Return this book on or before the 
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 COBBIN'S EDITION 
 
 nnhr Mmt Sandmn: of l^e giutl^or 
 
 NOTES 
 
 ON THE BOOK OF 
 
 THE PROPHET ISAIAH 
 
 CRITICAL, EXPLANATORY, AND PRACTICAL 
 
 WITH A 
 
 NEW TRANSLATION AND INTRODUCTORY DISSERTATION 
 
 BY 
 
 REV. ALBERT BARNES 
 
 REPRINTED VERBATIM FROM THE AUTHOR’S REVISED EDITION, AND EDITED 
 
 By rev. INGRAM COBBIN, M.A. 
 
 IN TWO VOLUMES. — VOL. I. 
 
 Cbinbnvgl) 
 
 GALL A: i:^rGLIS, 6 GEORGE STKEEl' 
 
ADVEETISEMENT. 
 
 
 We liave pleasure in presenting to tlie public tlie improved edition 
 of BAms-ES ON Isaiah. Its advantages will *be obvious if tlie 
 reader carefully peruses tlie Author’s Preface. Mr. Barnes has 
 urged upon us the repuhlication of this work from his revised 
 copy. In one letter he says : It is now in two 12nio volumes, 
 
 and I think is much improved^ In another he repeats the same 
 opinion : In my own judgment, Isaiah is greatly improved by 
 
 the revision.” And in a third he says: “Should you hepeint 
 THIS WOUK, I should WISH THAT BY ALL MEANS IT BE DONE 
 EROM THIS EDITION.” 
 
 To those who have the opportunity of comparing, the improve- 
 ments will be apparent. The reputation of the work is already 
 established. The unparalleled cheapness of this edition, the great 
 care bestowed in correcting the references, in collating the Hebrew 
 and Greek, its pictorial illustrations, and, lastly, the important 
 emendations of the Author, must entitle it to precedence. 
 
 In the revised American edition, the Hew Translation was 
 omitted mainly to save room. Mr. Barnes says, “I think the 
 work would be improved by having it inserted ;” and he adds, 
 “I should not wish to make any change in it if it were to be 
 republished.” In this 'edition it is therefore restored, that the 
 work may lose none of its former advantages. 
 
 1 \ 
 
PREFACE TO THE FIRST EDITION. 
 
 It is witli unaffected diffidence tliat tMs work is offered to tke 
 patronage of tke Christian public. It bas been prepared amidst 
 tbe toils and responsibilities of a most laborious pastoral charge, 
 and at such intervals as could be secured without seeming to in- 
 fringe on tbe direct and immediate duties demanded in my station. 
 Those hours have been, with scarcely an exception, tbe early 
 morning hours ; and whatever may be tbe manner in which this 
 book may be received by tbe public, whether it shall or shall not 
 contribute in any degree to advance the knowledge of the truth 
 and the love of the sacred Scriptures, its preparation, by requiring 
 me to commence each day with the direct contemplation of an 
 interesting portion of inspired truth, has for four years constituted 
 one of the most delightful parts of my work. It is the production 
 of many a laborious, but many a pleasant hour ; and while I desire 
 to render thanks to the Giver of life and health that he has 
 granted me strength to engage in these studies, I shall ever look 
 back with gratitude to the deeply interesting moments in which I 
 have been endeavouring to illustrate the Visions of Isaiah.” 
 
 When I commenced the work, I designed nothing further than 
 an enlargement of Lowth on Isaiah. It occurred to me that it 
 might be useful to retain his Notes as a l)asis^ with some additional 
 illustrations. But this plan was soon abandoned ; and no other 
 use has been made of Lowth than that which is common with other 
 writers. Valuable as are his Notes, and beautiful as is his version, 
 yet it was soon perceived, or thought to be perceived, that greater 
 usefulness might be secured by enlarging the plan, and making a 
 work entirely new. Very valuable helps have been furnished, 
 since the time of Lowth, for the illustration of the Hebrew pro- 
 phets ; and it was deemed desirable to avail myself of them all, 
 so far as it was in my power. Most of those helps will be found 
 enumerated in the list of works on Isaiah, at the close of the 
 Introduction, § viii. 
 
 Some of the reasons which led to the wish to illustrate Isaiah 
 are the following : (1.) He is one of the most beautiful and sublime 
 of the sacred writers. (2.) In some respects, his writings are 
 among the most difficult portions of the Old Testament. (3.) His 
 prophecies arc so closely connected with interesting historical 
 events^ and furnish so much opportunity of illustration from 
 
VI 
 
 PREFACE TO THE FIRST EDITION. 
 
 arc]i03oIogy, oriental customs, and tlie investigations of modem 
 travellers, that it is highly desirable that all the light should he 
 thrown upon them which is possible from these sources. (4.) The 
 iultiiment of prophecy is perhaps more clear, minute, and striking 
 in Isaiah than in any other of the prophets ; and a commentary, 
 therefore, on his writings, compared with the present state of the 
 countries to which his prophecies refer, as reported by modern 
 travellers, and especially with the record of the life, and doctrines, 
 and death of Christ, will constitute itself a demonstration of the 
 Divine origin of the sacred Scriptures, and may be made one of 
 the best antidotes against infidelity. It is impossible, it is be- 
 lieved, with an honest mind, to compare the predictions of Isaiah 
 respecting Babylon, Moab, Tyre, and Idumea, with the Travels of 
 Volney, Burckhardt, Seetzen, Sir E. K. Porter, Maundrell, Laborde, 
 and Stephens, without the fullest conviction that he who uttered 
 these predictions, two thousand and five hundred years since, was 
 Divinely inspired. It is impossible to believe that this could have 
 been the result of political sagacity ; it is equally impossible to 
 believe that it could have been produced by chance or conjecture. 
 And, in like manner, it is impossible to compare his full, minute, 
 and glowing descriptions of the Messiah with the life of the Lord 
 ,T esus Christ ; to collate minutely and critically, for example, the pro- 
 phecies in the ninth, the eleventh, the thirty-fifth, the fifty-second, 
 the fifty-third chapters, with what actually occurred in the life, 
 the sufterings, and the death of the Eedeemer, without the fullest 
 conviction that he was permitted to see, in distinct vision, events 
 which were to take place in future times. No man can be a close 
 student of Isaiah, and remain an infidel ; no man can study his 
 writings with prayer, who will not find his faith confirmed, his 
 heart warmed, his mind elevated and purified, and his affections 
 more firmly fixed on the beauty of the everlasting truth of God. 
 
 But the main reason which led to the selection of Isaiah, as a 
 subject of exposition, wms his strongly evangelical character, and 
 the fact that he, more than any other prophet, has unfolded the 
 future glories, and predicted the triumphs of the church on earth. 
 He has been usually styled ^Hhe fifth evangelist;’’ and it is 
 certain that there was vouchsafed to him a clearer view of the 
 universal spread of the gospel, and of the blessedness of the reign 
 of the Messiah, than was granted to any other of the ancient pro- 
 phets. It was this characteristic mainly which has prompted to 
 this attempt to make his sentiments more widely known, and 
 more clearly understood. In an age distinguished, more than any 
 other since that of the apostles, for efforts for the conversion of 
 the whole world to God, nothing will so entirely fiill in with tlie 
 leading characteristics and efforts of the times as an attempt to 
 establish some just views of the right interpretation of the pro- 
 phecies on this subject. Men 'will put forth great and noble exer- 
 tions when the object is clearly defined, and when they have some 
 distinct vievr of what it is possible to attain. A right apprehension 
 of what is to I?c on earth, will do much to form the plans and shape 
 
PREFACE TO THE FIRST EDITION. vii 
 
 tlie efforts of tliose wlio seek tlie worlff s conversion. It will do 
 muck to suppress unautkorized kopes, to repress wild and visionary 
 BckemeS; and to secure well-founded and judicious efforts to accom- 
 plisk tke of)ject. A correct understanding of tke propkecies, tkere- 
 fore, is necessary to direct tkose wko are forming plans for tke con- 
 version of tke worldj and to upkold tke kands and to encourage tke 
 kearts of tkose wko are engaged in practically executing tke work. 
 
 Tkere is one advantage on tkis subject, in contemplating tke 
 entire propkecies in a book, above wkat would arise from selecting 
 tke portions wkick relate to tke final triumpk of tke gospel, and 
 forming a commentary on tkem exclusively. As tke predictions 
 now stand in tke propkets, tkey are intermingled witk predictions 
 respecting other events wkick kave been strikingly and clearly 
 fulfilled. Tke mind is carried forward, tkerefore, amidst demon- 
 strations; tke certain conviction of tke mind tkat tke predictions 
 respecting Babylon, Tyre, Moab, and Idumea have Iteen fulfilledj 
 is carried to tke contemplation of tke predictions respecting tkings 
 yet to come. Tke mind ranges amidst proofs of tke Divine origin 
 of tke book wkick is examined ; and tkese proofs strengtken tke 
 faitk in regard to tke events wkick are yet to come. He performs 
 some service for kis generation, wko contributes in any degree to 
 unfold tke meaning of tke ancient predictions, and to skow to tke 
 Ckristian ckurck wkat tke world yet will be ; and ke wko con- 
 tributes in any manner so to blend tke arguments for tke past 
 fulfilment of propkecy witk tke predictions of v/kat is yet to be 
 on eartk, does not live entirely in vain. It is doubtless witk tkis 
 view tkat tke predictions respecting tke Messiak, and tke final 
 universal triumpk of tke gospel, are scattered along and inter- 
 mingled with predictions tkat relate to events tkat would be of 
 more immediate fulfilment. Tke student of tke propkecies tkus 
 walks amidst tke monuments of tkeir trutk wkick time kas set up 
 along kis way ; — ^not muck unlike tke traveller wko is seeking a 
 distant land amidst muck tkat is obscure and uncertain; who 
 encounters rapid streams and lofty crags and kills ; whose paths 
 lead through dense and entangled forests ; but wko yet fioids, every 
 now and then, monuments erected which skow him tkat tke road 
 has been travelled, and wkick prove tkat tke same path which 
 others kave trod will lead him to tke place wkick ke desires to 
 reach. He wko kas attentively examined Isaiah, and compared 
 tke predictions respecting events wkick are now passed with tkeir 
 fulfilment, is not likely to be a man whose faith will be shaken 
 ill regard to tke reality of tke inspiration of tke book of God, or 
 to tke final prevalence of religion all over tke world. As an illus- 
 tration of tke influence of Isaiah in forming the opinions of Chris- 
 tians in regard to tke character of tke better days wkick are to 
 bless tke world, we may advert to tke fact tkat tke views of most 
 Christians respecting tke millennium are probably derived from 
 tkis prophet; and tkat even after the revelations of tke Hew 
 Testament, if we wish to obtain full and clear conceptions of wkat 
 tke world is yet to be imder tlie reign of tke Prince of peace, we 
 
PREFACE TO THE FIRST EDITION. 
 
 viii 
 
 instinctively turn to tlie glowing visions of tlie son of Amoz. It 
 has been one of the constant and earnest prayers of the author of 
 these NoteS; that his labours may contribute to the confirmation 
 of the faith of Christians in respect to the final triumph of Chris- 
 tianity; and to the augmentation of their zeal in spreading the 
 gospel around the world. 
 
 In the fulfilment of this design, as well as to exhibit the true 
 meaning of the prophet, I have availed myself of all the helps 
 within my reach, to show that the prophecies pertaining to events 
 already passed have been minutely and strikingly fulfilled. In 
 these portions of the book, my first aim has been to settle, as well 
 as I could, the exact sense of the prophet by philological investi- 
 gation, and then to adduce the testimony of modern travellers 
 in regard to the ^present condition of the countries so described. 
 Modern travellers have contributed much to the confirmation of 
 the truth of the prophetic statements ; and if these Notes have any 
 value above what is found in the common expositions of Isaiah, it 
 is probably in this respect. In illustration of this, reference may 
 be made to the prophecies respecting Babylon, Moab, Damascus, 
 Tyre, and Idumea, in the thirteenth, fourteenth, fifteenth, six- 
 teenth, seventeenth, thirty-third, and thirty-fourth chapters. 
 
 In the preparation of these Notes, I have availed myself of all 
 the aids within my reach. The books from which I have derived 
 most assistance are Walton^s Polyglott; the Critici Sacri; Pooks 
 Synopsis; Calmet’s Dictionary; Yitringa; Kosenmtiller; Calvin; 
 Gesenius; Jerome; BocharPs Hierozoicon; TayloPs Heb. Con.; 
 liOwth’s and Noyes’ Versions; Keith on the Prophecies; Newton 
 on the Prophecies ; Hengstenberg’s Christology ; and the writings 
 of oriental travellers to which I have had access. I have also 
 derived considerable aid from the Biblical Eepository, and from 
 Prof. Bush’s Scripture Illustrations. 
 
 This work is committed now to the Christian public with the 
 fervent prayer that it may do good. The public — ^for whose 
 favourable regards thus far in life I have had abundant reason to 
 be grateful — ^will receive kindly what is kindly meant. It is not 
 right to deprecate criticism, for every man who makes a book 
 subjects himself, of his own choice, to the free remarks of all who 
 may choose to notice his productions. His works, henceforward, 
 whatever they may be, belong not to himself alone, but to the 
 public at large ; and no author has a right to complain if his style, 
 his opinions, his arguments, his illustrations, are freely examined. 
 For such examination he should be grateful, come from what 
 quarter it may, if it help him to amend his style, to correct his 
 errors, to suggest better illustrations, to remove obscurity, to 
 advance soxmder arguments, and in any way to make his works 
 more worthy of the patronage of the public. He has a right to 
 demand only that criticisms should be in the spirit of Christian 
 love — that they should not be made for the sake of criticism, and 
 that they should not be carping or petulant. He has a right to 
 ask that" those who examine his positions should presume that he 
 
PllEFACE TO THE FIRST EDITION. 
 
 IX 
 
 iias bestowed labour and tliouglit on them^ and that labour and 
 thought should 'be reciprocated in judging of them before they are 
 condemned. He has a right to expect that assertion in regard to 
 his opinions should not be deemed sufficient to supply the , place of 
 argument ; and that the uttering of an opinion ex cathedra should 
 not be allowed to take the place of a candid and prayerlul investi- 
 gation of the meaning of words, and phrases, and figures of speech ; 
 of a careful inquiry into whatever, in archaeology, philology' , 
 geography, or travels, may throw light on the meaning of God^s 
 word. Argument should meet argument ; thought conflict with 
 thought; and truth should be elicited by manly, liberal, and 
 candid discussion. The only object should be truth : and every 
 author should be thankful to any man who will suggest to him 
 what he had forgotten ; communicate what to him was unknown ; 
 correct or refute what was erroneous ; and thus make him more 
 useful to his fellow-men. 
 
 It is not improper, however, as a matter of mere justice to my- 
 self, to suggest one other thing to those who may be disposed to 
 examine this work. A man burdened with the cares and toils of 
 a pastoral office has not the advantages of preparing a work for the 
 public which they have who are favoured with the entire command 
 of their time, or whose professional duties require them to pursue 
 a course of study that shall be in accordance with what they may 
 choose to submit to the press. The pastors of the churches, for 
 whose use more especially this work is intended, will know how 
 to appreciate this remark ; and they who know the toils of that 
 office will not judge unkindly or severely of what is designed as a 
 means of enlarging the sphere of usefulness in which a man is 
 placed ; or of contributing in any, the humblest degree, to illus- 
 trate the truth of the Bible, to confirm the churches in its inspira- 
 tion, to unfold its beauties, and to aid in the exposition of truth. 
 Lord Bacon has said, “ I hold every man to be a debtor to his 
 profession and they who appreciate the force of this remark will 
 look with kindness on every efibrt to enlarge the sphere of the use- 
 fulness of those who are by their office expositors of the word of God. 
 
 With these remarks, this work is committed to the world. The 
 desires of my heart will be gratified if it is the means, in any 
 degree, of confirming the faith of man in the inspiration of the 
 Divine oracles, and of hastening the triumphs of that day when 
 “ the wilderness and the solitary place shall be glad, and the desert 
 shall rejoice and blossom as the rose and when “ the ransomed 
 of Jehovah shall return, and come to Zion with songs and ever- 
 lasting joy upon their heads, Isa. xxxv. 1, 10. 
 
 ALBERT BARNES. 
 
 Philadelphia, Nov. 14, 1838. 
 
PEEFACE TO THE SECOND EDITION. 
 
 Since tlie publication of tbe first edition of tliis work, I have 
 twice carefully revised it. In doing this, while the main features 
 of the exposition have been retained, I have endeavoured to render 
 it more worthy of the patronage of the Christian public. I have 
 availed myself of all the criticisms made on it which I have seen, 
 and have adopted all the suggestions which appeared to me to be 
 well founded. My principal aim has been to condense the work 
 as much as possible, by removing redundant words, and by ex- 
 cluding whatever did not contribute to the elucidation of the 
 prophet. The work was originally published in three large octavo 
 volumes. By using a different tyjre; by the omission of the 
 
 New Translation^^ inserted in the former edition, and by the 
 abridgments v^^hich have been made, I am now able to present it 
 in a much narrower compass, and at a price which will make it 
 much more easy to procure it. It may, perhaps, be of interest to 
 some to know that, in revising it, I have stricken out matter, 
 besides the New Translation,’’ to the amount of about one hun- 
 dred and- twenty octavo pages, and have introduced new matter 
 to the amount of about fifty pages. In a few j)laces additions of 
 considerable extent have been made.* For the new matter I am 
 under special obligations to the Biblical Eesearches of Dr. Eobin- 
 son and Mr. Smith, and to the work of Wilkinson on the Manners 
 and Customs of the Ancient Egyptians. By the aid of the Ee- 
 searches” I have been enabled to correct several places relating to 
 the geography of Palestine, and to throw important light on 
 several passages of the prophet. I have, in fact, incorporated in 
 the Notes all that I have found in that invaluable work which 
 seemed to me to illustrate, in any way, the writings of Isaiah ; 
 and as nothing better can be hoped for on the holy land, tliis part 
 of the work may be considered to be complete. The favourable 
 manner in which the first edition was received made it obligatory 
 on me to do all that I could to make it more worthy of patronage : 
 and again I commit it to the world, with the hope that it may 
 contribute, in some degree, to the illustration of this sublime and 
 beautiful portion of the inspired volume. 
 
 ALBEET BAENES. 
 
 Washington JSqmre, Philadelphia^ June 23, 1845. 
 
 / 
 
 In the first volume the following may be referred to : — ch. i. 29 ; ii. 14; 
 V. 4, n, 12, 14; vii. 3, 15, 16; viii. 6; x. 9, 28—30, 32; xi. 6, 11, 12; xii. 
 6; xiii. 21; xiv. 13; xvii. 1, 5; xviii. 2, 7; xix. analysis, 9, 13, 18, 20; 
 xxi. 1; xxii. 1, 11, 13, 15, 16; xxiii. analysis, 1, 18 xxiv. 16; xxviii, 1, 4; 
 XXX. 17, 30 ; xxxii. 14, etc J 
 
INTEODUCTIOK. 
 
 § I. — DIVISION OF THE BOOKS OF THE OLD TESTAMENT. 
 
 The Jews early divided th.e books of the Old Testament into three 
 parts — the Law, the Prophets, and the Hagiographa, or holy 
 writings. The Law comprised the five books of Moses ; and the 
 priority was given to this division because it was the first composed, 
 as well as on account of its containing their civil and ecclesiastical 
 constitution, and their oldest historical records. The Prophets com- 
 prised the second and the largest division of the sacred writings of 
 the Jews. This portion comprehended the books of Joshua, Judges, 
 I. and II. Samuel, I, and II. Kings, which were called the former 
 prophets; and Isaiah, Jeremiah, Ezekiel, and the books from Hosea 
 to Malachi, which were called the latter prophets. Daniel has been 
 excluded from this portion by the later Jews, and assigned to the 
 third division, because they regard him not as a prophet, but as an 
 historical writer. Formerly his work was doubtless included in the 
 second division. The third portion, the Hagiographa^ comprises the 
 Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ec- 
 clesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of 
 Chronicles. This division of the Old Testament is as old as the time 
 of our Saviour, for he refers to it in Luke xxiv. 44. The Jews attri- 
 bute the arrangement and division of the canonical books to Ezra. 
 They say that he was assisted in this by one hundred and twenty 
 men, who constituted “ a great synagogue that Daniel and his three 
 friends, Shadrach, Meshach, and Abednego, were of this number; 
 and that Haggai and Zechariah, together with Simon the Just, also 
 were connected with it. But this statement is known to be erroneous. 
 From the time of Daniel to the time of Simon the Just, not less than 
 two hundred and fifty years intervened, (Alexander on the Canon, 
 pp. 26, 27 ;) and of course all these persons could not have been 
 present. It is not, however, improbable that Ezra may have been 
 assisted by learned and pious men who aided him in the work. What 
 Ezra did is indeed unknown. It is the general opinion that he col- 
 lected and arranged the books which, now compose the Old Testament ; 
 that perhaps he wrote some of the historical books, or compiled them 
 from fragments of history and documents that might have been in the 
 public archives, (comp, the analysis of ch. xxxvi.;) and that he gave 
 a finish and arrangement to the whole. As Ezra was an inspired 
 man, the arrangement of the sacred books, and the portions which he 
 may have added, have thus the sanction of Divine authority. There 
 no evidence, however, that Ezra completed the canon of the Old 
 'Testament. Malachi lived after him ; and in the first book of Chroni- 
 cles (ch. iii.) the genealogy of the sons of Zerubbabel is carried down 
 to the time of Alexander the Great — about one hundred and thirty 
 years subsequent to the time of Ezra. 'The probability is, therefore, 
 that Ezra commenced the arrangement of the books, and that the canon 
 of the Old Testament was completed by some other hand. 
 
12 
 
 ISAIAH. 
 
 The prophets were divided into the former and the latter. Among 
 the latter, Isaiah has uniformly held the first place and rank. This 
 has been assigned him not because he prophesied before all the others. 
 He indeed preceded Ezekiel and Jeremiah; but Jonah, Amos, and 
 Hosea were his contemporaries. The precedence has been given to 
 his prophecies over theirs, probably, for two reasons : first, on account 
 of their length, dignity, and comparative value ; and, secondly, be- 
 cause formerly the minor prophets were bound in one volume, or 
 written on one roll of parchment, and it was convenient to place them 
 together y and they all had a place, therefore, after Isaiah. At all times 
 his prophecies have been regarded as the most important of any in 
 the Old Testament ; and by common consent they have been deemed 
 worthy of the principal place among the Jewish writings. 
 
 § II. — LIFE OF ISAIAH, AND THE CHARACTERISTICS OF HIS WRITINGS. 
 
 Of the time in which Isaiah lived, little more is known than he has 
 himself told us. In the superscription to his book (ch. i. 1) we are 
 told that he was the son of Amoz, and that he discharged the pro- 
 phetic office under the reign of the kings IJzziah, Jotham, Ahaz, and 
 Hezekiah. In regard to those times, and the character of the period 
 in which they reigned, see introduction, § 3. It is evident also, from 
 the prophecies themselves, that he delivered them during the reign of 
 these kings. In ch. vi. 1, it is expressly said that he had a vision of 
 Iehovah in the year in which Uzziah died. Of course he must have 
 commenced his prophetic labours at least as early as during the last 
 year of that king. If that chapter or vision was not designed as an 
 inauguration of the prophet, or an induction into the prophetic office, 
 (see notes on the chapter,) and if his prophecies were collected and 
 arranged as they were delivered, then it will folloAV that the previous 
 chapters (i. — v.) may have been delivered in the reign of IJzziah, and 
 perhaps some time before his death. There is no express mention 
 made of his uttering any prophecies in the time of Jotham. Heng 
 stenberg and others suppose that the prophecies in ch. ii. — v. 
 were delivered during his reign. But of this there is no conclusive 
 evidence. He might not have recorded anything during his reign ; 
 though he may, as a public preacher, have been engaged in the pro- 
 phetic office in another mode. His writings themselves contain evi- 
 dence that he was engaged in the prophetic office in the reign of Ahaz. 
 See ch. vii. seq. That he was engaged in the prophetic office during 
 the reign of Hezekiah we learn from ch. xxxvi. — xxxix. AVe have 
 an explicit statement that he was occupied in his prophetic work until 
 the fifteenth year of Hezekiah, at the commencement of which the 
 ambassadors from Babylon came up to Jerusalem, to congratulate him 
 on his recovery from his illness, ch. xxxix. Uzziah died, according 
 to Calmet, 754 years before Christ. Isaiah must therefore have occu- 
 pied the prophetic office at least from 754 years before Christ to 707 
 years before Christ, or forty- seven years ; that is, under Uzziah one 
 year, under Jotham sixteen years, under Ahaz sixteen years, and 
 under Hezekiah fourteen years. It is not known at what age he 
 entered on the prophetic office. It is probable that he lived much 
 longer than to the fifteenth year of Hezekiah. In 2 Chron. xxxii. 32, 
 it is said that “ the rest of the acts of Hezekiah*' were “ written in the 
 vision of Isaiah and this statement obviously implies that he sur- 
 vived him, and wrote the acts of his reign up to his death. As Hezekiah 
 
INTHODUCTION. 
 
 13 
 
 lived fourteen or fifteen years after this, (Isa. xxxviii. 5, comp. 2 Kings 
 xviii. 2,) this would make the period of his public ministry to extend 
 to at least sixty-one or sixty-two years. If he survived Hezekiah, he 
 probably lived some time during the reign of Manasseh. This sup- 
 position is confirmed, not indeed by any direct historical record in the 
 Old Testament, but by all the traditional accounts which have been 
 handed down to us. The testimony of the Jews and of the early 
 fathers is uniform, that he was put to death by Manasseh, by being 
 sawn asunder. The main alleged offence was, that he had said that 
 he had seen Jehovah ; and that for this he ought to die, in accordance 
 with the law of Moses, Exod. xxxiii. 20, “No man shall see me, and 
 live.” If he lived to the time of Manasseh, and especially if he pro- 
 phesied under him, it is probable the true reason why he was put to 
 death was, that he was offensive to the monarch and his court. 
 
 The circumstances which render the supposition probable that he 
 lived under Manasseh, and that he was put to death by him by being 
 sawn asunder, are the following : (1.) The fact which has been stated 
 above that he lived to complete the record of the reign of Hezekiah, 
 and of course survived him. (2.) The testimony of the Jewish writers. 
 There is, indeed, much that is fabulous in their writings ; and even in 
 connexion with the truths which they record there is much that is 
 puerile and false ; but there is no reason to doubt the main facts which 
 they relate. Josephus, indeed, does not expressly state that he was 
 slain by Manasseh ; but he gives an account of the reign of Manasseh 
 which renders it probable that if Isaiah were then alive he w^ould 
 have been put to death. Thus he says (Ant. b. x. ch. iii. § 1) that 
 “ he barbarously slew all the righteous men that were among the 
 Hebrews ; nor w'ould he spare the prophets, for he every day slew 
 some of them, till Jerusalem was overflown with blood.” In the Tal- 
 mud the following record occurs : “ Manasseh put Isaiah to death. 
 The Habbi said he condemned him, and put him to death ; for he 
 said to him — Moses thy Lord said. No man shall see me and live, (Ex. 
 xxxiii. 20 ;) but thou hast said, I saw the Lord upon a throne high and 
 lifted up, (Isa. vi. 1.) Moses thy Lord said. Who will make the Lord 
 so near that we can call to him ? but thou hast said. Seek the Lord 
 w'hile he may be found, call upon him while he is near, (Isa.lv, 6.) Moses 
 thy Lord said. The number of thy days will I fulfil, (Ex. xxii. 26 ;) but 
 thou hast said, I will add to thy days fifteen years, ( Isa.xxxviii. 5,)” etc. 
 See Gesenius’ Einlei. p. 12. The testimony of the Jews on this sub- 
 ject is uniform. Michaelis (Preface to Isaiah) has referred to the 
 jfollowing places in proof on this point : Tract. Talmud. Jebhamoth, 
 fol. 49 ; Sanhedrin, fol. 103 ; Jalkut, part ii. fol. 38 ; Schalscheleth 
 Hakkah. fol. 19. Easchi and Abarbanel, in their commentaries, give 
 the same statement. (3. ) The testimony of the early Christian writers 
 is the same. Justin Martyr, in his dialogue with Trypho the Jew, 
 (p. 349,) speaking of Isaiah, says, ’'Or irpiovL ^vAca eTTplcrare, “ Whom ye 
 sawed asunder with a wooden saw.” — Tertullian (de patientia, c. 14) 
 says. His patientiae viribus secatur Esaias. — Lactantius (lib. iv. c. 2) 
 says, Esais, quern ipsi Judaei serra consectum crudelissirne necave- 
 runt. — Augustine (de Civit. Dei, lib. 18, c. 24) says, “The prophet 
 Isaiah is reputed to have been slain by the impious king Manasseh.” 
 Jerome (on Isa. Ivii. 1) says that the prophet prophesied in that pas- 
 sage of his own death, for “it is an undisputed tradition among us that 
 he was sawn asunder by Manasseh, with a w'ooden saw.” These pas- 
 sages, and others from the Jewish writers and from the fatiiers are 
 
14 
 
 ISAIAH. 
 
 to be found ill Michaelis* Preface to Isaiah; in Gesenius’ Introduc- 
 tion ; and in Carpzov. Crit. Sacr. In a matter of simple fact, there 
 seems to be no reason to call this testimony in question. It is to be 
 remembered that Jerome was well acquainted with Hebrew; that he 
 dwelt in Palestine, and no doubt has given the prevalent opinion 
 about the death of Isaiah. (4.) The character of Manasseh was such 
 as to make it probable that, if Isaiah lived at all during his reign, he 
 would seek his death. In 2 Kings xxi. 16 it is said of him, that he 
 “shed innocent blood very much, till he had filled Jerusalem from 
 one end to another.” This account is in entire accordance with 
 that of Josephus, quoted above. In the early part of his reign, it is 
 recorded that he did evil, and especially that he reared the high places 
 and the altars of idolatry which Hezekiah had destroyed, and en- 
 deavoured to restore again the abominations which had existed in the 
 time of Ahab, 2 Kings xxi. 2, 3. It is scarcely credible that such a 
 man as Isaiah would see all this done without some effort to prevent 
 it ; and it is certain that such an effort would excite the indignation 
 of Manasseh. If, however, he cut off the righteous men of Jerusalem, 
 as Josephus testifies, and as the author of the books of Kings would 
 lead us to believe, there is every probability that Isaiah would also 
 fall a sacrifice to his indignation. It is not necessary in order to this 
 to suppose that Isaiah appeared much in public ; or that, being then 
 an old man, he should take a prominent part in the transactions of 
 that period. That we have no recorded prophecy of that time, as wo 
 'have of the times of Uzziah, Ahaz, and Hezekiah, leaves it probable 
 that Isaiah had withdrawn from the more public functions of the 
 prophetic office, and probably (see § iv. of this Introduction) had 
 given himself to the calm and holy contemplation of future and better 
 times under the Messiah. But still his sentiments would be known 
 to the monarch ; and his influence while he lived among the people 
 may have been materially in the way of the designs of Manasseh. 
 Manasseh, therefore, may have regarded it as necessary to remove 
 him ; and in the slaughter of the good men and prophets of his time, 
 there is every probability that Isaiah would be made a victim. (5.) It 
 affords some confirmation of this statement that Paul (Heb. xi. 37) 
 affirms of some of the ancient saints, that they were “sawn asunder.” 
 There is not in the Old Testament any express mention of any one’s 
 being put to death in this manner ; but it has been common with all 
 expositors, from the earliest periods, to suppose that Paul had refer- 
 ence to Isaiah. The universal tradition on this subject among the 
 Hebrews makes this morally certain. It is certain that Paul could 
 not have made such an enumeration unless there was a well-established 
 tradition of some one or more who had suffered in this manner ; and 
 all tradition concurs in assigning it to Isaiahs (6.) The character of 
 the second part of the prophecies of Isaiah (ch. xl. — Ixvi.) accords 
 with this supposition. They are mainly employed in depicting the 
 glories of a future age — the blessedness of the times of the Messiah. 
 They bespeak the feelings of a holy man, wlio was heart-broken with 
 the existing state of things, and who had retired from active life, and 
 sought consolation in the contemplation of future blessings. No small 
 part of those prophecies is employed in lamenting an existing state of 
 idolatry^ (see particularly ch. xl., xli., Ivi., Ivii., Ixv.,) and the pre- 
 valence of general irreligion. Such a description does not accord with 
 the reign of Hezekiah ; and it is evidently the language of a man who 
 was disheartened with prevailing abominations, and who, seeing little 
 
INmODUGTION. 
 
 15 
 
 hope of immediate reform, cast his mind forward into future times, 
 and sought repose in the contemplation of happier days. How long 
 he lived under Manasseh is unknown ; and hence it is not possible to 
 ascertain his age when he w'as put to death. We may reasonably 
 suppose that he entered on his prophetic office as early as the age of 
 twenty. Erom Jer. i. 6, we learn that an earlier call than this to the 
 prophetic bffice sometimes occurred. On this supposition he would 
 have been eighty-two years of age at the death of Hezekiah. There 
 is no improbability, therefore, in the supposition that he might have 
 lived ten or even fifteen years or more, under the long reign of 
 Manasseh. The priest Jehoiada attained the great age of one hundred 
 and thirty years, 2 Chron. xxiv. 15. Isaiah lived evidently a retired 
 and a temperate life. It is the uniform tradition of the Oriental 
 Christians that he lived to the age of one hundred and twenty years. 
 See Hengstenberg’s Christol. vol. i. p. 278. 
 
 Where he lived is not certainly known ; nor are many of the cir- 
 cumstances of his life known. His permanent residence, in the earlier 
 part of his prophetic life, seems to have been at Jerusalem. During 
 the reign of the ungodly Ahaz, he came forth boldly as the reprover 
 of sin, and evidently spent a considerable part of his time near the 
 court, ch. vii. seq. His counsels and warnings were then derided and 
 disregarded. Hezekiah wns a pious prince, and admitted him as a 
 counsellor, and was inclined to follow his advice. In his reign he 
 was treated with respect ; and he had an important part in directing 
 the public councils during the agitating occurrences of that reign. If 
 he lived in the time of Manasseh, he probably retired from public life ; 
 his counsel was unsought, and, if ofiered, was disregarded. It is evident 
 that he did not entirely withdraw from his office as a reprover, (ch. Ivi. 
 — Iviii. ;) but his main employment seems to have been to contemplate 
 the pure and splendid visions which relate to the happier times of the 
 World, and which constitute the close of his prophecies, ch. xl. — Ixvi. 
 
 Of the family of Isaiah little is known. The Jewish writers con- 
 stantly affirm that he was of noble extraction, and was closely con- 
 nected with the royal family. The name of his father was Amoz, or 
 Amotz — ; not the prophet Amos, as some have supposed, for his 
 name in Hebrew is Amos. Amoz, or Amotz, the father of 
 
 Isaiah, the J ews affirm to have been the brother of Amaziah the son 
 of Joash, king of Judah, 2 Kings xiv. 1. Thus D. Kimchi, on Isa. i. 1, 
 writes, “We are ignorant of his family, from what tribe he was, ex- 
 cept that our doctors have handed it down by tradition that Amotz 
 and Amaziah were brothers.” And thus H. Solomon says, “It is 
 handed down to us from our ancestors that Amotz and Amaziah were 
 brothers.” The same is said also by K. Levi, (in Megilla, c. i. fol, 
 10;) and by Abarbanel, Pref. fol. 1, (quoted by Michaelis, Pref. to 
 Isaiah.) In this supposition there is nothing improbable ; and the 
 fact that he was admitted so freely to the councils of Hezekiah, and 
 that he went so boldly to Ahaz, (ch. vii. 1, seq.,) may seem to give 
 some countenance to the idea that he was connected with the royal 
 family. His father was evidently well Imown. See ch. i. 1, and 
 elsewhere where his name is introduced. Indeed it is not improbable 
 that most of the prophets were descended from families that were 
 respectable, as they generally mention the name of their father 
 as a name that is well luiown. Comp. Ezek. i. 3 ; Jer. i. 1 ; Hos. i. 
 
 1 ; Joel i. 1 ; Jonah i. 1 ; Zeph. i. 1 ; Zech. i. 1. In the other pro- 
 phets the name of the father is omitted probably because he was 
 
16 
 
 ISAIAH. 
 
 obscure and uiiknoAvri. It is morally certain that Isaiah was not 
 connected with the Levitical order, since, if he had been, this would 
 have been designated as in Jer. i. 1 ; Ezek. i. 3. The wife of Isaiah 
 is called a prophetess, (ch. viii. 3,) and it is supposed by some that 
 she had the spirit of prophecy ; but the more probable opinion is, 
 that the wives of the prophets were called prophetesses, as the wives 
 of the priests v/ere called priestesses. On the question whether he 
 had more than one wife, see notes on ch. vii., viii. Two sons of 
 Isaiah are mentioned, both of whom had names fitted to awaken 
 religious attention, and who were in some sense the pledges of the 
 fulfilment of divine predictions. The name of the one was “ Sheaii- 
 Jashub,” (ch. vii. 3 ;) the meaning of which is, the remainder shall 
 return — designed undoubtedly to be a sign or pledge that the remnant 
 of the Jews who should be carried away at any time would return, or 
 that the whole nation would not be destroyed and become extinct. 
 This was one of the axioms^ or fundamental points, in all the writings 
 of this prophet ; and whatever calamity or judgment he foretold, it 
 was always terminated with the assurance that the nation should be 
 still ultimately preserved, and greatly enlarged and glorified. This 
 idea he seems to have resolved to keep as much as possible before the 
 minds of his countrymen ; and to this end he gave his son a name that 
 should be to them a pledge of his deep conviction of this truth. The 
 name of the other is Maher-shalal-hash-baz, (ch. viii. 1,) haste to 
 the spoil — haste to the prey ; a name significant of the fact that the 
 Assyrian (ch. vii.) would soon ravage and subdue the land, or would 
 extensively plunder the kingdom of Judea. Tradition says that the 
 death of Isaiah occurred in Jerusalem, near the fountain of Siloam. 
 Just below this fountain, and opposite to the point where mount 
 Ophel terminates, is a large mulberry-tree, with a terrace of stones 
 surrounding its trunk, where it is said Isaiah was sawn asunder. 
 Robinson’s Bib. Research, i. 342. The tradition further is, that his 
 body was buried here, whence it was removed to Paneas, near the 
 sources of the Jordan, and from thence to Constantinople, a. n. 442. 
 
 Great respect was paid to Isaiah and his WTitings after his death. 
 It is evident that Jeremiah imitated him (comp, notes on ch. xv., 
 xvi. ;) and there is abundant evidence that he was studied by the 
 other prophets. The estimate in which he was held by the Lord 
 Jesus, and by the writers of the New Testament, will be shown in 
 another part of this Introduction. See § viii. Josephus (Ant. b. xi. 
 ch. i. § 2) says that Cyrus was moved by the reading of Isaiah to the 
 acknowledgment of the God of Israel, and to the restoration of the 
 Jews, and to the rebuilding of the temple. After stating (§1) the 
 decree which Cyrus made in favour of the Jews, he adds, “ This was 
 known to Cyrus by his reading the book which Isaiah left behind 
 him of his prophecies ; for this prophet had said that God had spoken 
 thus to him in a secret vision, ‘ My will is that Cyrus, whom I have 
 appointed to be king over many and great nations, send back my 
 people to their own land, and build my temple.’ This was foretold 
 by Isaiah one hundred and forty years before the temple was de- 
 molished. Accordingly, when Cyrus read this, and admired the 
 Divine power, an earnest desire and ambition came upon him to 
 fulfil what was so written ; so he called for tlie most eminent Jev»'s 
 that were in Babylon, and said to them, tiiat he gave them leave to 
 go back to their own country, and to rebuild their city Jerusalem and 
 the temple of their God.” In this passage of Josephus there is an 
 
INTRODUCTION. 
 
 17 
 
 undoubted reference to Isa. xliv. 28 : “ That saith of Cyrus, He is my 
 Shepherd, and shall perform all my pleasure : even saying to Jeru- 
 salem, Thou shalt be built ; and to the temple. Thy foundation shall 
 be laid.” Comp. ch. xlv. 1, seq. On the genuineness of this pas- 
 sage of Josephus, see WhistoiTs note. It is justly remarked (see 
 Jahn’s observation, quoted by Hengstenberg, Christol. i. 279) that 
 this statement of Josephus furnishes the only explanation of the con- 
 duct of Cyrus towards the Jews. It is only a commentary on Ezra 
 i. 2, where Cyrus says, “ Jehovah the God of heaven hath given 
 me all the kingdoms of the earth ; and he hath charged me to build 
 him an house at Jerusalem, which is in Judah.” It is incredible that 
 Cyrus should not have seen the prophecy (Isa. xliv. 28) respecting 
 himself before he made this proclamation. 
 
