See the notes on Genesis and the preface to the four Gospels, and Acts of the Apostles. From the deluge: ‘The windows from on high are open, and the foundations of the earth do shake;’ Isaiah 24:18.
THE BOOK
PROPHET ISAIAH
The vision of Isaiah— It seems doubtful whether this title belongs to the whole book, or only to the prophecy contained in this
The former part of the title seems properly to belong to this particular prophecy; the latter part, which enumerates the kings of Judah under whom Isaiah exercised his prophetical office, seems to extend it to the whole collection of prophecies delivered in the course of his ministry. As such it is plainly taken in 2 Chronicles 32:32, where the book of Isaiah is cited by this title: “The vision of Isaiah the prophet, the son of Amoz.”.
The ox knoweth— An amplification of the gross insensibility of the disobedient Jews, by comparing them with the most heavy and stupid
It could not be qnedq yedani, which most obviously answers to the version of the Septuagint and Vulgate, for it does not accord with that of Aquila and Theodotion. The version of these latter interpreters, however injudicious, clearly ascertains both the phrase, and the order of the words of the original Hebrew; it was [dy al ytwa larçy veyisrael othi lo yada.
Why should ye be stricken any more “On what part,” etc.?—
The words are addressed to the persons who were the agents employed in the work expressed by the original word,” as Glassius says in a similar case, Philippians Sacr. Of the three verbs in this sentence, one is in the singular number in the text; another is singular in two MSS., (one of them ancient,) hçbj chubbeshah; and the Syriac and Vulgate render all of them in the singular number.
Your country is desolate— The description of the ruined and desolate state of the country in these verses does not suit with any part of
Fruits of the gourd kind, melons, watermelons, cucumbers, etc., are much used and in great request in the Levant, on account of their cooling quality. The Israelites in the wilderness regretted the loss of the cucumbers and melons among the other good things of Egypt, Numbers 11:5.
Ye rulers of Sodom “Ye princes of Sodom”— The incidental mention of Sodom and Gomorrah in the preceding verse suggested to the
Ye rulers of Sodom “Ye princes of Sodom”— The incidentalmention of Sodom and Gomorrah in the preceding verse suggested to the. The fat of fed beasts, etc.— The fat and the blood areparticularly mentioned, because these were in all sacrifices set apart to.
The fat of fed beasts, etc.— The fat and the blood are particularly mentioned, because these were in all sacrifices set apart to
This circumstance clearly explains the reason of the name, the restraint, or the day of restraint, given to those days. When ye spread— The Syriac, Septuagint, and a MS., readµkçrpb beparshecem, without the conjunction w vau.
When ye spread— The Syriac, Septuagint, and a MS., read µkçrpb beparshecem, without the conjunction w vau
Wash you— Referring to the preceding verse, “your hands are full of blood;” and alluding to the legal washing commanded on several
Relieve the oppressed “Amend that which is corrupted”—
Ye shall be devoured with the sword “Ye shall be food for the sword”— The Septuagint and Vulgate read µklkat tochalchem, “the sword shall devour you;” which is of much more easy construction than the present reading of the text. Wine mixed with water— An image used for the adulteration ofwines, with more propriety than may at first appear, if what Thevenot.
Wine mixed with water— An image used for the adulteration of wines, with more propriety than may at first appear, if what Thevenot
Kimchi says, “The current coin was adulterated with brass, tin, and other metals, and yet was circulated as good money. Companions of thieves “Associates”— The Septuagint, Vulgate,and four MSS., read yrbj chabrey without the conjunction w vau.
Companions of thieves “Associates”— The Septuagint, Vulgate, and four MSS., read yrbj chabrey without the conjunction w vau
The wine also was adulterated with water in the taverns, and sold notwithstanding for pure wine.”. But necessity leads to beauty; this is true of metaphor in general, and in particular of this kind of metaphor, which is used with great elegance and sublimity in the sacred poetry; and what is very remarkable, in the grossest instances of the application of it, it is generally the most striking and the most sublime.
I will turn my hand upon thee— So the common version; and
Purge away thy dross “In the furnace”— The text has rbk cabbor, which some render “as with soap;” as if it were the same with tyrbk keborith;. Le Clerc conjectured that the true reading is rwkk kechur, “as in the furnace;” see Ezekiel 22:18, 20.
