Isaiah 32:12

They shall lament for the teats, for the pleasant fields, for the fruitful vine.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(12) They shall lament for the teats . . .—Better, shall smite upon the breasts. The Hebrew nouns for “teats” and “fields,” Shâdaim and Sadè, have an assonance which may be represented by the Latin ubera and ubertas. In the renewed, unabated luxury of the women of Jerusalem Isaiah sees the precursor of another time of desolation like that which he had foretold before in the reign of Ahaz (Isaiah 7:24). “Thorns and briers” are again to take the place of the fair gardens in the outskirts of Jerusalem during the invasion of Sennacherib, as they had once before in that of Rezin and Pekah. The “houses of joy” are manifestly what we should call the stately villas of the rich.

Matthew Henry's Concise Commentary

32:9-20 When there was so much provocation given to the holy God, bad times might be expected. Alas! how many careless ones there are, who support self-indulgence by shameful stubbornness! We deserve to be deprived of the supports of life, when we make them the food of lusts. Let such tremble and be troubled. Blessed times shall be brought in by the pouring out of the Spirit from on high; then, and not till then, there will be good times. The present state of the Jews shall continue until a more abundant pouring out of the Spirit from on high. Peace and quietness shall be found in the way and work of righteousness. True satisfaction is to be had only in true religion. And real holiness is real happiness now, and shall be perfect happiness, that is, perfect holiness for ever. The good seed of the word shall be sown in all places, and be watered by Divine grace; and laborious, patient labourers shall be sent forth into God's husbandry.

Barnes' Notes on the Bible

They shall lament for the teats - Interpreters have been not a little perplexed by this expression. Lowth supposes it is to be taken in connection with the previous verse, and that it denotes that sackcloth was to be girded upon the breast as well as upon the loins. Others have supposed that it denotes to 'smite upon the breasts,' as a token of grief; others, that the word 'breast' here denotes children by a synecdoche, as having been nourished by the breast, and that the women here were called to mourn over their children. But it is evident, I think, that the word breasts here is used to denote that which nourishes or sustains life, and is synonymous with fruitful fields. It is so used in Homer (Iliad, ix. 141), where οίθαρ ἀρούρης oithar arourēs denotes fertility of land. And here the sense doubtless is, that they would mourn over the fields which once contributed to sustain life, but which were now desolate. In regard to the grammatical difficulties of the place, Rosenmuller and Gesenius may be consulted.

The pleasant fields - Margin, as in Hebrew, 'Fields of desire.'

Jamieson-Fausset-Brown Bible Commentary

12. lament for … teats—rather, shall smite on their breasts in lamentation "for thy pleasant fields" (Na 2:7) [Maurer]. "Teats" in English Version is used for fertile lands, which, like breasts, nourish life. The transition from "ye" to "they" (Isa 32:11, 12) is frequent.

Matthew Poole's Commentary

They shall lament for the teats; either,

1. Properly, because through famine your teats are destitute of milk for the nourishment of your poor children. Or rather,

2. Metaphorically, as the following words explain it,

for the pleasant and fruitful fields, which like teats yielded you plentiful and excellent nourishment, for which the land was said to flow with milk, Ezekiel 20:6. And the earth being compared to the womb that bare us, Job 1:21, it is not strange if its fruitful fields be compared to the breasts which nourish us.

Gill's Exposition of the Entire Bible

They shall lament for the teats,.... Either of the beasts of the field, that should be dried up, and give no milk, through the great drought that should be upon the land; or through the waste of the herbage by the enemy; or else of the women, their breasts and paps, which should afford no milk for their infants, through the famine that should press them sore, which would occasion great lamentation, both in mothers and children; though some think are to be understood of the fields, and are explained by them in the next clause; the fruitful earth being compared to a woman, its fields are like breasts or paps, which yield food and nourishment, but now should not afford any, and therefore there would be cause of lamentation. Jarchi interprets it, "they shall beat upon their breasts" (m) a gesture used in lamentation to express exceeding great grief and sorrow, Luke 18:13 some, because the word rendered "lament" is of the masculine gender, and so not applicable to women, render the words in connection with the preceding verse Isaiah 32:11 thus,