 The writings of the fathers are full of the praise of Isaiah. Jerome 
 says of him, that he is not so much to be esteemed a prophet as an 
 evangelist. And he adds, “ He has so clearly explained the whole 
 mystery of Christ and the church, that you will regard him not as 
 predicting future events, but as composing a history of the past.” In 
 his Epistle ad Paulinum he says, “ Isaiah seems to me not to have 
 composed a prophecy, but the gospel,” And in his preface he says, 
 that “ in his discourse he is so eloquent, and is a man of so noble and 
 refined elocution, without any mixture of rusticity, that it is impos- 
 sible to preserve or transfuse the beauty of his style in a translation.” 
 Comp, the Confess, of Augus. ix. 5 ; De Civita. Dei. lib. viii. c. 29. 
 Moses Amyraldus said of Isaiah, that “ he seems to thunder and 
 lighten ; he seems to confound and mingle not Greece, as was formerly 
 said of Pericles ; not Judea, and the neighbouring regions, but heaven 
 and earth and all the elements.” See Michaelis’ Pref. to Isa. pp. 8 — 10. 
 Comp. Joseph. Ant. b. x. c. 3; Sirach, ch. xlviii. 22. 
 
 “The style of Isaiah,” says Hengstenberg, Christol. vol. i. p. 281, 
 “ is in general characterised by simplicity and sublimity; in the use 
 of imagery, he holds an intermediate place between the poverty of 
 Jeremiah and the exuberance of Ezekiel. In other respects his style 
 is suited to the subject, and changes with it. In his denunciations 
 and threatenings, he is earnest and vehement; in his consolations 
 and instructions, on the contrary, he is mild and insinuating ; in the 
 strictly poetic passages, full of impetuosity and fire. He so lives in 
 the events he describes, that the future becomes to him as the past 
 and the present.” 
 
 It is now generally conceded that a considerable portion of Isaiah, 
 like the other prophets, is poetry. Eor the establishment of this 
 opinion, we are indebted mainly to bishop Lowth. “ It has,” says 
 he, (Prelim. Diss. to Isaiah,) “ I think, been universally understood 
 that the prophecies of Isaiah were written in prose. The style, the 
 thoughts, the images, the expressions, have been allowed to be poetical, 
 and that in the highest degree ; but that they were written in verse, 
 in measure, in rhythm, or whatever it is that distinguishes as poetry 
 the composition of those books of the Old Testament which are allowed 
 to be poetical, such as Job, the Psalms, and the Proverbs, from the 
 historical books, as mere prose, this has never been supposed, at least 
 has not been at any time the prevailing feeling.” 
 
 The main object of Lowth, in his Preliminary Dissertation, was to 
 demonstrate that the prophecies of Isaiah have all the characteristics 
 of Hebrew poetry ; a position which he has abundantly established, 
 and which is admitted now by all to be correct. Accordingly, in 
 
18 
 
 ISAIAH 
 
 imitation of Lowtli and of the best critics, the ‘‘New Translation** in 
 this v/ork is, for the most part, exhibited in the usual poetic form of 
 the Hebrew parallelism. Por a more extended view of the nature of 
 Hebrew poetry, the reader may consult my Introduction to Job. 
 
 In all ages Isaiah has been regarded as the most sublime of all 
 writers. He is simple, bold, rapid, elevated ; he abounds in meta- 
 phor, and in rapid transitions ; his writings are full of the sublimest 
 figures of rhetoric, and the most beautiful ornaments of poetry. 
 Grotius compares him to Demosthenes : “In his writings, we meet 
 with the purity of the Hebrew tongue, as in the orator with the deli- 
 cacy of the Attic taste. Both are sublime and magnificent in their 
 style ; vehement in their emotions ; copious in their figures ; and 
 very impetuous when they describe things of an enormous nature, or 
 that are grievous and odious. Isaiah was superior to Demosthenes 
 in the honour of illustrious birth,” Comm, on 2 Kings xix. 2. It may 
 be added here, that although his writings are not so ancient as those 
 of Moses, or as those of Homer and Hesiod, yet they are more ancient 
 than most of the admired classic productions of Greece, and are far 
 more ancient than any of the Latin classics. As an ancient writer he 
 demands respect. And laying out of view altogether the idea of his 
 inspiration, and his religious character, he has a claim as a poet, an 
 orator, a writer of eminent beauty and unrivalled sublimity, to the 
 attention of those who are seeking eminence in literature. No reason 
 can be given why, in a course of mental training, Isaiah, and the 
 language in which he wrote, should be neglected ; while Hesiod and 
 Homer, with the language in which they wrote, should be the objects 
 of admiration and of diligent culture. In no book, perhaps, can the 
 mere man of taste be more gratified than in the study of Isaiah ; by 
 no writings would the mind be more elevated in view of the beautiful 
 and the sublime, or the heart be more refined by the contemplation 
 of the pure. Pew, very few of the Greek and Latin classic writers 
 can be put into the hands of the young without endangering the 
 purity of their morals ; but Isaiah may be studied in all the periods 
 of youth, and manhood, and age, only to increase the virtue of the 
 heart and the purity of the imagination, at the same time that he 
 enriches and expands the understanding. And while no one who 
 has just views of the inestimable value of the Greek and Latin classics, 
 in most of the respects contemplated in education, would wish to see 
 them banished from the schools, or displaced from seminaries of 
 learning, yet the lover of ancient writings ; of purity of thought and 
 diction ; of sweet and captivating poetry ; of the beautiful and sublime 
 in writing ; of perhaps the oldest language of the world, and of the 
 pure sentiments of revelation, may hope that the time will come 
 when the Hebrew language shall be deemed worthy of culture in 
 American schools and colleges, as well as the Latin and Greek ; and 
 that as a part of the training of American youth, Isaiah may be allowed 
 to take a place at least as honourable as Yirgil or Homer— as Cicero 
 or Demosthenes. It is indeed a melancholy reflection which w’e are 
 compelled to make on the seminaries of learning in our land — a Chris- 
 tian land — that the writings of the Hebrew prophets and poets have 
 been compelled to give place to the poetry and the mythology of the 
 Greeks ; and that the books containing the only system of pure reli- 
 gion are required to defer to those Avhich were written under the 
 auspices of idolatry, and which often express sentiments, and incul- 
 cate feelings, which cannot be made to contribute to the purity of the 
 
INTRODUCTION. 19 
 
 heart, or be reconcilec^^with the truth as revealed from heaven. As 
 specimens of taste ; as models of richness of thought and beauty of 
 diction ; as well as for their being the vehicles in which the know- 
 ledge of the only true religion is conveyed to man, these writings 
 have a claim on the attention of the young. Were the writings of 
 Isaiah mere human compositions ; had they come down to us as the 
 writing^ of Demosthenes and Homer have done ; and had they not 
 been connected with religion^ we may be permitted to express the 
 belief that the Jewish classics^ with the classics of Greece and Rome, 
 would have been allowed an honourable place in all the seminaries 
 of learning, and in all the public and private libraries of the land. 
 
 6 III. — THE TIMES OF ISAIAH. 
 
 Isaiah, as we have seen, lived for the greater part of a century, and 
 possibly even more than a century. It is probable, also, that for a 
 period of more than seventy years he exercised the prophetic office. 
 During that long period, important changes must have occurred; 
 and a knowledge of some of the leading events of his time is neces- 
 sary to understand his prophecies. Indeed a simple knowledge of 
 historical facts will often make portions of his prophecies clear which 
 would be otherwise entirely unintelligible. 
 
 The kingdom of Israel, which during the reigns of David and 
 Solomon had been so mighty and so magnihcent, was divided into 
 two separate kingdoms 990 years before Christ, or 240 years before 
 Isaiah entered on his prophetic office. The glory of these kingdoms 
 had departed ; and they had been greatly weakened by contentions 
 with each other, and by conflicts with surrounding nations. In a parti- 
 cular manner, the kingdom of Israel, or Samaria, or Ephraim, or the 
 ten tribes, as it was indiscriminately called, had been governed by a 
 succession of wicked princes ; had become deeply imbued with idolatry, 
 and had so far provoked God as to make it necessary to remove them 
 to a foreign land. It was during the time in which Isaiah discharged 
 the duties of the prophetic office that that kingdom was utterly over- 
 turned, and the inhabitants transplanted to a distant country. In 
 the year 736 before Christ, or not far from twenty years after Isaiah 
 entered on his work, Tiglath-Pileser, king of Assyria, slew Rezin king 
 of Damascus, the ally of Pekah the king of Samaria ; and he entered 
 the land of Israel, and took many cities and captives, chiefly in Gilead 
 and Galilee, and carried many of the inhabitants to Assyria : 2 Kings 
 xvi. 5—9 \ Amos i. 5 ; 2 Kings xv. 29 ; 1 Chron. v. 26. This was the 
 first captivity of the kingdom of Israel. Shalmaneser succeeded 
 Tiglath-Pileser as king of Assyria, e. c. 724. In the year 721 B. c. he 
 besieged Samaria, and after a siege of three years he took it. He 
 carried beyond the Euphrates the inhabitants which Tiglath-Pileser 
 had not removed, and placed them in cities there : 2 Kings xvii. 3 — 18 ; 
 Hos. xiii. 16; 1 Chron. v. 26. This was the end of the kingdom of 
 Israel, after it had subsisted 254 years. Isaiah exercised the pro- 
 phetic office during about thirty of the last years of the kingdom ot 
 Israel, But his residence was principally at Jerusalem ; and not 
 many of his predictions have reference to the kingdom of Israel. 
 Most of his prophecies which have reference to the Jews relate to the 
 kingdom of Judah, and to Jerusalem. 
 
 The kingdom of Judah, whose capital was Jerusalem, had greatly 
 declined from the splendour and magnificence which had existed 
 
20 
 
 ISAIAH. 
 
 under David and Solomon. It had been gr^tly weakened by the 
 revolt of the ten tribes, and by the wars in which it had been engaged 
 with the kingdom of Samaria, as well as with surrounding nations. 
 Though its kings were superior in virtue and piety to the kings of 
 Israel, yet many of them had been unworthy to be the descendants 
 of David, and their conduct had exposed them greatly to the Divine 
 displeasure. 
 
 When Isaiah entered on his prophetic office the throne was occu- 
 pied by TJzziah, or, as he is elsewhere called, Azariah. He succeeded 
 his father Amaziah, and was sixteen years old when he came to the 
 throne, and reigned fifty- two years. He began his reign in the year 
 809 B. c., and of course his reign extended to the year 757 b. c. His 
 general character was that of integrity and piety. He was a worship- 
 per of the true God, yet he did not remove the groves and high places 
 w'hich had been established in the land for idolatrous worship. He 
 greatly strengthened Jerusalem ; was successful in his wars with the 
 Philistines, with the Arabians, and the Ammonites ; and extended his 
 kingdom somewhat into surrounding regions. Near the close of his 
 life he was guilty of an act of rashness and folly in claiming as a 
 monarch the right of going into the temple of the Lord, and of burn- 
 ing incense on the altar. Por this sin he became a leper, and remained 
 so till his death, 2 Kings xv. ; 2 Chron. xxvi. He was of course re- 
 garded as unclean, and was obliged to dwell by himself in a separate 
 house, 2 Chron. xxvi. 21. During this period, the affairs of the 
 government were administered by his son Jotham, 2 Chron. xxvi. 21. 
 It is probable that Isaiah exercised the prophetic office but for a short 
 time, perhaps for a single year, during the reign of Uzziah. None of 
 his prophecies can be certainly proved to relate to his reign, except 
 that contained in the sixth chapter. It is more natural, however, to 
 suppose that those in the previous five chapters were delivered in 
 his reign. 
 
 Uzziah, or Azariah, was succeeded by his son Jotham. He ascended 
 the throne at the age of twenty-five, and reigned sixteen years in 
 Jerusalem. The general character of Jotham was like that of his 
 father. He was upright ; and he was not guilty of idolatry. Yet the 
 high places were not removed ; the groves still remained ; and the 
 state of the people was corrupt : 2 Kings xv. 32 — 36 ; 2 Chron. xxvii. 
 1 — 9. He carried forward the plan which his father had commenced 
 of fortifying the city, (2 Chron. xxvi. 3,) and of enlarging and beau- 
 tifying his kingdom. In a particular manner, he is said to have built 
 a high gate to the house of the Lord, and to have fortified Ophel, 
 2 Chron. xxvi. 3. Ophel was a mountain or bluffs which was situated 
 between mount Zion and mount Moriah. From the base of this 
 mountain or bluff flowed the w'aters of Siloam. This bluff was 
 capable of being strongly fortified, and of contributing much to the 
 defence of the city, and accordingly it became one of the strongest 
 places in Jerusalem. Jotham also built cities, and castles, and towms 
 in the mountains and forests of Judea, (2 Chron. xxvi. 4 ;) and it is 
 evident that his great aim was to beautify and strengthen his kingdom. 
 The principal w^ars in which he was engaged were with the Ammonites, 
 whom he subdued, and laid under tribute, 2 Chron. xxvi. 5. 
 
 It was during the reign of Jotham that very important events 
 occurred in the vast empire of the East. The ancient empire of tho 
 Assyrians, which had governed Asia for more than thirteen hundred 
 years, was dissolved on the death of Sardanapalus in the year 747 
 
INTRODUCTION. 
 
 21 
 
 befote Christ. Sardahapalus was distinguished for sloth and luxury. 
 He sank into the lowest depths of depravity ; clothed himself as a 
 Avoman ; spun amidst the companies of his concubines ; painted his 
 face, and decked himself as a harlot. So debased was he, that his 
 reign became intolerable. He became odious to his subjects, and 
 particularly to Arbaces the Mede, and to Belesis the Babylonian. 
 Belesis was a captain, a priest, and an astrologer ; and by the rules 
 of his art, he took upon him to assure Arbaces that he should 
 dethrone Sardanapalus, and become lord of all his dominions. Arbaces 
 hearkened to him, and promised him the chief place over Babylon if 
 his prediction proved true. Arbaces and Belesis promoted a revolt, 
 and the defection spread among the Medes, Babylonians, Persians, 
 and Arabians, who had been subject to the Assyrian empire. They 
 mustered an army of not less than four hundred thousand men, but 
 were at first defeated by Sardanapalus, and driven to the mountains ; 
 but they again rallied, and were again defeated with great slaughter, 
 and put to flight towards the hills. Belesis, however, persisted in 
 the opinion that the gods would give them the victory, and a third 
 battle was fought in which they were again defeated. Belesis again 
 encouraged his followers ; and it was determined to endeavour to 
 secure the aid of the Bactrians. Sardanapalus supposing victory was 
 secure, and that there could be no more danger, had returned to his 
 pleasures, and given himself and his army up to riot and dissipation. 
 Belesis and Arbaces, with the aid of the Bactrians, fell upon the army 
 sunk in inglorious ease, and entirely vanquished it, and drew Sarda- 
 napalus without the walls of his capital. Here, closely besieged, he 
 sent away his three sons and two daughters into Paphlagonia. In 
 Nineveh he determined to defend himself, trusting to an ancient pro- 
 phecy, that “ Nineveh could never be taken till the river became her 
 enemy;*' and as he deemed this impossible, he regarded himself as 
 secure. He maintained his position, and resisted the attacks of his 
 enemies for two years, until the river, swelled by great rains, rose and 
 overflowed a considerable part of it. Regarding his affairs as now 
 desperate, he caused a vast pile of wood to be raised in a coui-t of his 
 palace, in which he placed his gold and silver, and royal apparel, and 
 within which he enclosed his eunuchs and concubines, and retired 
 Avithin his palace, and caused the pile to be set on fire, and was con- 
 sumed himself with the rest. Universal History, Anc. Part, vol. iii. 
 pp. 354 — 358 ; Edit. Lond. 1779. 
 
 From this kingdom, thus destroyed, arose the two kingdoms of 
 Assyria, as mentioned in the Scriptures, and of Babylonia. Arbaces, 
 who, according to Prideaux, is the same as Tiglath-Pileser, (comp., 
 hoAvever, Universal History, vol. v. 359,) obtained a large part of the 
 empire. Belesis had Babylon, Chaldea, and Arabia. Belesis, accord- 
 ing to Prideaux, (Connex. book i. p. 114,) was the same as Nabonas- 
 sar, or Baladan, (see note on ch. xxxix. 1 ;) and was the king from 
 whom was reckoned the famous era of Nabonassar, commencing in the 
 747th year before the Christian era. It is not improbable that there 
 Avas some degree of dependence of the Babylonian portion of the em- 
 pire on the Assyrian ; or that the king of Babylon was regarded as a 
 viceroy to the king of Assyria, as we know that among the colonists 
 sent by Shalmaneser to people Samaria after the ten tribes were car- 
 ried away, were some from Babylon, which is there mentioned in such 
 a manner as to lea\'e the impression that it was a province of Assyria, 
 2 Kings xvii. 24. The kingdom of Babylon, however, ultimately 
 
22 
 
 JSAIAH. 
 
 acquired^the ascendency, and the Assyrian was merged into the Chal- 
 dean monarchy. This occurred about one hundred years after the 
 reign of Nabonassar, or Baladan, and was effected by an alliance 
 formed between Nabopolassar and Cyaxares the Median. See Rob. 
 Cal. Art. Babylonia. Comp, note on ch. xxxix. 1. It should be 
 observed, however, that the history of the Assyrian empire is one of 
 the obscurest portions of the ancient history. See the article Assyria 
 in Bob. Calmet. 
 
 There is not any decided evidence that Isaiah delivered any pro- 
 phecies during the reign of Jotham. Most commentators have sup- 
 posed that the prophecies in ch. ii. — v. were delivered during his 
 reign; but there is no internal proof to demonstrate it. See the 
 analyses of these chapters. 
 
 Jotham was succeeded by Ahaz. He was the twelfth king of 
 Judah. He came to the throne at the age of twenty years, and 
 reigned in Jerusalem sixteen years, and of course died at the age of 
 thirty-six. He ascended the throne, according to Calmet, 738 years 
 before the Christian era. See 2 Kings x>d. 2 ; 2 Chron. xxviii. 5. The 
 character of Ahaz was the reverse of that of his father ;• and, except- 
 ing Manasseh his grandson, there was not probably a more impious 
 prince that sat on the throne of Judah. Nor was there a reign that 
 was on the whole more disastrous than his. A statement of his deeds 
 of evil, and a brief record of the calamitous events of his reign, is 
 given in 2 Chron. xxviii., and in 2 Kings xvi. He imitated the kings 
 of Israel and Samaria in all manner of abominations and disorders. 
 He early made images of Baalim. He burnt incense in the valley of 
 Hinnom to idol gods, and biumt his children in the fire. He esta- 
 blished idolatrous places of worship in every part of the land ; and 
 caused the worship of idols to be cel(?brated in the groves, and on all 
 the hills in Judea. As a conseqry^nce of this idolatry, and as a 
 punishment for his sins and the sins of the nation, his kingdom was 
 invaded by the joint forces of the kings of Syria and of Samaria. A 
 large number of captive Jews were carried to Damascus ; and in one 
 day Pekah, the king of Samaria, killed one hundred and twenty 
 thousand, and took captive two hundred thousand more, whom he 
 purposed to carry captive to Samaria. This he would have done but 
 for the remonstrance of the prophet Obed, who pleaded with him, and 
 represented the impropriety of his carrying his brethren into bondage ; 
 and at his solicitation, and from the apprehension of the "wrath of 
 God, the captives were returned to Jericho, and set at liberty, 
 2 Chron. xxviii. 15. It was at this juncture, and when Ahaz trem- 
 bled with alarm at the prospect of the invasion of the kings of Syria 
 and Samaria, that he resolved to call in the aid of the Assyrian, and 
 thus to repel the apprehended invasion. Though he had been able 
 to defeat the united armies of Syria and Samaria once, (2 Kings xvi. 5,) 
 yet those armies again returned, and Ahaz in alarm determined to 
 seek the aid of Assyria. Por this purpose he sent messengers, with 
 terms of most humble submission and entreaty, and with the most 
 costly presents that his kingdom could furnish, to secure the alliance 
 and aid of Tiglath-Pileser the king of Assyria, 2 Kings xvi. 7, 8. It 
 was at this time, when Ahaz was so much alarmed, that Isaiah met 
 him at the conduit of the upper pool in the highway of the fuller’s 
 field, (Isa. vii. 3, 4,) and assured him that he had no occasion to fear 
 the united armies of Syria and Samaria ; that Jerusalem was safe, and 
 that God would be its protector. H^ assured him that the kingdoms 
 
INTEODITCTIOK. 
 
 23 
 
 of Syiia and Samaria should not be enlarged by the accession and 
 conquest of the kingdom of Judah, (Isa. vii. 7 — 9 ;) and advised Ahaz 
 to ask a sign or demonstration from Jehovah that this should be 
 fulfilled, Isa. vii. 10, 11. Ahaz indignantly, though with the appear- 
 ance of religious scruple, said that he would not ask a sign, Isa. vii. 12. 
 The secret reason, however, why he was not solicitous to procure a 
 sign from Jehovah was, that he had formed an alliance with the king 
 of Assyria, and scorned the idea of recognising his dependence on 
 Jehovah. Isaiah, therefore, proceeded (ch. vii. 13, seq.) to assure him 
 that Jehovah would himself give a sign, and would furnish a demon- 
 stration to him that the land would be soon forsaken of both the kings 
 which Ahaz dreaded. See notes on ch. vii. Isaiah then proceeded 
 to state the consequences of this alliance with the king of Assyria, 
 and to assure him that the result would be, that, under pretence of 
 aiding him, he would bring up his forces on the land of J udah, and 
 spread devastation and ruin, and that Jerusalem only would be spared : 
 Isa. vii. 17, seq., and ch. viii. The prophecy respecting the speedy 
 removal of the two kings of Syria and Samaria was accomplished. 
 See notes on ch. vii. 16. At about the same time, the kingdom of 
 Judah was threatened with an invasion from the Edomites and 
 Philistines, 2 Chron. xxviii. 17, 18. In this emergency Ahaz had 
 recourse to his old ally the king of Assyria, 2 Chron. xxviii. 20, 21. 
 To secure his friendship, he made him a present obtained from the 
 temple, from his own house, and from the princes, 2 Chron. xxviii. 21. 
 The king of Assyria professedly accepted the offer ; marched against 
 Kezin the king of Syria, took Damascus, and slew Pezin, agreeably 
 to the prediction of Isaiah, ch. vii. 16. While Tiglath-Pileser was at 
 Damascus, Ahaz visited him ; and being much charmed with an altar 
 which he saw there, he sent a model of it to Urijah the priest, to have 
 one constructed like it in Jerusalem, 2 Kings xvi. 10, seq. This was 
 done. Ahaz returned from Damascus, offered sacrifice on the new’ 
 altar which he had had constructed, and gave himself up to every 
 species of idolatry and abomination, 2 Kings xvi. 12, seq. He offered 
 sacrifice to the gods of Damascus, on the pretence that they had de- 
 fended Syria, and might be rendered propitious to defend his own 
 kingdom, (2 Chron. xxviii. 23 ;) he broke up the vessels of the temple, 
 shut up the doors, and erected altars to the heathen deities in every 
 part of Jerusalem, 2 Chron. xxviii. 24, 25. He thus finished his in- 
 glorious reign in the thirty-sixth year of his age, and was buried in 
 the city of Jerusalem, but not in the sepulchres of the kings on 
 account of his gross abominations, 2 Chron. xxviii. 27. 
 
 The prediction of Isaiah (ch. vii., viii.) that his calling in the aid 
 of the king of Assyria would result in disaster to his own land, and to 
 all the land except Jerusalem, (note, ch. viii. 8,) was not accomplished 
 in the time of Ahaz, but was literally fulfilled in the calamities which 
 occurred by the invasion of Sennacherib in the times of Hezekiah. 
 See notes on ch. viii., and ch. xxxvi. — xxxix. 
 
 It is not certainly known what prophecies were delivered by Isaiah 
 in the time of Ahaz. It is certain that those contained in ch. vii., 
 viii., and ix. were uttered during his reign ; and there is every proba- 
 bility that those contained in ch. x., xi., xii. were also. Perhaps some 
 of the subsequent predictions also were uttered during his reign. 
 
 ^ Ahaz was succeeded by his son Hezekiah, one of the most pious 
 kings that ever sat on the throne of David. He was twenty-five 
 years old when he began to reign, and he reigned twenty-nine years, 
 
24 
 
 ISAIAH. 
 
 2 Chron. xxxix. 1. His character was the reverse of that of hi§ 
 father ; and one of the first acts of his reign was to remove the evils 
 introduced in the reign of Ahaz, and to restore again the pure worship 
 of God. He began the work of reform by destroying the high places, 
 cutting down the groves, and overturning the altars of idolatry. He 
 destroyed the brazen serpent which Moses had made, and which had 
 become an object of idolatrous worship. He ordered the doors of the 
 temple to be rebuilt, and the temple itself was thoroughly cleansed 
 and repaired, 2 Kings xviii. 1 — 6 ; 2 Chron. xxix. 1 — 17. He restored 
 the observance of the Passover, and it was celebrated with great pomp 
 and joy, (2 Chron. xxx. seq. ;) and he restored the regular worship in 
 the temple as it was in the time of Solomon, 2 Chron. xxviii. 18. 
 Successful in his efibrts to reform the religion of his country, and in 
 his wars with the Philistines, (2 Kings xviii. 8,) he resolved to cast 
 off the inglorious yoke of servitude to the king of Assyria, 2 Kings 
 xviii. 7. He refused, therefore, to pay the tribute which had been 
 promised to him, and which had been paid by his father Ahaz. As 
 might have been expected, this resolution excited the indignation of 
 the king of Assyria, and led to the resolution to compel submission. 
 Sennacherib, therefore, invaded the land with a great army ; spread 
 desolation through no small part of it ; and was rapidly advancing 
 towards Jerusalem. Hezekiah saw his error, and, alarmed, he sought 
 to avoid the threatened blow. He, therefore, put the city in the best 
 possible posture of defence. He fortified it ; enclosed it with a 
 second wall ; erected towers ; repaired the fortification Millo in the 
 city of David ; stopped all the fountains ; and made darts and shields, 
 that the city might be defended, 2 Chron. xxxii. 1 — 8. He endea- 
 voured to prepare himself as well as possible to meet the mighty foe ; 
 and he did all that he could to inspire confidence in God among the 
 people. Notes on Isa. xxii. 9 — 11. Yet, as if not quite confident that he 
 could be able to hold out during a siege, and to resist an army so mighty 
 as that of Sennacherib, he sent embassadors to him, acknowledged his 
 error, and sued for peace. Sennacherib proposed that he should send 
 him three hundred talents of silver, and thirty talents of gold, and 
 gave the implied assurance that if this were done his army should be 
 withdrawn, 2 Kings xviii. 13, 14. Hezekiah readily agreed to send 
 what was demanded ; and to accomplish this he emptied the treasury, 
 and stripped the temple of its ornaments, 2 Kings xviii. 15, 16. 
 Sennacherib then went down to Egypt, (see notes on ch. xxxvi., 
 xxxvii.,) and was repelled before Pelusium by the approach of 
 Tirhakah king of Ethiopia, who had come to the aid of the Egyptian 
 monarch. On his return, Sennacherib sent messengers from Lachish, 
 and a portion of his army to Jerusalem, to demand its surrender, Isa. 
 xxxvi. 2. To this embassy no answer was returned by the messengers 
 of Hezekiah, (Isa. xxxvi. 21, 22 ;) and the messengers of Sennacherib 
 returned again to him to Libnah. Note on Isa. xxxvii. 8. At this 
 period, Sennacherib was alarmed by the rumour that Tirhakah, whom 
 he had so much reason to dread, was advancing against him, (Isa^ 
 xxxvii. 9 ;) and he again sent messengers to Hezekiah to induce him 
 to surrender, intending evidently to anticipate the news that Tirhakah 
 -was coming, and to secure the conquest of Jerusalem without being 
 compelled to sit down before it in a regular siege. This message, like 
 the former, was unsuccessful. Hezekiah spread the case before 
 Jehovah, (ch. xxxvii. 15 — 20,) and received the answer that Jerusa- 
 saiem was safe. Sennacherib advanced to attack the city ; but in a. 
 
INTRODUCTION. 
 
 25 
 
 single night 185,000 of his men were destroyed by an angel of the 
 Lord, and he himself fled to his capital, where he was slain by his 
 two sons, ch. xxxvii. 36 — 38. 
 
 These events were among the most important in Jewish history. 
 Isaiah lived during their occurrence ; and a large portion of his pro- 
 phecies from ch. xiv. to ch. xxxix. are occupied with allusions to and 
 statements of these events. He gave himself to the work of preparing 
 the nation for them ; assuring them that they would come, but that 
 Jerusalem should be safe. He seems to have laboured to inspire the 
 mind of Hezekiah and the minds of the people with confidence in God, 
 that, when the danger should arrive, they might look to him entirely 
 for defence. In this he was eminently successful ; and Hezekiah and 
 the nation put unwavering confidence in God. An accurate acquaint- 
 ance with the causes, and the various events connected with the over- 
 throw of Sennacherib, is indispensable to a clear understanding of 
 Isaiah ; and these causes and events I have endeavoured to present in 
 Notes on the several chapters which refer to that remarkable invasion. 
 Soon after this, Hezekiah became dangerously ill; and Isaiah an- 
 nounced to him that he must die, Isa. xxxviii. 1. Hezekiah prayed 
 to God for the preservation of his life, and an assurance was given to 
 him that he should live fifteen years longer, Isa. xxxviii. 5. In attesta- 
 tion of this, and as a demonstration of it, the shadow on the sun-dial of 
 Ahaz was made to recede ten degrees. See notes on ch. xxxviii. 8. 
 
 Hezekiah, after his signal success over his foe, and the entire 
 deliverance of his kingdom from the long- dreaded invasion, and his 
 recovery from the dangerous illness, became eminently prosperous 
 and successful. He was caressed and flattered by foreign princes ; 
 presents of great value were given him, and he encompassed himself 
 with the usual splendour and magnificence of an oriental monarch, 
 2 Chron. xxxii. 23, 27, 28. As a consequence of this, his heart was 
 lifted up with pride ; he gloried in his wealth, and magnificence, and 
 even became proud of the Divine interposition in his favour. To show 
 what was in his heart, and to humble him, he was left to displa3^ his 
 treasures in an ostentatious manner to the embassadors of Merodach- 
 Baladan, king of Babylon, (2 Chron. xxxii. 25, 31,) andybr this re- 
 ceived the assurance that all his treasures and his family should be 
 carried in inglorious bondage to the land from whence the embas- 
 sadors came, 2 Kings xx. 12 — 18. Notes on Isa. xxxix. The rem- 
 nant of the life of Hezekiah was peace, Isa. xxxix. 8. He died at 
 the age of fifty-four years ; and was buried in the most honoured of 
 the tombs of the kings of Judah, (2 Chron. xxxii. 33 ;) and was deeply 
 lamented by a weeping people at his death. 
 
 The reign of Hezekiah stretched through a considerable portion of 
 the prophetic ministry of Isaiah. A large part of his prophecies are, 
 therefore, presumed to have been uttered during this reign. It is 
 probable that to this period we are to attribute the entire series from 
 ch. xiii. to ch. xxxix. inclusive. The most important of his pro- 
 phecies, from ch. xl. to ch. Ixvi., I am disposed to assign to a subse- 
 quent period — to the reign of Manasseh. The reasons for this may 
 be seen, in part, in § 2 of this Introduction. 
 
 Hezekiah was succeeded by his son Manasseh. The reasons for 
 thinking that any part of the life of Isaiah was passed under the reign 
 of this wicked prince have been stated above. He was the fifteenth 
 king of Judah, and was twelve years old when he began to reign, ana 
 reigned fifty-five years. It Was during his reign, and by him, as it is 
 VOL. I. c 
 
26 
 
 ISAIAH. 
 
 commonly supposed, that Isaiah -vvas put to death. He forsook the 
 path of Hezekiah and David ; restored idolatry ; worshipped the idols 
 of Canaan ; rebuilt the high places ivhich Hezekiah had destroyed ; 
 set up altars to Baal, and planted groves to false gods. He raised 
 altars to the whole host of heaven, even in Jerusalem and in the courts 
 of the temple ; made his son pass through the fire to Moloch ; was 
 addicted to magic and divination ; set up the idol of Astarte in the 
 house of God, and caused the people to sin in a more aggravated form 
 than had been done by the heathen who had formerly inhabited the 
 land of Canaan. To all this he added cruelty in the highest degree, 
 and “ shed innocent blood very much, till he had filled Jerusalem 
 from one end to another.’^ Probably most of the distinguished men 
 of piety were cut off by him ; and among them, it is supposed, was 
 Isaiah. See 2 Kings xxi. ; 2 Chron. xxxiii. 
 
 So great were his crimes that God brought upon the land the king 
 of Assyria, who took Manasseh from the hiding-place where he sought 
 a refuge amidst briers and thorns, and bound him, and carried him to 
 Babylon^ (2 Chron. xxxii. 11 :) another proof that Babylon was at 
 this time a dependent province of the Assyrian monarchy. In 
 Babylon, Manasseh repented of his sins and humbled himself, and 
 he was again returned to his land and his throne. After his restora- 
 tion he removed the worship of idols, and re-established the worship 
 of Jehovah. He built a wall on the west side of Gihon, and extended 
 it around to mount Ophel, and put Jerusalem in a posture of defence. 
 He broke down and removed the altars which he had erected in 
 J erusalem and in the temple ; and he removed all traces of idolatrous 
 worship, except the high places, which he suffered still to remain. 
 There is evidence of his reformation ; and the latter part of his reign 
 appears to have passed in comparative happiness and virtue. 
 
 It was only during the early part of his reign that Isaiah lived, and 
 there is in his prophecies no express mention made of Manasseh. If 
 he lived during any part of it, it is evident that he withdrew entirely, or 
 nearly so, from the public exercise of his prophetic functions, and retired 
 to a comparatively private life. There is evidently between the close of 
 the thirty-ninth chapter of his prophecy, and the period when the 
 latter part of his prophecies commences, (ch. xl.,) an interval of con- 
 siderable duration. It is not a violation of probability that Isaiah, 
 after the death of Hezekiah, being an old man, withdrew much from 
 public life ; that he saw and felt that there was little hope of produc- 
 ing reform during the impious career of Manasseh ; and that, in the 
 distress and anguish of his soul, he gave himself up to the contempla- 
 tion of the happier times which should yet occur under the reign of 
 the Messiah. It was during this period, I suppose, that he composed the 
 latter part of his prophecies, from the fortieth to the sixty-sixth chapter. 
 The nation was full of wickedness. An impious prince was on the 
 throne. Piety was banished, and the friends of Jehovah were bleed- 
 ing in Jerusalem. The nation was given up to idolatry. The king- 
 dom was approaching the period of its predicted fall and ruin. Isaiah 
 saw the tendency of events ; he saw how hopeless would be the 
 attempt at reform. He saw that the captivity of Babylon was hasten- 
 ing on, and that the nation Avas preparing for that gloomy event. In 
 this dark and disastrous period, he seems to have AvithdraAA^i himself 
 from the contemplation of the -joyless present, and to have given his 
 mind to the contemplation of iiappier future scenes. An interval 
 perhaps of some ten or lih. j;.n years may be supposed to have elapsed 
 
INTROBUCTIOK. 
 
 27 
 
 between his last public labours in the time of Hezekiah, and the pro- 
 phecies which compose the remainder of the book. During this 
 interval he may have withdrawn from public view, and fixed his mind 
 on the great events of future times. In his visions he sees the nation 
 about to go into captivity. Yet he sees also that there would be a 
 return from bondage, and he comforts the hearts of the pious Avith 
 the assurance of such a return. He announces the name of the 
 monarch by whom that deliverance would be accomplished, and gives 
 assurance that the captive Jews should again return to their OAvn land. 
 But he is not satisfied Avith the announcement of this comparatively 
 unimportant deliverance. With that he connects a far greater and 
 more important deliverance, that from sin, under the Messiah. He 
 fixes his eye, therefore, on the future glories of the kingdom of God ; 
 sees the long promised Messiah ; describes his person, his Avork, his 
 doctrine, and states in gloAving language the effects of his coming on 
 the happiness and destiny of mankind. As he advances in his pro- 
 phetic descriptions, the deliverance from Babylon seems to die away 
 and is forgotten ; or it is lost in the contemplation of the event to 
 which it had a resemblance — the coming of the Messiah — as the 
 morning star is lost in the superior glory of the rising sun. He throws 
 himself forward in his descriptions ; places himself amidst these future 
 scenes, and describes them as taking place around him, and as events 
 which he saAV. He thinks, and feels, and acts as if in that period ; his 
 mind is full of the contemplation ; and he pours out, in describing it, 
 the most eleA^ated language and the sublimest thoughts. It Avas in con- 
 templations such as these, I suppose, that he passed the close of his life ; 
 and in such visions of the glorious future that he sought a refuge from 
 the gloom and despondency Avhich must have filled a pious mind during 
 the early part of the reign of the impious and bloodthirsty Manasseh. 
 
 Isaiah was cotemporary Avith the prophets Jonah, Hosea, and Micahy, 
 They, hoAvever, performed a less important public part, and were not 
 favoured with visions of the future glory of the church like his. In a 
 single chapter, hoAvever, the same language is used by Isaiah and by 
 Micah. See Isa. ii. 2 — 4 ; comp. Micah iv. 1 — 4. In which prophet 
 the language is original, it is impossible now to determine. 
 
 The period of the Avorld in which Isaiah lived was in some respects 
 a forming period. We have seen that it Avas during his life that the 
 kingdom of Assyria, which had so long sAvayed a sceptre of entire 
 dominion over the East, began to Avane, and that its poAver Avas 
 broken. The kingdom of Babylon, AA^hich ultimately became so A^ast 
 and mighty, and which destroyed Assyria itself, Avas established 
 during his life on a basis that secured its future independence and 
 grandeur. The kingdom of Macedon, Avhose rise Avas followed by so 
 great events under the emperor Alexander, Avas founded about the 
 time when Isaiah began his prophetic life, b. c. 814, by Caranus. 
 Carthage had been founded about half a century before, B. c. 869 ; 
 and Boaie Avas founded during his life, b. c. 753. Syracuse Avas 
 built by Archias of Corinth, during his life, b. c. 769. It is of some 
 importance, in recollecting the events of ancient history, to group them 
 together, and some advantage may be derived to the student from 
 connecting these eA^ents with the name and life of Isaiah. 
 
 The following tables, copied mainly from Jahn’s Biblical Archgeo- 
 logy, Avill give a correct vieAV of the principal chronological cA^ents 
 in the time of Isaiah, and may be of use in the correct understanding 
 of his prophecies. 
 
28 
 
 ISAIAH. 
 TABLE I. 
 
 B. C. 
 
 JUDAH. 
 
 ISBAEL. 
 
 ASSYRIA. 
 
 MEDIA. 
 
 BABYLON. 
 
 OTHERS. 
 
 825 
 
 Amaziali. 
 
 Jeroboam 
 II., 41 yrs. 
 
 
 Arbaces, 
 29 years. 
 
 
 
 814 
 
 
 Jonah^ the 
 
 
 
 Mace- 
 
 
 
 prophet. 
 
 
 
 
 donia. 
 
 811 
 
 Uzziah, 
 52 years. 
 
 Amos, the 
 prophet. 
 
 
 
 
 
 797 
 
 
 Interreg- 
 
 
 
 784 
 
 
 Hosea, the 
 prophet. 
 Interreg- 
 
 
 num, 
 
 
 
 
 
 
 79 years. 
 
 
 
 
 
 num, 12 
 
 
 
 
 
 773 
 
 
 years. 
 
 Zechariah, 
 
 Phul, 21 
 
 
 
 
 
 
 6 months. 
 Shallum, 
 1 month. 
 
 years. 
 
 
 
 
 
 772 
 
 
 Menahem, 
 10 years. 
 
 
 
 
 
 761 
 
 Isaiah. 
 
 Pekahiah, 
 
 
 
 
 
 
 
 2 years. 
 
 
 
 
 
 759 
 
 Jotham, 
 16 years, 
 
 Pekah, 20 
 years. 
 
 
 
 
 
 
 Micah. 
 
 
 
 
 
 753 
 
 
 
 Tiglath- 
 Pileser, 
 19 years. 
 
 
 
 Borne. 
 
 747 
 
 
 
 
 Nabonas- 
 
 
 743 
 
 Ahaz, 16 
 years. 
 
 
 
 
 sar, 14, or 
 Merodach 
 
 
 740 
 
 
 Conquers 
 
 
 Baladan. 
 
 
 739 
 
 
 Interreg- 
 
 Damascus, 
 
 
 
 
 
 
 num, 
 
 Galilee, & 
 
 
 
 
 
 
 9 years. 
 
 Gilead. 
 
