What is the reason 2
that all of you go up to the rooftops?
22:2 The noisy city is full of raucous sounds;
the town is filled with revelry. 3
Your slain were not cut down by the sword;
they did not die in battle. 4
they fled to a distant place;
all your refugees 6 were captured together –
they were captured without a single arrow being shot. 7
22:4 So I say:
“Don’t look at me! 8
I am weeping bitterly.
Don’t try 9 to console me
concerning the destruction of my defenseless people.” 10
has planned a day of panic, defeat, and confusion. 12
and cry out to the hill. 15
22:6 The Elamites picked up the quiver,
and came with chariots and horsemen; 16
horsemen confidently took their positions 21 at the gate.
At that time 24 you looked
for the weapons in the House of the Forest. 25
22:9 You saw the many breaks
in the walls of the city of David; 26
you stored up water in the lower pool.
and demolished houses so you could have material to reinforce the wall. 28
22:11 You made a reservoir between the two walls
for the water of the old pool –
you did not depend on 31 the one who formed it long ago!
22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,
for shaved heads and sackcloth. 32
You say, “Kill the ox and slaughter the sheep,
eat meat and drink wine.
Eat and drink, for tomorrow we die!” 34
1 sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).
2 tn Heb “What to you, then?”
3 tn Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.
4 sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.
5 tn Verse 3 reads literally, “All your leaders ran away, apart from a bow they were captured, all your found ones were captured together, to a distant place they fled.” J. N. Oswalt (Isaiah [NICOT], 1:403, n. 3) suggests that the lines of the verse are arranged chiastically; lines 1 and 4 go together, while lines 2 and 3 are parallel. To translate the lines in the order they appear in the Hebrew text is misleading to the English reader, who is likely unfamiliar with, or at least insensitive to, chiastic parallelism. Consequently, the translation above arranges the lines as follows: line 1 (Hebrew) = line 1 (in translation); line 2 (Hebrew) = line 4 (in translation); line 3 (Hebrew) = line 3 (in translation); line 4 (Hebrew) = line 2 (in translation).
6 tn Heb “all your found ones.” To achieve tighter parallelism (see “your leaders”) some prefer to emend the form to אַמִּיצַיִךְ (’ammitsayikh, “your strong ones”) or to נֶאֱמָצַיִךְ (ne’ematsayikh, “your strengthened ones”).
7 tn Heb “apart from [i.e., without] a bow they were captured”; cf. NAB, NRSV “without the use of a bow.”
8 tn Heb “look away from me” (so KJV, ASV, NRSV).
9 tn Heb “don’t hurry” (so NCV).
10 tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.
12 tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”
13 tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.
14 tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.
15 sn Perhaps “the hill” refers to the temple mount.
16 tn Heb “[with] the chariots of men, horsemen.”
18 tn Heb “Kir uncovers” (so NAB, NIV).
19 sn The Elamites and men of Kir may here symbolize a fierce army from a distant land. If this oracle anticipates a Babylonian conquest of the city (see 39:5-7), then the Elamites and men of Kir are perhaps viewed here as mercenaries in the Babylonian army. See J. N. Oswalt, Isaiah (NICOT), 1:410.
21 tn Heb “taking a stand, take their stand.” The infinitive absolute emphasizes the following finite verb. The translation attempts to bring out this emphasis with the adverb “confidently.”
22 tn Heb “he,” i.e., the enemy invader. NASB, by its capitalization of the pronoun, takes this to refer to the Lord.
23 tn Heb “covering.”
26 tn Heb “the breaks of the city of David, you saw that they were many.”
28 tn Heb “you demolished the houses to fortify the wall.”
29 tn Heb “look at”; NAB, NRSV “did not look to.”
30 tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is “pool” in the first half of the verse. Perhaps this “old pool” symbolizes the entire city, which had prospered because of God’s provision and protection through the years.
31 tn Heb “did not see.”
33 tn Heb “happiness and joy.”
34 tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.
35 tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”
36 tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.