Psalms 20:5

20:5 Then we will shout for joy over your ¹  victory;

we will rejoice ²  in the name of our God!

May the Lord grant all your requests!

Exodus 17:15

17:15 Moses built an altar, and he called it “The Lord is my Banner,” ³ 

The Song of Songs 2:4

The Banquet Hall for the Love-Sick

The Beloved about Her Lover:

2:4 He brought me ⁴  into the banquet hall, ⁵ 

and he looked ⁶  at me lovingly. ⁷ 

Isaiah 11:12

11:12 He will lift a signal flag for the nations;

he will gather Israel’s dispersed people ⁸ 

and assemble Judah’s scattered people

from the four corners of the earth.

Isaiah 49:22

49:22 This is what the sovereign Lord says:

“Look I will raise my hand to the nations;

I will raise my signal flag to the peoples.

They will bring your sons in their arms

and carry your daughters on their shoulders.

Isaiah 59:19

59:19 In the west, people respect ⁹  the Lord’s reputation; ¹⁰ 

in the east they recognize his splendor. ¹¹ 

For he comes like a rushing ¹²  stream

driven on by wind sent from the Lord. ¹³ 

[20:5]  ¹ sn Your victory. Here the king is addressed (see v. 1).

[20:5]  ² tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).

[17:15]  ³ sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar – God gave them the victory.

[2:4]  ⁴ tc The MT vocalizes consonantal הביאני as הֱבִיאַנִי (hevi’ani, Hiphil perfect 3rd person masculine singular with 1st person common singular suffix, “He has brought me”). However, several medieval Hebrew mss vocalize the form as הֲבִיאֻנִי (havi’uni, Hiphil imperative 2nd person masculine singular with 1st person common singular suffix, “Bring me!”). This is also reflected in LXX (εἰσαγαγετε με, eisagagete me, “Bring me!”) and Syriac. This alternate vocalization tradition has several factors that make it a viable option: (1) It respects the consonantal text; (2) It is supported by the LXX and Syriac; (3) It provides a tighter parallelism with the two identical imperatival forms in 2:5a (both 2nd person masculine plural imperatives with 1st person common singular suffixes); (4) It provides thematic unity to the entire poetic unit of 2:4-5; and (5) It helps make better sense of an enigmatic unit. This approach is strengthened if the MT reading וְדִגְלוֹ (vÿdiglo, “and his banner”) is revocalized to the imperative וְדִגְלוּ (vÿdiglu, “and feed [me]”) (see translator’s note below). In this case, the parallelism throughout 2:4-5 would be very tight. It would feature four parallel imperatives of request, all revolving around the theme of love-sickness: “Bring me into the banquet hall, feed me with love; sustain me with raisin cakes, refresh me with apples, because I am faint with love.” The weakness with the revocalization to הֲבִיאֻנִי (“Bring me!”) is that it demands, due to the dictates of synonymous parallelism, the questionable revocalization of the MT’s וְדִגְלוֹ (“and his banner”) to the imperative וְדִגְלוּ (“and feed [me]”).

[2:4]  ⁵ tn Heb “house of wine.” The expression בֵּית הַיָּיִן (bet hayyayin, lit. “house of wine” or “place of wine”) refers to a banquet house where wine is drunk or a vineyard where grapes to produce wine are grown (HALOT 409 s.v. יַיִן). G. L. Carr favors the vineyard view due to the agricultural metaphors in 2:1-5. However, most commentators favor the banquet house view because of the reference to “raisin-cakes” and “apples” (2:4) which were served at banquets in the ancient Near East. Moreover, the expression בֵּית הַיָּיִן in in Song 2:4 may be equivalent to בֵּית מִשְׁתֵּה הַיַּיִן (bet mishte hayyayin, “house of the drinking of wine”) in Esther 7:8 (HALOT 409 s.v. יַיִן). Second, raisin cakes are mentioned in this context in 2:5, and they were often eaten to celebrate festive occasions (2 Sam 6:19; Isa 16:7; Hos 3:1); therefore, the banquet motif finds support. Selected Bibliography: E. Würthwein, “Zum Verständnis des Hohenliedes,” TRu 32 (1967): 205; G. L. Carr, Song of Solomon [TOTC], 90-91.

[2:4]  ⁶ tc The MT vocalizes דגלו as the noun דְּגֶל (dÿgel) with 3rd person masculine singular suffix דִּגְלוֹ (diglo, “his banner [over me is love]”). However, several medieval Hebrew mss vocalize דגלו as Qal mp imperative וְדִגְלוּ (vÿdihlu, “Set [love before me].”) This is also reflected in LXX τάξατε ἐπ’ ἐμὲ ἀγάπην (taxate ep eme agaphn, “Set love before me!”).

[2:4]  ⁷ tn The syntax of the noun אַהֲבָה (’ahavah, “love”) has been taken as: (1) predicate nominative: “His banner over me [was] love” or “His intention toward me [was] lovemaking” (M. H. Pope, Song of Songs [AB], 376-77; G. L. Carr, Song of Solomon [TOTC], 91); (2) genitive of attribute/content: “His banner of love [was] over me,” and (3) adverbial or adjectival accusative: “His look upon me was loving” or “He looked upon me lovingly” (R. Gordis, Song of Songs and Lamentations, 81-82). Examples of adverbial or adjectival accusatives, e.g., “I am peace” = “I am peaceful” (Ps 120:7); “I will love them as a free gift” = “I will love them freely” (Hos 14:5).

[11:12]  ⁸ tn Or “the banished of Israel,” i.e., the exiles.

[59:19]  ⁹ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ¹⁰ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ¹¹ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ¹² tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ¹³ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).