"gird sackcloth on your loins, and on your mourning breasts'' (n);

though they may be interpreted indefinitely, "there shall be lamentation for the teats", among all sorts of people, men, women, and children:

for the pleasant fields, for the fruitful vine; as the fields are when covered with corn and grass, and the vines with clusters of grapes, but now should not be, either through drought, or by being foraged and trampled on by the enemy.

(m) So it is explained in T. Bab. Moed Katon, fol. 27. 2.((n) So Castalio.

Geneva Study Bible

They shall lament for the {i} breasts, for the pleasant fields, for the fruitful vine.

(i) By the breasts he means the plentiful fields, by which men are nourished as children with the breast: or, the mothers for sorrow and heaviness will lack milk.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

12. They shall lament for the teats] R.V. gives a better translation: they shall smite upon the breasts; but the construction is difficult. The verb is a masculine plural participle and signifies strictly “to mourn.” The word for “breasts” might by a slight change of points be read as “fields”; hence some commentators think that the reference to the women is here abandoned, and render, “men shall mourn for the fields.” If the R.V. is right we must suppose that the word “mourn” (like the Greek κόπτεσθαι) meant originally “smite upon (the breast)” and is here used in its literal sense. The clause would be somewhat more easily construed if read as the conclusion of Isaiah 32:11 (Duhm, “smiting on the breasts”), but even with this change the masculine gender is exceedingly harsh.

Pulpit Commentary

Verse 12. - They shall lament for the teats, etc.; rather, they shall beat upon the breasts for the pleasant fields, etc. (so the LXX., the Vulgate, Jarchi, Gesenius, Ewald, Maurer, Knobel, Delitzsch, and Mr. Cheyne). Dr. Kay prefers the rendering of the Authorized Version, understanding by "the teats" such "dry breasts" as Hosea speaks of (Hosea 9:14). But nothing has been said in this place of any such affliction. For the pleasant fields, etc.; i.e. for their loss (see ver. 10). Isaiah 32:12

Keil and Delitzsch Biblical Commentary on the Old Testament

This short address, although rounded off well, is something more than a fragment complete in itself, like the short parabolic piece in Isaiah 28:23-29, which commences in a similar manner. It is the last part of the fourth woe, just as that was the last part of the first. It is a side piece to the threatening prophecy of the time of Uzziah-Jotham (Isaiah 3:16.), and chastises the frivolous self-security of the women of Jerusalem, just as the former chastises their vain and luxurious love of finery. The prophet has now uttered many a woe upon Jerusalem, which is bringing itself to the verge of destruction; but notwithstanding the fact that women are by nature more delicate, and more easily affected and alarmed, than men, he has made no impression upon the women of Jerusalem, to whom he now foretells a terrible undeceiving of their carnal ease, whilst he holds out before them the ease secured by God, which can only be realized on the ruins of the former.