I will restore— “This,” says Kimchi, “shall be in the days of the Messiah, in which all the wicked shall cease, and the remnant of Israel
Durell proposes only a transposition of letters rkb to the same sense; and so likewise Archbishop Secker. I will restore— “This,” says Kimchi, “shall be in the days ofthe Messiah, in which all the wicked shall cease, and the remnant of Israel.
For they shall be ashamed of the oaks “For ye shall be ashamed of the ilexes”— Sacred groves were a very ancient and favorite
In regard to hla ellah, in this place of Isaiah, as well as in Hosea, Celsius (Hierobot.) understands it of the terebinth, because the most ancient interpreters render it so; in the first place the Septuagint. Add to this that Symmachus, Theodotion, and Aquila, generally render it by druv, the oak; the latter only once rendering it by terebinqov, the terebinth.
For they shall be ashamed “For ye shall be ashamed”—
This gives us a clear idea of the µym yglp palgey mayim, mentioned in the first Psalm, and other places of Scripture, “the divisions of waiters,”. 2:foretell the kingdom of Messiah, the conversion of the Gentiles, and their admission into it.
Neither shall they learn war any more.— If wars are necessary, how deep must that fall be that renders them so! But what a reproach to
He who will not walk in the light when God vouchsafes it, shall be shut up in. Their land is also full of horses “And his land is filled withhorses”— This was in direct contradiction to God’s command in the law:.
Their land is also full of horses “And his land is filled with horses”— This was in direct contradiction to God’s command in the law
I rather think that both words together give us the true reading: µdqm mikkedem, µsqm mikkesem, “with divination from the east;” and that the first word has been by mistake omitted, from its similitude to the second. Their land also is full of idols “And his land is filled withidols”— Uzziah and Fotham are both said, 2 Kings to idols”— Uzziah and Fotham are both said, 2 Kings to have done that which was right in the sight of the Lord;” that is, to have adhered to and maintained the legal worship of God, in opposition to idolatry and all irregular worship; for to this sense the meaning of that phrase is commonly to be restrained; “save that the high places were not removed where the people still sacrificed and burned incense.” There was hardly any time when they were quite free from this irregular and unlawful practice, which they seem to have looked upon as very consistent with the true worship of God; and which seems in some measure to have been tolerated, while the tabernacle was removed from place to place, and before the temple was built.
And upon all the cedars “Even against all the cedars”—
When he ariseth to strike the earth with terror.”— On the authority of the Septuagint, confirmed by the Arabic and an ancient MS., I have added here to the text a line, which in the 19th and 21st verses is repeated together with the preceding line, and has, I think, evidently been omitted by mistake in this place. They sailed from the Red Sea, and returned by the Mediterranean, and they performed it in three years, just the same time that the voyage under Solomon had taken up.
Into the holes of the rocks”Into caverns of rocks”— The country of Judea being mountainous and rocky, is full of caverns, as
Into the holes of the rocks”Into caverns of rocks”— Thecountry of Judea being mountainous and rocky, is full of caverns, as. Therefore “to enter into the rock, to go into the holes of the rocks, and into the caves of the earth,” was to them a very proper and familiar image to express terror and consternation.
Mohammed (Koran, chap. 15:xxvi.) speaks of a tribe of Arabians, the tribe of Thamud, “who hewed houses out of the mountains, to secure themselves.” Thus, “because of the Midianites, the children of Israel made them the dens which are in the mountains, and caves and strong holds,”. The whole of this chapter, with the first verse of the next, is a prophecy of those calamities that should be occasioned by the Babylonish invasion and captivity.
I will give children to be their princes”I will make boys their princes”— This also was fully accomplished in the succession of weak
The behavior of Saul towards Samuel was of the same kind, when he laid hold on the skirt of his raiment, 1 Samuel 15:27. This explains the meaning of the excuse made by him that is desired to undertake the government.
The eyes “The cloud”— This word appears to be of very doubtful form, from the printed editions, the MSS., and the ancient
He alleges that he has not wherewithal to support the dignity of the station, by such acts of liberality and. The eyes “The cloud”— This word appears to be of verydoubtful form, from the printed editions, the MSS., and the ancient.