 
 
 
 734 
 
 
 Shalma- 
 
 
 Radius, 2 
 
 
 730 
 
 
 Hosea, 9 
 
 neser, 14 
 
 
 years. 
 
 
 
 
 years. 
 
 years. 
 
 
 Porus, 5 
 
 
 
 
 
 
 
 years. 
 
 
 728 
 
 Hezekiah, 
 
 
 
 
 Jugaeus, 
 
 
 722 
 
 29 years. 
 
 OVER- 
 
 
 
 5 years. 
 
 
 
 
 Timow OE 
 
 
 
 
 
 
 
 ISRAEL. 
 
 
 
 
 
 TABLE II. 
 
 B.C. 
 
 JUDAH. 
 
 ASSYRIA. 
 
 MEDIA. 
 
 BABYLON. 
 
 721 
 
 720 
 
 718 
 
 714 
 
 713 
 
 709 
 
 704 
 
 702 
 
 699 
 
 693 
 
 692 
 
 Hezekiah. 
 
 Manasseh, 55 
 years. 
 
 Sennacherib, 
 
 7 years. 
 
 Seim, in Judea. 
 Esar-haddon, 
 35 years. 
 
 Bejoccs, 53 5 T 3 . 
 
 Arkianus, 5 yrs. 
 Interreg. 2 yrs. 
 Belibus, 3 }ts. 
 Apronadius,6yrs. 
 Rigebelus, 1 year, 
 ilessomordacus, 
 4 years. 
 
INTRODUCTION. 
 
 29 
 
 § IV. — DIVISIONS OP ISAIAH. 
 
 Yarious modes of classifying the prophecies of Isaiah have been 
 proposed, in order to present them in the most lucid and clear manner. 
 Gesenius divides the whole into four parts, exclusive of the historical 
 portion, (ch. xxxvi. — xxxix. :) the first, comprising ch. i. — xii. ; the 
 second, ch. xiii. — xxiii. ; the third, ch. xxiv. — xxxv. ; and the fourth, 
 ch. xl. — Ixvi. Horne proposes the following division : Part I. ch. 
 i. — V. ; II. ch. vii. — xii. ; III. ch. xiii. — xxiv. ; IV. ch. xxiv. — xxxiii. ; 
 V. ch. xxxvi. — xxxix.; YI. ch. xl. — Ixvi. See his Introduction, 
 vol. ii. 157, seq. Yitringa divides the book into the following portions : 
 
 I. Prophetic. 
 
 (1.) Five prophetic addresses directly to the Jews, including the 
 Ephraimites, reprehending, denouncing, and accusing them, ch. i. — xii. 
 
 (2.) Eight addresses or prophetic discourses, in which the destiny 
 of foreign nations is foretold, particularly the destiny of Babylon, 
 Philistia, Moab, Syria, Assyria, Ethiopia, Egypt, Arabia, and Tyre, 
 ch. xiii. — xxiii. 
 
 (3.) Penal judgments against the Jews and their foes, with ample 
 promises of the final preservation and future prosperity of the Jews, 
 ch. xxiv. — xxxvi. 
 
 (4.) Four consolatory addresses respecting the coming of tlie 
 Messiah, and particularly describing the events which would be 
 introductory to it ; especially the liberation from the captivity at 
 Babylon, ch. xl. — xlix. 
 
 (5.) A description of the coming and work of the Messiah — his 
 person, his doctrines, his death, and the success of the gospel and its 
 final triumph, ch. xlix. — Ixvi. 
 
 II. Historic. The events recorded in ch. xxxvi. — xxxix. 
 
 The natural and obvious division of Isaiah is into two parts ; the first 
 of which closes with the thirty-ninth chapter, and the latter of which 
 comprises the remainder of the book, (xl. — Ixvi.) In this division 
 the latter portion is regarded as substantially a continuous prophecy, 
 or an unbroken oracle or vision, relating to far distant events, and 
 having little reference to existing things at the time when Isaiah 
 lived, except the implied censures which are passed on the idolatry 
 of the Jews in the time of Manasseh. The main drift and scope, 
 however, is to portray events to come — the certain deliverance of the 
 Jews from the bondage in Babylon, and the higher deliverance of the 
 world under the Messiah, of which the former was the suggester and 
 the emblem. 
 
 The former part (ch. i. — xxxix.) comprises a collection of inde- 
 pendent prophecies and writings composed at various periods during 
 the public ministry of the prophet, and designed to produce an imme- 
 diate effect on the morals, the piety, the faith, and the welfare of the 
 nation. The general drift is, that Jerusalem was secure ; that the 
 kingdom of God on earth could not be destroyed ; that however 
 much his people roight be subjected to punishment for their sins, and 
 however long and grievous might be their calamities, and however 
 mighty their foes, yet that the kingdom of God could not be over- 
 turned, and his promises set at nought. Hence in all the predictions 
 of judgment and calamity — in all the reproofs for crime, idolatry, and 
 sin — there is usually found a saving clause^ an assurance that the 
 
30 
 
 ISAIAH. 
 
 people of God would finally triumph, and be secure. And hence so 
 large a portion of this division of the book is occupied with a pro- 
 phetic statement of the entire and utter overthrow of the formidable 
 states, nations, and cities, with which they had been so often engaged 
 in war, and which were so decidedly hostile to the Jews. The pro- 
 phet, therefore, goes over in detail these cities and nations, and depicts 
 successively the destruction of the Assyrians, of Babylon, Tyre, Moab, 
 Damascus, Edom, etc., until he comes to the triumphant conclusion 
 in ch. XXXV., that all the enemies of the people of God would be de- 
 stroyed, and his kingdom be established on an imperishable basis 
 under the Messiah. See notes on ch. xxxv. This is the scope of 
 this part of the prophecy ; and this is the reason w'hy there is such 
 fearful denunciation of surrounding nations. In the course of the 
 predictions, however, there are frequent reproofs of the Jews for their 
 sins, and solemn warnings and assurances of judgment against them; 
 but there is the uniform assurance that they should be delivered, as 
 a people, from all bondage and calamity, and be restored to ultimate 
 freedom and prosperity. 
 
 This part of the book comprises the prophecies which were uttered 
 during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. See § iii. 
 Eor convenience, it may be divided in the following manner : — 
 
 Eirst. Independent prophecies, relating to Judah and Israel, ch. 
 i. — xii. These are seven in number : 
 
 I. Reproof of national crimes, ch. i. 
 
 II. Judah, its sins, ch. ii., iii., iv. 
 
 III. Judah, a vineyard, ch. v. 
 
 IV. Vision of Jehovah, ch. vi. 
 
 V. Ahaz ; impending calamity ; prediction of the birth and cha- 
 racter of the Messiah, ch. vii., viii ix. 1 — 7. 
 
 VI. Samaria, ch. ix. 8 — 21; x. 1 — 4. 
 
 VII. Sennacherib ; deliverance from him ; advent and work of 
 the Messiah, x. 5 — 34 ; xi., xii. 
 
 Second. Independent prophecies, mainly relating to surrounding 
 nations, which had been regarded as hostile to the Jews, or which 
 were their natural enemies, or which for their sins were to be cut off, 
 to make w^ay for the introduction and permanent establishment of the 
 kingdom of God, ch. xiii. — xxiii. These prophecies are fourteen in 
 number, and relate to the following kingdoms and people : 
 
 VIII. Babylon, ch. xiii., xiv. 1 — 27. 
 
 IX. Philistia, ch. xiv. 28 — 32. 
 
 X. Moab, ch. xv., xvi. 
 
 XI. Damascus, ch. xvii. 1 — 11. 
 
 XII. Sennacherib, ch. xvii. 12 — 14. 
 
 XIII. Nubia, or Ethiopia, ch. xviii. 
 
 XIV. Egypt, ch. xix. 
 
 XV. Egypt and Assyria, ch. xx. 
 
 XVI. The destruction of Babylon, ch. xxi. 1 — 10. 
 
 XVII. Dumah, or Idumea, ch. xxi. 11, 12. 
 
 XVIII. Arabia, ch. xxi. 13 — 17. 
 
 XIX. Jerusalem, \vhen about to be besieged bv Sennacherib, ch. 
 xxii. 1 — 14. 
 
 XX. The fall of Shebna, and the promotion of Eliakim, ch. xxii. 
 15— 25. 
 
 XXI. Tyre, ch. xxiii. 
 
INTEODUCTION. 
 
 31 
 
 Thiud. Independent prophecies, relating mainly to the times of 
 Hezekiah, and to the prospect of the Assyrian invasion under Senna- 
 cherib ; with a statement of the ultimate safety of the people of God, 
 and the overthrow of all their enemies, ch. xxiv. — xxxv. These pro- 
 pliecies are eight in number, and relate to the following events : 
 
 XXII. Desolation of the land of Judea, its delivery and triumph, 
 ch. xxiv. — xxvii. 
 
 XXIII. EphPoAim to be destroyed, and Judah preserved, ch. xxviii. 
 
 XXIY. The siege and deliverance of Jerusalem, ch. xxix. 
 
 XXV. An alliance with Egypt condemned, ch. xxx. 
 
 XXVI. Denunciation on account of the contemplated alliance with 
 Eg}^pt, ch. xxxi. 
 
 XXVII. The virtuous and yet unsuccessful reign of Hezekiah, 
 ch. xxxii. 
 
 XXVIII. The destruction of the Assyrian army, ch. xxxiii. 
 
 XXIX. The destruction of Edom, and of all the enemies of God, 
 and the final triumph and security of the people, ch. xxxiy., xxxv. 
 
 Eourth. The historical portion (ch. xxxvi. — xxxix.,) relating to 
 the destruction of Sennacherib, and the sickness and recovery of 
 Hezekiah. 
 
 One great cause of the difficulty of understanding Isaiah arises 
 from the manner in which the division into chapters has been made. 
 This division is known to be of recent origin, and is of no authority 
 'whatever. It was first adopted by cardinal Hugo in the 13th century, 
 who wrote a celebrated commentary on the Scriptures. He divided 
 the Latin Vulgate into chapters nearly the same as those which now 
 exist in the English version. These chapters he divided into smaller 
 sections by placing the letters A, B, C, etc., at equal distances from 
 each other in the margin. The division into verses is of still later 
 origin. It was made by Stephens on a journey from Lyons to Paris 
 in 1551, and was first used in his edition of the Xew Testament. The 
 Jews formerly divided the books of the Old Testament into greater 
 and smaller sections. 
 
 It is obvious that these divisions are of no authority; and it is as 
 obvious that they were most injudiciously made. A simple glance at 
 Isaiah will show that prophecies have been divided in many instances 
 which should have been retained in the same chapter ; and that pro- 
 phecies, and parts of prophecies, have been thrown into the same 
 chapter which should have been kept distinct. It is not usually 
 difficult to mark the commencement and the close of the prophecies 
 in Isaiah ; and an indication of such a natural division throws material 
 light on the prophecy itself. The proper divisions have been indi- 
 cated above. That division has been made also in the translation in 
 this work, and is shown by the figures which occur at the commence- 
 ment of each prophetic portion. These divisions are also indicated 
 by the word vision occurring at the commencement of each such- 
 section ; though neither that word, nor the word prophecy or oracle^ 
 expresses precisely the idea respecting the contents of all these por- 
 tions. As the word vision^ however, occurs in the general title to the 
 whole book, (ch. i. 1,) it w'as thought best to use that to mark the 
 beginning of each section. 
 
32 
 
 ISAIAH. 
 
 § V. — THE HISTORICAL Ti^llITINGS OF ISAIAH. 
 
 It is evident that Isaiah wrote more than we have in the book which 
 bears his name. In 2 Chron. xxvi. 22, it is said, “Now the rest of 
 the acts of TJzziah, first and last, did Isaiah the prophet, the son of 
 Amoz, write.’ ^ But the only portion of the book of Isaiah which 
 can with any certainty be referred to the time of Uzziah is ch. vi. 
 And even if, as we may suppose, the five previous chapters are to be 
 referred to his time, yet they contain no historical statement ; no re- 
 cord of public events sufficient to constitute a history of “ the acts of 
 TJzziah, first and last.” It is therefore morally certain that there 
 were other writings of Isaiah w'^hich w'e have not in this collection of 
 his prophecies. 
 
 Again, in 2 Chron. xxxii. 32, it is said, “Now the rest of the acts 
 of Hezekiah, and his goodness, behold, they are written in the vision 
 of Isaiah the prophet, the son of Amoz.” In the book of Isaiah w'e 
 have a record of some very important events connected with the life 
 of Hezekiah. See ch. xxxvi. — xxxix. But there is no formal record 
 of the events of the early part of his reign, or of his death. What 
 is said relates to the invasion of Sennacherib, ch. xxxvi., xxxvii. ; 
 to the sickness and recovery of Hezekiah, ch. xxxviii. ; and to the 
 visit of the ambassadors from Babylon, oh. xxxix. But this would 
 scarcely deserve to be called a record, or history of his “ acts” and 
 his “goodness,” (marg. kindnesses;) that is, his doings or plans of 
 beneficence to promote the happiness and piety of his people. It is not, 
 however, on this passage so much that reliance is to be placed to prove 
 that he wrote other documents, as on the passage quoted from 2 Kings. 
 
 In regard to these historical records which are not now found in 
 the book of Isaiah, there can be but two opinions. 
 
 (1.) One is, that they are lost; that they formed a part of the 
 record of his times which was then of value, and which was lost when 
 more full and complete records were made in the books of Kings and 
 Chronicles. Many such writings are mentioned which are now lost, 
 or which are not found under the names of their authors. Thus we 
 have accounts of the writings of Gad, and Iddo the seer, and Nathan, 
 and the prophecy of Ahijah the Shilomite, and the book of Jehu, 
 (1 Chron. xxix. 29 ; 2 Chron. ix. 29; xx. 34; 1 Kings xvi. 1 ;) all of 
 which are now lost, unless they have come down to us under some 
 other name. Nor is there any improbability that some portions of 
 the once inspired Avritings are lost. They maA^ have been inspired to 
 accomplish a certain object; and when that object A\'as gained, they 
 may have been lost or destroyed as not farther necessary, or as super- 
 seded by superior clearness of revelation. No man can tell Avhy it 
 should be regarded as more improbable that Divine communications 
 Avhich are written should be lost when they have accomplished their 
 purpose, than it is that Divine communications spoken should be lost. 
 In the mere act of writing there is no peculiar sacredness that should 
 make it necessary to preserve it. And yet no one can doubt (comp. 
 John xxi. 25) that a very large portion of Avhat our blessed Lord 
 spoke, Avho always spoke inspired truth, is now irrecoA^erably lost. 
 It never Avas recorded ; and there can be no impropriety in supposing 
 that portions of truth that have been recorded liave likewise perished. 
 The Avhole Bible Avill be consumed in the conflagration of the last 
 day — but truth will live, God has preserved, vyith remai'kable care, 
 
INTRODUCTION. 
 
 33 
 
 as nmcli truth as he saw was necessary to illuminate and edify his 
 church to the end of time. There is, however, no indispensable 
 necessity of supposing that in fact any part of the sacred record has 
 been destroyed. For, 
 
 (2.) The records which were made by Isaiah, Iddo, Nathan, Ahijah, 
 etc., may have been public documents that were laid up in the archives 
 of the state, and that were subsequently incorporated into the his- 
 torical books which we now have. It is probable that the history of 
 each reign was recorded by a prophet, a scribe, or a historiographer. 
 See note, Isa. xxxvi. 3. From the following extract from the travels 
 of Mr. Bruce, it is evident that such an officer is known in modern 
 times as attached to a court. The extract will also be descriptive of 
 the duties of such an officer, and perhaps maybe regarded as descriptive 
 of some of the functions discharged by the prophets. “ The king has 
 near his person an officer who is meant to be his histouiographei;. 
 He is also keeper of his seal ; and is obliged to make a journal of the 
 kinfs actions^ good or bad, without comment of his own upon them. 
 This, when the king dies, or at least soon after, is delivered to tlio 
 council, who read it over, and erase everything false in it, whilst they 
 supply every material fact that may have been omitted, whether pur- 
 posely or not.” — Travels, vol. ii. p. 596. Such a record is also kept 
 of all the sayings and purposes of the emperor of China, by an officer 
 appointed for this purpose. It is carefully made, and sealed up during 
 his life, and is not opened until he dies. This is regarded in that 
 empire as an important public security that the emperor will say or 
 do nothing that he will be unwilling should be known by posterity. 
 See Edin. Ency., Art. China. It would seem probable, therefore, 
 that this is an oriental custom, extensively prevalent. There is every 
 reason to believe that a part of these royal biographies, or records of 
 important events in each reign, were written by prophets. See the 
 analysis of Isa. xxxvi. These records would be deposited in the 
 archives of state, and would be regarded as authentic documents, and 
 placed under the custody of proper officers. When the connected 
 history of the nation came to be written ; when the books of the 
 “Kings” and the “Chronicles” were composed, nothing would be 
 more natural than to take these documents or historical records, and 
 arrange and embody them as a part of the sacred history. They may 
 have been incorporated entire into the narratives which we now 
 have ; and the name of the writer simply referred to as the authority 
 for the document, or to preserve the recollection of the original author 
 of each fragment or part of the history. This I regard as by far the 
 most probable supposition ; and if this be correct, then we have still 
 substantially the portions of history which were composed by Isaiah, 
 Gad, etc., and they have been, Avith perhaps some slight changes 
 necessary to constitute a continuous narrative, or to supply some 
 omissions, incorporated into the historical records which we noAV 
 possess. These requisite changes may have been made by Ezra when 
 the canon of the Old Testament was completed. The reasons for this 
 opinion may be seen more at length in the analysis of ch. xxxvi. 
 
 § VI. — QUOTATIONS OF ISAIAH IN THE NEW TESTAMENT. 
 
 Isaiah refers more fully to the times of the Messiah than any other 
 of the prophets. It is natural, therefore, to expect to find his writings 
 often quoted or appealed to in the New Testament. The frequence 
 
 c 2 
 
34 
 
 ISAIAH. 
 
 of the reference, and the manner in which it is done, will show the 
 estimate in which he was held by the Saviour, and by the apostles. 
 It may also contribute, in some degree to the explanation of some of 
 the passages quoted, to have them convenient for reference or for ex- 
 amination. The meaning of Isaiah may be often determined by the 
 inspired statement of the event referred to in the New Testament ; 
 and the meaning of a New Testament writer likewise by a reference 
 to the passage which he quotes. In regard to those quotations, also, 
 it may be of use to bear in remembrance that a portion is made 
 directly and literally from the Hebrew, and agrees also with the Sep- 
 tuagint version, or is in the words of the Septuagint ; a portion agrees 
 with the Hebrew in sense but not in words ; a portion is made from 
 the Septuagint translation even, when the Septuagint differs from the 
 Hebrew ; and in some cases there is a bare allusion to a passage. It 
 may be useful to furnish a classification of the entire passages which 
 are quoted in the New Testament, under several heads, that they may 
 be seen at one view, and may be compared at leisure. For this selec- 
 tion and arrangement, I am mainly indebted to Horne ; Intro, vol. 
 ii. p. 343, seq. 
 
 I. Quotations agreeing exactly \\ith the Hebrew : — 
 
 Isa. liu. 4 
 Isa. liii. 12 . 
 Isa. liii. 1 
 Isa. lii. 15 . 
 Isa. xxii. 13 . 
 
 Isa. XXV. 8 
 Isa. xlix. 8 
 Isa. liv. 1 
 Isa. viii. 17, 18 
 
 quoted in . 
 
 Matt. viii. 17. 
 
 Mark xv. 28 ; Luke xxii. 37. 
 John xii. 38 ; comp. Bom. x. 16. 
 Bom. XV. 21. 
 
 1 Cor. XV. 32. 
 
 1 Cor. 15. 54. 
 
 2 Cor. 6. 2. 
 
 Gal. iv. 27. 
 
 Heb. u. 13. 
 
 II. Quotations nearly agreeing 
 
 vith the Hebrew : — 
 
 Isa. vh. 14 
 Isa. vi. 9, 10 
 
 Isa. liv. 13 ... . 
 
 Isa. Ixvi. 1, 2 . 
 
 Isa. xhx. 6 . . . . 
 
 Isa. hi. 5 • . 
 
 Isa. i. 9 .... 
 
 Isa. viii. 14 .... 
 
 Isa. lii. 7 .... 
 
 Isa. Ixv. 1, 2 
 Isa. xxix. 14 . 
 
 Isa. xl. 13 .... 
 
 Isa. xxviii. 11, 12. Comp. Bom. xi, 
 Isa. xl. 6 — 8 . . . 
 
 Isa. hii. 9 . . . . 
 
 Isa. hii. 5 .... 
 
 Isa. vih. 12, 13 . . . 
 
 . Matt. i. 23. 
 
 Matt. xih. 14, 15; comp. Acts 
 xxvhi. 26; Mark iv. 12; Luke 
 viu. 10. 
 
 . John vi. 45. 
 
 Acts vh. 49, 50. 
 
 . Acts xih. 47. 
 
 ' Bom. h. 24. 
 
 . Bom. ix. 29. 
 
 Bom. ix. 33. 
 
 . Bom. X. 15. 
 
 Bom. X. 20, 21. 
 
 . 1 Cor. i. 19. 
 
 1 Cor. ii. 16. 
 
 34. 1 Cor. 14. 21. 
 
 1 Pet. i. 24, 25. 
 
 . 1 Pet. h. 22. 
 
 1 Pet. ii. 24. 
 
 1 Pet. hi. 14, 15. 
 
 III. Quotations agreeing with the Hebrew in sense, but not in 
 words : — 
 
 Isa. xl. 3 — 5. Matt. hi. 3. Comp. Mark i. 3. Luke hi. 4—6. 
 
 Isa. xih. 1 — 4 .... J\latt. xii, 18 — 21. 
 
 Isa. lix. 7, 8 . . , . Bom. hi. 15 — 17. 
 
 Isa. X. 22, 23 . . . . Bom. Lx. 27, 28. 
 
INTHODUCTION. 
 
 35 
 
 Isa. xlv. 23 . quoted in Bom. xiv. 11. 
 
 Isa. xi. 10 Bom. xv. 12. 
 
 Isa. lii. 11, 12 . . . . 2 Cor. vi. 17. 
 
 IV. Quotations which give the general sense, but which abridge 
 or add to it : — 
 
 Isa. vi. 9, 10 . . . . John xh. 40 ; Matt. xiii. 14, 15 ; 
 
 Mark iv. 12; Luke viii. 10; 
 
 Acts xxxviii. 26. 
 
 Isa. xxix. 10 .... Bom. xi. 8. 
 
 V. Quotations which are taken from several different places : — 
 
 Isa. xxviii. 16 ; viii. 14 . . Bom. ix. 33. 
 
 Isa. xxix. 10 ; vi. 9 ; Ezek. xii. 2 Bom. xi. 8. 
 
 Isa. Ixii. 11 ; Zech. ix. 9 . . Matt. xxi. 5. 
 
 VI. Quotations differing from the Hebrew, but agreeing with the 
 Septuagint : — 
 
 Isa. xxix. 13 ... . Matt. xv. 8, 9. 
 
 Isa. Iv. 3 Acts xiii. 34. 
 
 • 
 
 VII. Quotations in which there is reason to suspect a different 
 reading in the Hebrew, or that the words w'ere understood in a sense 
 different from that expressed in our Lexicons : — 
 
 Isa. Ixi. 1, 2 . . . . Luke iv. 18, 19. 
 
 Isa. liii. 7, 8 .... Acts viii. 32, 33. 
 
 Isa. hx. 20, 21 . . . . Bom. xi. 26, 27. 
 
 Isa. Ixiv. 4 1 Cor. ii. 9. 
 
 Isa. xiii. 2, 4 . . . . Matt. xii. 18, 21. 
 
 VIII. Allusion to a passage in Isaiah : — 
 
 Isa. xii. 3 John vii. 37, 38. 
 
 IX. Quotations made from the Septuagint : — 
 
 Many of the passages above referred to are made also from the 
 Septuagint, when that version agrees with the Hebrew. I refer here 
 to a few passages which have not been noted before. The apostles 
 wTote in tlie Greek language, and for the use of those among whom 
 the Septuagint was extensively used. Occasionally, however, they 
 quoted directly from the Hebrew ; that is, made a translation them- 
 selves, or quoted according to the general sense. All the quotations 
 that are in accordance with the Septuagint, or that vary from it, may 
 be seen in Horne’s Intro, vol. ii. pp. 387, 428. 
 
 Isa. xlix. 6 .... Acts xiii. 47. 
 
 Isa. Ixv. 1, 2 .... Bom. x. 20, 21.- 
 
 Isa. lii. 15 .... Bom. xv. 21. 
 
 Isa. xlix. 8 . . . .2 Cor. vi. 2. 
 
 Isa. xxix. 13 . . . . Matt. xv. 8, 9. 
 
 Isa. Iv. 3 Acts xiii. 34. 
 
 Isa. liii. 12 .... Mark xv. 28 ; Luke xxii. 37. 
 
 X. Quotations wdiich differ from the Hebrew and the Septuagint, 
 and which w'ere perhaps taken from some version or paraphrase, or 
 which were so rendered by the sacred writers themselves : — 
 
 Isa. ix. 1, 2 . . . . Ivlatt. iv. 15, 16. 
 
 Isa. xiii. 1, 4 . . . Matt. xii. 18, 21. 
 
536 
 
 ISAIAH. 
 
 So numerous are these quotations, and so entirely do the writings 
 of Isaiah harmonize with those of the New Testament, that it may be 
 regarded almost as an indispensable part of the work of explaining* the 
 New Testament to explain Isaiah. They seem to be parts of the 
 same work ; and an exposition of the apostles and evangelists can 
 hardly be deemed complete -without the accompaniment of the evan- 
 gelical prophet. 
 
 § VII. — THE CHARACTER AND NATURE OF PROPHECY. 
 
 I. The words prophet and prophecy are used in the Bible in a 
 larger sense than they are commonly with us. We have attached, in 
 common usage, to the word prophet, the idea simply of one who fore- 
 tells future events, Trpo^^TTjs, from ^p6(py]ixiy to speak bef or to foretell. 
 To a correct understanding of the prophetic functions, and of the writ- 
 ings of the prophets, liowever, it is necessary to bear in remembrance 
 that the office of foretelling future events comprised but a small portion 
 'if their public duties. They were the messengers of God to his peo- 
 ple and to the world ; they were appointed to make known his will ; 
 to denounce his judgments ; to rebuke the crimes of rulers and people ; 
 to instruct in the doctrines of religion ; and generally to do whatever 
 was needful in order effectually to promulgate the will of God. The 
 prophet was, therefore, a man who -vvas commissioned to teach and 
 rebuke kings and nations, as well as to predict future events. With 
 the idea of a prophet there is necessarily connected the idea that he 
 spoke not his own thoughts, but that what he uttered was received 
 directly from God in one of the modes in which that will was made 
 known. He was God’s ambassador to men ; and of course -was a man 
 -who w’as raised up or designated by God himself. He was not trained 
 for this office, since a man could not be trained for inspiration ; though 
 it w'as a matter of fact that several of the prophets were taken from 
 the “schools of the prophets,” or fi-om among the “sons of the 
 prophets 1 Kings xx. 35 ; 2 Kings ii. 3, 5, 7, 15 ; iv. 1, 38 ; v. 22 ; 
 vi. 1. Yet the choice from among them of any one to perform the 
 functions of the prophet under Divine inspiration seems to have been 
 incidental, and not in a uniform mode. A large part of the prophets 
 had no connexion with those schools. Those schools -svere doubtless 
 usually under the direction of some inspired man, and were probably 
 designed to train those educated there for the functions of public 
 teachers, or for the stations of learning under the theocracy ; but they 
 could not have been regarded as intended to train for that office which 
 depended wholly on the direct inspiration of God. 
 
 The word rendered prophet, is derived from AtiJa, 
 
 not used in Kal, which is probably, according to Gesenius, the same 
 as Ndhdng — the Ayin being softened into Aleph — and which 
 
 means to boil up, to boil forth, as a fountain ; hence to pour forth w'ords 
 as they do who speak with fervour of mind, or under Divine inspira- 
 tion. The word, therefore, properly means, to speak under a peculiar 
 fervour, animation, inspiration of mind produced by aDivine influence ; 
 to speak, either in foretelling future events, or denouncing the judg- 
 ments of God, when the mind -vvas full, and when the excited and 
 agitated spirit of the prophet poured forth -words as water is di'iven 
 from the fountain. 
 
 But the -word also denotes all the forms or modes in which the 
 
INTRODUCTION. 
 
 37 
 
 prophet communicated the will of God, or discharged the functions 
 of the prophetic office. Hence it is used to denote, (1) the predicting 
 of future events, see Taylor’s Heb. Con. or Cruden ; (2) to speak in 
 the name of God, or as his messenger, and by his authority. Ex. vii. 
 1 ; iv. 16 ; (3) to chant or sing sacred praises to God while under a 
 Divine influence — 1 Sam. x. 11 ; xix. 20 ; 1 Chron. xxv. 2, 3 — because 
 this was often done by the inspired prophets ; (4) to rave, as e. g. to 
 utter the frantic ravings of the prophets of Baal, 1 Kings xviii. 29 ; 
 1 Sam. xviii. 10. This latter meaning is in accordance with the cus- 
 toms among the heathen, where the prophet or the prophetess pro- 
 fessed to be full of the divine influence, and where that influence was 
 manifested by writhings and contortions of the body, or by a pretended 
 suspension of the powers of conscious agency, and the manifestation 
 of conduct not a little resembling the ravings of delirium. Hence the 
 Greeks applied the word fxavnS) mantis (from fiaipoixat-i to be mad, to 
 rave, to be delirious) to the frenzied manner of the soothsayers, pro- 
 phetic oracles, etc. It is possible that the true prophets, occasionally, 
 under tlie power of inspiration, exhibited similar agitations and spas- 
 modic affections of the body, (comp. Numb, xxiv. 4 ; Ezek. i. 28 ; Dan. 
 X. 8 — 10 ; 1 Sam. xix. 24 ; Jer. xx. 7 ;) and that this was imitated by 
 the false prophets. The two main ideas in the w'ord prophecy relate 
 (a) to the prediction of future events, and (b) to declaring the will of 
 God, denouncing vengeance, threatening punishment, reproving the 
 wicked, etc., under the influence of inspiration, or by a Divine 
 impulse. 
 
 II. In order to obtain a clear idea of the nature of prophecy, it is im- 
 portant to have a correct apprehension of the modes in which God com- 
 municated his will to the prophets, or of the manner in which they 
 were influenced, and affected by the prophetic afflatus or inspiration. 
 Of course, all the light which can be obtained on this subject is to be 
 derived from the Scriptures ; but the subject is involved still in much 
 obscurity. Perhaps the following will include all the modes in which 
 the Avill of God was made known to the prophets, or in which they re- 
 ceived a knowledge of w'hat they were to communicate to others. 
 
 (1.) A direct commission by an audible voice from heaven, spoken 
 in a solemn manner, and in circumstances in which there could be no 
 doubt of the call. Thus Moses was called by God at the bush, (Ex. iii. 
 2 — 6;) Isaiah in the temple, (Isa. vi. 8, seq. ;) Samuel by God, (1 Sam. 
 iii.4, 6, 8, 10;) Jeremiah, (ch.i. 4;) Ezekiel, (ch.i. 3 ;) and perhaps Joel, 
 (ch. i. 1 ;) Amos, (ch. i. 1 ;) Jonah, (ch. i. 1 ;) Micah, (ch. i. 1,) etc. 
 In these cases, there was no doubt on the mind of the prophet of his 
 call, as it was usually in such circumstances, and probably in such a 
 manner as to leave the fullest demonstration that it was from God. 
 There is no evidence, however, that the whole message was usually 
 communicated to the mind of the prophet in this manner. Perhaps 
 the first call to the prophetic office was made in this mode, and the 
 nature of the message imparted in the manner that will be specified 
 soon. All that is essential to the correct understanding of this is, 
 that there was a clear designation to the prophetic office. 
 
 (2.) The will of God was made known by dreams. Instances of 
 this kind are common in the sacred Scriptures, as one of the earliest 
 modes of communication between God and the soul. The idea seems 
 to be, that the senses were locked up, and that the soul was left free 
 to hold communication with the invisible world, and to receive the ex- 
 pressions of the will of God. The belief that God made known his 
 
38 
 
 ISAIAH. 
 
 will in this manner was by no means confined to the Jewish nation, 
 God informed Abimelech in a dream that Sarah was the wife of Abra- 
 ham, Gen. XX. 3, 6. Joseph was early favoured with prophetic dreams, 
 which were so clear in their signification as to be easily interpreted 
 by his father and brethren, Gen, xxxvii. 4 — 6. The butler and 
 baker in Egypt both had dreams predicting their future destiny, Gen. 
 xl. 5 ; and Pharaoh had a dream of the future condition of Egypt, 
 which was interpreted by Joseph, Gen. xli. 7, 25. God spake to Jacob 
 in a dream, Gen. xxxi. 11 ; and it was in a dream that he made his 
 promise to impart wisdom to Solomon, 1 Kings hi. 5. Nebuchadnez- 
 zar had dreams respecting his future destiny, and the kingdoms that 
 should arise after him, Dan. ii. 1, 5 ; and the will of God was made 
 known to Daniel in a dream, Dan. i. 17 ; vii. 1. God expressly de- 
 clared that he would make known his will by dreams. Numb. xii. 6 : 
 “If there be a prophet among you, I the Lord will make myself known 
 to him in a vision, and will speak unto him in a dream.” Thus also 
 in Joel ii. 28; “Your sons and your daughters shall prophesy, your 
 old men shall dream dreams, your young men shall see visions.” The 
 false prophets pretended also to have dreams which conveyed to them 
 the will of God. The ancient belief on this subject is expressed in a 
 most sublime manner in the language of Elihu, as addressed to Job : — 
 
 For God speaketh once, 
 
 Yea, twice, when man regardeth it not ; 
 
 In a dream, in a vision of the night, 
 
 "When deep sleep falleth upon men. 
 
 In slumberings upon the bed — 
 
 Then he openeth the ears of men. 
 
 And sealeth up for them admonition. 
 
 That he may turn man from his purpose. 
 
 And remove pride from man. — Chap, xxxiii. 14 — 17. 
 
 It is now impossible to determine in what wmy God thus communi- 
 cated his will ; or how it was known that the thoughts in sleep ivere 
 communicated by God ; or what criterion the prophet or other person 
 had, by which to distinguish these from common dreams. The cer- 
 tainty that they were from God is demonstrated by the fact that the 
 event was accurately fulfilled, as in the case of Joseph, of Pharaoh, 
 of Nebuchadnezzar, of Daniel. There is no instance in which the wdli 
 of God seems to have been communicated to Isaiah in this manner ; 
 and it is not needful to my purpose to pursue this part of the inquiry 
 any further. The mode in which the will of God was made known to 
 Isaiah ivas mainly, if not entirely, by visions ^ ch. i. 1 ; and that mode 
 Vvdll demand a more full and distinct examination. It may just be 
 remarked here, that no man can demonstrate that God could not 
 convey his wall to man in the visions of the night or in dreams ; or 
 that he could not then have access to the soul, and give to the mind 
 itself some certain indications by Avhich it might be knowm that the 
 communication was from him. It is possible that the mode of com- 
 municating the will of God by the dream — Dibn lihdlom — did not difi'er 
 essentially from the mode of the vision — hhazon — by causing a vision 
 of the subject, as in a landscape, to pass before the mind. 
 
 (3.) The prophets were brought under such an influence by the 
 Divine Spirit as to overpower them, and while in this state the will of 
 God was made known to them. In what way his will was then com- 
 municated we may not be able to determine. I speak only of an over- 
 
IXTE-ODTJCTION. 
 
 39 
 
 powering influence wliich gave them such views of God and truth as 
 to weaken their animal frame, and as, in some instances, to produce 
 a state of ecstasy ^ or a trance^ in which the truth was made to pass 
 before them by some direct communication which God had with their 
 minds. In these cases, in some instances a,t least, the communication 
 with the external world was closed, and God communicated his will 
 immediately and directly. Reference to this is not unfrequently made 
 in the Scriptures, where there was such a powerful Divine influence 
 as to prostrate the frame, and take aw'ay the strength of the body. 
 Thus in Ezek. i. 3, “The hanfl of Jehovah w'as then upon me.’^ 
 Cornelius a Lapide remarks o/ ‘\iiis passage, that “ the prophets took 
 their station by the side of a rlvor. that in the stillness and delightful 
 scenery around them they might, through the soft pleasing murmur 
 of the v/aters, be refreshed, enlivened, and prepared for the Divine 
 ecstasies.’* — Bib. Repository, vol. ii. p. 141. It is more natural, how'- 
 ever, to suppose that they did not court or solicit these influences, but 
 that they came upon them by surprise. Jer. xx. 7, “ Lord, thou hast 
 persuaded me, and I have suffered myself to be persuaded ; thou hast 
 been too strong for me, and hast prevailed.” This influence is 
 referred to in 1 Sam. xix. 20, “The Spirit of God was upon the mes- 
 sengers [of Saul], and they also prophesied.” In 1 Sam. xix. 24, the 
 power of the prophetic impulse is indicated by the fact that it led Saul 
 to strip off his clothes, probably his robes, and to prophesy in the same 
 manner as Samuel ; and in the statement that “ he lay down naked 
 aU that day, and all that night,” under the prophetic impulse. 
 
 The ejfect of this strong prophetic impulse on the body and the 
 mind is indicated in the following passages. It is said of Abraham, 
 in Gen. xv. 12, when he had a vision, “ Behold, terror and great dark- 
 ness came upon him.” It was evinced in a remarkable manner in the 
 case of Balaam, Numb. xxiv. 4, 16. It is said of him, that he “ saw 
 the vision of the Almighty, falling into a trance^ ‘ who saw 
 
 the vision of God, Iv viruq), in sleep') but having his eyes open.” He 
 was probably overcome, and fell to the ground, and yet his eyes w^ere 
 open ; and in that state he uttered the predictions respecting Israel. 
 The same effect is indicated in regard to John, (Rev. i. 17,) “And when 
 I saw him, I fell at his feet as dead.” So of Ezekiel, (ch. i. 28,) 
 “ And when I saw it, I fell upon my face, and I heard a voice of one 
 that spoke.” And in a more remarkable manner in the case of 
 Daniel, (ch. x. 8,) “Therefore I w^as left alone, and saw this great 
 vision, and there remained no strength in me ; for my comeliness 
 was turned in me into corruption, and I retained no strength.” And 
 again, (ch. viii. 27,) “And I Daniel fainted, and was sick certain 
 days.” That there was a remarkable agitation of the body, or sus- 
 pension of its regular functions, so as to resemble in some degree 
 the ravings of delirium, is apparent from 2 Kings ix. 11 ; Jer. xxix. 26. 
 The nature of the strong prophetic impulse is perhaps indicated also 
 in the expression in 2 Pet. i. 21, “Holy men of God spake as they 
 w'ere moved {(pepo/jLevoL — borne alo?ty, tcrged, impelled) by the Holy 
 Ghost.” 
 
 That it was supposed that the prophetic impulse produced such an 
 effect on the body as is here represented, is w^ell known to have been 
 the opinion of the heathens. The opinion which was held by them 
 on the subject is stated in a beautiful manner by Plato : “ While the 
 mind sheds its light around us, pouring into our souls a meridian 
 splendour, w'e being in possession of ourselves, are not under a super- 
 
40 
 
 ISAIAH. 
 
 natural influence. But after the sun has gone down, as might be 
 expected, an ecstasy, a Divine influence, and a frenzy falls upon us. 
 Por when the Divine light shines, the human goes down ; but when 
 the former goes down, the latter rises and comes forth. This is what 
 ordinarily happens in prophecy. Our own mind retires on the advent 
 of the Divine Spirit; but after the latter has departed, the former 
 again returns : ” quoted in Bib. Bepos. vol. ii. p. 163. In the common 
 idea of the Pythia, however, there was the conception of derangement, 
 or raving madness. Thus Lucan ; — 
 
 Bacchatur demens aliena per antrum 
 
 Colla ferens, vittasque Dei, Phoebaeaque serta 
 Erectis discussa comis, per inania templi 
 Anoipiti cervice rotat, spargitque vaganti 
 Obstantes tripodas, magnoque exaestuat igne 
 Iratum te, Phoebe, feroiis. — Fharsalia^ V. 
 
 “ She madly raves through the cavern, impelled by another’s mind, 
 with the fillet of the god and the garland of Phoebus shaken from 
 her erected liair ; she whirls around through the void space of the 
 temple, turning her face in every direction ; she scatters the tripods 
 which come in her way, and is agitated with violent commotion, be- 
 cause she is under thy angry influence, O Apollo.” 
 