The first part of the address proclaims the annihilation of their false ease. "Ye contented women, rise up, hear my voice; ye confident daughters, hearken to my speech! Days to the year: then will ye tremble, confident ones! for it is all over with the vintage, the fruit harvest comes to nought. Tremble, contented ones! Quake, ye confident ones! Strip, make yourselves bare, and gird your loins with sackcloth! They smite upon their breasts for the pleasant fields, for the fruitful vine. On the land of my people there come up weeds, briers; yea, upon all joyous houses of the rejoicing city. For the palace is made solitary; the crowd of the city is left desolate; the ofel and watch-tower serve as caves for ever, for the delight of wild asses, for the tending of flocks." The summons is the same as in Genesis 4:23 and Jeremiah 9:19 (comp. Isaiah 28:23); the attributes the same as in Amos 6:1 (cf., Isaiah 4:1, where Isaiah apostrophizes the women of Samaria). שׁאנן, lively, of good cheer; and בּטח, trusting, namely to nothing. They are to rise up (qōmnâh), because the word of God must be heard standing (Judges 3:20). The definition of the time "days for a year" (yâmı̄m ‛al-shânâh) appears to indicate the length of time that the desolation would last, as the word tirgaznâh is without any Vav apod. (cf., Isaiah 65:24; Job 1:16-18); but Isaiah 29:1 shows us differently, and the Vav is omitted, just as it is, for example, in Daniel 4:28. Shânâh is the current year. In an undefined number of days, at the most a year from the present time (which is sometimes the meaning of yâmı̄m), the trembling would begin, and there would be neither grapes nor fruit to gather. Hence the spring harvest of corn is supposed to be over when the devastation begins. ימים is an acc. temporis; it stands here (as in Isaiah 27:6, for example; vid., Ewald, 293, 1) to indicate the starting point, not the period of duration. The milel-forms פּשׁטה, ערה, חגרה ,ערה , are explained by Ewald, Drechsler, and Luzzatto, as plur. fem. imper. with the Nun of the termination nâh dropped - an elision that is certainly never heard of. Others regard it as inf. with He femin. (Credner, Joel, p. 151); but קטלה for the infinitive קטלה is unexampled; and equally unexampled would be the inf. with He indicating the summons, as suggested by Bttcher, "to the shaking!" "to the stripping!" They are sing. masc. imper., such as occur elsewhere apart from the pause, e.g., מלוכה (for which the keri has מלכה) in Judges 9:8; and the singular in the place of the plural is the strongest form of command. The masculine instead of the feminine appears already in הרדוּ, which is used in the place of חרדנה. The prophet then proceeds in the singular number, comprehending the women as a mass, and using the most massive expression. The He introduced into the summons required that the feminine forms, רגזי, etc., should be given up. ערה, from ערר, to be naked, to strip one's self. חגרה absolute, as in Joel 1:13 (cf., Isaiah 3:24), signifies to gird one's self with sackcloth (saq). We meet with the same remarkable enall. generis in Isaiah 32:12. Men have no breasts (shâdaim), and yet the masculine sōphedı̄m is employed, inasmuch as the prophet had the whole nation in his mind, throughout which there would be such a plangere ubera on account of the utter destruction of the hopeful harvest of corn and wine. Shâdaim (breasts) and שׂדי (construct to sâdōth) have the same common ring as ubera and ubertas frugum. In Isaiah 32:13 ta‛ăleh points back to qōts shâmı̄r, which is condensed into one neuter idea. The ki in Isaiah 32:13 has the sense of the Latin imo (Ewald, 330, b). The genitive connection of עלּיזה קריה with משׂושׂ בּתּי (joy-houses of the jubilant city) is the same as in Isaiah 28:1. The whole is grammatically strange, just as in the Psalms the language becomes all the more complicated, disjointed, and difficult, the greater the wrath and indignation of the poet. Hence the short shrill sentences in Isaiah 32:14 : palace given up (cf., Isaiah 13:22); city bustle forsaken (i.e., the city generally so full of bustle, Isaiah 22:2). The use of בּעד is the same as in Proverbs 6:26; Job 2:4. ‛Ofel, i.e., the south-eastern fortified slope of the temple mountain, and the bachan (i.e., the watch-tower, possibly the flock-tower which is mentioned in Micah 4:8 along with ‛ofel), would be pro speluncis, i.e., would be considered and serve as such. And in the very place where the women of Jerusalem had once led their life of gaiety, wild asses would now have their delight, and flocks their pasture (on the wild asses, perâ'ı̄m, that fine animal of the woodless steppe, see at Job 24:5; Job 39:5-8). Thus would Jerusalem, with its strongest, proudest places, be laid in ruins, and that in a single year, or ever less than a year.