The show of their countenance— Bishop Lowth has it the steadfastness of their countenance-they appear to be bent on iniquity,
This verse might be read, “The collectors of grapes shall be their oppressors; and usurers (noshim, instead of nashim, women) shall rule over them.”. And grind the faces— The expression and the image is strong,to denote grievous oppression but is exceeded by the prophet Micah,.
And grind the faces— The expression and the image is strong, to denote grievous oppression but is exceeded by the prophet Micah,
I take this to be the true meaning and literal rendering of the word; from rqç shakar. In that day will the Lord take from them the ornaments, Of the feet-rings, and the net-works, and the crescents;.
Ornaments about their feet “The ornaments of the feet
Ezekiel, enumerating the common ornaments of women of the first rank, has not omitted this particular, and is to be understood in the same manner, chap. Instead of sweet smell “perfume.”— A principal part of thedelicacy of the Asiatic ladies consists in the use of baths, and of the richest.
Instead of sweet smell “perfume.”— A principal part of the delicacy of the Asiatic ladies consists in the use of baths, and of the richest
The yk ki is wanting in one MS., and has been omitted by several of the ancients. And so it has been understood by the general run of the best and most learned interpreters and critics.
And seven women— The division of the chapters has interrupted the prophet’s discourse, and broken it off almost in the midst of the
And seven women— The division of the chapters has interruptedthe prophet’s discourse, and broken it off almost in the midst of the. The branch of the Lord “the branch of JEHOVAH”— The Messiah of JEHOVAH, says the Chaldee.
Written among the living— That is, whose name stands in the enrolment or register of the people; or every man living, who is a citizen of
For he is like the fire of the refiner, And like the soap of the fullers. This is a blessed promise of the presence of God in all the assemblies of his people.
A tabernacle— In countries subject to violent tempests, as well as to intolerable heat, a portable tent is a necessary part of a traveller’s
Distress lays hold on all ranks, 15; and God is glorified in the execution of his judgments, 16; till the whole place is left desolate, a place for the flocks to range in, 17. Lucan, 2:612, of Brundusium, i.e., brentesion, which, in the ancient language of that country, signifies stag’s head, says Strabo.
And gathered out the stones “And he cleared it from the
To which image in the allegory, the situation the manner of building, the use, and the whole service of the temple, exactly answered. Inhabitants— ybçy yoshebey, in the plural number; three MSS., (two ancient,) and so likewise the Septuagint and Vulgate.
Wo unto them that-lay field to field “You who lay field unto field”— Read xbyrqt takribu, in the second person; to answer to the
The lambs “And the kids”— µyrg gerim, “strangers.” The Septuagint read, more agreeably to the design of the prophet, µyrk carim, arnev, “the lambs.” µydg gedayim, “the kids,” Dr. The flame”The tongue of fire”— “The flame, because it is inthe shape of a tongue; and so it is called metaphorically.” Sal.
The hills did tremble “And the mountains trembled”—
He will-hiss “He will hist”— “The metaphor is taken from the practice of those that keep bees, who draw them out of their hives into the
None-among them— Kimchi has well illustrated this continued exaggeration or hyperbole, as he rightly calls it, to the following effect
But an ancient Coptic version from the Septuagint, supposed to be of the second century, some fragments of which are preserved in the library of St. This is called by God himself “the place of his throne, and the place of the soles of his feet,” Ezekiel 43:7.
Holy, holy, holy— This hymn performed by the seraphim, divided into two choirs, the one singing responsively to the other, which
A live coal— The word of prophecy, which was put into the mouth of the prophet
Make the heart of this people fat”Gross”— The prophet speaks of the event, the fact as it would actually happen, not of God’s purpose
So that it signifies to close up the eyes by some matter spread upon the lids. Harmer very ingeniously applies to this passage a practice of sealing up the eyes as a ceremony, or as a kind of punishment used in the East, from which the image may possibly be taken.
