Isaiah 43:28

43:28 So I defiled your holy princes,

and handed Jacob over to destruction,

and subjected ¹  Israel to humiliating abuse.”

Isaiah 63:18

63:18 For a short time your special ²  nation possessed a land, ³ 

but then our adversaries knocked down ⁴  your holy sanctuary.

Lamentations 1:10-11

י (Yod)

1:10 An enemy grabbed ⁵ 

all her valuables. ⁶ 

Indeed she watched in horror ⁷  as Gentiles ⁸ 

invaded her holy temple ⁹  –

those whom you ¹⁰  had commanded:

“They must not enter ¹¹  your assembly place.” ¹² 

כ (Kaf)

1:11 All her people groaned

as they searched for a morsel of bread. ¹³ 

They exchanged ¹⁴  their valuables ¹⁵ 

for ¹⁶  just enough food

to stay alive. ¹⁷ 

Jerusalem Speaks:

“Look, O Lord! Consider ¹⁸ 

that I have become worthless!”

Luke 21:14

21:14 Therefore be resolved ¹⁹  not to rehearse ²⁰  ahead of time how to make your defense.

Revelation 11:2

11:2 But ²¹  do not measure the outer courtyard ²²  of the temple; leave it out, ²³  because it has been given to the Gentiles, ²⁴  and they will trample on the holy city ²⁵  for forty-two months.

[43:28]  ¹ tn The word “subjected” is supplied in the translation for stylistic reasons.

[63:18]  ² tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).

[63:18]  ³ tn Heb “for a short time they had a possession, the people of your holiness.”

[63:18]  ⁴ tn Heb “your adversaries trampled on.”

[1:10]  ⁵ tn Heb “stretched out his hand.” The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. פָרַשׂ), meaning “to seize” (HALOT 976 s.v. 2).

[1:10]  ⁶ tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew mss read מַחֲמַדֵּיהֶם (makhamaddehem, “her desirable things”). The Qere reading should be adopted.

[1:10]  ⁷ tn Heb “she watched” or “she saw.” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance.

[1:10]  ⁸ sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.

[1:10]  ⁹ tn Heb “her sanctuary.” The term מִקְדָּשָׁהּ (miqdashah, “her sanctuary”) refers to the temple. Anthropomorphically, translating as “her sacred place” would also allow for the rape imagery.

[1:10]  ¹⁰ sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the Reporter is so great that he is moved to address God directly.

[1:10]  ¹¹ tn Heb “enter.” The Hebrew term בּוֹא (bo’) is also a sexual metaphor.

[1:10]  ¹² tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the Lord, but to the place of their assembly: the temple. This is an example of a synecdoche of the people contained (= assembly) for the container (= temple). The intent is to make the violation feel more personal than someone walking into a building.

[1:11]  ¹³ tn Heb “bread.” In light of its parallelism with אֹכֶל (’okhel, “food”) in the following line, it is possible that לֶחֶם (lekhem, “bread”) is used in its broader sense of food or nourishment.

[1:11]  ¹⁴ tn Heb “they sell.”

[1:11]  ¹⁵ tn Heb “their desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27).

[1:11]  ¹⁶ tn The preposition ב (bet) denotes the purchase price paid for an object (BDB 90 s.v. בְּ III.3; HALOT 105 s.v. בְּ 17) (e.g., Gen 23:9; 29:18, 20; 30:16; Lev 25:37; Deut 21:14; 2 Sam 24:24).

[1:11]  ¹⁷ tn The noun נֶפֶשׁ (nefesh) functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to restore a person’s vitality,” that is, to keep a person alive (Lam 1:14, 19).

[1:11]  ¹⁸ sn The dagesh lene in כּי (ki) following the vowel ending the verb וְהַבִּיטָה (vÿhabbitah, “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered.

[21:14]  ¹⁹ tn Grk “determine in your hearts.”

[21:14]  ²⁰ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[11:2]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ²² tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ²³ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ²⁴ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ²⁵ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.