 Virgil has given a similar description of a demoniacal possession of 
 this kind : — 
 
 Ait : Deus, ecce, Deus ! cui talia fanti 
 
 Ante fores, subitb non vultus, non color unus, 
 
 Nec comptae mansere comae ; sed pectus anhelum, 
 
 Ik rabie fera corda tument : majorque videri, 
 
 Kec mortale sonans ; afflata est numine quando 
 Jam propriore Dei. — ^neid. vi. 46, seq. 
 
 I feel the god, the rushing god ! she cries — 
 
 While thus she spoke enlarged her features grew ; 
 
 Her colour changed, her locks dishevelled flew. 
 
 The heavenly tumult reigns in every part, 
 
 Pants in her breast and swells her rising heart ; 
 
 Still spreading to the sight the priestess glowed. 
 
 And heaved impatient of the incumbent god. 
 
 Then to her inmost soul, by Phoebus fired. 
 
 In more than human sounds she spoke insphed. — Titt, 
 
 See also ^7ieid. vi. 77, seq. 
 
 Prom all such mad and unintelligible ravings the true prophets 
 were distinguished. The effect of inspiration on the physical condi- 
 tion of their bodies and minds may be expressed in the folloAving 
 particulars. («.) It prostrated their strength ; it threw them on the 
 ground, as we have seen in the case of Saul, and of John, and Avas 
 attended occasionally with sickness, as in the case of Daniel. There 
 seems to have been such a view of God, and of the events which were 
 to come to pass, as to take away for a time their physical strength. 
 Nor is there anything improbable or absurd in this. In the language 
 of Prof. Stuart, (Bib. Hepos. ii. p. 221,) we may ask, “ Why should 
 not this be so? How could it be otherwise than that the amazing 
 disclosm-es sometimes made to them should affect the whole corporeal 
 system? Often does this happen when one and another scene opens 
 upon us in a natural Avay, and which has respect merely to things of 
 the present world. But when the future glories of the Messiah’s 
 
INTRODUCTION. 
 
 41 
 
 kingdom were disclosed to the mental eye of a prophet or a seer ; when 
 the desolation of kingdoms, and the slaughter of many thousands, the 
 subjugation and massacre of God’s chosen people, famine, pestilence, 
 and other tremendous evils were disclosed to his view, what could be 
 more natural than that agitation, yea swooning, should follow in some 
 cases?” It maybe added, that, in the experience of Christians in 
 modern times, the elevated views which have been taken of God, of 
 heaven, of the hopes of glory, and of the plan of salvation, have pro- 
 duced similar effects on the bodily frame. Any deep, absorbing, 
 elevated emotion may produce this state. “ The flesh is weak ; ” and 
 that there may be such a view of glory or of calamity, such hope or 
 fear, such joy or sorrow, as to prostrate the frame and produce 
 sickness or faintness, is nothing more than what occurs every day. 
 (6.) There is no evidence that the true prophets were divested of intel- 
 ligent consciousness so that they were ignorant of what they uttered ; 
 or that the Spirit made use of them merely as organs, or as uncon- 
 scious agents to utter his truth. They everywhere speak and act as 
 men who understood what they said, and do not rave as madmen. 
 Indeed, the very fact to which I have adverted, that the view of future 
 events had such an effect as to take away their strength, shows that 
 they were conscious, and had an intelligent understanding of what 
 they saw or spoke. That the prophet had control of his own mind ; 
 that he could speak or not, as he pleased ; that he acted as a conscious, 
 voluntary, intelligent agent, is more than once intimated, or expressly 
 affirmed. Thus in one of the strongest cases of the overpowering 
 nature of the inspiration which can be adduced — the case of Jeremiah 
 — it is intimated that the prophet even then was a voluntary agent, 
 and could speak or not, as he pleased. The strength of this over- 
 powering agency is intimated in Jer. xx. 7 : — 
 
 Thou didst aUure me, 0 Jehoa^ah, and I was allured ; 
 
 Thou didst encourage me, and didst prevail ; 
 
 I am become a laughingstock every day, 
 
 Ridicule hath spent its whole force upon me. — Blaney*s Trans. 
 
 And yet, in immediate connexion with this, the prophet resolved 
 that he would cease to prophesy, and that he would no more speak in 
 the name of Jehovah ; — 
 
 Then I said, I will not make mention of him, 
 
 Nor speak any more in his name ; 
 
 Rut his word was in my heart as a burning fire shut up in my bones, 
 And I was weary with forbearing, 
 
 And I could not stay. — ver. 9. 
 
 This proves that Jeremiah was, even under the full power of the 
 prophetic impulse, a free and conscious agent. If he was a mere 
 passive instrument in the hands of the Spirit, how could he determine 
 no more to prophesy? And how could he carry this purpose into 
 execution, as he actually did for awhile ? But this inquiry has been 
 settled by the express authority of the apostle Paul. He affirms, in a 
 manner which leaves no room to doubt, that the prophets were con- 
 scious agents, and that they had control over their own minds, Avheii 
 he says, (1 Cor. xiv. 32,) “The spirits of the prophets are subject to 
 the prophets ; ” and on the ground of this he requires those who were 
 under the prophetic inspii*ation to utter their sentiments in such 
 manner as not to produce confusion and irregularity in the ehuiches, 
 
42 
 
 ISAIAH. 
 
 1 Cor. xiv. 29 — 31, 33, 40. How could he reprove their disorder and 
 confusion, if they had no control over the operations of their own 
 minds ; and if they were not conscious of what they 'were uttering ? 
 The truth seems to have been that they had the same control over 
 their minds that any man has ; that they were urged or impelled by 
 the Spirit to utter the truth, but that they had power to refuse ; and 
 that the exercise of this power was subjected to substantially the 
 same laws as the 'r-dinary operations of their minds. The true idea 
 has been expressed , probably, by bishop Lowth : “Inspiration may 
 be regarded not as suppressing or extinguishing for a time the 
 faculties of the human mind ; but of purifying, and strengthening, and 
 elevating them above what they would otherwise reach.'* Nothing 
 can be more rational than this view ; and according to this, there was 
 an essential difference between the effect of true inspiration on the 
 mind, and the wild and frantic ravings of the pagan priests, and the 
 oracles of divination. Everything in the Scriptures is consistent, 
 rational, sober, and in accordance with the laws of the animal 
 economy; everything in the heathen idea of inspiration was wild, 
 frantic, fevered, and absurd, (c.) It may be added, that this is the 
 common view of prophecy which prevailed among the fathers of the 
 church. Thus Epiphanius says, “ In whatever the prophets have 
 said, they have been accompanied with an intelligent state of mind 
 Ad. Haeres. Mont. c. 4. Jerome, in his preface to Isaiah, says, “ Nor 
 indeed,, as Montanus and insane women dream, did the prophets 
 speak in an ecstasy, so that they did not know what they uttered, 
 jLud, while they instructed others, did not themselves understand 
 what they said." Chrysostom says, “ Eor this is characteristic of the 
 diviners, to be in a state of frenzy, to be impelled by necessity, to be 
 driven by force, to be drawn, like a madman. A prophet on the 
 contrary is not so ; but utters his communication with sober intelli- 
 gence, and in a sound state of mind, knowing what he says Homil. 
 xxix. in Ep. ad Cor., Bib. Bepos. ii. 141. 
 
 (4.) The representation of future scenes '\vas made known to the 
 prophets by visions. This idea may not differ from the two former, ‘ 
 except that it intimates that m a dream, and zn the state of prophetic 
 ecstasy, events were made known to them not by loords^ but by caus- 
 ing the scene to pass before their mind or their mental visions, as if 
 they saw it. Thus the entire series of the prophecies of Isaiah is 
 described as a vision, in ch. i. 1, and in 2 Chron. xxxii. 32. It is of 
 importance to have a clear understanding of what is implied by this. 
 The name vision is often elsewhere given to the prophecies : Numb, 
 xxiv. 4, 16 ; 1 Sam. iii. 1 ; 2 Sam. vii. 17 ; Prov. xxix. 18 ; Obad. i. 1 ; 
 Isa. xxi. 2 ; xxii. 1,5; Jer. xiv. 14 ; Lam. ii. 9 ; Ezek. vii. 13 ; Dan. 
 ii. 19 ; vii. 2 ; viii. 1, 13, 16, 17, 26 ; ix. 21, 23, 24 ; x. 1, 7, 8, 14, 16 ; 
 
 2 Chron. ix. 29; Ezek. i. 1. The prophets are called Seers, D\s“i 
 
 rnyhn; and Dnrr Ilhozim ; and their prophecies are designated by 
 words which denote that which is seen, as ninD, pin, 
 
 etc. — all of which are words derived from the verbs rendered to see, 
 nin and It would be unnecessary to quote the numerous 
 
 passages where the idea of seeing is expressed. A few will show 
 their general characters. They may be classified according to the 
 following arrangement. 
 
 {a,) Those which relate to an o^en vision — a distinct and clear see^ 
 ing, 1 Sam. iii. 1 : And the word of the Lonn was precious in those 
 
INTRODUCTION. 
 
 43 
 
 days; there was no open vision*" — 2nc3 Jhn — no vision spread 
 abroad, common, open, public, usual. It was a rare occurrence, and 
 hence the Divine communications were regarded as peculiarly pre- 
 cious and valuable. 
 
 (b.) Those which pertain to the prophetic ecstasy, or trance — pro- 
 bably the more usual and proper meaning of the word. Numb. xxiv. 
 3, 4, “The man whose eyes are open hath said; he hath said which 
 heard the words of God, which saw the vision of the Almighty, fall- 
 ing, but having his eyes open.’* Numb. xxiv. 17, “I see him, but 
 not now ; I behold him, but not near ; there shall come a Star out of 
 Jacob, and a Sceptre shall rise out of Israel.” That is, I see, or have 
 a vision of that Star, and of that Scej)tre m the distance, as if looking 
 on a landscape, and contemplating an indistinct object in the remote 
 part of the picture. Thus Ezek. i. 1, “The heavens were opened, 
 and I saw the visions of God ; ” viii. 3 ; xl. 2, “ In visions he brought 
 me to the land of Israel.” Comp. Luke i. 22. 
 
 (c.) Instances where it is applied to dueams : Dan. ii. 19, 28 ; iv. 5 ; 
 vii. 2; viii. 1, 13, 16, 17, 26, 27; ix. 21, 23, 24; Gen. xlvi. 2, “God 
 spake to Israel in visions of the night Job. iv. 13. 
 
 (c?.) Instances where the prophets represent themselves as standing 
 on a watch-tower, and looking off on a distant landscape to descry 
 future and distant events. 
 
 I will stand upon my watch, 
 
 And will set me upon the tower, 
 
 And will watch to see what he Avill say unto me. 
 
 And what I shall answer when I am reproved. — Sah. ii. 1. 
 
 “Eor thus hath the Lord said unto me. Go, set a watchman, let 
 him declare w'hat he seeth.” Notes, Isa. xxi. 6; comp. vers. 8, 11. 
 Micah vii. 4 ; comp. Jer. vi. 17 ; Ezek. hi. 17 ; xxxiii. 7. In these 
 passages, the idea is that of one who is stationed on an elevated post 
 of observation, who can look over a large region of country, and give 
 timely warning of the approach of an enemy. 
 
 The general idea of prophecy which is presented in these passages 
 is that of a scene which is made to pass before the mind like a picture 
 or a landscape ; where the mind contemplates a panoramic view of 
 objects around it, or in the distance ; where, as in a landscape, objects 
 may appear to be grouped together, or lying near together, which may 
 be in fact separated a considerable distance. The prophets described 
 those objects which were presented to their minds as they appeared 
 to them, or as they seemed to be drawn on the picture which was 
 before them. They had, undoubtedly, an intelligent consciousness of 
 what they were describing ; they were not mad, like the priestesses 
 of Apollo ; they had a clear view of the vision, and described it as it 
 appeared to them. Let this idea be kept in mind, that the prophets 
 saw IN VISION ; that probably the mode in which they contemplated 
 objects was somewhat in the manner of a landscape as it passes before 
 the mind, and much light and beauty will be cast on many of the 
 prophecies which now seem to be obscure. 
 
 III. Erom the view Avhich has now been taken of the nature of 
 prophecy, some important remarks may be made, throwing additional 
 light on the subject. 
 
 (1.) It is not to be expected that the prophets would describe what 
 they saw in all their connexions and relations. See Hengstenberg, in 
 Bib. Repos, ii. p. 148. They would present what they saw as we 
 
44 
 
 ISAIAH. 
 
 describe what we witness in a landscape. Objects which appear to be 
 near, may be in fact separated by a considerable interval. Objects on 
 the mountain side may seem to lie close to each other, between which 
 there may be a deep ravine or a flowery vale. In describing or paint- 
 ing it, we describe or paint the points that appear ; but the ravine and 
 the vale cannot be painted. They are not seen. So in a prophecy, 
 distant events may appear to lie near to each other, and may be so 
 described ; while hetioeen them there may be events, happy or adverse, 
 of long continuance and of great importance. 
 
 (2.) Some single view of a future event may attract the attention 
 and engross the mind of the prophet. A multitude of comparatively 
 unimportant objects may pass unnoticed, while there may be one 
 single absorbing view that shall seize upon and occupy all the atten- 
 tion. Thus in the prophecies Avhich relate to the Messiah. Scarcely 
 any one of the prophets gives any connected or complete view of his 
 entire life and character. It is some single view of him, or some 
 single event in his life, that occupies the mind. Thus at one time 
 his birth is described ; at another his kingdom ; at another his Divine 
 nature ; at another his sufferings ; at another his resurrection ; at 
 another his glory. The prophetic vieio is made v,p^ not of one of these 
 predictions ^ hut of all combined; as the life of Jesus is not that which 
 is contained in one of the evangelists, but in all combined. Illustra- 
 tions of this remark might be drawn in abundance from the prophecies 
 of Isaiah. Thus in ch. ii. 4, he sees the Messiah as the Prince of 
 peace ; as diffusing universal concord among all the nations, and 
 putting an end to war. In ch. vi. 1 — 5, comp. John xii. 41, he sees 
 him as the Lord of glory, sitting on a throne, and Ailing the temple. 
 In ch. vii. 14, he sees him as a child, the son of a virgin. In ch. ix. 
 1, 2, he sees him as having reached manhood, and having entered on 
 his ministry, in the land of Galilee where he began to preach. In 
 ch. ix. 6, 7, he sees him as the exalted Prince, the Puler, the mighty 
 God, the Father of eternity. In ch. xi. he sees him as the descendant 
 of Jesse — a tender sprout springing up from the stump of an ancient 
 decayed tree. In ch. xxv. 8, he sees him as destroying death, and 
 introducing immortality. Comp. 1 Cor. xv. 54. In ch. xxxv. the 
 happy effects of his reign are seen ; in ch. liii. he views him as a 
 suffering Messiah, and contemplates the deep sorrows which he w'ould 
 endure when he should die to make atonement for the sins of the 
 world. Thus in all the prophets we have one view presented at one 
 time, and another at another ; and the entire prediction is made up of 
 all these when they are combined into one. It may be observed also 
 of Isaiah, that in the first part of his prophecy the idea of an exalted 
 or triumphant Messiah is chiefly dwelt upon ; in the latter part, he 
 presents more prominently the idea of the suffering Messiah. The 
 reason may have been, that the object in the first part was to console 
 the hearts of the nation under their deep and accumulated calamities, 
 with the assurance that their great Deliverer would come. In the 
 latter part, which may not have been published in his life, the idea 
 of a suffering Messiah is more prominently introduced. This might 
 have been rather designed for posterity than for the generation wdien 
 Isaiah lived ; or it may have been designed for the more pious in- 
 dividuals in the nation, rather than for the nation at large ; and 
 hence, in order to give a full view of the Messiah, he dwelt then 
 on his sufferings and death. * See Hengstenberg’s Christol. vol. i, 
 PP: 153, 154. 
 
INTRODUCTION. 
 
 45 
 
 (S.) Another peculiarity which may arise from the nature of 
 prophecy, as here presented, may have been that the mind of the 
 prophet glanced rapidly from one thing to another. By very slight 
 associations or connexions, as they may now appear to us, the mind is 
 carried from one object or event to another ; and almost before we 
 are aware of it, the prophet seems to be describing some point that 
 has, as appears to us, scarcely connexion with the one which he 
 had but just before been describing. We are astonished at the tran- 
 sition, and perhaps can by no means ascertain the connexion which 
 has subsisted in view of the mind of the prophet, and which has led 
 him to pass from the one to the other. The mental association to us 
 is lost or unseen, and we deem him abrupt, and speak of his rapid 
 transitions, and of the difficulties involved in the doctrine of a double 
 sense. The views which I am here describing may be presented 
 under the idea of what may be called the laws of prophetic sug- 
 gestion ; and perhaps a study of those laws might lead to a removal 
 of most of the difficulties which have been supposed to be connected 
 with the subject of a spiritual meaning, and of the double sense of 
 the prophecies. In looking over a landscape ; in attempting to de- 
 scribe the objects as they lie in vieAv of the eye — if that landscape 
 were not seen by others for Avhom the description is made — the tran- 
 sitions would seem to be rapid, and the objects might seem to be 
 described in great disorder. It would be difficult to tell why this 
 object was mentioned in connexion with that; or by what laws of 
 association the one was suggested by the other. A house or tree, a 
 brook, a man, an animal, a valley, a mountain, might all be described, 
 and between them there might be no apparent laws of close con- 
 nexion ; and all the real union may be that they lie in the same range, 
 in view of him who contemplates them. The Imcs of prophetic sugges- 
 tion may appear to be equally slight ; and Ave may not be able to trace 
 them, because we have not the entire vieAv or grouping which Avas 
 presented to the mind of the prophet. We do not see the associations 
 which in his vieAV connected the one Avith the other. To him, there 
 may have been no double sense. lie may have described objects 
 singly as they appeared to him. But they may have lain near each 
 other. They may have been so closely grouped that he could not 
 separate them even in the description. The AA'ords appropriate to the 
 one may have naturally and easily fallen into the form of appropriate 
 description of the other. And the objects may have been so con- 
 tiguous, and the transition in the mind of the prophet so rapid, that 
 he may himself have been scarcely conscious of the change, and his 
 narrative may seem to floAV on as one continued description. Thus 
 the object with Avhich he commenced may have sunk out of view, 
 and the mind be occupied entirely in the contemplation of that which 
 Avas at first secondary. Such seems to have been, in a remarkable 
 manner, the peculiarity of the mind of Isaiah. Whatever is the 
 object or e\'ent with Avhich he commences^ the description usually closes 
 with the Messiah. His mind glances rapidly from the object imme- 
 diately before him, and fixes on that Avhich is more remote, and the 
 first object gradually sinks aAvay; the language rises in dignity and 
 beauty ; the mind is full, and the description proceeds with a state- 
 ment respecting the Prince of peace. This is not double sense : it is 
 RAPID TRANSITION Under the laAA's of prophetic suggestion; and 
 though at first some object immediately before the prophet was the 
 subject of his contemplation, yet, before he closes, his mind is totally 
 
46 
 
 ISAIAH. 
 
 absorbed in some distant event that has been presented, and his lan- 
 guage is designedly such as is adapted to that. It would be easy to 
 adduce numerous instances of the operation of this law in Isaiah. 
 !For illustration we may refer to the remarkable prophecy in eh. vii. 
 14. Comp. ch. viii. 8 ; ix. 1 — 7. See notes on those passages. Indeed, 
 it may be presented, I think, as one of the prominent characteristics 
 of the mind of Isaiah, that in the prophetic visions which he con- 
 templated, the Messiah always occupied some place ; that whatever 
 prophetic landscape, so to speak, passed before him, the Messiah was 
 always in some part of it ; and that consequently wherever he began 
 his prophetic annunciations, he usually closed with a description of 
 some portion of the doctrines, or the work of the Messiah. It is this 
 law of the mental associations of Isaiah which gives such value to his 
 writings in the minds of all who love the Saviour. 
 
 (4.) It follows from this view of prophecy, that the prophets would 
 speak of occurrences and events as they appeared to them. They 
 would speak of them as actually present, or as passing before their 
 eyes. They would describe them as being what they had seen, and 
 would thus throw them into the past tense ; as we describe what we 
 have seen in a landsca]3e, and speak of what we saw. It would be 
 comparatively infrequent, therefore, that the event would be described 
 2 iS future. Accordingly we find that this is the mode actually adopted 
 in the prophets. Thus in Isa. ix. 6, “Unto us a child is born, unto 
 us a son is given.’’ Isa, xlii. 1, “ Behold my servant whom I uphold^ 
 mine elect in whom my soul delighteth.'* So in the description of the 
 sufferings of the Messiah ; “ He is despised “ He hath no form or 
 comeliness,” ch.- |iii. 2, 3. Thus in ch. xlv. 1 — 8, Cyrus is addressed 
 as if he were personally present. Frequently events are thus de- 
 scribed as pasty or as events which the prophet had seen in vision. 
 “The people that walked in darkness have seen a great light; they 
 that dwell in the land of the shadow of death, upon them hath the 
 light shined,” ch. ix. 2. So especially in the description of the suffer- 
 ings of the Messiah: “As many xoere astonished at thee.” “His 
 visage was so marred.” “He hath borne our griefs.” “He was 
 oppressed, and he was afflicted.” “He was taken from prison.” 
 “ He was cut off out of the land of the living.” “ He made his grave,” 
 etc. etc., Isa. lii. 14, 15; liii. 4 — 9. In some cases also the prophet 
 seems to have placed himself in vision in the midst of the scenes 
 which he describes, or to have taken, so to speak, a station w'here he 
 might contemplate a part as past, and a part as yet to come. Thus in 
 Isa. liii. the prophet seems to have his stolion between the humiliation 
 of the Saviour and his glorification, in which he speaks of his suffer- 
 ings as pasty and his glorification, and the success of the gospel, as 
 yet to come. Comp, particularly vers. 9 — 12. This view of the nature 
 of prophecy would have saved from many erroneous interpretations ; 
 and especially would have prevented many of the cavils of sceptics. 
 It is a view which a man would be allowed to take in describing a land- 
 scape ; and why should it be deemed irrational or absurd in prophecy? 
 
 (5.) From this view it also follows, that the prophecies are usually 
 to be regarded as seen in space and not m time; or in other words, 
 the time would not be actually and definitely marked. They would 
 describe the order y or the succession of events ; but between them 
 there might be a considerable and an unmeasured interval of time. 
 In illustration of this we may refer to the idea which has been so often 
 presented cxlready — the idea of a landscape. When one is placed in 
 
INTHODUCTIOK. 
 
 47 
 
 an advantageous position to view a landscape, he can mark distinctly 
 the order of the objects, the succession, the grouping. He can tell 
 what objects appear to him to lie near each other ; or what are appa- 
 rently in juxtaposition. But all who look at such a landscape know 
 very well that there are objects which the eye cannot take in, and 
 which will not be exhibited by any description. For example, hills in 
 the distant view may seem to lie near to each other ; one may seem 
 to rise just back of the other, and they may appear to constitute 
 parts of the same mountain range, and yet between them there may be 
 wide and fertile vales, the extent of which the eye cannot measure, 
 and which the mind m.ay be wholly unable to conjecture. It has no 
 means of measuring the distance, and a description of the whole 
 scene, as it appeared to the observer, would convey no idea of the dis- 
 tance of the intervals. So in the prophecies. Between the events 
 seen in vision there may be long intervals, and the length of those 
 intervals the prophet may have left us no means of determining. He 
 describes the scene as it appeared to him in vision. In a landscape 
 the distance, the length, the nature of these intervals might be de- 
 termined in one of three ways: (1) by the report of one who had 
 gone over the ground and actually measured the distances ; (2) by 
 going ourselves and measuring the distances ; or (3) by a revelation 
 from heaven. So the distance of time occurring between the events 
 seen in vision by the prophets may be determined either by the actual 
 admeasurement as the events occur ; or by direct revelation either 
 made to the prophet himself, or to some other prophet. Accord- 
 ingly we find in the prophecies these facts : {a) In many of them, 
 there are no marks of time, but only of succession. It is predicted 
 only that one event should succeed another in a certain order. (6) Oc- 
 casionally the time of some one event is marked in the succession, 
 as e. g. the time of the death of the Messiah, in Han. ix. 26, 27. 
 (c) Events are apparently connected together, which in fact were to 
 be separated by long intervals. Thus Isaiah (ch. xi.) makes the de- 
 liverance which was to be effected by the Messiah to follow imme- 
 diately the deliverance from the yoke of the Assyrians, without 
 noticing the long train of intermediate occurrences. And in the 
 same manner Isaiah, Hosea, Amos, and Micah very often connect the 
 deliverance under the Messiah with that which was to be effected 
 from the captivity at Babylon, without noticing the long train of 
 intermediate events. There was such a resemblance between the two 
 events, that, by the laws of prophetic suggestion, the mind of the pro- 
 phet glanced rapidly from one to the other, and the description which 
 commenced with the account of the deliverance from the Babylonish 
 captivity closed with the description of the triumphs of the Messiah. 
 And yet not one of the prophets ever intimate that the Messiah would 
 be the leader from the exile at Babylon, {d) The time is sometimes 
 revealed to the prophets themselves, and they mark it distinctly. 
 Thus to Jeremiah it was revealed that the exile at Babylon would 
 continue seventy years, (ch. xxv. 11, 12;) and although this event 
 had been the subject of revelation to other prophets, yet to no one of 
 them Avas there before an intimation of the time during which it Avas 
 to continue. So also of the place. That the Jews Avould be carried 
 aAvay to a distant land, if they Avere disobedient, had been predicted 
 by Moses, and threatened by many of the prophets : and yet there 
 Avas no intimation of the place of their bondage until the embassy of 
 the king of Babylon to Hezekiah, and the sin of Hezekiah in showing 
 
48 
 
 ISAIAH. 
 
 them his treasure, led Isaiah to declare that Babylon was the place to 
 which the nation was to be carried. See notes on Isa. xxxix. 6. 
 Marks of time are thus scattered, though not very profusely, through 
 the prophecies. They were, on the whole, so definite as to lead to 
 the general expectation that the Messiah would appear about the 
 time when Jesus was born. See notes on Matt. ii. 
 
 (6.) It is a consequence of this view also, that many of the pro- 
 phecies are obscure. It is not to be expected that the same degree of 
 light should be found in the prophecies which we have now. And 
 yet, so far as the prophecy was made known, it might be clear enough ; 
 nor was there any danger or need of mistake. The facts themselves 
 were perfectly plain and intelligible ; but there was only a partial 
 and imperfect development of the facts. The fact^ e. g. that the 
 Messiah was to come ; that he was to be bom at Bethlehem ; that he 
 ■was to be a king ; that he was to die ; that his religion was to prevail 
 among the nations ; and that the Gentiles were to be brought to the 
 knowledge of him, were all made known, and were as clear and 
 plain as they are now. Much is known now, indeed, of the mode in 
 which this was to be done, which was not then ; and the want of this 
 knowledge served to make the prophecies appear obscure. We take 
 the information which we now have, and go back to the times when 
 the prophecies were uttered, and finding them obscure, we seem to 
 infer that because all was not known, nothing was known. But we 
 are to remember that all science at the beginning is elementary ; and 
 that knowledge on all subjects makes its advances by slow degrees. 
 Many things in the prophecies were obscure, in the sense that there 
 had been only a partial revelation ; or that only a few facts were 
 made known ; or that the time was not marked with certainty ; and 
 yet the facts themselves may have been as clear as they are now, and 
 the order of succession may have been also as certainly and clearly 
 determined. The facts were revealed ; the manner in which they 
 were to occur may have been concealed. 
 
 It may be added here, in the words of Prof. Stuart, that many 
 prophecies have respect to kingdoms, nations, and events, that for 
 thousands of years have been buried in total darkness. In what 
 manner they were fulfilled we know not ; when, we know not. We 
 do not even know enough of the geography of many places and regions 
 that are named in them, to be able to trace the scene of such fulfil- 
 ment. Customs, manners, and many other things alluded to by such 
 prophecies, we have no present means of illustrating in an adequate 
 manner. Of course, and of necessity, then, there must be more or 
 less in all such prophecies that is obscure to us.§ ** — Bib. Repository, 
 vol. ii. p. 237. 
 
 § VIII. — WORKS ILLUSTRATIVE OP ISAIAH. 
 
 Probably no book of the Bible has occupied so much the attention 
 of critics, of commentators, and of private Christians, as Isaiah. The 
 beauty, grandeur, and power of his prophecies ; their highly evan- 
 gelical character ; the fact that they are so frequently quoted in the 
 New Testament ; the number and minuteness of his predictions in 
 regard to cities and kingdoms, as w'ell as the intrinsic difficulty of 
 many portions of his writings, all have contributed to this. Of the 
 numerous works which may be consulted in reading, or in explaining 
 Is3aiah, the following are among the principal ; — 
 
INTRODUCTION. 
 
 49 
 
 I* The ancient versions. 
 
 (1.) The Septuagint, so called from the seventy interpreters who 
 are supposed to have been engaged in it. This is the most ancient, 
 and in some respects the most valuable of all the versions of the Bible, 
 and was formerly esteemed so valuable as to be read in synagogues 
 and in churches. Much uncertainty exists in regard to the real 
 history of this version. According to the common Jewish legend 
 respecting it, Ptolemy Philadelphus, who reigned king of Egypt from 
 284 to 246 B. c., formed the wish, through the advice of his librarian, 
 Demetrius Phalerius, to possess a Greek copy of the Jewish Scrip- 
 tures, for t>e Alexandrian Library, and sent to Jerusalem for this 
 object. The Jews sent him a Hebrew manuscript, and seventy- two 
 men of learning to translate it. They all laboured together, being 
 shut up in the island of Pharos, where having agreed on the trans- 
 lation by mutual conference, they dictated it to Demetrius, who wrote 
 it down, and thus in the space of seventy-two days the whole was 
 finished. This legend is given in an epistle said to have been written 
 by Aristeas, to his brother in Alexandria. Josephus also relates the 
 story, Ant. xii. II. 2 — 14. But it has every mark of fiction ; and an 
 examination of the Septuagint itself will convince any one that it was 
 not all made by the same persons, or at the same time. The most 
 probable supposition is, that after the Jews had settled in great 
 numbers in Egypt, and had in some measure forgotten the Hebrew 
 language, a Greek version became necessary for the public use in 
 their temple there, (notes Isa. xix. .18,) and in their synagogues. 
 There is no improbability that this was done under the sanction of 
 the sanhedrim, or council of LXXII. in Egypt, and that it thus re- 
 ceived its name and authority. The translation was probably com- 
 menced about 2o0 years before Christ. The Pentateuch would be 
 first translated, and the other books were probably translated at 
 intervals between that time and the time of Christ. “The Penta- 
 teuch is best translated, and exhibits a clear and flowing Greek style ; 
 the next in rank is the translation of Job and the Proverbs. The 
 Psalms and the Prophets are translated worst of all ; and indeed often 
 without any sense. Indeed the real value of the Septuagint, as a 
 version, stands in no sort of relation to its reputation.*’ — Calmet, 
 “ Isaiah has had the hard fate to meet a translation unworthy of him, 
 there being hardly any book of the Old Testament that is so ill 
 rendered in that version as Isaiah.” — Lowth, The authority of this 
 version, however, soon became so great as to supersede the use of the 
 Hebrew among all the Jews who spoke Greek. It was read in the 
 synagogues in Egypt, and was gradually introduced into Palestine. 
 It had the highest reverence among the Jews, and was used by them 
 everywhere ; and is the version that is most commonly quoted in the 
 New Testament. Prom the Jews the reputation and authority of 
 this version passed over to Christians, who employed it with the 
 same degree of credence as the original. The text of this version has 
 suffered greatly, and great efforts have been made to restore it ; and 
 yet probably after all these efforts, and after all the reputation which 
 the version has enjoyed in former times, there has not been any- 
 where, or scarcely in any language, any version of the Scriptures that 
 is more incorrect and defective than the Septuagint. Probably there 
 is no version from which, as a whole, a more correct idea would not 
 be derived of the real meaning of the sacred Scriptures ; and this is 
 true in a special manner of Isaiah. It is valuable as the oldest version ; 
 
 VOL, I, D 
 
60 
 
 ISAIAS. 
 
 as having been regarded -with so much respect in formet times; 
 and as, notwithstanding its faults and the imperfection of the text, 
 throwing much light on various parts of the Old Testament. But as 
 an authority for correcting the Hebrew text, it is of little or no value. 
 The history of the Septuagint may be seen in Hody, de Biblior. 
 Textibus orig. Ox. 1705; Horne's Intro, vol. ii. 163, seq. ; Prideaux’s 
 Connexions ; Walton's Proleg. c. ix. § 3 — 10; Isaac Vossius de LXX. 
 Inter. Hag. Com. 1661 ; and Brett, Diss. on the Septuagint, in Wat- 
 son's Theo. Tracts, vol. hi. p. 18, seq. 
 
 (2.) The Latin Vulgate — the authorized version of the papal com- 
 munion. When Christianity had extended itself to the west, where 
 the Latin language was spoken, a version of the Scriptui. -e into that 
 language became necessary. In the time of Augustine there were 
 several of these, but only one of them was adopted by the church. 
 This was called common^ vulgata^ because it was made from the com- 
 mon Greek version, ^ Koivi], In modern times this version is often 
 called Itala^ or the Italic version. This version, in the Old Testament, 
 was made literally from the Septuagint, and copied all its mistakes. 
 To remedy the evils of this, and to give a correct translation of the 
 Scriptures, Jerome undertook a translation directly from the Hebrew. 
 He went to Palestine and enjoyed the oral instructions of a learned 
 Jew. He availed himself of all the labours of his predecessors, and 
 furnished a translation which surpassed all that preceded his in use- 
 fulness. In the seventh century this version had supplanted all the 
 old ones. It was the first book ever printed. By the council of 
 Trent, it was declared to be “authentic" — and is the authorized or 
 standard version of the papists ; and is regarded by them as of equal 
 authority with the original Scriptures. This version is allowed gene- 
 rally to be a very faithful translation ; and it undoubtedly gives a 
 much more correct view of the original than the Septuagint. 
 
 (3.) The Syriac versions. Of these there are two, both of which 
 are of Christian origin ; having been made by Christians of the Syrian 
 church who dwelt in Mesopotamia. The earliest and most celebrated 
 of these is the Peshito ; i. e. the clear ^ or the literal. It is the authorized 
 version of the Syrian church, and is supposed by them to have been 
 made in the time of Solomon. It was probably made in the first 
 century. It follows, in general, the Hebrew literally ; and is very 
 VALUABLE as an aid in ascertaining the meaning of the Hebrew Scrip- 
 tures. The other Syriac version was made from the Septuagint about 
 the year 616, for the use of the Monophysites. It is of value, there- 
 fore, only for the interpretation of the Septuagint. It is the former 
 of these which is printed in the Polyglotts. Of the latter no portion 
 has been printed except Jeremiah and Ezekiel, 1787, and Daniel, 
 n^^.—Calmet, 
 
 (4.) The Arabic versions. The Scriptures have been at various 
 times translated into Arabic. After the time of Mohammed, the 
 Arabic became the common language of many of the Jews, and of 
 numerous bodies of Christians in the east. Sometimes the transla- 
 tions were made from the Hebrew, sometimes from the Septuagint, 
 from the Peshito, or the Yulgate. The version of R. Saadias Gaon, 
 director of the Jewish Academy at Babylon, was made in the tenth 
 century. It comprised originally the Old Testament ; but there have 
 been printed only the Pentateuch and Isaiah. The Pentateuch is 
 found in the Polyglotts. Isaiah was published by Paulus in 1791. 
 The Mauritanian version was made in the thirteenth century, by an 
 
INTEODXJCTION. 
 
 61 
 
 Arabian Jew, and was published by Erpenius in 1629. The Arabic 
 version in the Polyglotts was made by a Christian of Alexandria, and 
 was made from the Septuagint. — Robinson. Of course these are of 
 little value in illustrating the Hebrew text. The chief and great 
 value of the Arabic consists in the light which is thrown upon the 
 meaning of Hebrew words, phrases, and customs, from the Arabic 
 language, manners, and literature. 
 
 (5.) The Targums or Chaldee versions. All these are the works 
 of Jews living in Palestine and Babylon, from a century before Christ, 
 to the eighth or ninth century after. They bear the name Targum, 
 i. e. translation. They comprise the Targum of Onkelos on the Pen- 
 tateuch; of Jonathan Ben TJzziel on the historical books and the 
 prophets; of Jerusalem on the Pentateuch; and of smaller and sepa- 
 rate Targums on the books of Daniel, Ezra, and Nehemiah. That of 
 Jonathan Ben TJzziel, which was made about the time of the Saviour, 
 and w^hich includes Isaiah, is far inferior to that of Onkelos. It often 
 wanders from the text in a wordy, allegorical explanation ; admits 
 many explanations which are arbitrary, and especially such as honour 
 the Pharisees ; and often gives a comme7itary instead of a translation. 
 See Gesenius, Comm, uber den Isa. Einl. § 11. It is valuable, as it 
 often gives a literal translation of the Hebrew, and adheres to it 
 closely, and as it gives a statement of what was the prevailing inter- 
 pretation of the sacred writings in the time when it was made. It 
 may, therefore, be used in an argument with the modern Jews, to 
 show that many of the passages which they refuse to refer to the 
 Messiah were regarded by their fathers as having a relation to him. 
 
 The more modern versions of the Scriptures are evidently of little 
 or no use in interpreting the Bible, and of no authority in attempting 
 to furnish a correct text. On the general character of the versions 
 above referred to, the reader may consult Horne’s Intro, vol. ii. 156, 
 seq. ; Gesenius, Einl. § 10 — 20. 
 
 II. Comment A uiES. The following are among the principal, v/hich 
 may be referred to in illustration of Isaiah : — 
 
 (1.) Commentarius in Librum Prophetiarum Isaiae, Cura et Studio 
 Campegii Yitringii, 2 vol. fol. 1714, 1720, 1724. This great work on 
 Isaiah first appeared at Leuwarden in 1714. It has been several times 
 reprinted. Vitringa was professor of theology at Eranecker, and died 
 in 1722. In this great work, Yitringa surpassed all who went before 
 him in the illustration of Isaiah ; and none of the subsequent efforts 
 which have been made to explain this prophet have superseded this, 
 or rendered it valueless. It is now indeed indispensable to a correct 
 understanding of this prophet. He is the fountain from which most 
 subsequent writers on Isaiah have copiously drawn. His excellencies 
 are — great learning, copious investigation, vast research, judicious 
 exposition, an excellent spirit, and great acuteness. His faults — for 
 faults abound in his work — are, (1.) Great diffuseness of style. (2.) 
 A leaning to the allegorical mode of interpretation. (3.) A minute, 
 and anxious, and often fanciful effort to find something in history thaf 
 accords with his view of each prediction. Often these parts of his 
 work are forced and fanciful ; and though they evince great research 
 and historical knowledge, yet his application of many of the prophecies 
 must be regarded as wholly arbitrary and unsatisfactory. (4.) Ho 
 did not seem to be fully acquainted with the poetic and figurative 
 character of the prophetic style. Hence he is often forced to seek for 
 fulfilment of particular expressions, when a more complete acquaint- 
 
52 
 
 ISAIAH. 
 
 ance with, the character of that style would have led him to seek for 
 no such minute fulfilment. Yet no one can regard himself as 
 furnished for a correct and full examination of Isaiah, who is not in 
 possession of this elaborate work. 
 
 (2.) The collection of commentaries in the Critici Sacri, nine vols. 
 folio. This great work contains a collection of the best commentaries 
 wVich were known at the time in which it was made. Valuable 
 critical notes will be found in the commentary of Drusius, and occa- 
 sional remarks of great value in the brief commentary of Grotius. 
 Grotius is the father of commentators ; and, especially on the New 
 Testament, he has furnished more materials, which have been worked 
 up into the recent commentaries, than all other expositors united. 
 He is especially valuable for the vast amount of classical learning 
 which he has brought to illustrate the Scriptures. His main faults 
 are — a want of spirituality, and a laxness of opinions ; but no man 
 who wishes to gain a large and liberal view of the sacred writings 
 will deem his library complete who has not the commentary of this 
 great man. His notes, however, on Isaiah and the Old Testament 
 generally, are very brief. 
 
 (3.) The same work abridged and arranged by Poole, in five vols. 
 folio. This w'ork has often been reprinted, and is well known as 
 Poolers Synopsis. It is a work of great labour. It consists in arrang- 
 ing in one continuous form the different expositions contained in the 
 work last mentioned. With all the learning and labour expended on 
 it, it is, like most other abridgements, a work which will make liim 
 who consults it regret that an abridgement had been attempted, and 
 sigh for the original work. It is an arrangement of opinions without 
 any reasons for those opinions as they existed in the minds of the 
 original authors. To a man disposed to collect opinions merely, this 
 work is invaluable ; to a man who wishes to know on wdiat opinions 
 are based, and what is their true value, it will be regarded generally 
 as of comparatively little use. The original work — the Critici Sacri 
 — is of infinitely more value than this Synopsis by Poole. 
 