A tenth— This passage, though somewhat obscure, and variously explained by various interpreters, has, I think, been made so
8:has a pretty close connection with the foregoing; it contains a confirmation of the prophecy before given of the approaching. 9:1-6, of the manifestation of Messiah, the transcendent dignity of his character, and the universality and eternal duration of his kingdom.
Because-Remaliah— All these words are omitted by one MS
And the words are well suited to this event in the history of the people of Judah: ‘If ye believe not, ye shall not be established;’ that is, unless ye believe this prophecy of the. The Chaldee has, “If ye will not believe in the words of the prophet;” which seems to be a paraphrase of the reading here.
In the depth “Go deep to the grave”— So Aquila, Symmachus, Theodotion, and the Vulgate
It is plain, also, because it is before given to the prophet in charge to make a declaration of the deliverance, ver. I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem.
Holes of the rocks “Caverns”— So the Septuagint, Syriac, and Vulgate, whence Houbigant supposes the true reading to be µylljnh
If some of the people were inclined to revolt to the enemy, (which however does not clearly appear from any part of the history or the prophecy,) yet there was nothing like a. The two next verses, 9 and 10, are addressed by the prophet, as a subject of the kingdom of Judah, to the Israelites and.
Take thee a great roll “Take unto thee a large mirror”— The word wylg gillayon is not regularly formed from llg galal, to roll, but
And here it may be observed that it is almost the constant practice of the prophet to connect in like manner deliverances temporal with spiritual. So likewise the destruction of nations, enemies to God, in the thirty-fourth chapter, introduces the flourishing state of the kingdom of Christ in the thirty-fifth.
For before the child— For my father and my mother, one MS
The prophet is commanded to take a great roll, and yet four words only are to be written in it, zb çh llç rhm maker shalal hash baz, Make haste to the spoil; fall upon the prey. The four words may be considered as the commission given to the Assyrians to destroy and spoil the cities.
Forasmuch as this people refuseth “Because this people have rejected”— The gentle waters of Shiloah, a small fountain and brook just
And Virgil, to express the submission of some of the Eastern countries to the Roman arms, says:—. He shall reach even to the neck— He compares Jerusalem, says Kimchi, to the head of the human body.
Associate yourselves “Know ye this”— God by his prophet plainly declares to the confederate adversaries of Judah, and bids them
Or rather with a strong hand, that is, with a strong and powerful influence of the prophetic Spirit. How they came by this sense of the word, or what they read in their copies, is not so clear.
To the law and to the testimony “Unto the command, and unto the testimony.”— “Is not hdw[t teudah here the attested prophecy, ver
It is in the second chapter, where he is speaking of certain apostates from the faith. The person and character of this great Deliverer are then set forth in the most.
And not increased the joy “Thou hast increased their joy”—
His conquests are astonishing and miraculous, as in the day of Midian; and the peace which they procure is to be permanent, as denoted by the burning of all the implements of war, 4, 5. The land of Zebulun— Zebulun, Naphtali, Manasseh, that is, the country of Galilee all round the sea of Gennesareth, were the parts that principally suffered in the first Assyrian invasion under Tiglath-pileser;.
Every battle of the warrior “The greaves of the armed warrior”—
The everlasting Father “The Father of the everlasting age”— Or d[ yba Abi ad, the Father of eternity. Of the increase— In the common Hebrew Bibles, and in manyMSS., this word is written with the close or final µhbrµl.
Pride and stoutness of heart “Carry themselves haughtily”—
The adversaries of Rezin against him “The princes of Retsin against him”— For yrx tsarey, enemies, Houbigant, by conjecture, reads yrç sarey, princes; which is confirmed by thirty of Kennicott’s and De Rossi’s MSS., (two ancient,) one of my own, ancient; and nine more have x tsaddi, upon a rasure, and therefore had probably at first yrç sarey. The princes of Retsin, the late ally of Israel, that is, the Syrians, expressly named in the next verse, shall now be excited against Israel.
For wickedness— Wickedness rageth like a fire, destroying and laying waste the nation: but it shall be its own destruction, by bringing
Having accomplished this work, the Almighty takes account of his impious vauntings, 12-14; and threatens utter destruction to the small and great of his army, represented by the thorns, and the glory of the forest, 15-19. This leads the prophet to comfort his countrymen with the promise of the signal interposition of God in their favor, 24-27.
