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.

[9:1]  ⁹ sn These three geographical designations may refer to provinces established by the Assyrians in 734-733 b.c. The “way of the sea” is the province of Dor, along the Mediterranean coast, the “region beyond the Jordan” is the province of Gilead in Transjordan, and “Galilee of the nations” (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. See Y. Aharoni, Land of the Bible, 374.

[1:15]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn The expression the virgin daughter, Judah is used as an epithet, i.e. Virgin Judah or Maiden Judah, further reinforcing the feminine anthrpomorphism.

[8:13]  ¹⁸ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[10:29]  ¹⁹ tn Grk “tramples under foot.”

[10:29]  ²⁰ tn Grk “regarded as common.”

[10:29]  ²¹ tn Grk “by which he was made holy.”

[11:2]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ²³ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ²⁴ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ²⁵ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ²⁶ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.