 (4.) The commentary of Calvin. This may be found in his works 
 printed at Amsterdam in 1667. This commentary on Isaiah was 
 originated in discourses Avhich were delivered by him in his public 
 ministry, and which were committed to writing by another hand, and 
 afterwards revised by himself. The critical knowledge of Calvin was 
 not great ; nor does he enter minutely into criticisms or philology. 
 He aims at giving the sense of Isaiah, often somewhat in the form of 
 a paraphrase. There is little criticism of words and phrases ; little at- 
 tempt to describe customs, or to illustrate the geography of the places 
 referred to ; and there is often in the writings of this great man a want 
 of vivacity and of point. But he is judicious and sound. His practical 
 remarks are useful ; and his knowledge of the human heart, and his good 
 wense, enabled him to furnish a commentary that is highly valuable. 
 
 (5.) Bosenmuller on Isaiah. This distinguished and very valuable 
 work was first published in 1793, in three parts, and afterwards in a 
 completely revised edition in 1810, in three volumes. The merit of 
 Bosenmuller consists in his great learning ; in his cautious and care- 
 ful collection of all the materials which existed to throw light on the 
 prophet; and in his clear and simple arrangement and statement. 
 The basis of this work is indeed Yitringa ; but Bosenmuller is by no 
 means confined to him. He has gathered from all sources what he 
 regarded as necessary to an explanation of the prophet. He is judi- 
 
INTEODUCTION. 
 
 53 
 
 eious in his criticisms, and not rash and reckless in attempting to 
 modify and amend the text. He does not resemble Grotins, who is 
 said to have “found Christ nowhere but he is almost always, par- 
 ticularly in the first part, an advocate for the Messianic interpretation. 
 There can be found nowhere a more valuable collection of materials 
 for an understanding of Isaiah than in Kosenmuller. 
 
 (6.) Philologisch-Kritischer und Historischer Commentar fiber den 
 Isaiah, von W. Gesenius, 3 Th. Leipzig, 1821. “The commentary 
 of Gesenius has not rendered superfluous the work of Kosenmfiller. 
 Gesenius has certainly been more independent in ascertaining the 
 meaning of words, and in this respect has rendered a great service to 
 the prophet. His diligence has considerably increased the materials of 
 exegesis by collecting a number of striking parallel passages, espe- 
 cially from Arabian and Syrian writers, which, though not numerous, 
 have been very accurately read. His historical illustrations, espe- 
 cially of the prophecies relating to foreign nations, are for the most 
 part very valuable ; and his acuteness has made new discoveries.” — 
 Hengstenherg . The great value of Gesenius consists in his explanation 
 of w'ords and phrases ; in his bringing to bear his vast learning in the 
 Hebrew, and the cognate languages, to an explanation of the prophet ; 
 in his acuteness and skill in philological investigations ; and in his 
 use of illustrations of customs, geography, etc., from modern travel- 
 lers. A favourable specimen of his manner of exposition may be seen 
 in his commentary on the prophecy respecting Moab, ch. xv., xvi. 
 This is translated in the Biblical Repository for January, 1836. See 
 also a translation of ch. xvii. 12 — 14; xviii. 1 — 7, in tl^i^ Biblical 
 Repository for July, 1836. Of this exposition. Prof. Stu|i|r| says, “I 
 consider it the only successful effort which has been mai[^1;o unravel 
 the very difficult passage of which it treats. I consider it a kind of 
 chef d" oeuvre among the philological efforts of this distinguished 
 writer.” — Bib. Rep. July, 1836, p. 220. Por the general merits of 
 Gesenius, see the article “ Hebrew Lexicography,” by Prof. Stuart, 
 in Bib. Repository, 1836, p. 468, seq. 
 
 (7.) Isaiah; a New Translation, with a Preliminary Dissertation, 
 and Notes, Critical, Philological, and Explanatory. By Robert 
 Lowth, D. D., Lord Bishop of London. This very beautiful transla- 
 tion of Isaiah was first published in London, in quarto, in 1778, and 
 has been several times reprinted. A German translation was pub- 
 lished by M. Koppe, with notes and additions, at Gottingen, 1779, 
 1781, in 4 vols. 8vo. It is the only work in English, with which I am 
 acquainted, of any very great value on Isaiah ; and it will doubtless 
 continue to hold its rank as a standard work in sacred literature. Of 
 all the interpreters of Isaiah, Lowth has probably most clearly dis- 
 cerned the true nature of the prophetic visions ; has been enabled 
 most clearly to apprehend and express the sense of the prophet ; and 
 has presented a translation Avhich has been universally admired for 
 its beauty. The faults of the work are, that his translation is often 
 too paraphrastic ; that he indulges in great caprice of criticism ; that 
 he often changes the Hebrew text on very slight authority ; and that 
 there is a ivailt of copiousness in the notes for the purpose of those 
 W’ho would obtain a full and accurate view of Isaiah. Lowth made 
 good use of the aids which in his time might be derived from the re- 
 searches of Oriental travellers. But since his time, this department 
 of literature has been greatly enlarged, and important light has been 
 throw'n upon many passages which in his time were obscure. 
 
54 
 
 ISAIAH. 
 
 (8.) A new translation of the Hebrew Prophets, arranged in chro- 
 nological order. By George Noyes, Boston, 1833. This work professes 
 to be simply a literal translation of the prophets, without an extended 
 commentary. A very few notes are appended. The translation is 
 executed with great skill and fidelity, and gives in general very cor- 
 rectly the meaning of the original. The translator has availed 
 himself of the labours of Gesenius, and of the other modern critics. 
 Por a further view of this work, see North American Beview for 
 January, 1838. 
 
 (9.) Esaias ex recensione Textus Hebraei, ad fidem Codd. et verss. 
 Latine, vertit, et Notas subjecit, J. C. Doedcrlin. Altdorf, 8vo. 1780. 
 Norimbergse, 1789. 
 
 (10.) The Book of the Prophet Isaiah, in Hebrew and English. 
 The Hebrew text metrically arranged, the translation altered from 
 that of Bishop Lowth. By the Bight Bev. Joseph Stock, D.D., 
 Bishop of Killala, 1804, 4to. “There is a variety of notes, critical 
 and explanatory, supplied partly by the translator, and partly by 
 others. Many of these are uncommonly valuable for their depth and 
 acuteness, and tend to elucidate, in a high degree, the subject matter 
 of these prophecies.” — British Critic, vol. xxviii. p. 466. 
 
 (11.) Lectures on the Prophecies of Isaiah, by Bobert Macculloch. 
 London, 1791, 4 vols. 8vo. 
 
 (12.) Hierozoicon, sive de Animalibus Sacrse Scripturse. Auctore 
 Samuele Bocharto. Folio, Lond. 1663. This great work has been 
 several times reprinted. It is a work of immense research and learn- 
 ing ; and is invaluable to all who desire to obtain a knowledge of the 
 subjects on 'vvhich it treats. Great use may be made of it in the 
 interpretation of the Scriptures ; and its authority has often been 
 used in the following translation and notes. There is repeated men- 
 tion of animals in Isaiah ; and in no other work known to me can so 
 accurate and valuable a description of those animals be found as in 
 Bo chart. 
 
 (13.) Christology of the Old Testament, and a Commentary on the 
 Predictions of the Messiah, by the Prophets. By E. W. Hengsten- 
 berg. Doctor of Phil, and Theol., Professor of the latter in the Uni- 
 versity of Berlin. Translated from the German by Beuel Keith, D.D. 
 Alexandria, 1836. For a notice of Prof. Hengstenberg, and the 
 character of his writings, see Biblical Bepository, vol. i. p. 21. The 
 first volume of this work was published in 1829. It is a very valuable 
 accession to sacred literature, and should form a part of every theo- 
 logical library. It evinces great learning, accurate research, and is 
 deeply imbued with the spirit of piety. Its fault on Isaiah is, that 
 there are many parts of this prophet which should be regarded as 
 predictions of the Messiah, which are not noticed, or so regarded in 
 his work. His expositions of those parts which he has examined 
 (Isa. ii., iv., vii., viii. 23 ; ix. 1 — 6-; xi., xii., xl., seq.) are very valuable. 
 
 (14.) Oriental travellers. In regard to these, the main design is 
 not usually to demonstrate the truth of the predictions of the prophets, 
 or to furnish formal expositions of the meaning of the passages of 
 Scripture. The illustration of the sacred writings which is to be 
 derived from them is mainly incidental, and often is as far as possible 
 from the intention of the traveller himself. The illustrations which 
 are derived from these travels relate particularly to manners, rites, 
 customs, usages, modes of travelling, conversation, and laws ; to the 
 animals which are mentioned in the Bible ; to houses, articles of dress 
 
INTRODUCTION. 
 
 55 
 
 and furniture ; and more especially to the fulfilment of the prophecies. 
 In this respect almost a new department pertaining to the truth of 
 the Bible has been opened by the researches of modern travellers. 
 Many of the older commentaries were exceedingly defective and un- 
 satisfactory, for the want of the information which can now be derived 
 from such researches ; and the principal advance which can be antici- 
 pated in the interpretation of the prophecies, is probably to be derived 
 from this source. In this respect such researches are invaluable, and 
 particularly in the exposition of Isaiah. Some of the most complete 
 and irrefragable demonstrations of the inspiration of the sacred writ- 
 ings are furnished by a simple comparison of the predictions with the 
 descriptions of places mentioned by modern travellers. In this work, 
 I have endeavoured to embody the results of these inquiries in the 
 notes. As an illustration of the kind of aid to be expected from this 
 quarter, I may refer to the notes on ch. xiii., xiv. respecting Babylon ; 
 ch. XV., xvi. respecting, Moab ; ch. xxiii. of Tyre; and ch. xxxiv., 
 XXXV. of Edom. Perhaps no part of the world has excited more the 
 attention of travellers than those where the scenes of Scripture history 
 and of prophecy are laid. Either for commercial purposes, or by a 
 natural desire to visit those parts of the earth which have been the 
 scenes of sacred events, or by the mere love of adventure, most of 
 the places distinguished either in history or in prophecy have been 
 recently explored. The sites of Babylon, Nineveh, Tyre, Damascus, 
 and Jerusalem have been examined ; Lebanon, Egypt, Arabia, and 
 Palestine in general have been visited ; dnd even Moab and Arabia 
 have been traversed. The ancient land of Idumea, long deemed in- 
 accessible, now Arabia Petrsea, has been explored by Burckhardt, by 
 Captains Irby and Mangles, by Laborde, and still more recently by 
 our own countrymen, Mr. Stephens, and by Messrs. Smith and 
 Robinson. The capital of that once celebrated kingdom has been 
 discovered and examined after it had been unknown for ages, and a 
 most striking fulfilment of the sacred predictions has thus been fur- 
 nished. See notes on ch. xvi. and xxxiv. Perhaps there is no 
 department of sacred learning that promises so much to illustrate the 
 Scriptures as that of modern travels. It is to be remembered, (to 
 use the words of Prof. Bush,) that as “the Bible, in its structure, 
 spirit, and costume, is essentially an Eastern book, it is obvious that 
 the natural phenomena, and the moral condition of the East, should 
 be made largely tributary to its elucidation. In order to appreciate 
 fully the truth of its descriptions, and the accuracy, force, and beauty 
 of its various allusions, it is indispensable that the reader, as far as 
 possible, separate himself from his ordinary associations, and put 
 himself by a kind of mental transmutation into the very circumstances 
 of the writers. He must set himself down in the midst of Oriental 
 scenery — gaze upon the sun, sky, mountains, and rivers of Asia — go 
 forth with the nomade tribes of the desert — follow their flocks — travel 
 with their caravans — rest in their tents — lodge in their khans — load 
 and unload their camels — drink at their watering-places — ^pause during 
 the heat of the day under their palms — cultivate the fields with their 
 own rude implements — gather in or glean after their harvests — beat 
 out and ventilate the grain in their open threshing-floors — dress in 
 their costume — note their proverbial or idiomatic forms of speech, 
 and listen to the strain of song or story with which they beguile their 
 vacant hours.” — Preface to Illustrations of the Scriptures. To use the 
 words of a late writer in the London Quarterly Review, “We confess 
 
56 
 
 ISAIAH. 
 
 that we have felt more surprise, delight, and conviction, in examining 
 the account which the travels of Burckhardt, Mangles, Irby, Leigh, 
 and Laborde have so recently given of Judea, Edom, etc., than we 
 have ever derived from any similar inquiry. It seems like a miracle 
 in our own times. Twenty years ago, we read certain portions of the 
 prophetic Scriptures with a belief that they were true, because other 
 similar passages had, in the course of ages, been proved to be so, and 
 we had an indistinct notion that all these (to us) obscure and indefi- 
 nite denunciations had been — we knew not very well when or how 
 — accomplished ; but to have graphic descriptions, ground-plans and 
 elevations, showing the actual existence of all the heretofore vague 
 and shadowy denunciations of God against Edom, does, we confess, 
 excite our feelings, and exalt our confidence in prophecy to a height 
 that no external evidence has hitherto done. Here we have, bursting 
 upon our age of incredulity, by the labours of accidental, impartial, 
 and sometimes incredulous witnesses, the certainty of existing facts, 
 which fulfil what were hitherto considered the most vague and least 
 intelligible of all the prophecies. The value of one such contempo- 
 raneous proof is immense.” “It is,” to use the language of the 
 Biblical [Repository, (vol. ix. pp. 456, 457,) sensible evidence, graven 
 on the eternal rocks, and to endure till those rocks shall melt in the 
 final catastrophe of earth. The exactness between the prediction and 
 the fulfilment is wonderful. The evidence for the truth of the pro- 
 phecies is sometimes said to be cumulative ; but here we have a iieAV 
 volume at once opened to our view ; a sudden influx of overpowering 
 light. It is a monumental miracle, an attestation to the truth of 
 God, wrought into the very framework of the globe.” Beview of 
 Laborde’s Journey to Petra. It may be added, that the sources of 
 information on these interesting subjects are becoming very numerous, 
 and already leave little to be desired. To see this, it is sufficient to 
 mention the following : — 
 
 Boberts' Oriental Illustrations. 
 
 Maundrell’s Journey from Aleppo to Jerusalem. 
 
 Yolney’s Travels through Egypt and Syria. 
 
 Mariti’s Travels through Cyprus, Syria, and Palestine. 
 
 Bussell’s Natural History of Aleppo. 
 
 Clarke’s Travels in the Holy Land. 
 
 Burckhardt’ s Travels in Syria. 
 
 Travels in Nubia and Egypt. 
 
 Keppel’s Narrative of a Journey from India to England. 
 
 Morier’s Journey through Persia. 
 
 Jowett’s Christian Besearches. 
 
 Burnes’ Travels in Bokhara. 
 
 Laborde’ s Journey to Petra, 
 
 and the travels of Chandler, Pocoke, Shaw, Pitts, Niebuhr — the 
 “prince of travellers” — Porter, Seetzen ; from all of whom valuable 
 illustrations may be derived, and confirmations of the truths of the 
 Scripture prophecies. Of all the works of this description, the most 
 valuable for an accurate exposition of the Scriptures, in relation to the 
 geography of the Holy Land, is the recent work of our own country- 
 men — “ Biblical Besearches in Palestine, Mount Sinai, and Arabia 
 Petraea,” a journal of Travels in the year 1838, by E. Bobinson and 
 E, Smith, 3 vols, 8vo. 1841, 
 
THE BOOH OE 
 
 THE PROPHET ISAIAH. 
 
 ANALYSIS OF CHAPTER I. 
 
 This chapter contains (1) the inscription, or title, to the whole book of Isaiah, 
 ver. 1 ; and (2) an entire prophecy respecting the land of Judah. In regard 
 to the title, see the notes on ver. 1. 
 
 The remainder of the chapter (vers. 2 — 31) comprises a single prophecy, 
 complete in itself, and evidently delivered on a siagle occasion. It has no 
 immediate connexion with that wliich follows, though it may have been 
 delivered about the same period. "When it was delivered is not known. We 
 are informed (ch. vi. 1) that the vision of Jehovah, wliich Isaiah had in the 
 temple, occurred during the last year of the reign of Uzziah. The only 
 indication which we can have of the time when this prophecy was uttered, 
 is to be derived from its location^ and from the accordance of its contents with 
 the state of things in Judea. It is evident that the author of the arrange- 
 ment, whoever he was, regarded it as properly placed in the order of time 
 before the account of the vision of Jehovah; i.e. as having been uttered 
 before the death of Uzziah. Nor are the contents of such a nature as to 
 render it improbable that the collector has followed the natural order in 
 which the prophecies were deKvered. On some accounts, indeed, it might 
 better he regarded as spoken during the reign of Ahaz ; but at any time of 
 the Jewish history in which Isaiah lived, it is not an inappropriate description 
 of the character of the Jewish people. There is one internal indication, 
 indeed, that it was not delivered in the time of Ahaz. Ahaz had filled the 
 land with the groves and altars of idolatry. See the Introduction, § 3. But 
 this prophecy does not allude to idolatry as the leading and characteristic 
 sin. It is a description of a people who still kept up the form of the worship 
 of Jehovah; of a people deeply depraved indeed, and suffering under the 
 tokens of the Divine displeasure, but who were professedly the worshippers 
 of the true God. It is descriptive of a tune Avhen the nation was distin- 
 guished for hypocrisy^ rather than idolatry. It naturally falls, therefore, 
 into the time of Uzziah, or Jotham — as it cannot he supposed that, if delivered 
 during the reign of Hezekiah, it would be so far misplaced as to constitute 
 the introductory chapter to the whole series of prophecies. In regard to the 
 time when it was uttered, and the time to which it refers, there have been 
 very different opinions. Abarhanel, Grotius, and Rosenmiiller suppose that 
 it refers to the times of Uzziah; De Wette supposes that it relates to the 
 reign of Jotham ; Piscator, Hensler, Arnold, regard it as relating to the reign 
 of Ahaz ; and Jarchi, Vitringa, and Eichhorn, refer it to the times of Heze- 
 kiah. In such a variety of opinion it is impossible to fix the time with any 
 certainty. Nor is it very material. It was not an inappropriate description 
 of the general character of the Jewish people; and there can be no doubt 
 that there were times, during the long prophetic life of Isaiah, v/hen it would 
 be found to accord fully Avith the condition of the nation. Unhappily, also, 
 there are times in the church now, when it is fully descriptive of the cha- 
 racter of the professed people of God; and it contains truths and fearful 
 denunciations, not less appropriate to them than they were to the people 
 who lived in the time of Isaiah. 
 
 D 2 
 
58 
 
 ISAIAH. 
 
 CHAPTER 1. 
 
 ^HE vision “ of Isaiah tlie son 
 of Amoz, wMcli lie saw con- 
 cerning Jndah and Jerusalem, 
 
 [b. c. 760. 
 
 in the days ^ of Uzziah, Jotham, 
 Ahaz, and Hezekiah, kings of 
 Judah. 
 
 cNum. 12. 6. 5 2Chr. 26. 22 
 
 NEW TRANSLATION. 
 
 GENERAL TITLE. 
 
 1. The vision op Isaiah, son of Amoz, which he saw concerning 
 Judah and Jerusalem in the days of TJzziah, Jotham, Ahaz, Heze- 
 kiah, KINGS OF Judah. 
 
 The prophecy is highly objurgatory and severe in its character. It is made 
 up of reproof, and of assurances that the evils which they were suffering Avere 
 for their hypocrisy and other sins. It commences Avith a solemn and very 
 sublime address to heaven and earth, to vdtness the deep depravity and the 
 pervading corruption of the land of Judah. It Avas such as was adapted to 
 attract the attention, and to amaze all beings in heaven and on earth, vers. 
 2 — 4. The prophet then proceeds to state that the existing calamities of the 
 nation had been inflicted on account of their sins, and that for those sins the 
 land Avas laid waste, vers. 5 — 9. Yet they kept up the appearance of religion. 
 They were constant and regular, externally, in otfermg sacriflces. But their 
 character was deeply hypocritical. The serAuces of God Avere so false and 
 hollow that he spumed and despised them. They were a weariness to him, 
 and a burden, vers. 10 — 15. The prophet then calls on the sinful nation to 
 turn from their sins, and to seek God, with the assurance that he was Avilling 
 to readmit them to his favour, to pardon all their crimes, and to receive them 
 as his OAvn children, vers. 16 — 20. If they did not do it, he assures them 
 that heavier judgments would come upon them than they had yet expe- 
 rienced, vers. 21 — 25 ; and that God would so deal Avith them as to effect a 
 change in the nation, and to restore the happier and purer state of things 
 existing in former days. The Avicked Avould be punished, and Zion would be 
 redeemed, vers. 26 — 31. 
 
 1. The vision. The first verse evidently is a title, but whether to 
 the whole book or only to a part of it has been questioned. As it 
 stands here, however, it seems clearly intended to include the entire 
 book, because it embraces all that was seen during the reigns of 
 Uzziah, Jotham, Ahaz, and Hezekiah ; that is, during the whole pro- 
 phetic life of the prophet. The same title is also given to his pro- 
 phecies in 2 Chron. xxxii. 32 : “Now the rest of the acts of Heze- 
 kiah, and his' goodness, behold they are written in the vision of 
 Isaiah.’* Yitringa supposes that the former part of this title, “ the 
 vision of Isaiah,” was at first affixed to the single prophecy contained 
 in the first chapter, and that the latter part was inserted afterwards 
 as an introduction to the Avhole book. This might have been done by 
 Isaiah himself if he collected his prophecies into a volume, or by some 
 other inspired man who collected and arranged them. See the intro- 
 duction to ch. xxxvi. The word vision, hhazbn, denotes properly 
 that Avhich is seen, from the verb hhdzd, to see, to behold. It is a term 
 which is often used in reference to the prophecies of the Old Testa- 
 ment, Numb. xii. 6 ; xxiv. 4 ; 1 Sam. iii. J. ; Psa. Ixxxix. 19 ; Dan. ii. 
 19; vii. 2; viii. 1; Nah. i. 1; Gen. xv. 1; Isa. xxi. 2; xxii. 1. 
 Hence the prophets Avere anciently called seers, as those who saio or 
 witnessed events which Avere yet to come. Comp. 1 Sam. ix. 9 : “He 
 that is now called a prophet was beforetime called a seer,” 1 Sam. ix. 
 11, 18, 19; 1 Chron. ix. 22; xxix. 29; 2 Kings XAuii. 13. In these 
 
CHAPTER I. 
 
 59 
 
 B. c. 760.] 
 
 visions y the objects probably were made to pass before the mind of the 
 prophet as a picture in which the various events were delineated wdth 
 more or less distinctness, and the prophecies were spoken, or recorded, 
 as the visions appeared to the observer. As many events could be 
 represented only by symbols^ those symbols became a matter of record, 
 and are often left without explanation. On the nature of the pro- 
 phetic visions, see introduction, § 7, (4.) U Of Isaiah, The name 
 Isaiah from YeshcC — salvation, help, deliverance — and 
 
 HTTP Yehovd^ or Jehovah, means “salvation of Jehovah,’" or “Jehovah 
 will save.” The Vulgate renders it Isaias ; the Seventy "Ho-atas, 
 JEsaias, This is also retained in the New Testament : Matt. hi. 3 ; 
 iv. 14 ; xii. 17 ; xv. 7 ; Mark vii. 6 ; Luke iv. 17; John xii. 39 ; Acts 
 viu. 28 ; Rom. ix. 27, etc. In the book of Isaiah itself we find the 
 form Yesha'ydhu; but in the inscription the Rabbins give 
 
 the form TOttP Yesha'yd, It was common among the Hebrews to 
 incorporate the name Jehovah, or a part of it, into their proper names. 
 See note on ch. vii. 14. Probably the object of this was to express 
 veneration or regard for him — as we now give the name of a parent or 
 friend to a child ; or in many cases the name may have been given to 
 record some signal act of mercy on the part of God, or some special 
 interposition of his goodness. The practice of incorporating the name 
 of the god that was worshipped into proper names was common in the 
 East. Thus the name Bel^ the principal idol worshipped in Babylon, 
 appears in the proper names of the kings — as Belshazzar, etc. Comp, 
 note, ch. xlvi. 1. It is not known that the name was given to Isaiah 
 with any reference to the nature of the prophecies which he would 
 deliver; but it is a remarkable circumstance that it coincides so 
 entirely with the design of so large a portion of his predictions. The 
 substance of the latter portion of the book, at least, is the salvation 
 which Jehovah would effect for his people from their oppressors in 
 Babylon, and the far mightier deliverance which the 'vvoiid would 
 experience under the Messiah. The son of Amoz. See the Intro- 
 duction, § 2. ^ Concerning Judah, The Jews after the death of 
 
 Solomon were divided into two kingdoms : the kingdom of Judah, 
 and of Israel, or Ephraim. The kingdom of Judah included the tribes 
 of Judah and Benjamin. Benjamin was a small tribe, and it was not 
 commonly mentioned, or the name was lost in that of Judah. The 
 kingdom of Israel, or Ephraim, included the remxaining ten tribes. 
 Eew of the prophets appeared among them ; and the personal minis- 
 try of Isaiah does not appear to have been at all extended to them. 
 If Jerusalem, The capital of the kingdom of Judah. It was on the 
 dividing line between the tribes of Judah and Benjamin. It is sup- 
 posed to have been founded by Melchizedek, who is called king of 
 Salem, (Gen. xiv. 18,) and who is supposed to have given this 
 name Salem to it. This was about 2000 years before Christ. About 
 a century after its foundation as a city, it was captured by the Jehu- 
 sites^ who extended its walls and built a citadel on mount Zion. By 
 them it was called Jehus. In the conquest of Canaan, Joshua put to 
 death its king, (Josh. x. 23,) and obtained possession of the town, 
 which was jointly occupied by the Hebrews and Jebusites until the 
 latter were expelled by David, who made it the capital of his kingdom 
 under the name of Jehus- Salem^ or, for the sake of easier pronuncia- 
 tion by changing the i b into n b, Jerusalem. After the revolt of the 
 ten tribes, it of course became the capital of the kingdom of Judah, 
 
60 
 
 ISAIAH. 
 
 2 Hear/ 0 heavens ; and give 
 ear, 0 earth ; for the Lord hath 
 spoken : I have nourished and 
 
 [b. c. 760,. 
 
 brought up children, ^ and they 
 have rebelled against me. 
 
 c Deu. 32. 1 ; Jer. 2. 12 ; Mic. 1. 2. 
 d ch. 63. It). 
 
 Vision I.— Ch. i. 2 — 31. 
 
 2 Hear, 0 heavens ; — ^And give ear, 0 earth : 
 For Jehovah speaketh; — 
 
 I have nourished and brought up sons, 
 
 And they have rebelled against me. 
 
 It was built on hills, or rocks, and was capable of being strongly 
 fortified, and was well adapted to be the capital of the nation. For a 
 more full description of Jerusalem, see notes on Matt. ii. 1. The vision 
 which is here spoken of as having been seen respecting Judah and 
 Jerusalem, pertains only to this chapter. See ch. ii. 1. % In the 
 
 days of Uzziah. In the time^ or during the reign of XJzziah, ?Chron. 
 xxvi. Comp. Intro. § 3. He was sixteen years old when he began 
 to reign, and reigned fifty-two years. It is not affirmed or supposed 
 that Isaiah began to prophesy at the commencement of his reign. The 
 first part of the long reign of Uzziah was prosperous. He gained im- 
 portant victories over his enemies, and fortified his kingdom, 2 Chron. 
 xxvi. 5 — 15. He had under him an army of more than three hundred 
 thousand men. But he became proud — attempted an act of sacrilege 
 — was smitten of God, and died a leper. But though the kingdom 
 under Uzziah was flourishing, yet it had in it the elements of decay. 
 During the previous reign of Joash, it had been invaded and weakened 
 by the Assyrians, and a large amount of wealth had been taken to 
 Damascus, the capital of Syria, 2 Chron. xxiv. 23, 24. It is not im- 
 probable that those ravages were repeated during the latter part of 
 the reign of Uzziah. Comp. Isa. i. 7. H Jotham. He began to 
 reign at the age of twenty-five years, and reigned sixteen years, 
 2 Chron. xxvii. 1, 2. ^ Ahaz, He began to reign at the age of 
 
 twenty, and reigned sixteen years. He was a wicked man, and during 
 his reign the kingdom was involved in crimes and calamities, 2 Chron. 
 xxviii. H Hezekiah, He was a virtuous and upright prince. He 
 began his reign at the age of twenty-five years, and reigned twenty- 
 nine, 2 Chron. xxix. See the Introduction, § 3. 
 
 2. HeaVy O heavens. This is properly the beginning of the prophecy. 
 It is a sublime commencement, and is of a highly poetic character. 
 The heavens and the earth are summoned to bear witness to the 
 apostasy, ingratitude, and deep depravity of the chosen people of God. 
 The address is expressive of deep feeling, — the bursting forth of a 
 heart filled with amazement at a wonderful and unusual event. The 
 same sublime beginning is found in the song of Moses, Deut. xxxii. 1 : 
 
 Give ear, 0 ye heavens, and I will speak ; 
 
 And hear, 0 earth, the words of my mouth. 
 
 Comp. Psa. 1. 4. Thus also the prophets often invoke the hills 
 and mountains to hear them. Ezek. vi. 3 ; “ Ye mountains of Israel, 
 hear the Avords of the Lord God : Thus saith the Lord God to the 
 mountains, and to the hills, and to the rivers, and to the valleys."' 
 Comp. Ezek. xxxvi. 1. “Be astonished, O ye heavens, at this, "and 
 be horribly afraid, be ye very desolate, saith the Lord,” Jer. ii. 12. 
 By the heavens^ therefore, in this place, we are not to understand the 
 inhabitants of heaven, i, e. the angels, any more than by the hills we 
 
CHAPTER I. 
 
 61 
 
 B. c. 760.] 
 
 are to understand the inhabitants of the mountains. It is high poetic 
 language, denoting the importance of the subject, and the remarkable 
 and amazing truth to which the attention was to be called. ^ Give 
 ear^ O earth. It was common thus to address the earth on any 
 remarkable occasion, especially any one implying warm expostulation, 
 Jer. vi. 19; xxii. 29; Micahi. 2; vi. 2; Isa. xxxiv. 1 ; xlix. 13. IT For. 
 Since it is Jehovah that speaks, all the universe is summoned to attend. 
 Comp. Psa. xxxiii. 8, 9 : “ Let all the earth fear the Lord ; let all the 
 inhabitants of the world stand in awe of him. Eor he spake and it 
 was done ; he commanded and it stood fast.'* H The Loud. — nirr 
 Yehovd^ or Jehovah. The small capitals used here and elsewhere 
 throughout the Bible, in printing the word Loud, denote that the 
 original word is Jehovah. It is derived from the verb hdyd^ to 
 he ; and is used to denote being ^ or the fountain of being, and can be 
 applied only to the true God. Comp. Exod. iii. 14 : “ And God said 
 unto Moses, I AM THAT I AM,” rrn^ Exod. vi. 3 ; 
 
 Numb. xi. 21 ; Isa. xlvii. 8. It is a name which is never given to 
 idols, or conferred on a creature ; and though it occurs often in the 
 Hebrew Scriptures, as is indicated by the small capitals, yet our 
 translators have retained it but four times, Exod. vi. 3 ; Psa. Ixxxiii. 
 18 ; Isa. xii. 2 ; xxvi. 4. In combination, however, with other names, 
 it occurs often. Thus in Isaiah, meaning the salvation of Jehovah ; 
 Jeremiah, the exaltation or grandeur of Jehovah, etc. Comp. Gen. 
 xxii. 14; “Abraham called the name of the place Jehovah-jirehl* 
 Exod. xvii. 15 ; Judg. vi. 24 ; Ezek. xlviii. 35. The Jews never pro- 
 nounced this name, not even in reading their own Scriptures. , So 
 sacred did they deem it, that when it occurred in their books, instead 
 of the word Jehovah, they substituted the word Adonai, Lord. 
 Our translators have shown respect to this feeling of the Jews in re- 
 gard to the sacredness of the name ; and hence have rendered it by 
 the name of Lord — a word which by no means conveys the sense of 
 the word Jehovah. It would have been an advantage to our version 
 if the word Jehovah had been retained wherever it occurs in the 
 original. IT I have nourished. Heb., I have made great; In 
 
 Piel, the word means to make great, to cause to grow ; as e. g. the 
 hair. Numb. vi. 5 ; plants, Isa. xliv. 14 ; then to educate or bring up 
 children, Isa. xlix. 21 ; 2 Kings x. 6. ^ And brought up>. 
 
 r'omdmt'i, from DT\ rum, to lift up, or exalt. In Piel, it means to bring 
 up, nourish, educate, Isa. xxiii. 4. These words, though applied often 
 to the training up of children, yet are here used also to denote the 
 elevation to which they had been raised. He had not merely trained 
 them up, but he had trained them up to an elevated station ; to peculiar 
 honour and privileges. ^ Children. Heb., bdnlm—sons. They 
 were the adopted children of God ; and they are represented as being 
 weak, and ignorant, and helpless as children, when he took them 
 under his fatherly protection and care. Hos. xi. 1 : “When Israel 
 was a child, then I loved him, and called my son out of Egypt.” 
 Comp, note. Matt. ii. 15 ; Isa. Ixiii. 8 — 16. ^ They have rebelled. This 
 complaint Avas often brought against the Jews. Comp. Isa. Ixiii. 10; 
 Jer. ii. 6 — 8. This is the sum of the charge against them. God had 
 shoAvn them peculiar favours. He recounted his mercy in bringing 
 them out of Egypt ; and on the ground of this, he demanded obedience 
 and love. Comp. Exod. xx. 1 — 3. And yet they had forgotten him, and 
 
62 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 3 Theox^knowetliliisowner, I l)ut Israel dotli not know, my 
 and tke ass kis master’s crib : people dotk not consider. 
 
 eJer. 8. 7. ’ 
 
 3 The ox knoweth Ms owner, 
 
 And the ass the crib of Ms master 
 Israel knoweth not piis Lord], 
 
 My people understand not. 
 
 rebelled against him. The Targum of Jonathan, an ancient Chaldee 
 version, has well expressed the idea here : “Hear, O heavens, which 
 were moved when I gave my law to my people ; give ear, O earth, 
 which didst tremble before my word, for the Lord has spoken. My 
 people, the house of Israel, whom I called sons, — I loved them, — I 
 honoured them, and they rebelled against me.” The same is true 
 substantially of all sinners ; and, alas, how often may a similar expos- 
 tulation be made with the professed people of God ! 
 
 3. The ox, etc. The design of this comparison is to show the great 
 stupidity and ingratitude of the Jews. Even the least sagacious and 
 most stupid of the animals, destitute as they are of reason and con- 
 science, evince knowledge and submission far more than the professed 
 people of God. The ox is a well-kno^vn domestic animal, remarkable 
 for patient willingness to toil, and for submission to his owner. 
 ^ Knoweth his owner. Recognises, or is submissive to him. *11 The 
 ass. A Avell-known animal, proverbial for dulness and stupidity. 
 *11 His master's crib, from dhds, to heap up, and then to 
 
 fatten. Hence it is applied to the stall, barn, or crib, where cattle are 
 fed, or made fat, Job xxxix. 9 ; Prov. xiv. 4. The ass has sufficient 
 knowledge to understand that his support is derived from that. The 
 idea is, that the ox was more submissive to laws than the Jews ; and 
 that even the most stupid animal better knew whence support was to 
 be derived, than they did the source of their comfort and protection. 
 The ass would not wander away, and the ox would not rebel as they 
 had done. This comparison was very striking, and very humiliating, 
 and nothing could be more fitted to bring down their pride. A similar 
 comparison is elsewhere used. Thus, in Jer. viii. 7, the Jews are con- 
 trasted with the stork: “Yea, the stork in the heaven knoweth her 
 appointed times; and the turtle, [dove,] and the crane, and the 
 swallow, observe the time of their coming ; but my people know not 
 the judgment of the Lord.” This idea has been beautifully expressed 
 by Watts ; — 
 
 The brutes obey their God, 
 
 And bow their necks to men ; 
 
 But we, more base, more brutish things, 
 
 Reject Ms easy reign. 
 
 Comp. Hos. xi. 4. *11 But Israel. The name Israel, though after the 
 
 division of the tribes into two kingdoms specifically employed to de- 
 note that of the ten tribes, is often used in the more general sense to 
 denote the whole people of the Jews, including the kingdom of Judah. 
 It refers here to the kingdom of Judah, though a name is used which 
 is not inappropriately characteristic of the whole people. ^ Doth not 
 htoio. The Latin Yulgate, the Septuagint, and the Arabic, add the 
 word “me.” The word hnoio is used in the sense of recognising him 
 as their Lord ; of acknowledging him, or submitting to him. H Doth 
 not consider. Heb., Do not understand. They have a stupidity 
 greater than the brute. 
 
CHAPTER I 
 
 63 
 
 B. c. 760.] 
 
 4 All, sinful nation, a people 
 ^ laden witli iniquity, /a seed of 
 evil-doers, cliildren that are cor- 
 rupters ! they have forsaken the 
 
 1 of heaviness, f Mat. 11. 21. 
 
 Lord, they have provoked the 
 Holy One of Israel nnto anger, 
 they are ^ gone away backward. 
 
 2 alienated ^ or separated^ Ps. 58. 3. 
 
 4 Ah, sinful nation ! a people laden with iniquity ! 
 
 A race of evil-doers ! sons corrupting others ! 
 
 They have forsaken Jehovah, 
 
 They have despised the Holy One of Israel, 
 
 They are alienated, — turning their backs upon him. 
 
 4. HA, sinful nation. The word rendered “ ah ! — 'in hoy — is not 
 a mere exclamation, expressing astonishment. It is rather an inter- 
 jection, denouncing threatening, or punishment. “Woe to the sinful 
 nation.'’ Vulg., “ Ym genti peccatrici.” ' The corruption pertained 
 to the nation.^ and not merely to a part. It had become general. 
 H Laden with iniquity. The word translated laden — — denotes 
 properly anything heavy or burdensome ; from hdhhUdh^ to be 
 heavy. It means that they were oppressed, and borne down with the 
 weight of their sins. Thus we say. Sin sits heavy on the conscience. 
 Thus Cain said, “My punishment is greater than I can bear,” Gen. 
 iv. 13. The word is applied to an employment' as being burdensome. 
 Exod. xviii. 18 : “This thing is too heavy for thee.” Numb. xi. 14 : 
 “ I arn not able to bear all this people alone ; it is too heavy for me.” 
 It is applied also to a famine^ as being heavy, severe, distressing. 
 Gen. xii. 10 : “ Eor the famine was grievous heavy') in the land.” 
 Gen. xli. 31. It is also applied to speech^ as being heavy, dull, unin- 
 telligible. Exod. iv. 10: “I am slow (heavy ^5^) of speech, and of 
 a slow (heavy tongue.” It is not applied to sin in the Scriptures, 
 except in this place, or except in the sense of making atonement 
 for it. The idea, however, is very striking, — that of a nation — an en- 
 tire people, bowed and crushed under the enormous weight of accu- 
 mulated crimes. To pardon iniquity, or to atone for it, is represented 
 by bearing it., as if it were a heavy burden. Exod. xxviii. 38, 43 : 
 “ That Aaron may bear the iniquity of the holy things.” Lev. x. 17 : 
 “ God hath given it you to bear the iniquity of the congregation.” 
 (Lev. xvi. 22 ; xxii. 9 ; Numb, xviii. 1.) Isa. liii. 6 : Jehovah hath 
 
 laid on him the iniquity of us all.” Yer. 11 : “He shall bear their 
 iniquities.” 1 Pet. ii. 24 : “ Who his own self bare our sins in his own 
 body on the tree.” A seed. ^1] zerd\ from zdrd\ to sow, to 
 scatter, to disperse. It is applied to seed sown in a field, Judg. vi. 3 ; 
 Gen. i. 11, 12 ; xlvii. 23. To plants set out, or engrafted ; or to plant- 
 ing, or transplanting a nation: Isa. xvii. 10, “And thou shalt set it 
 shalt sow, or plant it] with strange slips.” Hence it is ap- 
 plied to children, posterity, descendants, from the resemblance to 
 seed sown, and to a harvest springing up, and spreading. The word 
 is applied by way of eminence to the Jews, as being the seed or pos- 
 terity of Abraham, according to the promise that his seed should be 
 as the stars of heaven, Gen. xii. 7 ; xiii. 15, 16 ; xv. 5, 18 ; xvii. 7, etc. 
 
 Children, Heb., sons — the same word that is used in ver. 2. They 
 were the adopted people or sons of God, but they had now become 
 corrupt. ^ That are corrupters. D''n'n';pD mdshhlthlm, from nri'd 
 shdhhdth, to destroy, to lay waste, as an invading army does a city or 
 country: Josh. xxii. 33 ; Gen. xix. 13. To destroy a vineyard, Jer. 
 xii. 10. To break down walls, Ezek. xxvi. 4. Applied to conduct. 
 