Without me— That is, without my aid: they shall be taken
Brief description of the march of Sennarherib towards Jerusalem, and of the alarm and terror which he spread every where as he hastened forward, 28-32. O Assyrian “Ho to the Assyrian”— Here begins a new anddistinct prophecy, continued to the end of the twelfth chapter: and it.
O Assyrian “Ho to the Assyrian”— Here begins a new and distinct prophecy, continued to the end of the twelfth chapter: and it
No wood “Its master.”— I have here given the meaning, withoutattempting to keep to the expression of the original, ≈[ al lo ets, “the attempting to keep to the expression of the original, ≈[ al lo ets, “the no-wood;” that which is not wood like itself, but of a quite different and superior nature. And it shall burn and devour his thorns “And he shall burnand consume his thorn.”— The briers and thorns are the common people;.
And it shall burn and devour his thorns “And he shall burn and consume his thorn.”— The briers and thorns are the common people;
The Lord “JEHOVAH.”— For ynda Adonai, fifty-two MSS., eleven editions, and two of my own, ancient, read hwhy, Yehovah, as in other cases.
For though thy people Israel— I have endeavored to keep to the letter of the text as nearly as I can in this obscure passage; but it is
After the manner of Egypt “In the way of Egypt.”— I think
He is represented by the prophet as lifting up his rod in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done when they pursued them to the Red Sea. But God in his turn will lift up his rod over the sea, as he did at that time, in the way, or after the manner, of Egypt; and as Sennacherib has imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a.
From off thy shoulder— Bishop Lowth translates the whole verse thus:—
And as his rod was upon the sea “And like his rod which he lifted up over the sea”— The Jewish interpreters suppose here an ellipsis of k ke, the particle of similitude, before whfm mattehu, to be supplied from the line above; so that here are two similitudes, one comparing the destruction of the Assyrians to the slaughter of the Midianites at the rock of Oreb; the other to that of the Egyptians at the Red Sea. Sennacherib’s army approaching Jerusalem in order to invest it, and of the terror and confusion spreading and increasing through the several places as he advanced; expressed with great brevity, but finely diversified.
They are gone over the passage “They have passed the strait”—
Lebanon shall fall by a mighty one— rydab beaddir, the angel of the Lord, who smote them, Kimchi. He joins this paragraph, with respect to the days of the Messiah, with the fidelity that was in the days of Hezekiah.”-Kimchi, in ver.
With the rod of his mouth “By the blast of his mouth”— For fbçb beshebet, by the rod, Houbigant reads tbçb beshebeth, by the
Thus in the latter part of Isaiah’s prophecies the subject of the great redemption, and of the glories of the Messiah’s kingdom, arises out of the restoration of Judah by the deliverance from the captivity of Babylon, and is all along conected and intermixed with it. With the rod of his mouth “By the blast of his mouth”— Forfbçb beshebet, by the rod, Houbigant reads tbçb beshebeth, by the.
The girdle “The cincture”— All the ancient Versions, except that of Symmachus, have two different words for girdle in the two
Through the influence of righteousness, the hungry wolf Becomes mild, though in the presence of the white kid.”. What would be very dangerous at another time, shall be safe in the days of the Messiah;.
The adversaries of Judah “And the enmity of Judah”—
Our Savior applied the ceremony, and the intention of it, to himself, and the effusion of the Holy Spirit, promised, and to be given, by him. The sense of the Jews in this matter is plainly shown by the following passage of the Jerusalem Talmud: “Why is it called the place or house of drawing?” (for that was the term for this ceremony, or for the place where the water was taken up).
Though thou wast angry “For though thou hast been angry”—
Thou inhabitant of Zion— Not only the Jewish people, to whom his word of salvation was to be sent first; but also all members of
11, sets forth, under a variety of the most striking images, the dreadful destruction of the inhabitants of Babylon which will follow, ver. These oppressed kingdoms, or their rulers, are represented under the image of the fir trees and the cedars of Libanus, frequently used to express any thing in the political or.
