Isaiah 51:23
21 So listen to this, oppressed one, who is drunk, but not from wine. 22 This is what your Sovereign Lord, even your God who judges his people says: “Look, I have removed from your hand the cup of intoxicating wine, the goblet full of my anger. You will no longer have to drink it. 23 I will put it into the hand of your tormentors who said to you, ‘Lie down, so we can walk over you.’ You made your back like the ground and like the street for those who walked over you.”
Baruch 4:25
23 For I sent you out with sorrow and weeping, but God will give you back to me with joy and gladness forever. 24 For as the neighbors of Zion have now seen your capture, so they soon will see your salvation by God, which will come to you with great glory and with the splendor of the Everlasting. 25 My children, endure with patience the wrath that has come upon you from God. Your enemy has overtaken you, but you will soon see their destruction and will tread upon their necks. 26 My pampered children have traveled rough roads; they were taken away like a flock carried off by the enemy. 27 Take courage, my children, and cry to God, for you will be remembered by the one who brought this upon you.
Notes and References
"... after having spoken about the return, the city’s direct speech is interrupted by the prophet-figure in verse 24 to confirm the change in the mother-role. In addressing the city, the prophet-figure emphasizes her role, in casu her mother-role. The city’s neighbours, αἱ πάροικοι Σιὼν, present in verse 9 as a vocative, but absent in the second part of the city’s direct speech, are mentioned by the prophet-figure: just as they saw the exiling of the children of Zion, they will now see their return to her. The prophet-figure is using Isaian semantics to describe the σωτηρία salvation, which is a word very characteristic for the Book of Isaiah (also in the Septuagint). Moreover, the combination with the activity of seeing, ὁράω, is mentioned especially in Isaiah 52:10 LXX: all corners of the earth will see this salvation. In Baruch 4:24, the salvation that can be seen by Zion’s neighbours, is described with the word δόξα glory and λαμπρότης brightness. In Isaiah 40:5 lxx, all people will see the δόξα glory of the Lord. Isaiah 60:3 lxx describes the δόξα glory of Zion, which, according to verse 1, is the δόξα glory of the Lord himself. The word λαμπρότης brightness is rarely used in the Septuagint. In the prophetic books, it appears in Isaiah 60:3 lxx only, describing the relation between the light of Zion and the reaction of the nations.²⁹ In Baruch 4:25, the city resumes her direct speech, marked by a repetition of the vocative τέκνα children. The direct speech of the prophet-figure is continued in Baruch 4:30–5:9, which consists of four parts, all marked by the vocative Ἱερουσαλὴμ Jerusalem (4:30-36; 5:1-5). Although Jerusalem is not indicated by any female role, Jerusalem is clearly personified by performing human activities ..."
van Wieringen, Archibald L.H.M. "The Concept of the City in the Book of Isaiah and in the Deuterocanonical Literature" in De Troyer, Kristin (ed.) The Early Reception of the Book of Isaiah (pp. 17-35) De Gruyter, 2019