64 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 5 Wliy e should ye lae stricken and more. The whole head is 
 any more ? ye will ^ revolt more sick, and the whole heart faint. 
 
 Jer 2. :iO. 1 increase revolt. 
 
 5 On what part can ye be smitten any more ? 
 
 Ye will add revolt. 
 
 The whole head is sick, the whole heart faint : 
 
 it means to destroy^ or lay waste virtuous principles ; to break down 
 the barriers to vice ; to corrupt the morals. Gen. vi. 12 : “ And God 
 looked upon the earth, and it was corrupt — nnn®3 ; — for all flesh had 
 corrupted his way — n'Trm— upon the earth.’* Dent. iv. 16; xxxi. 
 29 ; Judg. ii. 19. They were not merely corrupt themselves, but they 
 corrupted others by their example. This is always the case. When 
 men become infidels and profligates themselves, they seek to make as 
 many more so as possible. The Jews did this by their wicked lives. 
 The same charge is often brought against them. See Judg. ii. 12 ; 
 Zeph. iii. 7. H They have provoked. Heb., “They have 
 
 despised the Holy One.” Comp. Prov. i. 30 ; v. 12 ; xv. 5. Yulg., 
 “ They have blasphemed'' Septuagint, Tvapoopyia-are — “ You have ^ro- 
 voked him to anger.” The meaning is, that they had so despised him 
 as to excite his indignation. IT The Holy One of Israel. God ; called 
 the Holy One of Israel because he was revealed to them as their God, 
 or they were taught to regard him as the sacred object of their worship. 
 H They are gone away backward. Lowth ; “They have turned their 
 backs upon him.” The w'ord rendered they are gone away^ nazbru^ 
 from zur^ means properly, to become estranged; to be alienated. 
 Job. xix. 13 : “ Mine acquaintance are verily estranged from me.” It 
 means especially that declining from God, or that alienation, which 
 takes place when men commit sin, Psa. Ixxviii. 30. 
 
 5. Why., etc. The prophet now, by an abrupt change in the dis- 
 course, calls their attention to the effects of their sins. Instead of 
 saying that they had been smitten, or of saying that they had been 
 punished for their sins, he assumes both, and asks why it should be 
 repeated. The Vulgate reads this, “ Super quo — on what part — 
 shall I smite you any more?” This expresses well the sense of the 
 Hebrew — np*^ — xipon what; and the meaning is, “ What part of 
 the body can be found on which blows have not been inflicted ? On 
 every part there are traces of the stripes which have been inflicted 
 for your sins.” The idea is taken from a body that is all covered over 
 with weals or marks of blows ; and the idea is, that the whole frame 
 is one continued bruise, and there remains no sound part to be stricken. 
 The particular chastisement to which the prophet refers, is specified 
 in vers. 7 — 9. In vers. 5, 6, he refers to the calamities of the nation, 
 under the image of a person wounded and chastised for crimes. Such 
 a figure of speech is not uncommon in the classic writers. Thus 
 Cicero (de Pin. iv. 14) says, ‘ Quae hie reipublicse vulnera imponebat 
 hie sanabat.’ See also Tusc. Quses. iii. 22 ; Ad Quintum fratrem, 
 ii. 25 ; Sallust. Cat. 10. ^ Should ye be stricken. Smitten, or punished. 
 The manner in which they had been punished, he specifies in vers. 
 7, 8. Jerome says, that the sense is, “ There is no medicine which I 
 can administer to your wounds. All your members are full of wounds ; 
 and there is no part of your body which has not been smitten before. 
 The more you are afflicted, the more will your impiety and iniquity 
 increase.” The w'ord here, thiikku, from means to smite, 
 
CHA.PTER I. 
 
 65 
 
 B. c. 760.] 
 
 6 From tlie sole of tlie foot sores: they have not been closed, 
 even nnto the bead there is no neither bound up, neither mol- 
 Boundness in it ; Mit wounds, lified with ^ ointment, 
 and bruises, and putrifying i or, oU. 
 
 6 From the sole of the foot even unto the head there is no soundness in it; 
 It is wound, and bruise, and running sore : 
 
 They have not pressed it, nor bound it up, 
 
 Neither hath it been softened mth ointment. 
 
 to beat, to strike down, to slay, or kill. It is applied to the infliction 
 of punishment on an individual ; or to the judgments of God by the 
 plague, pestilence, or sickness. Gen. xix. 11; “And they smote the 
 men that were at the door with blindness.” Numb. xiv. 12: “And 
 I will smite them with the pestilence.” Exod. vii. 25 ; “After that 
 the Lord had smitten the river,” i. e, had changed it into blood. Comp, 
 ver. 20 ; Zech. x. 2. Here it refers to the judgments inflicted on the 
 nation as the punishment of their crimes. ^ Ye will revolt. Heb., 
 You will add defection, or revolt. The effect of calamity and punish- 
 ment will be only to increase rebellion. Where the heart is right 
 with God, the tendency of affliction is to humble it, and lead it more 
 and more to God. Where it is evil, the tendency is to make the 
 sinner more obstinate and rebellious. This effect of punishment is 
 seen everywhere. Sinners revolt more and more. They become 
 sullen, and malignant, and fretful ; they plunge into vice to seek tem- 
 porary relief, and thus they become more and more alienated from 
 God. H The whole head. The prophet proceeds to specify more de- 
 finitely what he had just said respecting their being stricken. He 
 designates each of the members of the body — thus comparing the 
 Jewish people to the human body when under severe punishment. 
 The word head, in the Scriptures, is often used to denote the princes, 
 leaders, or chiejf's of the nation. But the expression here is used as a 
 figure taken from the human body, and refers solely to the punish- 
 ment of the people, not to their sins. It means that all had been 
 smitten, all was filled with the effects of punishment — as the human 
 body is when the head and all the members are diseased. H Js sick. 
 Is so smitten — so punished, that it has become sick and painful. 
 Heb., '^rf)—for sickness, or pain. The preposition ^ denotes a state, 
 or condition of anything. Psa. Ixix. 21; “And in [«j] my thirst 
 they gave me vinegar to drink.” The expression is intensive, and 
 denotes that the head was entirely sick. H The whole heart faint. 
 The heart is here put for the whole region of the chest, or stomach. 
 As when the head is violently pained, there is also sickness at the 
 heart, or in the stomach ; and as these are indications of entire or total 
 prostration of the frame, so the expression here denotes the perfect 
 desolation which had come over the nation. ^ Faint. Sick, feeble, 
 without vigour ; attended with nausea. Jer. viii. 18; “When I would 
 comfort myself in my sorrow, my heart is faint within me.” Lam. i. 22. 
 When the body is suffering, when severe punishment is inflicted, the 
 effect is to produce languor and faintness at the seat of life. This is 
 the idea here. Their punishment had been so severe for their sins, 
 that the heart was languid and feeble — still keeping up the figure 
 drawn from the human body. 
 
 6. From the sole of the foot, etc. Or, as we say, ‘ from head to foot;' 
 
C6 
 
 ISAIAH. 
 
 [b. c. 760 . 
 
 people. The Chaldee paraphrase is, From the lowest of the people 
 even to the princes — all are contumacious and rebellious.’ ' ^ No 
 soundness, Dhn methom^ from onn thdmdniy to be perfect, sound, un- 
 injured. There is no part unaffected; no part that is sound. It is 
 all smitten and sore. But wounds. The precise shade of difference 
 between this and the two following words may not be apparent. 
 Together ^ they mean such wounds and contusions as are inflicted upon 
 man by scourging, or beating him. This mode of punishment was 
 common among the Jews ; as it is in the east at this time. Abarbanel 
 and Kimchi say that the word here rendered wounds — a verbal 
 from to wound, to mutilate — means an open wound, or a cut 
 from which blood flows. ^ Bruises, hhdhhurd. This word 
 
 means a contusion, or the effect of a blow where the skin is not 
 broken ; such a contusion as to produce a swelling, and livid appear- 
 ance ; or to make it, as we say, black and blue. Putrifying sores. 
 The Hebrew rather means recent^ ox fresh wounds : or rather, perhaps, 
 a running wound, which continues fresh and open ; w^hich cannot be 
 cicatrized, or dried up. The LXX. render it elegantly nrKifiy)] (pheygaU 
 j/ovaUf a swelling, or tumefying wound. The expression is applied 
 usually to inflammations, as of boils, or to the swelling of the tonsils, 
 etc. If They have not been closed. That is, the lips had not been pressed 
 together, to remove the blood from the wound. The meaning is, 
 that nothing had been done towards healing the wound. It was an 
 unhealed, undressed, all-pervading sore. The art of medicine, in the 
 east, consists chiefly in external applications ; accordingly, the pro- 
 phet’s images in this place are all taken from surgery. Sir John 
 Chardin, in his note on Prov. iii. 8, “It shall be health to thy navel, 
 and marrow to thy bones,” observes, that the comparison is taken 
 from the plasters, ointments, oils, and frictions, Vv^hich are made use 
 of in the east, in most maladies. “ In Judea,” says Tavernier, “ they 
 have a certain preparation of oil and melted grease, which they com- 
 monly use for the healing of wounds.” — Lowth, Comp, note on ch. 
 xxxviii. 21. ^ Neither mollified with ointment. Neither made soft^ nor 
 tender, with ointment. Great use was made, in eastern nations, of 
 oil, and various kinds of unguents, in medicine. Hence the good 
 Samaritan is represented as pouring in oil and wine into the wounds 
 of the man that fell among thieves, (Luke x. 34;) and the apostles 
 were directed to anoint with oil those who were sick, James v. 14. 
 Comp. Rev. iii. 18. ^Ointment, Heb., o^7. pg. The oil of olives 
 was used commonly for this purpose. The whole figure in these two 
 verses relates to their being 'punished for their sins. It is taken from 
 the appearance of a man who is severely beaten, or scourged for crime ; 
 wliose wounds had not been dressed ; and who was thus a continued 
 bruise, or sore, from his head to his feet. The cause of this the pro- 
 phet states afterwards, ver. 10, seq. With great skill he first reminds 
 them of what they saw and knew, that they were severely punished ; 
 and then states to them the cause of it. Of the calamities to which 
 the prophet refers they could have no doubt. They were every- 
 where visible in all their cities and towns. On these far-spreading 
 desolations, he fixes the eye distinctly first. Had he begun with the 
 statement of their depravity, they would probably have revolted at it. 
 But being presented with a statement of their sufferings, which they 
 all saw and felt, they were prepared for the statement of the cause. — 
 To find access to the consciences of sinners, and to convince them of 
 
CHAPTER I. 
 
 67 
 
 B. c. 760. J 
 
 7 Your country is desolate, 
 *your cities are burned with 
 fire: your land, strangers de- 
 
 h Deu. 28. 51. 
 
 YOur it in your presence, and it 
 is desolate, as ^ oyertlirown by 
 strangers. 
 
 1 the overthrow of. 
 
 7 Tour country is desolate ; 
 
 Your cities are burnt yitb fire ; 
 
 Your land — strangers devour it in your presence. 
 
 And it is desolation, like the overturning produced by enemies. 
 
 their guilt, it is often necessary to remind them first of the calamities 
 in which they are actually involved ; and then to search for the cause. 
 This passage, therefore, has no reference to their moral character. It 
 relates solely to their punishment. It is often indeed adduced to 
 prove the doctrine of depravity ; but it has no direct reference to it, 
 and it should not be adduced to prove that men are depraved, or 
 applied, referring to the moral condition of man. The account of 
 thct^ character, as the cause of their calamities, is given in vers. 
 
 10 — 14. That statement will fully account for the many woes which 
 had come on the nation. 
 
 7. Yotcr country is desolate. This is the literal statement of what he 
 had just affirmed by a figure. In this there was much art. The 
 figure (ver. 6) was striking. The resemblance between a man severely 
 beaten, and entirely livid and sore, and a land perfectly desolate, was 
 so impressive as to arrest the attention. This had been threatened as 
 one of the curses which should attend disobedience. Lev. xxvi. 33 ; 
 
 And I wiU scatter you among the heathen, 
 
 And will draw out a sword after you : 
 
 And your land shall be desolate. 
 
 And your cities v/aste. 
 
 Comp. vers. 31, 32; Deut. xxviii. 49 — 52. It is not certain, or agreed 
 among expositors, to what time the prophet refers in this passage. 
 Some have supposed that he refers to the time of Ahaz^ and to the 
 calamities which came upon the nation during his reign, 2 Chron. 
 xxviii. 5 — 8. But the probability is, that this refers to the time of 
 TJzziah. See the Ajialysis of the chapter. The reign of IJzziah was 
 indeed prosperous, 2 Chron. xxvi. But it is to be remembered that 
 the land had been ravaged just before, under the reigns of Joash 
 and Amaziah, by the kings of Syria and Israel, 2 Kings xiv. 8 — 14 ; 
 2 Chron. xxiv., xxv. ; and it is by no means probable that it had 
 recovered in the time of TJzziah. It was lying under the efihct of the 
 former desolation, and not improbably the enemies of the Jews were 
 even then hovering around it, and possibly still in the very midst of 
 it. The kingdom was going to decay, and the reign of TJzziah gave 
 it only a temporary prosperity. H Is desolate, Heb., Is desolation — 
 rran'd shem&md. This is a Hebrew mode of emphatic expression, 
 denoting that the desolation was so universal that the land might be 
 said to be entirely in ruins. II Your land. That is, the fruit, or 
 •productions of the land. Foreigners consume all that it produces, 
 H Strangers, zdrim, from zur, to be alienated, or estranged, 
 
 ver. 4. It is applied to foreigners, i. e, those who were not- Israelites, 
 Exod. XXX. 33 ; and is often used to denote an enemy, a foe, a bar- 
 barian, Psa. cix. 11 : 
 
 Let the extortioner catch all that he hath. 
 
 And let the strangers plunder his labour. 
 
68 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 8 And tlie daughter of Zion yard, as a lodge in a garden of 
 is left as * a cottage in a vine- cncnmhers, as a besieged city. 
 
 I Lam. 2. 6. 
 
 8 And the daughter of Zion remams as a shed in a vineyard ; 
 
 As a hut in a garden of cucumbers ; 
 
 As a city oppressed by siege. 
 
 Ezek. xi. 9 ; xxviii. 10 ; xxx. 12 ; Hos. vii. 9 ; viii. 7. The Avord refers 
 here particularly to the Syrians. IT Devour it. Consume its proAusions. 
 H hi your presence. This is a circumstance that greatly heightens the 
 calamity, that they Avere compelled to look on and Avutness the desola- 
 tion, Avithout being able to prevent it. II As overthrown by strangers. 
 oni — from •rjon haphakh^ to turn, to overturn, to destroy as a 
 
 city, Gen. xix. 21 — 25; Deut. xxix. 22. It refers to the changes 
 Avhich an invading foe produces in a nation, Avhere everything is 
 subverted; Avhere cities are destroyed. Avails are throAvn doAvn, and 
 fields and vineyards laid Avaste. The land Avas as if an inA'ading army 
 had passed through it, and completely OA^erturned eA^erything. Lowth 
 proposes to read this, “as if destroyed by an inundation;” but Avith- 
 out authority. The desolation caused by the raAmges of foreigners, at 
 a time Avhen the nations Avere barbarous, Avas the highest possible 
 image of distress, and the prophet dAvells on it, though Avith some 
 appearance of repetition. 
 
 8. And the daughter of Zion. Zion, or Sion, Avas the name of one of 
 the hills on Avhich the city of Jerusalem Avas built. On this hill 
 formerly stood the city of the Jebusites; and Avhen David took it from 
 them he transferred to it his court, and it Avas called the city of David, 
 or the holy hill. It Avms in the southern part of the city. As Zion 
 became the residence of the court, and Avas the most important part 
 of the city, the name was often used to denote the city itself, and is 
 often applied to the whole of Jerusalem. The phrase “daughter of 
 Zion” here means Zion itself, or Jerusalem. The name daughter is 
 given to it by a personification in accordance with a common custom 
 in eastern writers, by which beautiful tOAvns and cities are likened to 
 young females. The name mother is also applied in the same Avay. 
 Perhaps the custom arose from the fact that Avhen a city Avas built, 
 tOAvns and villages would spring up around it — and the first Avould 
 be called the mother-city , (hence the Avord metropolis.) The expres- 
 sion was also employed as an image of beauty, from a fancied re- 
 semblance betAveen a beautiful toAvn and a beautiful and Avell-dressed 
 woman. Thus, Psa. xlv. 13, the phrase daughter of Tyre, means Tyre 
 itself. Psa. cxxxvii. 8, daughter of Babylon, i. e. Babylon. Isa. xxxAui. 
 22, “ The virgin, the daughter of Zion.” Jer. xlvi, 2; Isa. xxiii. 12 ; 
 Jer. xiv. 17; Numb. xxi. 23, 32 ; (Heb.) Judg. xi. 26. H Is left. rnni:. 
 The Avord here used denotes left as a part or remnant is left — not left 
 entire, or complete, but in a Aveakened or divided state. ^ As a cottage. 
 Literally, a shade, or shelter — kesukka, a temporary habitation 
 erected in vineyards to give shelter to the grape-gatherers, and to 
 those Avho Avere appointed to watch the vineyard to guard it from de- 
 predation. ’ Comp, note, Matt. xxi. 33. The folloAA'ing passage from 
 Mr. Jowett’s “ Christian Researches,” describing Avhat he himself 
 saAV, Avill throAV light on this verse : “Extensive fields of ripe melons 
 and cucumbers adorned the sides of the river, (the Nile.) They greAV 
 in such abundance that the sailors freely helped themselves. Some 
 
CHAPTER I. 
 
 69 
 
 B. c. 760»] 
 
 guard, however, is placed upon them. Occasionally, but at long and 
 desolate intervals, we may observo a little hut, made of reeds, just 
 capable of containing one man ; being in fact little more than a fence 
 against a north wind. In these I have observed, sometimes, a poor 
 old man, perhaps lame, protecting the property. It exactly illustrates 
 Isa. i. 8.” “ Gardens were often probably unfenced, and formerly, 
 
 as now, esculent vegetables were planted in some fertile spot in the 
 open field. A custom prevails in Hindostan, as travellers inform us, 
 of planting in the commencement of the rainy season, in the extensive 
 plains, an abundance of melons, cucumbers, gourds, etc. In the centre of 
 the field is an artificial mound with a hut on the top, just large enough 
 to shelter a person from the storm and the heat.” — Bib. Die. A. S. IJ. 
 Such a cottage would be designed only for a temporary habitation. 
 
 So Jerusalem seemed to be left amidst the surrounding desolation as 
 a temporary abode, soon to be destroyed. ^ As a lodge. The word 
 lodge here properly denotes a place for passing the night; but it means 
 also a temporary abode. It was erected to afford a shelter to those 
 who guarded the enclosure from thieves, or from jackals and small 
 foxes. “The jackal,” says Hasselquist, “is a species of mustela, 
 which is very common in Palestine, especially during the vintage, 
 and often destroys whole vineyards and gardens of cucumbers.” 
 IT A garden of cucumbers. The word cucumbers here x^robably includes 
 everything of the melon kind, as well as the cucumber. They are in 
 great request in that region on account of their cooling qualities, and 
 are produced in great abundance and perfection. These things are 
 particularly mentioned among the luxuries which the Israelites en- 
 joyed in Egypt, and for which they sighed when they W’ere in the 
 wilderness. Numb. xi. 5: “We remember — cucumbers and the 
 
70 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 9 Except * tlie Lord of hosts 
 had left Tinto us a yery small 
 remnant, we should haye heen 
 
 as Sodom, ^ and we should haye 
 heen like unto Gomorrah. 
 
 k Lam. 3. 22 ; Rom. 9. 29. I Gen. 19. 24. 
 
 9 Unless Jehovah of hosts had caused to remain a remnant, 
 We had soon become as Sodom, 
 
 We had resembled Gomorrah. 
 
 melons,” etc. The cucumber which is produced in Egypt and Palestine 
 is large — ^usually a foot in length — soft, tender, sweet, and easy of 
 digestion, {Gesenius ;) and being of a cooling nature, was peculiarly 
 delicious in their hot climate. The meaning here is, that Jerusalem 
 seemed to be left as a temporary, lonely habitation, soon to be for- 
 saken and destroyed. ^ As a besieged city. “As a 
 
 city taken by siege.” — Lowth. “ ‘ So is the delivered city.’ This 
 translation was first proposed by Arnoldi of Marburg. It avoids 
 the incongruity of comparing a city with a city, and requires no altera- 
 tion of the text except a change of the vowel points. According to 
 this translation, the meaning will be, that all things round about the 
 city lay desolate, like the withered vines of a cucumber- garden around 
 the watchman’s hut; in other words, that the city alone stood safe 
 amidst the ruins caused by the enemy, like the hut in a gathered 
 garden of cucumbers.” — Noyes, According to this interpretation, the 
 word netzurd is derived not from tzur,^ to besiege, to press, to 
 straiten; but from ndtzdr., to preserve, keep, defend. Comp. 
 Ezek. vi. 12. The Hebrew will bear this translation; and the con- 
 cinnity of the comparison will thus be preserved. I rather prefer, 
 however, the common interpretation, as being more obviously the 
 sense of the Hebrew, and as being sufficiently in accordance with the 
 design of the prophet. The idea then is, that of a city straitened- by 
 a siege, yet standing as a temporary habitation, while all the country 
 around was lying in ruins. J erusalem, alone preserved amidst the 
 desolation spreading throughout the land, will resemble a temporary 
 lodge in the garden — itself soon to be removed or destroyed. The 
 essential idea, whatever translation is adopted, is that of the solitude, 
 loneliness, and temporary continuance of even Jerusalem, while all 
 around was involved in desolation and ruin. 
 
 9. Except^ etc. It is owing entirely to the mercy of God that we 
 are not like Sodom. The prophet traces this not to the goodness of 
 the nation, not to any power or merit of theirs, but solely to the mercy 
 of God. This passage the apostle Paul has used in an argument to 
 establish the doctrine of Divine sovereignty in the salvation of men. 
 See note, Pom. ix. 29. The Lord. Heb., Jehovah. Note, ver. 2. 
 ^ Of hosts. Tzehhaoth — the word sometimes translated Sabaoth^ 
 
 Rom. ix. 29 ; James v. 4. The word means, literally, armies or military 
 hosts. It is applied, however, to the angels which surround the throne 
 of God, 1 Kings xxii. 19 ; 2 Chron. xviii. 18 ; Psa. ciii. 21 ; and to the 
 stars or constellations that appear to be marshalled in the sky, Jer. 
 xxxiii. 22; Isa. xl. 26. This host^ or the “host of heaven,” was fre- 
 quently an object of idolatrous worship, Deut. iv. 19 ; xvii. 3 ; 2 Kings 
 xvii. 16. God is called Jehovah of hostSy because he is at the head of 
 all these armies, as their leader and commander; he marshals and 
 directs them — as a general does the army under his command. “ This,” 
 says Gesenius, “ is the most common name of God in Isaiah, and in 
 Jeremiah, Zechariah, and Malachi. It represents him as the ruler of 
 the hosts of heaven, i. e. the angels and the stars. Sometimes, but 
 
CHAPTER 1. 
 
 71 
 
 fi. c. 760.] 
 
 10 Hear tlie word of tlie Lord, 
 ye rulers of Sodom; give ear 
 unto tlie law of our God, ye 
 people of GomorraL : 
 
 11 To wLat purpose tlie 
 multitude of your sacrifices unto 
 
 m Ps. 50. 8, etc. ; Amos 5. 21, 22. 
 
 me ? saitli tlie Lord : I am full 
 of the burnt-ofierings of rams, 
 and the fat of fed beasts ; and I 
 delight not in the blood of bul- 
 locks, or of lambs, or of ^ be- 
 goats. 
 
 1 great he^goats. 
 
 10 Hear the word of Jehovah, princes of Sodom ! 
 
 Give ear to the law of our God, people of Gomorrah ! 
 
 11 For what to me is the multitude of your sacrifices ? saith Jehovah : 
 
 1 am satiated with the burnt-ofierings of rams, and the fat of fed beasts ; 
 In the blood of bullocks, and of lambs, and of goats, I have no delight. 
 
 less frequently, we meet with the appellation Jehovah, God of hosts. 
 Hence some suppose the expression Jehovah of hosts to be elliptical. 
 But it is not a correct assertion that Jehovah, as a proper name, 
 admits of no genitive. But such relations and adjuncts as depend 
 upon the genitive, often depend upon proper names. So in Arabic, 
 one is called Rebiah of the poor in reference to his liability.’" The 
 name is given here, because to save any portion of a nation so wicked 
 implied the exercise of the same power as that by which he controlled 
 the host of heaven. ^ Remnant, A small part — that which is left. 
 It means here, that God had spared a portion of the nation, so that 
 they were not entirely overthrown. IT We should have been as Sodom, 
 etc. This does not refer to the character of the people, but to their 
 destiny. If God had not interposed to save them, they would have 
 been overwhelmed entirely, as Sodom was. Comp. Gen. xix. 24, 25. 
 
 10. Hear the word of the Lord. The message of God. Having stated 
 the calamities under which the nation was groaning, the prophet pro- 
 ceeds to address the rulers, and to state the cause of all these woes. 
 IT Ye rulers of Sodom. The incidental mention of Sodom in the pre- 
 vious verse gives occasion for this beautiful transition, and abrupt 
 and spirited address. Their character and destiny were almost like 
 those of Sodom ; and the prophet therefore openly addresses the rulers 
 as being called to preside over a people like those in Sodom. There 
 could have been no more severe or cutting reproof of their wicked- 
 ness than to address them as resembling the people whom God over- 
 tlirew for their enormous crimes. 
 
 11. To what purpose. nnb, “What is it to me; or what 
 profit or pleasure can I have in them God here replies to an objec- 
 tion which might be urged by the Jews to the representation which 
 had been made of their guilt. The objection would be, that they 
 were strict in the duties of their religion, and that they even abounded 
 in offering victims of sacrifice. God replies in this and the following 
 verses, that all this would be of no use, and would meet with no 
 acceptance unless it were the offering of the heart. He demanded 
 righteousness ; and without that, all external offerings would be vain. 
 The same sentiment often occurs in the Old Testament. 
 
 Hath J ehovah as great delight in bmut-ofierings and sacrifices 
 As in obeying the voice of the Lord ^ 
 
 Behold, to obey is better than sacrifice. 
 
 And to hearken than the fat of rams. — 1 Sam. xv. 22. 
 
 To what purpose shall frankincense be brought unto me from Saba ? 
 
 Or the rich aromatic reed from a far country ? 
 
72 
 
 ISAIAH. 
 
 [u. c. 760, 
 
 Your burnt-offerings are not acceptable, 
 
 Kor your sacrifices pleasant unto m^.—Jer. vi. 20. Blaney, 
 
 For I desired mercy and not sacrifice ; 
 
 And tbe knowledge of God more than burnt-offerings. — Hosea vi. 6 
 I hate, I despise your solemn feast days. 
 
 And I will not smell in your solemn assemblies ; 
 
 Though ye offer me your burnt- offerings. 
 
 And your meat-offerings, — I will not accept them ; 
 
 Neither will I regard the thank-offerings of your fat beasts. 
 
 Take thou away from me the noise of thy songs ; 
 
 For I will not hear the melody of thy viols. 
 
 But let judgment run down- as waters. 
 
 And righteousness as a mighty stream. — Amos v. 21 — 24. 
 
 IT Is the multitude. There was no deficiency in the amount of 
 offerings. It was admitted that they complied in this respect with 
 the requirements of the law ; and that they offered an abundance of 
 sacrifices, so numerous as to be called a multitude — it a vast 
 
 number. Hypocrites abound in outward religious observances just 
 in proportion to their neglect of the spiritual requirements of God’s 
 word. Comp. Matt, xxiii. 23. If Your sacrifices. zlhhhhekhem^ 
 
 from to slay; especially to slay for sacrifice. The word used 
 here denotes any sacrifice which was made by blood; but is dis- 
 tinguished from the burnt-offering, from the fact that this was not 
 entirely consumed. It is applied to the sin-offering, trespass-offering, 
 thank-offering. The word also stands opposed to the offerings which 
 were made without blood, (rm:’D minhha.) Any offering that con- 
 sisted in an animal that was slain came under this general denomina- 
 tion of sacrifice^ Exod. x. 25; Lev. xvii. 8 ; Numb. xv. 5. If Bur?it~ 
 offerings, oloth^ from dldh, to go up, ascend. It is applied 
 
 to a sacrifice that was wholly consumed, or made to ascend on an 
 altar. It answers to the Greek dkoKavcrror — holocaust^ that \vliich is 
 entirely consumed. Such offerings abounded among the Hebrews. 
 The burnt- offering was wholly consumed on the altar, excepting the 
 skin and the blood. The blood was sprinkled round the altar, and 
 the other parts of the animal which was slain were laid upon the altar, 
 and entirely burned. See Lev. i. This wns commonly a voluntary 
 offering ; and this shows their zeal to comply with the external forms 
 of religion. ^ I am f all, I am satiated. The word is usually 
 
 applied to food and drink, denoting satisfaction, or satiety. It is 
 used here with great force, denoting that their offerings had been so 
 numerous and so incessant, that God was satiated with them. It 
 means that he was weary, tired, disgusted with them. Thus in J ob 
 vii. 4: “I am full — — of tossings to and fro unto the dawning 
 of the day.” Prov. xxv. 17 : 
 
 Withdraw thy foot from thy neighbour’s house, 
 
 Lest he be weary (Heb. full) of thee, and hate thee. 
 
 If Fat^ etc. They were required to offer not the lame or the diseased, 
 (Deut. XV. 21; xvii. 1; Lev. xvii. 20; Mai. i. 7, 8;) and God admits 
 here that they had externally complied with this requirement. The 
 fat was burned on the altar. ^ I delight not. That is, I delight not 
 in them when offered without the heart; or I delight not in them in 
 comparison with works of righteousness. See Amos v. 21 — 24 ; Psa. L 
 9— 13; li. 16— 19. 
 
c. 760.1 
 
 CHAPTER I. 
 
 73 
 
 12 When ye come to ‘ appear 
 before me, who hath required 
 this at your hand, to tread my 
 courts ? 
 
 13 Bring no more yaiii ohla- 
 
 1 be seen, o Luke 11. 42. 2 or, grief. 
 
 tions : ® incense is an ahomina^ 
 tion unto mo ; the new moons 
 and sabbaths, the calling of as 
 semblies, I cannot away with : 
 it is ^ iniquity, eyen the solemn 
 meeting. 
 
 12 When ye come to appear before me, 
 
 Wlio hath requested this at your hand to tread my com*ts } 
 
 13 Bring no more false oblations : 
 
 Incense ! It is an abomination unto me ; 
 
 The new moon, and the sabbath, and the calling of the assembly, 
 I cannot endure ; — 
 
 It is iniquity, even the solemn closing meeting. 
 
 12. Whe?i ye come to appear before me. The temple was in Jeru- 
 salem, and was regarded as the habitation^ or dicelling -place ^ of the 
 God of Israel. Particularly the most holy place of the temple was 
 deemed the place of his sacred abode. The Shekinah — from 
 sliakhan, to dweU — the visible symbol of his presence, rested on the 
 cover of the ark; and from this place he was accustomed to commune 
 with his people, and to give responses to their requests. Hence, “to 
 appear before God” — Heb., “to be seen before my face,” >25 
 
 for '25 — means to appear in his temple as a worshipper. The 
 
 phrase occurs in this sense in the following places : Exod. xxxiv. 23, 
 24; Deut. xxxi. 11; 1 Sam. i. 22; Psa. xlii. 3. H Who hath required 
 this. The Jews were required to appear there to worship God, (Exod, 
 xxiii. 17; Deut. xvi. 16;) but it w'as not required that they should 
 appear with that spirit and temper. A similar sentiment is expressed 
 in Psa. 1. 16. At your hand. Prom you. The emphasis in this 
 expression is to be laid on your. “Who has asked it of youV' It was 
 indeed the duty of the humble, and the sincere, to tread those courts ; 
 but who had required such hypocrites as they were to do it ? God 
 sought the offerings of pure worshippers, not those of the hypocritical 
 and the profane. If To tread my courts. The courts of the temple 
 w'ere the different areas^ or open spaces which surrounded it. None 
 entered the temple itself but the priests. The people worshipped 
 God in the courts assigned them around the temple. In one of those 
 courts was the altar of burnt- offerings ; and the sacrifices were all 
 made there. See notes on Matt. xxi. 12. To tread his courts w'as an 
 expression, therefore, equivalent to worship. To tread the courts of 
 the Lord, here, has the idea of profanation. Who has required you 
 to tread those courts with this hollow% heartless service ? It is often 
 used in the sense of treading down, or trampling on^ 2 Kings vii. 17 — 20 ; 
 Dan. viii. 7 — 10; Isa. Ixiii. 3 — 16. 
 
 13. Bring no more. God does not intend absolutely to forbid this 
 kind of worship, but he expresses his strong abhorrence of the manner 
 in which it was done. He desired a better state of mind ; he pre- 
 ferred purit^^ of heart to all this external homage. If Vain. Heb., 
 
 offering of vanity * — shav. Offerings lYhich were hollow^ false, 
 deceitful, and hypocritical. ^ Oblations. mlnhhdth. This w'ord 
 
 properly denotes a gift or present of any kind, Gen. xxxii. 13 ; and then 
 especially a present or offering to the Deity, Gen. iv. 3 — 5. It does 
 not denote a bloody offering, but what is iniproperly rendered in the Old 
 
 VOL. T, E 
 
T4 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 Testament a meat-offering ^ (Ley. ii. 1 ; vi. 14 ; ix, 17) — an offering made 
 of flour or fruits, with oil and frankincense. A small part of it was 
 burned upon the altar, and the remainder was eaten by Aaron and 
 his sons with salt. Lev. ii. 1, 9, 13. The proper translation would 
 have been meal or flour-offering^ rather than meat-offering^ since the 
 word meat with us now denotes animal food only. IT Incense. More 
 frankincense. This is an aromatic or odoriferous gum, which 
 is obtained from a tree called Thurifera, Its leaves were like those 
 of a pear-tree'. It grew around mount Lebanon, and in Arabia. The 
 gum was obtained by making incisions in the bark in dog-days. It 
 was much used in worship, not only by the Jews, but by the heathen. 
 "When burned, it produced an agreeable odour; and hence it is called 
 a sacrifice of sweet smell, an odour acceptable to God. Comp. Phil, 
 iv. 18. That which was burned among the Jews was prepared in a 
 peculiar manner, with a mixture of sweet spices. It was offered by 
 the priest alone, and it was not lawful to prepare it in any other way 
 than that prescribed by the law. See Exod. xxx. 34, etc. Is an 
 abomination. Is hateful, or an object of abhorrence; that is, as it 
 was oflered by them, with hollow service, and with hypocritical hearts. 
 11 The new moons. On the appearance of the new moon, in addition 
 to the daily sacrifices, two bullocks, a ram, and seven sheep, with a 
 meal-ofiering, were required to be oflered to God, Numb, x. 10 ; xxviii. 
 11 — 14. The new moon in the beginning of the month Tisri (October) 
 was the beginning of their civil year, and was commanded to be 
 observed as a festival. Lev. xxiii. 24, 25. The appearance of the new 
 moon was announced by the blowing of silver trumpets, Numb. x. 10. 
 Hence the annual festival was called, sometimes, “the memorial ol 
 the blowing of trumpets.’* The time of the appearance of the new 
 moon was not ascertained, as with us, by astronomical calculation ; 
 but persons w^ere stationed, about the time it was to appear, on elevated 
 places in the vicinity of Jerusalem ; and when it was discovered the 
 trumpet was sounded. Moses did not command that this should be 
 observed as a festival except at the beginning of the year ; but it is 
 not improbable that the Jews observed each return of the new moon 
 as such. *ir And sabbaths, shabbath^ from T\W shdbdthf to cease 
 
 to do anything ; to rest from labour. The words here used are all in the 
 singular number, and should have been rendered “ the new moon, and 
 the sabbath, and the calling of the assembly;” though used in a col- 
 lective sense. The sabbath here refers not only to the weekly sabbaths, 
 but to all their days of rest. The word sabbath means properly a day 
 of rest, Gen. ii. 2, 3; and it was applied not only to the seventh 
 day, but particularly to the beginning and the close of their great 
 festivals, which were days of unusual solemnity and sacredness, Lev. 
 xvi. 31 ; xxiii. 24 — 39. *11 The calling of assemblies. The solemn con- 
 
 vocations or meetings at their festivals and fasts. H I cannot away 
 with, Heb., — I cannot bear, or endure. H It is iniquity. 
 
 That is, in the way in which it is conducted. This is a strong em- 
 phatic expression. It is not merely evil, and tending to evil ; but it 
 is iniquity itself. There was no mixture of good. 51 Even the solemn 
 meeting. The word which is here used — — comes from the 
 
 verb dtzar^ which signifies to shut up^ or to close ; and is applied 
 to the solemnities which concluded their great feasts, as being periods 
 of unusual interest and sacredness. It was applied to such solemnities, 
 because they slmt tip or closed the sacred festivals. Hence that day 
 
CHAPTER I. 
 
 75 
 
 B. c. 760.] 
 
 14 Your new moons and your 
 appointed feasts my soul hatetli : 
 they are a trouble unto me ; I 
 
 am weary to bear 
 
 15 And when ^ ye spread forth 
 
 j? Mic. 3. 4. 
 
 14 Your new moons, and your appointed feasts, my soul batetb : 
 They are a burden to me ; 
 
 I am weary of bearing them. 
 
 15 And when ye spread forth your hands, 
 
 was called f/ie great day of the feast ^ as being a day of peculiar so- 
 lemnity and impressiveness. See note, John vii. 37. Comp. Lev. 
 xxiii. 3 — 36. In the translation of this word, however, there is a 
 
 great variety in the ancient versions. Yulg., “Your assemblies are 
 iniquitous.’’ LXX., “ Your new moons, and sabbaths, and great day, 
 I cannot endure; fasting and idleness.” Chald. Paraph., “Sacrifice 
 is abominable before me ; and your new moons, and sabbaths, since 
 you will not forsake your sins^ so that your •prayer may he heard in the 
 time of your assembling y Syriac, “ In the beginning of your months, 
 and on the sabbath, you convene an assembly, but I do not eat that 
 [^. e. sacrifices] which has been obtained by fraud and violence.” The 
 English translation has, however, probably expressed the correct sense 
 of the Hebrew. 
 
 14. Your appointed feasts. That is, your assemblies convened on 
 regular set times — moedh^ from ydddh^ to jix^ to appoint. 
 Hengstenberg (Chris, iii. p. 87) has shown that this word 
 
 is applied in the Scriptures only to the sabbath, passover, pentecost, 
 day of atonement, and feast of tabernacles. Prof. Alexander, in loc. 
 It is applied to those festivals, because they were fixed by law to cer- 
 tain periods of the year. This verse is a very impressive repetition of 
 the former, as if the soul was full of the subject, and disposed to 
 dwell upon it. IT My soul hateth. I hate, Psa. xi. 5. The nouns 
 nepheshf soid^ and rudhh^ spirit, are often used to denote the 
 person himself, and are to be construed as 1. Thus Isa. xxvi. 9 : 
 “ With my soul have I desired thee in the night ; yea, with my spirit 
 within me will I seek thee early;” that is, “I myself seek thee; I 
 myself do desire thee.” So the phrase, “deliver my soul” — — 
 that is, deliver me, Psa. xxii. 20 ; Ixxxiv. 3 ; Ixxxvi. 13, 14 ; that thy 
 sold may hless me, Gen. xxvii. 19 ; his sold shall dwell at ease, Psa. 
 XXV. 13. Comp. Humb. xi. 6 ; Lev. xvi. 29 ; Isa. Iv. 2, 3 ; Job. xvi. 4. 
 So the word spirit: “Thy watchfulness hath preserved my spirit” — 
 — Job. X. 12. Comp. Psa. xxxi. 6; 1 Kings xxi. 5. The expres- 
 sion here is emphatic, denoting cordial hatred ; odi ex animo. They 
 are a trouble, rnto tbrdhh. In Deut. i. 12, this word denotes a burden, . 
 an oppressive load that produces weariness in bearing it. It is a strong . 
 expression, denoting that their acts of hypocrisy and sin had become 
 so numerous, that they became a heavy, oppressive load. *![ I am 
 weary to bear them. This is language which is taken from the act of 
 carrying a burden till a man becomes weary and faint. So, in accord- 
 ance with human conceptions, God represents himself as burdened 
 with their vain oblations and evil conduct. There could be no more 
 impressive statement of the evil effects of sin, than that even Omnb 
 potence was exhausted as with a heavy, oppressive burden. 
 