The burden of Babylon— The prophecy that foretells its destruction by the Medes and Persians: see the preceding observations
The burden of Babylon— The prophecy that foretells itsdestruction by the Medes and Persians: see the preceding observations. From the end of heaven— Kimchi says, Media, “the end of heaven,” in Scripture phrase, means, the EAST.
For the stars of heaven “Yea, the stars of heaven”— The Hebrew poets, to express happiness, prosperity, the instauration and
And they shall be afraid “And they shall be terrified”— I join this verb, wlhbnw venibhalu, to the preceding verse, with the Syriac and Vulgate. I will make a man more precious than fine gold-wedge ofOphir.— The Medes and Persians will not be satisfied with the spoils of.
I will make a man more precious than fine gold-wedge of Ophir.— The Medes and Persians will not be satisfied with the spoils of
Every one that is found “Every one that is overtaken”— That is, none shall escape from the slaughter; neither they who flee singly,
We have many examples in the Iliad and in the AEneid of addresses of the vanquished to the pity and avarice of the vanquishers, to induce them to spare their lives. One, one poor life can no such difference yield, Nor turn the mighty balance of the field.
And Babylon— The great city of Babylon was at this time rising to its height of glory, while the Prophet Isaiah was repeatedly
This image of desolation is handled with great propriety and force by some of the Persian poets:—. Deliverance of Israel from captivity, which shall follow the downfall of the great Babylonish empire, 1, 2.
And will yet choose Israel.— That is, will still regard Israel as his chosen people; however he may seem to desert them, by giving them
It (hell) hath raised up from their thrones all the kings of the earth;-the ghosts (rephaim) of all the mighty ones, or goats, (ydwt[ . attudey,) of the earth-all the oppressors of mankind.”. O Lucifer, son of the morning— The Versions in general agreein this translation, and render kkyh heilel as signifying Lucifer,.
O Lucifer, son of the morning— The Versions in general agree in this translation, and render kkyh heilel as signifying Lucifer,
Tyrannical kings who have oppressed and spoiled mankind, are here represented as enthroned in hell; and as taking a Satanic pleasure in seeing others of the same description enter those abodes of misery. Cover thee “Thy covering.”— Twenty-eight MSS. ten ancient)of Kennicott’s, thirty-nine of De Rossi’s, twelve editions, with the of Kennicott’s, thirty-nine of De Rossi’s, twelve editions, with the.
I will ascend into heaven— I will get the empire of the whole
Therefore dewm rh har moed, the “mountain of the assembly,” or dewm lha ohel moed, the “tabernacle of the assembly,”. I will sweep it with the besom of destruction “I will plunge it in the miry gulf of destruction”— I have here very nearly followed the Version of the Septuagint; the reasons for which see in the last note on De Poesi Hebr.
I will break the Assyrian-upon my mountains “To crush the Assyrian-on my mountains”— The Assyrians and Babylonians are the
This, says Kimchi, is a Chaldee word: and it is worthy of remark that the prophet, writing to the Chaldeans, uses several words peculiar to their own language to point out the nature of the Divine judgments, and the causes of them. Sixteen of Kennicott’s MSS., and seventeen of De Rossi’s, and one ancient of my own, have the word yfafmb bematatey, in the plural.
In the year that king Ahaz died was this burden— Uzziah had subdued the Philistines,2 Chronicles 26:6, 7; but, taking advantage of the
And the first-born of the poor, etc.— The Targum goes onapplying all to the Messiah. I will kill “He will slay”— The Septuagint reads tymh hemith, to the third person, anelei; and so the Chaldee.
The messengers of the nation “The ambassadors of the nations”— The Septuagtnt read µywg goyim, eqnwn, plural; and so the
The messengers of the nation “The ambassadors of thenations”— The Septuagtnt read µywg goyim, eqnwn, plural; and so the. Upon the escaped of Moab, and Ariel, and the remnant of Admah.”— The Septuagint for hyr[ aryeh read layra ariel.
Take counsel “Impart counsel”— The Vulgate renders the verbs in the beginning of this verse in the singular number, So the Keri; and so
Take counsel “Impart counsel”— The Vulgate renders the verbsin the beginning of this verse in the singular number, So the Keri; and so.
In mercy shall the throne be established— May not this refer to the throne of Hezeklah? Here we have the character of such a king as