 15. Ye spread forth your hands. This is an expression denoting the 
 act of supplication. When we ask for help, we naturally stretch out 
 
76 
 
 ISAIAH. 
 
 [b. c* 760. 
 
 your hands, I will hide mine 
 eyes from you; yea, when ye 
 ‘ make many prayers, I will not 
 hear: your hands are full of 
 * blood. 
 
 1 rmUtiply prayer. 2 bloods. 
 
 16 Wash ? you, make you 
 clean ; put away the evil of your 
 doings from before mine eyes ; 
 cease to do evil ; 
 
 q Jer. 4, 14. r 1 Pet. 3. 11. 
 
 I will hide mine eyes from you ; 
 
 Yea, when ye multiply prayers, I will not hear ; 
 Yom: hands are full of blood ! 
 
 16 Wash you ; make you clean ; 
 
 Put away your evil doings from before mine eyes ; 
 Cease to do evil, 
 
 our hands, as if to receive it. The expression therefore is equivalent 
 to “when ye pray, or implore mercy.'' Comp. Exod. ix. 29; xvii. 
 11, 12 ; 1 Kings viii. 22. H I will hide mine eyes., etc. That is, I will 
 not attend to, or regard your supplications. The Chaldee Paraphrase 
 is, “ When your priests expand their hands to pray for you." 4 Your 
 handsy etc. This is given as a reason why he would not hear. The 
 expression full of blood, denotes crime and guilt of a high order — as, 
 in murder, the hands would be dripping in blood, and as the stain on 
 the hands would be proof of guilt. It is probably a figurative expres- 
 sion, not meaning literally that they Avere murderers, but that they 
 were given to rapine and injustice ; to the oppression of the poor, the 
 widow, etc. The sentiment is, that because they indulged in sin, and 
 came, even in their prayers, Avith a determination still to indulge it, 
 God Avould not hear them. The same sentiment is elsewhere ex- 
 pressed. Psa. Ixvi. 18 : “ If I regard iniquity in my heart, the Lord 
 will not hear me." Prov. xxviii. 9 : “He that turneth away his ear 
 from hearing the laAV, eA’en his prayer shall be abomination." Jer. 
 xvi. 10 — 12; Zech. vii. 11, 12; Prov. i. 28, 29. This is the reason 
 Avhy the prayers of sinners are not heard. But the truth is abun- 
 dantly taught in the Scriptures, that if sinners Avill forsake their sins, 
 the greatness of their iniquity is no obstacle to forgiveness, Isa. i. 18 ; 
 Matt. xi. 28 ; Luke xvi. 11 — 24. 
 
 16. Wash you. This is, of course, to be understood in a moral 
 sense ; meaning that they should put aw^ay their sins. Sin is repre- 
 sented in the Scriptures as defiling or polluting the soul, (Ezek. xx. 31 ; 
 xxiii. 30 ; Hos. v. 8 ; ix. 4 ;) and the removal of it is represented by 
 the act of washing. Psa. li. 2: “Wash me throughly from mine 
 iniquity, and cleanse me from my sin." Jer. iv. 14 : “ O Jerusalem, 
 wash thine heart from wickedness, that thou mayest be saved." Job 
 ix. 30 ; 1 Cor. vi. 11 ; Heb. x. 22 ; 2 Pet. ii. 22 ; Rev. i. 5 ; vii. 14. 
 It is used here in close connexion Avdth the preAuous Averse, Avhere the 
 prophet says that their hands loere filled xcith blood. He now admonishes 
 them to toash away that blood, Avith the implied understanding, that 
 then their prayers Avould be heard. It is Avorthy of remark also that 
 the prophet directs them to do this themselves. He addresses them as 
 moral agents, and as having ability to do it. This is the uniform 
 manner in Avhich God addresses sinners in the Bible, requiring them 
 to put aAV'ay their sins, and to make themseWes a new heart. Comp. 
 Ezek. xviii. 31, 32. II The evil of xjour doings. This is a Hebraism, 
 to denote your evil domgs. IT From before mine eyes. As God is 
 omniscient^ to put them away from before his eyes, is to put them 
 
 1 
 
B. c. 760.] CHAPTER I. 77 
 
 17 Learn to do well ; seek ed ; judge tke fatkerless ; plead 
 judgment; * relieve the oppress- for the widow. 
 
 1 or, Tighten. 
 
 17 Learn to do well; 
 
 Seek judgment ; relieve the oppressed ; 
 
 Defend the fatherless ; plead for the widow. 
 
 away altogether. To pardon or forgive sin, is often expressed by 
 hiding it. Psa. li. 9 : 
 
 Hide thy face from my sins. 
 
 IF Cease to do evil. Comp. 1 Pet. iii. 10, 11. The prophet is specify- 
 ing what was necessary in order that their prayers might be heard, 
 and that they might find acceptance wdth God. What he states here 
 is a universal truth. If sinners wish to find acceptance wdth God, 
 they must come renouncing all sin ; resolving to put away every- 
 thing that God hates, however dear it may be to the heart. Comp, 
 Mark ix. 43 — 47. 
 
 17. Learn to do well. To learn^ here, is to become accustomed to, to 
 practise it. To do well stands opposed to all kinds of evil. IF Seek 
 judgment. The word judgment — 'CS'CD — here means justice. The 
 direction refers particularly to magistrates, and it is evident that the 
 prophet had them particularly in his view in all this discourse. Exe- 
 cute justice between man and man with impartiality. The word seek 
 — — means, to pursue, to search for, as an object to be gained ; 
 to regard, or care for it, as the main thing. Instead of seeldng gain, 
 and bribes, and public favour, they were to make it an object of in- 
 tense interest to do justice. IF Relieve. Literally, make 
 
 straight, or right, (margin, righten.') The root ashdr means, 
 
 to proceed, to walk forward in a direct line ; and bears a relation to 
 n©' ydshdr, to be straight. Hence it often means to be successful, or 
 prosperous — to go straightforward to success. In Piel, which is the 
 form used here, it means, to cause to go straight ; and hence, applied 
 to leaders, judges, and guides, to conduct those under their care in a 
 straight path, and not in the devices and crooked ways of sin. Prov. 
 xxiii. 19 : 
 
 Hear thou, my son, and be wise. 
 
 And guide make straight) thine heart in the way. 
 
 IF The oppressed. Him to whom injustice has been done in regard to 
 his character, person, or property. Compare notes on chap. Iviii. 6. 
 % Judge the fatherless. Do justice to him — vindicate his cause. Take 
 not advantage of his weak and helpless condition — his ignorance and 
 want of experience. This charge was particularly necessary on account 
 of the facilities which the guardians of orphans have to defraud or 
 oppress, without danger of detection or punishment. Orphans have 
 no experience. Parents are their natural protectors ; and, therefore, 
 God especially charged on their guardians to befriend, and do justice 
 to them. Deut. xxiv. 17 : “Thou shalt not pervert the judgment of 
 the stranger, nor of the fatherless, nor take the widow’s raiment to 
 pledge.” IF Plead for. Contend for her rights. Aid her by vindi- 
 cating her cause. She is unable to defend herself; she is liable to 
 oppression ; and her rights may be taken away by the crafty and de- 
 signing. It is remarkable that God so often insists on this in the 
 
78 
 
 ISAIAH. 
 
 B. c. 760. 
 
 18 Come now, and let ns 
 reason together, ^ saith the Lord : 
 Though your sins he as scarlet, 
 
 s ch. 43. 26. 
 
 they shall he as white as snow; 
 though they he red like crim 
 son, they shall he as wool, 
 
 t Ps. 51. 7. 
 
 18 Come now and let us reason together, saith Jehovah ! 
 Though your sLus be as scarlet, they shall be white as snow; 
 Though they be red as crimson, they shall be like wool. 
 
 Scriptures, and makes it no small part of religion. Deut. xiv. 29 — 
 xxiv. 17 ; Exod. xxii. 22 : “ Ye shall not afflict any widow, or father- 
 less child.*" The ancient views of piety on this subject are expressed 
 in the language and in the conduct of Job. Thus impiety was said 
 to consist in oppressing the fatherless and widow : 
 
 They drive away the ass of the fatherless. 
 
 They take the widow’s ox for a pledge. — Job xxiv. 3. 
 
 He evil- entr eat eth the barren that beareth not, 
 
 And doeth not good to the widow. — Ver. 21. 
 
 Job’s own conduct was an illustration of the elevated and pure viev/s 
 of ancient piety ; 
 
 "When the ear heard me, then it blessed me ; 
 
 And when the eye saw me, it gave witness to me ; 
 
 Because I delivered the poor that cried, — And the fatherless, 
 
 And him that had none to help him. 
 
 The blessing of him that was ready to perish came upon me ; 
 
 And I caused the widow’s heart to leap for joy. — Job xxix. 11 — 13. 
 
 See also Jer. vii. 6 ; Mai. iii. 5 ; James i. 27. Hence God is himself 
 represented as the vindicator of the rights of the widow and orphan ; 
 
 A father of the fatherless, — And a judge of the widows. 
 
 Is God in his holy habitation. — Jsa. Ixviii. 5. 
 
 Leave thy fatherless children, I will preserve them alive ; 
 
 And let thy widows trust in me. — Jer, xlix. 11. 
 
 18. Come now. This is addressed to the nation of Israel ; and the same 
 exhortation is made to all sinners. It is a solemn act on the part of God, 
 submitting the claims and principles of his government to reason^ on 
 the supposition that men may see the propriety of his service and of his 
 plan. ^ Let us reason together, from not used in Kal, but 
 
 in Hiphil ; meaning to show,, to prove. Job. xiii. 15 ; Surely I will 
 prove my ways (righteous) before him;” i. e. I will justify my wa)'s 
 before him. Also to correct, reprove, convince. Job xxxii. 12 ; to re- 
 buke, reproach, censure. Job vi. 25 ; to punish. Job v. 17 ; Prov. iii. 12 ; 
 to judge, decide, Isa. xi. 3 ; to do justice, Isa. xi. 4; or to contend. Job 
 xiii. 3 ; xvi. 21 ; xxii. 4. Here it denotes the kind of contention, or 
 argumentation, which occurs in a court of justice, where the parties 
 reciprocally state the grounds of their cause. God had been address- 
 ing magistrates particularly, and commanding them to seek judgment, 
 to relieve the oppressed, to do justice to the orphan and widow ; all 
 of which terms are taken from courts of law. He here continues the 
 language, and addresses them as accustomed to the proceedings of 
 courts, and proposes to submit the case as if on trial. He then 
 proceeds (vers. 18 — 20) to adduce the principles on which he is 
 willing to bestow pardon on them ; and submits the case to them, 
 assured that those principles will commend themselves to their 
 
CHAPTEH I. 
 
 79 
 
 B. c. 760.] 
 
 reason and sober judgment. ^ Though your sms he as scarlet. 
 The word used here — denotes, properly, a bright red 
 colour, much prized by the ancients. The Arabic verb means to 
 shine; and the name was given to this colour, it is supposed by 
 some, on account of its splendour, or bright appearance. It is 
 mentioned as a merit of Saul, that he clothed the daughters of Israel 
 in scarlet^ 2 Sam. i. 24. Our word scarlet^ denoting a bright red, 
 expresses the colour intended here. This colour was obtained from 
 the eggs of the coccus illcis^ a small insect found on the leaves of the 
 oak in Spain, and in the countries east of the Mediterranean. The 
 cotton cloth was dipped in this colour txoice ; and the word used to 
 express it means also douhle~dyed, from the verb nJO shdna^ to repeat. 
 Prom this douhle-dymg many critics have supposed that the name 
 given to the colour was derived. The interpretation which derives it 
 from the sense of the Arabic word to shine^ however, is the most pro- 
 bable, as there is no evidence that the double-dying was peculiar to 
 this colour. It was a more permanent colour than that which is men- 
 tioned under the word crimson. White is an emblem of innocence. 
 Of course sins would be represented by the opposite. Hence we speak 
 of crimes as hlach^ or deep-dyed^ and of the soul as stained by sin. 
 There is another idea here. This was o.fast or fixed colour. Neither 
 dew, nor rain, nor washing, nor long usage would remove it. Hence 
 it is used to represent the fixedness and permanency of sins in the heart. 
 No human means will wash them out. No effort of man, no external 
 rites, no tears, no sacrifices, no prayers, are of themselves sufficient 
 to take them away. They are deep-fixed in the heart, as the scarlet 
 colour was in the w'eb of cloth, and an almighty power is needful to 
 remove them. Shall he as white as snow. That is, the deep, fixed 
 stain, which no human power could remove, shall be taken away. 
 In other words, sin shall be pardoned, and the soul be made pure. 
 White, in all ages, has been the emblem of innocence or purity. Comp. 
 Psa. Ixviii. 14 ; Eccles. ix. 8 ; Dan. vii. 9 ; Matt. xvii. 2 ; xxviii. 3 ; 
 Pev. i. 14 ; hi. 4, 5 ; iv. 4 ; vii. 9, 13. *11 Though they be red. The 
 
 idea here is not materially different from that expressed in the former 
 part of the verse. It is the Hebrew poetic form of expressing sub- 
 stantially the same thought in both parts of the sentence. Perhaps., 
 also, it denotes intensity, by being repeated. See Intro. § 8. IT Like 
 crimson, The difference between scarlet and crimson is, that 
 
 the former denotes a deep red; the latter a deep red slightly tinged 
 with blue. Perhaps this difference, however, is not marked in the 
 original. The purple or crimson colour was obtained commonly from 
 a shell-fish, called murex, or purpura, which abounded chiefly in the 
 sea near Tyre ; and hence the Tyrian dye became so celebrated. That, 
 however, which is designated in this place was obtained not from a 
 shell-fish, but a worm, (Heb. tola,) snail or conchylium — the 
 helix ianthina of Linneeus. This colour was less permanent than the 
 scarlet; was of a bluish cast; and is commonly, in the English Bible, 
 rendered blue. It was employed usually to dye luool, and was used 
 in the construction of the tabernacle, and in the garments of the high 
 priest. It was also in great demand by princes and great men, Judg, 
 viii. 26 ; Luke xvi. 19. The prophet has adverted to the fact that it 
 W'as employed mainly in dying wool, by what he has added, shall 
 he as wool. *11 As wool. That is, as wool tmdyed, or from which the 
 
80 
 
 ISAIAH. 
 
 [B. c. 760. 
 
 19 If ye "be willing and obe- 
 dient, ye sball eat the good of 
 the land : 
 
 20 But if ye refuse and rebel, 
 
 ye shall be devoured with the 
 sword: for the mouth of the 
 Lord “ hath spoken it. 
 
 u Le. 26. 33. 
 
 19 If ye be willing and obedient, 
 
 Ye shall eat the good of the land. 
 
 20 But if ye refuse and rebel, 
 
 Ye shall be devoured with the sword ; 
 ,For the mouth of Jehovah hath said it. 
 
 colour is removed. Though your sins appear as deep stained and as per- 
 manent as the fast colour of crimson in wool, yet they shall be removed 
 — as if that stain should be taken away from the wool, and it should 
 be restored to its original whiteness. 
 
 19. If ye he willing. If you submit your wills, and become volun- 
 tary in your obedience to my law. ^ And obedient. Heb., If you ■will 
 hear^ i. e. my commands. H Ye shall eat^ etc. That is, tlie land 
 shall yield its increase ; and you shall be saved from pestilence, war, 
 famine, etc. The productions of the soil shall no more be devoured 
 by strangers, ver. 7. Comp, notes on ch. Ixv. 21 — 23. This was in 
 accordance with the promises which God made to their fathers, and 
 the motives to obedience placed before them, which were drawn from 
 the fact that they should possess a land of distinguished fertility, and 
 that obedience should be attended with eminent national prosperity. 
 Such an appeal was adapted to the infancy of society, and to the cir- 
 cumstances of the people. It should be added, however, that with 
 this they connected the idea that God would be their God and pro- 
 tector ; and, of course, the idea that all the blessings resulting from 
 that fact would be theirs. Exod. iii. 8 : “ And I am come dowm to 
 deliver them out of the hand of the Egyptians, and to bring them up 
 out of that land unto a good land and a large, unto a land flowing 
 with milk and honey.’* Comp. Exod. iii. 17 ; xiii. 5 ; Deut. xxviii. 
 1 — 9. In accordance with this, the language of promise in the New 
 Testament is that of inheriting the earth, i.e. the land. Note, Matt. 
 V. 5. The expression here means, that if they obeyed God they should 
 be under his patronage, and be prospered. It refers also to ver. 7, 
 where it is said that strangers devoured the land. The promise here 
 is, that if they were obedient this calamity should be removed. 
 
 20. But if ye refuse — ye shall he devoured with the sword. Your ene- 
 mies shall come in, and lay waste the land. This prediction was ful- 
 filled, in consequence of their continuing to rebel, when the land was 
 desolated by Nebuchadnezzar, and the nation was carried captive to 
 Babylon. It illustrates a general principle of the Divine government, 
 that if men persevere in rebelling against God they shall be destroyed. 
 The word devour is applied to the sword, as if it were insatiable for 
 destruction. Whatever destroys may be figuratively said to devour. 
 See notes on ch. xxxiv. 5, 6. Comp. Isa. v. 24 ; Lam. ii. 3 ; Ezek. 
 XV. 4 ; Joel ii. 3 ; Rev. xi. 5, where fire is said to devour. % The 
 mouth of the Lord. Jehovah himself. This had been spoken by the 
 mouth of the Lord, and recorded. Lev. xxvi. 33 : — 
 
 And I will scatter you among the heathen, 
 
 And will di*aw out a sword after you ; 
 
 And your land shall be desolate,— And your cities waste. 
 
 On these points God proposed to reason ; or rather, perhaps, these 
 
CHAPTEK I. 
 
 8f 
 
 B. c. 760.] 
 
 21 How is tlie faitliful city 
 become an barlot ! it was full of 
 judgment; righteousness lodged 
 
 X Jer. 2. 20, 21. 
 
 in it ; but now murderers. 
 
 22 Thy silver is become dross, 
 thy wine mixed with water : 
 
 21 How is the faithful city become an harlot ! 
 It was full of justice ; 
 
 Eighteousness abode in it ; 
 
 Eut now, murderers ! 
 
 22 Thy silver has become dross ; 
 
 Thy wine is mixed with water. 
 
 principles are regarded as reasonable^ or as commending themselves to 
 men. They are the great principles of the Divine administration, 
 that if men obey God they shall prosper; if not, they shall be 
 punished. They commend themselves to men as just and true ; and 
 they are seen and illustrated everywhere. 
 
 21. How is. This is an expression of deploring or lamenting. It 
 indicates that that had occurred which was matter of grief. The 
 prophet had stated the principles of the Divine government; had 
 urged the people to reason with God ; and had affirmed his willingness 
 to pardon. But it was seen that they would not repent. They were 
 so wicked and perverse that there was no hope of their reformation. 
 His mind is full of this subject ; he repeats the charge of their wicked- 
 ness, (vers. 21 — 23,) and states what must he the consequences. H The 
 faithful city, Jerusalem. It is represented here under the image of 
 a wife — once faithful to her husband ; once a devoted and attached 
 partner. Jerusalem was thus once. In former days it was the seat 
 of the pure worship of God ; the place where his praise was cele- 
 brated, and where his people came to offer sincere devotion. In the 
 Scriptures the church is often represented under the image of a wife, 
 to denote the tenderness and sacredness of the union, Hos. ii. 19, 
 20 ; Isa. Ixii. 5 ; liv. 6 ; Hev. xxi. 9. U An harlot. She has proved 
 to be false, treacherous, unfaithful. The unfaithfulness of the people 
 of God, particularly their idolatry, is often represented under the idea 
 of unfaithfulness to the marriage contract, Jer. iii. 8, 9 ; v. 7 ; xiii. 
 27 ; xxiii. 14 ; Ezek. xvi. 32 ; xxiii. 37 ; Hos. ii. 2 ; iv. 2. U It was 
 fidl of judgment. It was distinguished for justice and righteousness. 
 H Lodged in it. This is a figurative expression, meaning that it was 
 characterized as a righteous city. The word is from pV lun^ to 
 pass the night, to remain through the night, Gen. xix. 2 ; and then 
 to lodge, to dAvell, Psa. xxv. 13 ; Job xvii. 2 ; xxix. 19. In this place 
 it has the sense of abiding, remaining, continuing permanently, Jeru- 
 salem was the home of justice, where it found protection and safety. 
 H Now murderers. By murderers here are meant probably unjust 
 judges ; men who did not regard the interests of the poor, the widow, 
 and the orphan ; and who therefore, by a strong expression, are 
 characteric:ed as murderers. They had displaced justice from its 
 home ; and had become the permanent inhabitants of the city. Comp, 
 note on ver. 15. 
 
 22. Thy silver. The sentiment in this verse, as it is explained by 
 the following, is. Thy princes and people have become corrupt and 
 polluted. Silver is used here to denote what should have been more 
 valuable — virtuous princes. H Dross, This word — — means the 
 icoriw, or baser metal, which is separated from the purer in smelting. 
 
 E 2 
 
82 
 
 ISAIAH. 
 
 [b. c. 760, 
 
 23 Tliy princes are rebellious, 
 find companions of thieves : every 
 one loveth gifts, and followeth 
 after rewards ; they judge not the 
 
 fatherless, neither doth the cause 
 of the widow come unto them. 
 
 24 Therefore saith the Lord, 
 the Loud of hosts, the mighty 
 
 23 Thy princes are rebellious, and associates of robbers ; 
 
 Every one loveth gifts, and seeketh rewards ; 
 
 To the fatherless he doth not administer justice ; 
 
 And the cause of the widow cometh not before them. 
 
 24 Wherefore saith the Lord, Jehovah of hosts, the mighty One of Israel; 
 
 It is of little or no value ; and the expression means that the rulers 
 had become debased and corrupt, as if pure silver had been converted 
 wholly to dross. ^ Thy wine. Wine was regarded as the most pure 
 and valuable drink among the ancients. It is used, therefore, to 
 express that -which should have been most valued and esteemed among 
 them — to wit, their rulers. ^ Mixed with water. Diluted, made weak. 
 According to Gesenius, the word rendered mixed — mdhul—As, from 
 brra mdhUX^ the same as mul^ to circumcise ; and- hence, by a figure 
 common with the Arabians, to adulterate or dilute wdne. The word 
 does not occur in this sense elsewhere in the Scriptures, but the 
 connexion evidently requires it to be so understood. Wine mixed 
 with water is that which is weakened, diluted, rendered comparatively 
 useless. So with the rulers and judges. They had lost the strength 
 and purity of their integrity by intermingling those things which 
 tended to weaken and destroy their virtue — pride, the love of gifts, 
 and bribes, etc. Divested of the figure, the passage means that the 
 rulers had become wholly corrupt. 
 
 23. Thy princes^ etc. This is an explanation of the previous verse. 
 Princes mean here those attached to the royal family ; those who by 
 rank or office had an influence over the people. ^ Rebellious. Against 
 God. The corruption of a nation commonly begins with the rulers. 
 
 Companions of thieves. That is, they connive at the doings of rob- 
 bers ; they do not bring them to justice ; they are their accomplices, 
 and are easily bribed to acquit them. Every one loveth gifts. Every 
 magistrate can be bribed. IT Followeth after rewards, rjii This word 
 denotes the act of pursuing after in order to obtain something ; and 
 means here that they made it an object to obtain rewards by selling 
 or betraying justice. They sell justice to the highest bidder. No 
 more distressing condition of a people can be conceived than this, 
 W'here justice could not be secured betAveen man and man, and wffiere 
 the wicked could oppress the poor, the widow, and the orphan as 
 much as they pleased, because they knew they could bribe the judge. 
 ^ They judge not. They do not render justice to, ver. 17. The Chaldee 
 has well expressed the sense of a part of this verse ; “ They say, each 
 one to his neighbour, Eavour me in my judgment, or do me good in 
 it, and I will recompense you in your cause. U The cause of the 
 widoio come unto them. Or, rather, come before them. They would 
 not take up her cause, but rather the cause of those who were es- 
 teemed able to offer a bribe, and from whom a gift might be expected, 
 if a decision were made in their, favour. 
 
 24. Therefore saith the Lord., etc. The prophet having stated the 
 guilt of the nation, proceeds to show the consequences of their crimes ; 
 or to foretell what would happen. The name of God is repeated to 
 
c. 760.J CHAPTER I. 83 
 
 One of Israel; Ah, I will ease ^ 1 me of mine adversaries; and 
 y Deu. 28. 63 ; Eze. 5. 13. | avenge me of mine enemies : 
 
 Ha ! I will ease me of mine adversaries, 
 
 And avenge me of mine enemies. 
 
 attract attention, to fill tlie mind with, awe, and to give emphasis to 
 the solemn sentence which was about to be uttered. IT The Lord, 
 ji“r« . This word properly denotes master, lord, owner, Gen. xxiv. 9 : 
 Lord over his whole house. 1 Kings xvi. 24 : Owner of the hill Samaria. 
 It is applied here to Jehovah, not as a peculiar title, or as one of the 
 names which he assumes to himself, but as owner, proprietor, master, 
 ruler of the nation. The word, when applied to God as one of his 
 peculiar titles, has the form of an ancient plural termination, 
 adonai. The root is probably' pT dhun, to judge, which in ancient 
 times was also closely connected with the idea of ruling. ^ The Lord 
 of hosts. Jehovah — ruling in the hosts of heaven, and therefore able 
 to accomplish his threatenings. Note, ver. 9. *1T The mighty One of 
 
 Israel. He who had been their defender in the days of their peril ; 
 who had manifested his mighty power in overthrowing their enemies ; 
 and who had shown, therefore, that he was able to inflict vengeance 
 on them. *11 Ah. 'in. This is an expression of threatening. It is that 
 which is used when an affront is offered, and there is a purpose of 
 revenge. See ver. 4. U / loill ease me. This refers to what is said 
 in ver. 14, where God is represented as burdened wdth their crimes. 
 The Hebrew word is, I will be consoled or comforted, i. e. by being 
 delivered from my foes — from in Niphil, to suffer pain, to be 
 grieved ; and hence, to have pity, to show compassion. In Piel, to 
 console or comfort one’s self ; to take revenge. The idea included in 
 the word is that of grief or distress, either in beholding the sufferings 
 of others, or from some injury received from others. Hence in Piel it 
 denotes to obtain relief from that distress, either by aiding the dis- 
 tressed object, or by taking revenge. In both instances the mind, by 
 a law of its nature, finds relief. The passion expends itself on its 
 proper object and the mind is at ease. It is used here in the latter 
 sense. It is an instance where God uses the language which men 
 employ to denote passion, and where they obtain relief by revenge. 
 When applied to God it is to be understood in accordance with his 
 nature, as implying simply that he would punish them. Comp, note 
 on ver. 13. It means that he had been pained and grieved by their 
 crimes ; his patience .had been put to its utmost trial ; and now he 
 would seek relief from this by inflicting due punishment on them. 
 An expression explaining this may be seen in Ezek. v. 13 : ‘‘ Then 
 shall mine anger be accomplished, and I will cause my fury to rest 
 upon them, and 1 will he comforted.*' Also Deut. xxviii. 63: “As 
 the Lord rejoiced over you, to do you good ; so the Lord will rejoice 
 over you, to destroy you.” ^ Mine adversaries. The enemies to his 
 law and government among the rebellious Jews. The expression in 
 this verse is a remarkable instance of God’s adapting himself to our 
 apprehension by using our language. Instances occur often in the 
 Scriptures where language expressive of human passions is applied to 
 God ; and as human language must be employed in revelation it was 
 indispensable. But those expressions are not to. be understood as 
 they are when applit'rl to the passions of men. In God they are 
 
84 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 25 And I win turn my hand 
 upon thee, and ^ purely purge 
 away thy dross, and take away 
 all thy tin . 
 
 26 And I will restore thy 
 
 z Mai. 3. 3. 1 according to pureness. 
 
 judges as at the first, and thy 
 counsellors as at the beginning : 
 afterward thou shalt he called. 
 The city of righteousness, The 
 faithful city. 
 
 2o And I will turn my hand towards thee, 
 
 And wholly refine away thy dross, 
 
 And take away all thy tm. 
 
 26 And I will restore thy judges as at the first. 
 
 And thy counsellors as at the beginning ; 
 
 Then thou shalt be called. The city of righteousness. 
 The faithful city. 
 
 consistent with all that is pure, and glorious, and holy, and should be so 
 understood. The Chaldee renders this verse, “ I will console the city 
 of Jerusalem ; but woe to the impious when I shall be revealed to 
 take vengeance on the enemies of my people.” But this is manifestly 
 a false interpretation ; and shows how reluctant the Jews were to 
 admit the threatenings against themselves. 
 
 25. And I will turn my hand wpon thee. This expression is capable 
 of two significations. The hand may be stretched out for two pur- 
 poses, either to inflict punishment or to afford help and protection. 
 The phrase here refers evidently to the latter, to the act of redeeming 
 and restoring his people, vers. 26, 27. The idea may be thus ex- 
 pressed : “I will stretch out my hand to punish my enemies, (ver. 
 24,) and will turn my hand upon thee for protection and recovery.” 
 IT Purge away. This refers to the process of smelting or purifying 
 metals in the fire. It means, I will remove all the dross which has 
 accumulated, (ver. 22,) and will make the silver pure. This was 
 commonly done by fire ; and the idea is, that he would render his 
 own people pure by those judgments w'hich would destroy his enemies 
 who were intermingled with them. H Purely. The original word 
 here — hahobr — has been commonly understood to mean, according 
 to purity ; i.e. effectually or entirely pure. Thus it is translated by 
 the Septuagint and by the Latin Yulgate. But by the Chaldee it is 
 translated, “ I will purify thee as with the herb horith.” The word 
 may mean lye^ alkali^ or potash^ (Job ix. 30 ;) and it may mean also 
 borax — a substance formed of alkali and boracic acid, much used in 
 purifying metals. The essential idea is, I will make you effectually 
 or entirely pure. U Thy tin. Tin is wdth us a well-known white 
 metal. But the word used here does not mean tin. It denotes the 
 stannum of the ancients ; a metal formed of lead mixed with silver- 
 ore. Here it means, I will take away all the impure metal mixed 
 with thee ; varying the idea but little from the former part of the 
 verse. 
 
 26. And I will restore^ etc. That is, I will give you such judges as 
 the nation had in former days — in the times of Moses, Joshua, etc. 
 Most of the charges in this chapter are against the magistrates. The 
 calamities of the nation are traced to their unfaithfulness and corrup- 
 tion, vers. 17 — 23. God now says that he will remove this cause of 
 their calamity, and give them pure magistrates. II Thy counsellors. 
 Thy advisers ; that is, those occupying places of trust and respon- 
 sibility. When this should be the prophet does not gay. The J ewish 
 
CHAPTEK I. 
 
 85 
 
 •5. c. 760.] 
 
 27 Zion sliall be redeemed I yerts witb ® rigbteousness. 
 with judgment, and her ^ con- | lov,they that return of her. a 1 Cor. 1.30. 
 
 27 Through justice shall Zion be redeemed, 
 
 And they that return of her through righteousness. 
 
 commentators suppose that he refers to the time after the return from 
 captivity, and to such men as Zerubbabel, Ezra, and Neliemiah ; and 
 to the times of Hircanus and Herod. Jerome supposes that the times 
 of the Messiah are referred to. It is impossible to determine which 
 is the correct opinion ; though as the Babylonish captivity was the 
 punishment of those national sins which the prophet was denouncing, 
 it is more probable that he refers to the time immediately succeeding 
 that punishment, when the nation would be restored. I am inclined 
 therefore to the opinion, that the prophet had reference solely to the 
 prosperity of the Jewish nation, under a succession of comparatively 
 virtuous princes, after the Babylonish captivity. IT Thoit shalt be called., 
 etc. The principal cause of your wickedness and calamity, ^. e. your 
 unfaithful rulers, being removed and punished, you shall afterwards 
 be distinguished as a city of righteousness. The faithful city. That 
 is, faithful to Jehovah — faithful in keeping his laws, and maintaining 
 the rites of his religion as formerly. Comp. ver. 21. 
 
 27. Zion. See note, ver. 8. The word Zion here is used to desig- 
 nate the whole Jewish people to whom the prophet had reference ; 
 that is, the inhabitants of Judah and Jerusalem, ver. 1. IT Shall be 
 redeemed. The word used here — — is employed in two senses in 
 the Scriptures. It implies always the idea of deliverance, as from 
 captivity, danger, punishment, slavery, sin. But this idea occurs (1) 
 sometimes without any reference to a price paid, but simply denoting 
 to deliver, or to set at liberty; and (2) in other instances the price 
 is specified, and then the word occurs under the strict and proper 
 sense of redeem — i. e. to rescue or deliver by a ransom price. Instances 
 of the former general sense occur often ; as e. g. to deliver from slavery, 
 without mention of a price. Deut. vii. 8 : “ The Loud loved you, 
 QXidi redec7ned you out of the house of bondmen.’* See also Jer. xv. 
 21 ; xxxi. 11. The idea of delivering in anyway from danger occurs 
 often. Job v. 20 : “In famine he shall redeem thee from death, and 
 in war from the power of the sword. 1 Kings i. 29 : “As Jehovah 
 liveth, that hath redeemed my soul out of all distress.” 1 Sam. iv. 9. 
 But the word often occurs in connexion with the mention of XhQ price; 
 and in this sense the words rendered redeem are commonly used in 
 the New Testament. See Exod. xiii.*'13 ; Numb, xviii. 15 — 17 ; comp. 
 Gal. hi. 13 ; 1 Pet. i. 18 ; Bev. v. 9 ; Eph. i. 17 ; Matt. xx. 28 ; 1 Tim. 
 ii. 6. In these last places the blood of Christ or his atoning sacrifice 
 is mentioned as the price or the valuable consideration by which deliver- 
 ance from sin is efiected. Comp, note on ch. xliii. 3. In the case 
 now before us, however, the word is used in the genc7'al sense, to 
 denote that God would rescue and save his people from the calamities 
 and judgments to which they were to be subjected on account of their 
 sins; Though they were to be taken captive for their sins, yet they 
 should again be delivered and restored to their land. The Septuagint 
 evidently so understands it: “Her captivity shall be saved with 
 judgment and with mercy.” The Chaldee Paraphrase renders it in 
 a manner somewhat similar : “But Zion, when judgment shall have 
 been accomplished in her, shall be redeemed ; and they who keep the 
 
86 
 
 ISAIAH. [b.c.760. 
 
 28 And tlie ^ destruction of 
 tlie transgressors and of tlie sin- 
 ners shall 1)6 ^ together, and they 
 
 1 breaking^ c Ps. 125. 5 ; X.uke 12. 45, 4S. 
 
 that forsake ^ tho Loud shall he 
 consumed. 
 
 d Zeph. 1. 6. 
 
 28 But the crushing of the transgressors and of the sinners shall be together, 
 And they that forsake Jehovah shall be entirely consumed. 
 
 law shall be returned to it in righteousness.* ^ With judgment. In 
 a righteous, just manner. That is, God shall evince his justice in 
 doing it ; his justice to a peojile to whom so many promises had been 
 made, and his justice in delivering them from long and grievous 
 oppression. All this would be attended with the displays of judg- 
 ment y in effecting their deliverance. This might be evinced (1) in 
 keeping his promises made to their fathers ; (2) in delivering an 
 oppressed people from bondage ; and (3) in the displays of judgment 
 on the nations necessary in accomplishing the deliverance of the Jews. 
 This is the common interpretation. It may he^ however, that the 
 expression docs not refer to the character of God, which is not at all 
 the subject of discourse, but to the character of the people that should 
 be redeemed. Before, the nation was corrupt; after the captivity 
 they would be just. Zion should be redeemed ; and the effect of that 
 redemption would be that the people would be reformed, and holy, 
 and just. This does not refer, properly, to redemption by the Lord 
 Jesus, though it is equally true that that will be accomplished with 
 justice ; ^. e. in entire consistency with the character of a just and 
 holy God. ^ Her converts. This is an unhappy translation. Tlie 
 Hebrew here means simply, “they that return of her,” (margin;) that 
 is, those who return from captivity. It is implied that all would not 
 return — which was true — but those who did return would come back 
 in righteousness. With righteousness. This refers to the character 
 of those who shall return. The prediction is, that the character of 
 the nation would be reformed, (ver. 26 ;) that it would be done by 
 means of this very captivity ; and that they who returned would 
 come back v/ith a different character from the nation at the time that 
 Isaiah wrote. They w^ould be a reformed, righteous people. The 
 character of the nation was greatly improved after the captivity. Their 
 propensity to idolatry, in a particular manner, was effectually re- 
 strained ; and probably the character of the people after the captivity, 
 for morals and religion, was not inferior to the best periods of their 
 history before. ^ 
 
 28. And the destruction. Heb., — the hreakingy or crushingy i. e. 
 
 the punishment which v/as about to come upon them. Com^p. Lam. ii. 
 11; hi. 47; Prov. xvi. 18. Of the transgressors. RevolterSy or 
 those that rebel against God. And of the simiers. Of all the 
 sinners in the nation, of all kinds and degrees. ^ Together. At 
 the same time with the redemption of Zion. Shall he consumed, 
 'h'j^y from kaluy to be completed, or finished; to be consumed, 
 wasted avv^ay; to vanish, or disappear. It denotes complete and 
 entire extinction ; or the completing of anything. It is applied to a 
 cloud of smoke, that entirely dissolves and disappears : 
 
 As the cloud is consumed and vanisheth away; 
 
 So he that goeth down to the grave shall come up no more. — Joh vii. 9. 
 
B. c. 760.] CHAPTER I. 87 
 
 29 For they shall "be asLamed for tlie gardens that ye have 
 of the oaks which ye have de- chosen, 
 sired, and ye shall he confounded 
 
 29 For they shall be ashamed of the terebinth groves which ye have desired, 
 Ye shall blush for the gardens which ye have chosen. 
 
 But the wicked shall perish, 
 
 And the enemies of the Lord shall be as the fat of lambs ; 
 
 They shall consume, 
 
 Into smoke shall they consume away. — jPm. xxxvii. 20. 
 
 It is applied to time, as vanishing and disappearing. Job vii. 6 ; and 
 to the destruction or perishing of men, Jer. xvi. 4; Ezek. v. 13. The 
 idea is that of complete and entire consumption and destruction, so that 
 none shall be left. Applied to future punishment, it means that the 
 destruction of sinners shall be total and complete. There shall be no 
 sinner who shall not be destroyed ; and there shall be none destroyed 
 whose destruction shall not be entire and total. The expression here 
 refers to the heavy calamities which were about to come upon the 
 guilty nation ; but it is as descriptive of the future punishment that 
 shall come upon the wicked. 
 
 29. For they shall he ashamed. That is, when they see the punish- 
 ment that theh idolatry has brought upon them, they shall be ashamed 
 of the folly and degradation of their worship. Moreover, the gods in 
 which they trusted shall yield them no protection, and shall leave 
 them to the disgrace and confusion of being forsaken and abandoned. 
 *11 Of the oaks. Groves, in ancient times, were the favourite places of 
 idolatrous worship. In the city of Rome, there were thirty-two groves 
 consecrated to the gods. Those were commonly selected which were 
 on hills or high places ; and they were usually furnished with temples, 
 altars, and all the implements of idolatrous worship. Different kinds 
 of groves were selected for this purpose, by different people. The 
 Druids of the ancient Celtic nations in Gaul, Britain, and Germany, 
 offered their worship in groves of oak : hence the name Druid, derived 
 from drus, an oak. Frequent mention is made in the Scriptures 
 of groveo and high places, and the Jews were forbidden to erect them: 
 Deut. i'vi. 21 ; 1 Kings xvi. 23 ; 2 Kings xvi. 4 ; Ezek. vi. 13 ; xvi. 
 16, 39 ; Exod. xxxiv. 13 ; Judg. hi. 7 ; 1 Kings xviii. 19 ; Isa. xvii. 
 8 ; Mic. V. 14. When, therefore, it is said here that they should be 
 ashamed of the oaks, it means that they should be ashamed of their 
 idolatrous worship, to which they were much addicted, and into which, 
 under their wicked kings, they easily fell. Their calamities were 
 coming upon them mainly for this idolatry. — It is not certainly known 
 what species of tree is intended by the word translated oaks. The 
 liXX. have rendered it by the word idols— airb ruy eibwKoiV avrd>v. 
 The Chaldee, “Ye shall be confounded by the groves of idols. The 
 Syriac version also has idols. Most critics concur in supposing that 
 it means not the oak, but the terebinth or turpentine tree — a species of 
 fir. This tree is the pistacea terebinthus of Linnaeus, or the common 
 turpentine tree, whose rosin or juice is the Chian or Cyprus turpen- 
 tine, used in medicine. The tree grows to a great age, and is common 
 in Palestine. The terebinth — now called in Palestine the butm-tree — 
 “ is not an evergreen, as is often represented ; but its small, feathered, 
 lancet-shaped leaves fall in the autumn, and are reneAved in the 
 spring. The flowers are small, and are followed by small oval berries, 
 
88 
 
 ISAIAH. 
 
 c. 700. 
 
 hanging in clusters from two to five inches long, resembling much the 
 clusters of the vine when the grapes are just set. From incisions in 
 the trunlc there is said to flow a sort of transparent balsam, constitut- 
 ing a very pure and fine species of turpentine, with an agreeable odour 
 like citron or jessamine, and a mild taste, and hardening gradually 
 into a transparent gum. The tree is found also in Asia Minor, Greece, 
 Italy, the south of France, and in the north of Africa, and is described 
 as not usually rising to the height of more than twenty feet.** — 
 Kobinson’s Bib. Research. III. 15, 16. It produces the nuts called 
 the pistachio nuts. They have a pleasant, unctuous taste, resembling 
 that of almonds, and they yield in abundance a sweet and pleasant 
 oil. The best Venice turpentine, which, when it can be obtained 
 pure, is superior to all the rest of its kind, is the produce of this tree. 
 The following cut will give an idea of the appearance of the terebinth ; 
 
 The Hebrew word elim, from el, or more commonly i/a, 
 seems to be used sometimes as the Greek Bpvs is, to denote any xarge 
 tree, whether evergreen or not ; and especially any large tree, or cluster 
 of trees, where the worship of idols was celebrated. H Which ye have 
 desired. The Jews, until the captivity at Babylon, as all their history 
 shows, easily relapsed into idolatry. The meaning of the prophet is, 
 that the punishment at Babylon would be so long and so severe as to 
 make them ashamed of this, and turn them from it. H Shall be con- 
 founded. Another word meaning to be ashamed. H For the gardens. 
 The places planted with trees, etc., in Avhich idolatrous worship was 
 practised. “In the language of the Hebrews, every place where 
 plants and trees were cultivated with greater care than in the open 
 field was called a garden. The idea of such an inclosure was certainly 
 borrvowed from the garden of Eden, which the bountiful Creator 
 
 TURPENTINE TREE, {pistachia tcrcbinthus'). 
 
CHAPTER I. 
 
 89 
 
 B. c. 760.] 
 
 30 For ye sliall be as an oak 
 whose leaf fade til, and as a gar- 
 den that liatb no water. 
 
 31 And tlie strong shall be as 
 
 tow, and the maker of it as a 
 spark, and they shall both burn 
 together, and none shall c[uench 
 them. 
 
 30 For ye shall be as a terebinth-tree whose leaf fadeth, 
 And as a garden which hath no water. 
 
 31 And the strong shall become tow, 
 
 And his work as a spark of fire, 
 
 And both shall burn together. 
 
 And none shall quench them. 
 
 planted for the reception of his favourite creature. The garden of 
 Hesperides, in eastern fables, was protected by an enormous serpent ; 
 and the gardens of Adonis, among the Greeks, may be traced to the 
 same origin ; for the terms horti Adonides^ the gardens of Adonis, were 
 used by the ancients to signify gardens of pleasure, which corresponds 
 ivith the name of paradise, or the garden of Eden, as horti Adonis 
 answers to the garden of the Lord. Besides, the gardens of primitive 
 nations were commonly, if not in every instance, devoted to religious 
 purposes. In these shady retreats were celebrated, for a long suc- 
 cession of ages, the rites of pagan superstition.'* — Paxton, These 
 groves or gardens were furnished with the temple of the god that ^vas 
 worshipped, and with altars, and with everything necessary for this 
 species of worship. They were usually, also, made as shady and dark 
 as possible, to inspire the worshippers with religious awe and rever- 
 ence on their entrance. Comp, note on ch. Ixvi. 17. 
 
 30. For 2/e, etc. The mention of the t7'ee in the previous verse gives 
 the prophet occasion for the beautiful image in this. They had desired 
 the oak, and they should be like it. That, when the frost came, was 
 divested of its beauty, and its leaves faded and fell ; so should their 
 beauty, and privileges, and happiness, as a people, fade away at the 
 anger of God. H A garden that hath no water. That is therefore 
 withered and parched up ; where nothing would flourish, but where 
 all would be desolation — a most striking image of the approaching 
 desolation of the Jewish nation. In eastern countries this image 
 'would be more striking than with us. In those hot regions, a con- 
 stant supply of water is necessary for the cultivation, and even for the 
 very existence and preservation of a garden. Should it want water 
 for a few days, everything in it would be burned up Avith heat, and 
 totally destroyed. In all gardens, therefore, in those regions, there 
 must be a constant supply of Avater, either from some neighbouring 
 river, or from some fountain or reservoir Avithin it. To secure such a 
 fountain! became an object of indispensable importance, not only for 
 the coolness and pleasantness of the garden, but for the very existence 
 of the vegetation. Dr. Russell, in his Natural History of Aleppo, 
 says that “ all the gardens of Aleppo are on the banks of the river that 
 runs by that city or on the sides of the rill that supplies their aqueduct 
 and all the rest of the country he represents as perfectly burned up in 
 the summer months, the gardens only retaining their verdure on 
 account of the moistness of their situation. 
 
 31. And the strong. Those Avho have been thought to be strong, on 
 Avhom the people relied for protection and defence — their rulers, 
 princes, and the commanders of their armies. H As toio. The coarse 
 or broken part of flax or hemp. It means here that Avhich shall be 
 
90 
 
 ISAIA'H. 
 
 [b. c. 760. . 
 
 easily and quickly kindled, and rapidly consumed. As tow burns 
 and is destroyed at the touch of fire, so shall the rulers of the people 
 be consumed by the approaching calamities. IT And the maker of it. 
 This is an unhappy translation. The word iVs may he indeed a par- 
 ticiple, and be rendered “ its maker but it is more commonly a 
 noun^ and means his work or his action. This is its plain meaning 
 here. So the Latin Vulgate, the Septuagint, and the Chaldee. It 
 means, that as a spark enkindles tow, so the xoorks or deeds of a wicked 
 nation shall be the occasion or cause of their destruction. The ambition 
 of one man is the cause of his ruin ; the sensuality of a second is the 
 cause of his ; the avarice of a third is the cause of his. These pas- 
 sions, insatiable and ungratified, shall be the occasion of the deep and 
 eternal sorrows of hell. So it means here, that the crimes and hypo- 
 crisy of the nation would be the real cause of all the calamities that 
 would come upon them as a people. Shall both hum together. The 
 spark and the fiame from the kindled fiax mingle, and make one fire. 
 So the people and their works would be enkindled and destroyed 
 together. They would burn so rapidly that nothing could extinguish 
 them. The meaning is, that the nation would be punished ; and that 
 all their works of idolatry and monuments of sin would be the occa- 
 sion of their punishment, and would perish at the same time. The 
 •principle involved in this passage teaches us the following things 
 (1.) That the wicked, however mighty, shall be destroyed. (2.) That 
 their works will be the cause of their ruin — a cause necessarily leading 
 to it. (3.) That the works of the wicked — all that they do and all 
 on which they depend — shall be destroyed. (4. ) That this destruc- 
 tion shall be final. Nothing shall stay the fiame. No tears of peni- 
 tence, no power of men or devils, shall put out the fires which the 
 works of the wicked shall enkindle. 
 
 ANALYSIS OF CHAPTEKS II., IH., lY. 
 
 The prophecy in this and the two following chapters constitute one continued 
 discourse. At Avhat time it was dehvered is not known, and cannot be ascer- 
 tained by the prophecy itself. Bishop Lowth supposes that it was in the 
 time of iotham or Uzziah, and this opinion is probably correct ; for it is to 
 be presumed that, in collecting the prophecies, those would be placed first 
 which were first delivered. Besides, the prophecy relates to a time of pros- 
 perity, when the fruits of commerce abounded, and did much to corrupt the 
 people, (see ch. ii. 7, 16, 20; iii. 18—23;) and this accords best %vith the 
 time of Uzziah, or the time of Jotham. Some have referred it to the return 
 from Babylon ; others to the times of the Messiah. The description in ch. 
 ii. 2 — 4, and iv. 5, 6, cannot easily be referred to any other times than tliose 
 of the Messiah. 
 
 The main scope of the prophecy is to denounce the crimes which prevailed 
 in the time when it was dehvered ; to threaten certain punishment for those 
 crimes ; and to assm'e the nation that there would be happier times vrhen 
 those crimes should have received then appropriate punishment, and when 
 the nation should be reformed. The prophecy has relation solely to the 
 kingdom of Judah, ch. ii. 1. The prophet opens the prophecy (ch. ii. 2) by 
 a brief but strildng statement of the happy period when the Messiah should' 
 come, and the happy infiuence of his advent, ch. ii. 2 — 4. It would seem, in 
 looking at the entire prophecy, as if he had been contemplating the sins of 
 
CHAPTER II. 
 
 9 
 
 B. c. 760 .] 
 
 the nation which then abounded, until Ms heart was sickened, and he in- 
 voluntarily cast his mind forward to brighter and happier days, when these 
 things should cease, and the Messiah should reign in his glory. See Intro- 
 duction, § 7. The future times of the Messiah he exMbits, by showmg (ch. 
 ii. 2) that the benefits of the true religion would be extended to all people, 
 and would be so conspicuous as to attract their attention — as if the temple, 
 the plade of the worship of the true God, should be made conspicuous in the 
 sight of all nations. It would excite a deep interest, and a spirit of earnest 
 inquiry everywhere, ver. 3 ; and the effect of Ms reign would be to put an 
 end to wars, and to introduce ultimately umversal peace, ver. 4. In view 
 of that, the prophet (ver. 5) exhorts all the people to turn from their sins, 
 and to walk in the light of Jehovah. TMs leads Mm to a statement of the, 
 crimes wMch he would seem to have been contemplating, and the punish- 
 ment wMch must follow from their prevalence. The statement of the crimes 
 and their pumshment is somewhat intermingled ; but they may be exMbited 
 so as to be contemplated separately and distinctly. 
 
 Chimes. Punishments. 
 
 God would so judge them as to pro- 
 duce uMversal consternation, ver. 
 10 . 
 
 He would humble their pride, and 
 bring them low, vers. 11, 12. 
 
 He would smite and destroy all their 
 wealth, and the sources of national 
 corruption and depravity, vers. 
 13—17. 
 
 He would entirely destroy the idols, 
 ver. 13. 
 
 He would produce universal terror 
 and alarm, vers. 19 — 21. 
 
 In view of these heavy judgments, the prophet calls on the people (ver. 
 22) to cease to trust in men, since all were mortal and unworthy of their 
 confidence. 
 
 In CHAPTER III. the description of the pumshment of the nation is continued, 
 (vers. 1 — 15,) intermingled Avith the account of their sins. 
 
 There would be calamity, the removal of the means of support, and the 
 removal of the men in whom the nation had reposed confidence, vers. 1 — 4. 
 
 There would be oppression, and a violation and disregard of all the 
 proper laws of social life, ver. 5. 
 
 There would be a state of anarchy and calamity, so that no one would be 
 willing to be a leader, or undertake to remove the difficulties of the nation, 
 or hold an office of trust, vers. 6, 7. 
 
 Jerusalem would be ruined, ver. 8. 
 
 The cause of this was pride and hypocrisy, vers. 8, 9. 
 
 The prophet states the principles of the Divine admmistration — that it 
 should be well with the righteous, but iU with the wicked, vers. 12 — 15. 
 
 The rulers of the nation were corrupt and oppressive, vers. 12 — 15. 
 
 The chapter closes (vers. 16 — 26) with a grapMc description of the gaiety, 
 pride, and folly of the female part of the Jewish community ; and with the 
 assurance that they would be involved in the calamities which were coming 
 upon the nation. 
 
 Chapter rv. is a continuation of the same prophecy. It contains the fol- 
 lowing parts : — 
 
 1. A statement of the general calamity of the nation, indicated by the fact 
 that the men would be destroyed ; and that the women would apply to the 
 few that remained that they might be called by their name, andTheir re- 
 proach be taken away, ver. 1. 
 
 2. At that future time there would be a looking to the Messiah ; a feeling 
 that God only could interpose and save them ; and a high estimate placed on 
 
 Forsaking Jehovah; 
 
 Patronage of soothsayers ; 
 
 Alliance with strangers, ver. 6. 
 Accumulation of treasures ; 
 Preparation of Avar-chariots, ver. 7 ; 
 Universal and debasing idolatry, 
 vers. 8, 9. 
 
92 
 
 ISAIAH. 
 
 CHAPTER II. 
 
 ^"'HE word that Isaiali the son 
 of Amoz saw concerning 
 J udah and J erusalem. 
 
 [b. c. 760. 
 
 2 And ^ it shall come to pass 
 in the last days, that the moun- 
 tain of the Lord^s house shall 
 
 « Mic. 4. 1, etc. 
 
 Vision II. — Ch. ii.— iv. 
 
 INSCRIPTION. 
 
 1 The word which Isaiah the son op Amoz saw concerning Judah 
 
 AND Jerusalem. 
 
 2 It shall come to pass in the future times, 
 
 The mountain of the house of Jehovah shall be established on the top of 
 the moimtains, 
 
 the “Branch of Jehovah,” the Messiah, to whom alone they could look for 
 deliverance, ver. 2. 
 
 3. The people would turn to God, and there would be a reformation from 
 their national sins, vers. 3, 4. The judgments of Jehovah would be effectual 
 to the removal of the peculiar crimes which the prophet had denounced, and 
 the nation would become holy. 
 
 God would, in that future time, become the protector of his people ; and 
 the symbols of his presence and protection would be manifest everywhere in 
 the midst of them, vers. 5, 6. 
 
 It is evident, therefore, that this prophecy was uttered when the nation 
 was proud, haughty, and hypocritical; wlien they had been successfully 
 engaged in commerce, and when the means of luxury abounded ; when the 
 national pride and vanity were manifested in dress, and luxur}", and in the 
 oppressive acts of the rulers ; when general disorder and anarchy prevailed ; 
 and when a part of the nation at least was idolatrous. The entire prophecy 
 may be regarded as a condemnation of these sins, and a solemn declaration 
 that for these sins, wherever they prevail, the judgments of God will be 
 poured out on a people , The prophecy also contemplates happier and purer 
 times ; and contains the assurance that the series of judgments which God 
 would bring on a guilty people would ultimately have the effect to purify 
 them ; and that all these crimes and calamities would be succeeded by the 
 pure and peaceful reign of the Messiah. It is in accordance with the manner 
 of Isaiah, when he surveys existing crimes ; when he sees the degradation of 
 his countrymen, and is deeply distressed ; when he portrays the judgments 
 that must certainly come upon them ; and when, as if sickened with the 
 contemplation of their crimes and calamities, his mind seeks repose in the 
 contemplation of the purer and happier period when the Messiah should 
 reign, and peace, prosperity, and purity should prevail. 
 
 1. The xoord. This indicates that this is the commencement of a 
 new prophecy. It has no immediate connexion with, the preceding. 
 It was delivered, doubtless, at a different time, and with reference to 
 a different class of events. In the previous chapter the term vision is 
 used, (ver. 1 ;) but the meaning is substantially the same. The term 
 wordf ddhdr^ denotes a command^ a promise^ a doctrine^ an oracle^ 
 a revela, tion^ a message^ a thing ^ etc. It means here, that Isaiah fore- 
 saw certain future events or things that w’ould happen in regard to 
 Judah and Jerusalem. ^ Judah^ etc. See notes, ch. i. 1. 
 
 2. In the last days. bedhhdrith hdyydnum. In the after 
 
 days ; in the futurity of days ; i. e. in the time to come. This is an 
 expression that often occurs in the Old Testament. It does not of 
 itself refer to any 2^cirticidar period, and especially not, as our trans- 
 lation would seem to indicate, to the end of the w'orld. The expres- 
 sion properly denotes only f uture time in general. But the prophets 
 
B. c. 760.] 
 
 *be ‘ establislied in tlie top of tbe 
 mountains; and shall be exalted 
 
 1 or, prepared. 
 
 98 
 
 aboye the lulls ; and all / nations 
 shall flow unto it. 
 
 /Ps. 2. 8. 
 
 CHAPTER II. 
 
 And shall be exalted above the hills, 
 And all nations shall flow unto it. 
 
 were accustomed to concentrate all their hopes on the coming of the 
 Messiah. Tliey saw his advent as giving character, and sublimity, 
 and happiness to all coming times. Hence the expression came to 
 denote, by woj' of eminence, the times of the Messiah, and is fre- 
 quently used in the New Testament, as well as the Old, to designate 
 those times. See Acts ii. 17. Comp. Joel ii. 28 ; Heb. i. 2 ; 1 Pet. 
 i. 5, 20; 1 John ii. 18; Gen. xlix. 1 ; Micah iv. 1 ; Deut. iv. 30; Jer. 
 xlviii. 47 ; Dan. ii. 28. The expressions which follow are figurative, 
 and cannot 'well be interpreted as relating to any other events than 
 the times of the Messiah. They refer to that future period, then 
 remote, which would constitute the last dispensation of things in this 
 world — the last time — the period, however long it might be, in which the 
 affairs of the world would be closed. The patriarchal times had passed 
 away ; the dispensation under the Mosaic economy would pass away ; 
 the times of the Messiah would be the last times, or the last dispen- 
 sation, under which the affairs of the world w^ould be consummated. 
 Thus the phrase is evidently used in the New Testament, as denoting 
 the last time, though without implying that that time would be short. 
 It might be longer than all the previous periods put together, but it 
 would be the last economy ; and under that economy, or in that time, 
 the world would be destroyed, Christ would come to judgment, the 
 dead would be raised, and the affairs of the Avorld would be wound 
 up. The apostles, by the use of this phrase, never intimate that the 
 time would be short, or that the day of judgment was near ; but only 
 that in that time the great events of the world’s history would be 
 consummated and closed. Comp. 2 Thess. ii. 1 — 5. This prophecy 
 occurs in Micah (ch. iv. 1 — 5) with scarcely any variation. It is not 
 known whether Isaiah made use of Micah, or Micah of Isaiah, or both 
 of an older and well-known prophecy. Hengstenberg (Christ, i. pp. 
 289, 290) supposes that Isaiah copied from Micah, and suggests the 
 following reasons : (1.) The prediction of Isaiah is disconnected with 
 what goes before, and yet begins with the copulative Yav \ and. In 
 Micah, on the contrary, it is connected with what precedes and follows. 
 (2.) In the discourses of the prophets the promise usually follows the 
 threatening. This order is observed by Micah; in Isaiah, on the 
 contrary, the promise contained in the passage precedes the threat- 
 ening, and another promise follows. Many of the older theologians 
 supposed that the passages were communicated alike by the Holy 
 Spirit to both WTiters. But there is no improbability in supposing 
 that Isaiah may have availed himself of language used by Micah in 
 describing the same event. ^ The mountain of the Lord’s house. The 
 temple was built on mount Moriah, which was hence called the 
 mountain of the Lord’s house. The temple, or the mountain on which 
 it w'as reared, w’ould be the object which would express the public wor- 
 ship of the true God. And hence, to say that that should be elevated 
 higher than all other hills or mountains, means that the worship of 
 the true God would become an object so conspicuous as to be seen by 
 all nations ; and so conspicuous that all nations would forsake other 
 
94 
 
 ISAIAH. 
 
 3 And many people shall go 
 and say, Come s ye^ and let ns 
 go up to the mountain of the 
 Lord, to the house of the God 
 of Jacob : and he will teach us 
 
 g Jer. 31. 6; 50. 5 ; Zech. 8. 21, 23. 
 
 [b. C. 760. 
 
 of his ways, and we will walk 
 in his paths : for out of Zion 
 shall go forth the law, and the 
 word of the Lord from Jeru- 
 salem. 
 
 h Luke 24. 47. 
 
 3 And many people shall go and say, 
 
 Come ye, and let ns go up to the mountain of Jehoyaii, 
 To the house of the God of Jacob, 
 
 And he will teach us of his ways. 
 
 And we will walk in his paths.^’ 
 
 Por from Zion shall go forth the law. 
 
 And the word of Jehovah from Jerusalem. 
 
 objects and places of worship, being attracted by the glory of the 
 worship of the true God. Shall he established. Shall be fixed, ren- 
 dered permanent. *ll In the top of the mountains. To be in the top of 
 the mountains, would be to be conspicuous^ or seen from afar. In 
 other words, the true religion would be made known to all people. 
 ^ Shall flow unto it. This is a figurative expression, denoting that 
 they would be converted to the true religion. It indicates that they 
 would come in multitudes, like the flowing of a mighty river. The 
 idea of the flowing of the nations, or of the movement of many people 
 towards an object like a broad stream, is one that is very grand and 
 sublime. Comp. Psa. Ixv. 7. This cannot be understood of any 
 period previous to the establishment of the gospel. At no time of 
 the Jewish history did any events occur that would be a complete 
 fulfilment of this prophecy. The expressions evidently refer to that 
 period elsewhere often predicted by this prophet, (Isa. xi. 10 ; xlii. 
 1, 6 ; xlix. 22 ; liv. 3 ; lx. 3, 5, 10 ; Ixii. 2 ; Ixvi. 12, 19,) when the 
 Gentiles would be brought to the knowledge of the true religion. In 
 Isa. Ixvi. 12, there occurs a passage remarkably similar, and which 
 may serve to explain this : 
 
 Behold I will extend peace to her [to Zion] as a river; 
 
 And the glory of the Gentiles like a flowing stream. 
 
 Tinder the Messiah, through the preaching of the apostles and by 
 the spread of the gospel, this prophecy was to receive its full accom- 
 plishment. 
 
 3. And many people shall go. This denotes a prevalent desire to 
 turn to the true God, and embrace the true religion. It is remarkable 
 that it speaks of an inclination among them to seek God — as if they 
 were satisfied of the folly and danger of their w^ays, and felt the 
 necessity of obtaining a better religion. In many cases this has 
 occurred. Thus, in modern times, the people of the Sandwich Islands 
 threw away their gods, and remained without any religion, as if waiting 
 for the message of life. Thus, too, the heathen not unfrequently 
 come from a considerable distance to missionary stations to be in- 
 structed, and to receive the Bible and tracts. Perhaps this is to be 
 extensively the mode in wdiich Christianity is to be spread. God, who 
 has all power over human hearts, may excite the heathen to anxious 
 inquiry ; may show them the folly of their religion ; and may lead 
 them to this preparation to embrace the gospel, and this disposition to 
 go and seek it. He has access to all men. By a secret influence on 
 the understanding, the heart, and the conscience of the heathen, he 
 
CHAPTER II. 
 
 95 
 
 B. c. 760.] 
 
 can convince them of the folly of idolatry and its vices. He can 
 soften down their prejudices in favour of their long-established 
 systems ; can break down the barriers between them and Christians ; 
 and can dispose them to receive -with joy the messengers of salvation. 
 He can raise up, among the heathen themselves, reformers, who shall 
 show them the folly of their systems. It cannot be doubted that the 
 universal triumph of the gospel will be preceded by some such re- 
 markable preparation among the nations ; by a secret, silent, but 
 most mighty influence from God on the heathen generally, that shall 
 loosen their hold on idolatry, and dispose them to welcome the gospel. 
 And the probability that this state of things exists already, and will 
 more and more, should be an inducement to Christians to make more 
 vigorous efforts to send everywhere the light of life. ^ He will teach 
 ^is of his ways. He will make us acquainted with his will, and with 
 the doctrines of the true religion. ®[f For out of Zion. These are the 
 words of the prophet, not of the people. The prophet declares that 
 the law would go from Zion ; that is, Zion would be the centre from 
 which it would be spread abroad. See note, ch. i. 8. Zion is put 
 here for Jerusalem, and means that the message of mercy to mankind 
 would be spread from Jerusalem. Hence the Messiah commanded 
 his disciples to tarry “in Jerusalem until they should be endued with 
 power from on high,’’ Lulie xxiv. 49. Hence also he said that re- 
 pentance and remission of sins should “be preached among all nations, 
 beginning at Jerusalem f Luke xxiv. 47 — perhaps referring to this 
 very passage in Isaiah. ^ The law. This is put here for the doctrines 
 of the true religion in general. The law or will of God under the 
 reign of the Messiah w'ould proceed from Zion. The word of the 
 Lord. The message of his mercy to mankind ; that which he has 
 spoken respecting the salvation of men. The truth which is here 
 taught is, that Zion or the church is the source of religious truth, and 
 the centre of religious influence in the icorld. This is true in the fol- 
 lowing respects : (1.) Zion was the source of religious truth to the 
 ancient w'orld. Knowledge was gained by travel ; and it is capable 
 of about as clear demonstration as any fact of ancient history, that no 
 inconsiderable part of the knowledge pertaining to God in ancient 
 Greece was obtained by intercourse with the sages of distant lands, 
 and that the truths held in Zion or Jerusalem thus radiated from 
 land to land, and mind to mind. (2.) The church is now the centre 
 of religious truth to the world around it. (a) The world by its philo- 
 sophy never originates a system of religion which it is desirable to 
 retain, and which conveys any just view of God or the way of salva- 
 tion. (5) The most crude, unsettled, coBtradictory, and vague opinions 
 on religion, prevail in this community called *^the world.’* {c) If in 
 this community there are any opinions that are true and valuable, 
 they can in most instances be traced to the church. They are owing 
 to the influence of the pulpit, or to an early training in the Bible, 
 or to early teaching in the sabbath-school, or to the instructions of a 
 pious parenc, or to the general influence which Christianity exerts on 
 the community. (3.) The church holds the power of reformation in 
 her hands, every cause of moral advancing or retarding as she enters 
 into the work, or as she withdraws from it. (4.) The heathen world 
 is dependent on the church for the knowledge of the true religion. 
 There are no systems of truth that start up on a pagan soil. There 
 is no elastic energy in a heathen mind. There is no recuperative power 
 to bring it back to God. There is no advance made toward the truth 
 
96 
 
 ISAIAH. 
 
 4 And lie shall judge among 
 the nations, and shall rebuke 
 many people ; and they ‘ shall 
 beat their swords into plow- 
 shares, and their sj)ears into 
 
 [b» c. 760. 
 
 * pruning-hooks : nation shall 
 not lift up sword against nation, 
 neither shall they learn war any 
 more. 
 
 i Ps. 46. 9 ; IIos. 2. 18. 1 or, scythes. 
 
 4 And be shall be a judge among the nations ; 
 
 And shall produce conviction among many people ; 
 And they shall beat their swords into plowshares ; 
 And their spears into pruninghooks : 
 
 Nation shall not lift up the sword agaiast nation ; 
 Neither shall they learn war any more. 
 
 in any heathen community. There is no well-spring of life to purify 
 the soul. The effect of time is only to deepen the darkness, and to 
 drive them farther from God. They only worship mere shapeless 
 blocks ; they bow down before worse-looking idols ; they enter less 
 elegant and more polluted temples. The idols of the heathen are not 
 constructed with half the skill and taste evinced two thousand years 
 ago ; nor are their temples built with such exquisite art. No idol of 
 the heathen world now can compare with the statue of Minerva at 
 Athens ; no temple can be likened to the Parthenon ; no sentiment 
 of heathenism in China, India, or Africa, can be compared with the 
 views of the sages of Greece. The heathen world is becoming w'orse 
 and worse, and if ever brought to better views, it must be by 2 ^ foreign 
 influence ; and that influence will not go forth from philosophy or 
 science, but from the church. If light is ever spread, it is to go forth 
 from Zion ; and the world is dependent on the church for any just 
 knowledge of God and of the way to life. The “ law is to go forth 
 from Zion;” and the question whether the millions of the human 
 family are to be taught the way to heaven, is just a question whether 
 the church can be roused to diffuse abroad the light Avhich has arisen 
 on her. 
 
 4. And he shall judge. Or he shall exercise the office of a judge, or 
 -umpire. This literally refers to the God of Jacob, (ver. 3,) though it 
 is clear that the meaning is, that he will do it by the Messiah, or 
 under his reign. One office of a judge is to decide controversies ; to 
 put an end to litigations, and thus to promote peace. The comiexion 
 shows that this is the meaning here. Nations that are contending 
 shall be brought to peace by the influence of the reign of the Messiah, 
 and shall beat their swords into ploughshares. In other words, the 
 influence of the reign of the Messiah shall put a period to wars, and 
 reduce contending nations to peace. ^ And shall rebuke. Shall re~ 
 prove them for their contentions and strifes. 
 
 Shall work conviction in many peoples. — Loivth. 
 
 He shall be a judge of the nations, 
 
 And an umpire of many kingdoms. — Noyes. 
 
 He shall show them the evil of war ; and, by reproving them for those 
 wicked passions which cause wars, shall promote universal peace. 
 This the gospel everywhere does ; and the tendency of it, if obeyed, 
 would be to produce universal peace. In accordance -with predictions 
 like these, the Messiah is called the Prince of peace, Isa. ix. 6 ; and 
 it is said that of his peace there shall be no end, Isa. ix. 7. ^ Aiid^ 
 
 they shall heat, etc. They shall change the arts of war to those of 
 
CHAPTER It. 
 
 97 
 
 B. c. 760.] 
 
 peace ; or they shall abandon the pursuits of war for the mild and 
 useful arts of husbandry. Comp. Psa. xlvi. 9 ; Hos. ii. 20. A similar 
 prophecy is found in Zech. ix. 10. The following extracts may serve 
 to illustrate this passage : “ The Syrian plough, which was probably 
 used in all the regions around, is a very shnple frame, and commonly 
 so light that a man of moderate strength might carry it in one hand". 
 Volney states that in Syria it is often nothing else than the branch of 
 a tree, cut below a bifurcation, and used without wheels. The plough- 
 share is a piece of iron, broad but not large, which tips the end of 
 the shaft. So much does it resemble the short sword used by the 
 ancient warriors, that it may, with very little trouble, be converted 
 into that deadly weapon ; and when the work of destruction is over, 
 reduced again to its former shape, and applied to the purposes of 
 agriculture.” ^ Their spears. Spears were much used in war. They 
 W'ere made of wood, with a sharpened piece of iron or other metal 
 attached to the end. The pruning-hook, made for cutting the limbs 
 of vines or trees, is, in like manner, a long piece of wood with a 
 crooked knife attached to it. Hence it was easy to convert the one 
 into the other. U Pruning -hooks. Hooks or long knives for trimming 
 vines. The word here, however, means anything employed in reaping 
 or moicing^ a sickle, or a scythe, or any instrument to cut loith^ as well 
 as a pruning-hook. These figures, as images of peace, are often used 
 by the prophets. Micah (iv. 4) has added to this description of peace 
 in Isaiah the following ; 
 
 Tut they shall sit — Every man under his vine, 
 
 And under Ms fig-tree ; — And none shall make them afraid : 
 
 For the mouth of Jehovah hath spoken it. 
 
 Joel (hi. 10) has reversed the figure, and applied it to war prevailing 
 ever peace : 
 
 Teat your ploughshares ii\to swords ; 
 
 And your pruninghooks into spears. 
 
 The same emblems to represent peace, which are here used by Isaiah, 
 also occur in heathen poets. Thus Martial, Epigr. xiv. 34 ; 
 
 Falex et ense. 
 
 Pax me certa duels placidos conflavit in usus, 
 
 Agricolee nunc sum, militis ante fui. 
 
 So Yirgil, Georg. 1, 507 : 
 
 Squalent abductis arva colotus, 
 
 Et curvee rigidum falces conflantur in enseKU 
 
 So also Ovid, Fast. 1, 699 : 
 
 Sarcula cessabunt, versiqiie in pila Hgones. 
 
 ^ Nation shall not lift up^ etc. This is a remarkable prediction of 
 universal peace under the gospel. The prediction is positive, that the 
 time will come when it shall prevail. But it has not yet been fully 
 accomplished. We may remark, however, in relation to this: (1.) 
 That the tehdency of the gospel is to promote the arts, and to pro- 
 duce the spirit of peace. (2.) It will dispose the nations to do right, 
 and thus to avoid the occasions of war. (3.) It will fill the mind 
 with horror at the scenes of cruelty and blood that war produces. 
 (4.) It will diffuse honour around the arts of peace, and teach the nations 
 to prize the endearments of home and country, and the sweet scenes 
 of domestic life. (5.) Just so far as it has influence over princes and 
 rulers, it will teach them to lay aside the passions of ambition and 
 
 VOL. i. F 
 
98 
 
 ISAIAH. 
 
 [b.c. 760. 
 
 5 0 lionse of Jacob, come ye, 
 and let ns walk * in the light of 
 the Loud. 
 
 6 Therefore then hast for- 
 saken thy people, the honse of 
 
 k Eph. 5. 8. 
 
 Jacob, because they be reple- 
 nished ^from the east, and are 
 soothsayers ^ like the Philistines, 
 and they ^ please themselves in 
 the children of strangers. 
 
 1 or, more than. I Deu. 18. 14. 
 
 2 or, abound with, m Neh. 13. 23. 
 
 6 0 house of Jacob, come ye, 
 
 And let us walk iu the light of Jehovah ! 
 
 6 For thou hast forsaken thy people, the house of Jacob, 
 Because they are filled [with diyiners] from the East, 
 And are soothsayers like the Philistines, 
 
 And form compacts with the children of strangers. 
 
 revenge, and the love of conquest and “ glory,” and indispose them 
 to war. (6.) The tendency of things now is towards peace. The 
 laws of nations have been established under the gospel. Difficulties 
 can even now be adjusted by negotiation, and without a resort to 
 arms. (7.) Wars are far less barbarous than they were formerly. 
 The gospel has produced humanity, mildness, and some degree of 
 justice even in war. It has put an end to the unmerciful treatment 
 of prisoners ; has prevented their being sold as slaves ; has taught 
 even belligerents not to murder women and children. (8.) Nothing 
 remains to be done to make peace universal, but to send the gospel 
 abroad through every land. When that is done, the nations will be 
 disposed to peace ; and the prophet, therefore, has predicted the uni- 
 versal prevalence of peace only when all nations shall be brought 
 under the influence of the gospel. 
 
 5. O house of Jacob, This is a direct address, or exhortation, of the 
 
 prophet to the Jews. It is made in view of the fact that God had 
 gracious purposes towards them. He intended to distinguish them 
 by making them the source of blessings to all nations. As this was 
 to be their high destiny, he exhorts them to devote themselves to him, 
 and to live to his honour. The word house here means family ^ or 
 
 nation. The phrase is applied to the Jew's because their tribes were 
 descended from the twelve sons of Jacob. ^ Let us walk. Let us 
 live. The word walk is often used to denote human life or conduct. 
 Comp. ver. 3 ; Rom. vi. 4; viii. 1 ; 2 Cor. v. 7 ; Gal. vi. 16, etc. H In 
 the light of the Lord. The sense of this is — Let us obey the com- 
 mandments of Jehovah ; or, as the Chaldee expresses it, “ Let us 
 walk in the doctrine of the law of the Lord.” The idea may be thus 
 expressed; “Let us not walk in the darkness and error of sin and 
 idolatry, but in the light or instruction which God sheds upon us by 
 his law. He teaches us what we should do, and let us obey him.” 
 Light is often, in the Scriptures, thus put for instruction or teaching. 
 Comp, note, Matt. iv. 16 ; John i. 4 ; also Eph. v. 8. 
 
 6. Therefore, The prophet proceeds, in this and the following 
 verses, to state the reasons of their calamities, and of the judgments 
 that had come upon them. Those judgments he traces to the crimes 
 which he enumerates — crimes growing chiefly out of great commercial 
 prosperity, producing pride, luxury, and idolatry. If Thou hast for- 
 saken, The address is changed from the exhortation to the house of 
 Jacob (ver. 5) to God, as is frequently the case in the wuitings of 
 Isaiah. It indicates a state where the mind is full of the subject, and 
 where it expresses itself in a rapid and hurried manner, *11 Bast 
 
CHAPTER II. 
 
 99 
 
 B.c. 760.] 
 
 7 Their ” land also is full of 
 silver and gold, neither is there 
 any end of their treasures ; their 
 
 n Deu. 17. 17* 
 
 land is also full of horses, nei- 
 ther is there any end of their 
 chariots : 
 
 7 His land also is full of silver and gold ; 
 Neither is there any end of his treasures ; 
 His land also is full of horses ; 
 
 Neither is there any end of his chariots. 
 
 forsaken. Hast withdrawn thy protection, and given them over to the 
 calamities and judgments which had come upon them. H They be 
 replenished. Heb., They are fxdl. That is, these things abound. 
 
 From the east, Marg., More than the east. The meaning of the 
 expression it is not easy to determine. The word translated east, 
 denotes also antiquity, or that which is of old, as well as the 
 east. Hence the LXX. render it, “their land is, as of old, filled.’' 
 The Chaldee, “their land is filled with idols as at the beginning,'^ 
 Either idea will suit the passage ; though our translation more nearly 
 accords with the Hebrew than the others. The East, i. e. Arabia, 
 Persia, Chaldee, etc., was the country where astrology, soothsaying, 
 and divination particularly abounded. See Dan. ii. 2 ; Dent, xviii. 
 9 — 11. IF And are soothsayers. Our word soothsayers vci^ei-n.^ foretellers, 
 prognosticators, persons who pretend to predict future events without 
 inspiration, differing in this from true prophets. What the Hebrew 
 word means it is not so easy to determine. The \vord dto onhiim 
 may be derived from dxidn, a cloud — and then would denote those 
 who augur from the appearance of the clouds, a species of divination 
 from certain changes observed in the sky. Comp. Lev. xix. 26 : 
 “Neither shall ye — observe times 2 Kings xxi. 6. This species of 
 divination Avas expressly forbidden. See Deut. xviii. 10 — 12 ; “ There 
 shall not be found among you any one that useth divination, or an 
 observer of times, or an enchanter,” etc. Or the word maybe derived 
 from ain, an eye; and then it will denote those Avho fascinate, 
 enchant, or bcAvitch by the eye. It is probable that the word includes 
 augury, necromancy, and witchcraft, in general — all which Avere ex- 
 pressly forbidden by the laAV of Moses, Deut. xviii. 10 — 12. IF Like 
 the Philistines. The Philistines occupied the land in the south-Avest 
 part of Palestine. The LXX. use the foreigners here, as they do 
 generally, instead of the Philistines. *1F Aoid they please themselves. 
 The word here used (p5^) means literally, to clap the hands in token 
 of joy. It may also mean, to join the hands, to shake hands, and then 
 it will signify that they joined hands Avith foreigners ; that is, they 
 made compacts or entered into alliances Avith them contrary to the 
 laAv of Moses. The LXX. seem to understand it of unlaAvful marriages 
 Avdth the women of surrounding nations — re/rm TroAAci aAAoc^vAAa 
 cyei/iidT] avro7s. Comp. Neh. xiii. 23. It means probably, in general, 
 that they entered into improper alliances, Avhether they Avere military, 
 matrimonial, or commercial, Avith the surrounding nations. The 
 Avords children of strangers may mean, with the descendants of the 
 foreigners Avith A\"hom Moses forbade any alliances. The Jews were 
 to be a separate and peculiar people ; and, in order to this, it was 
 necessary to forbid all such foreign alliances, Exod. xxiii. 31, 32 ; xxxiv. 
 12 — 15 ; Psa. cvi. 3, 5 ; Ezra ix. 
 
 7. Their land also is full of silver and gold. This gold was brought 
 
100 
 
 ISAIAH. 
 
 [b. c. 760. . 
 
 chiefly from Ophir. Solomon imported vast quantities of silver and 
 gold from foreign places, 'I Chron. viii. 18 ; ix. 10 ; 1 Chron. xxix. 4. 
 Comp. Job xxviii. 16; 1 Kings x. 21, 27 ; 2 Chron. ix. 20. “And 
 the king made silver to be in Jerusalem as stones.’" “ It was nothing 
 accounted of in the days of Solomon.” Prom these expressions we 
 see the force of the language of Isaiah, “their land is full** etc. 
 This accumulation of silver and gold was expressly forbidden by the 
 law of Moses. Deut. xvii. 17 : “ Neither shall he [the king of Israel] 
 greatly multiply to himself silver and gold.” The reason of this 
 prohibition was, that it tended to produce luxury, effeminacy, profli- 
 gacy, the neglect of religion, and vice. It is on this account that it is 
 brought by the prophet as an accusation against them that their land 
 was thus filled. IT Treasures, Wealth of all kinds; but chiefly 
 silver, gold, precious stones, garments, etc. Comp, note. Matt. vi. 19. 
 
 Their land also is fxdl of horses. This was also forbidden in the law 
 of Moses. Deut. xvii. 16: “But he shall not multiply horses to 
 himself, nor cause the people to return to Egypt, to the end that he 
 should multiply horses.” This law, however, was grossly violated by 
 Solomon. 1 Kings x. 26 : “ And Solomon gathered together chariots 
 and horsemen ; he had a thousand and four hundred chariots, and 
 twelve thousand horsemen.” It is not quite clear why the use of 
 horses was forbidden to the Jews. Perhaps several reasons might 
 have concurred. (1.) Egypt v/as distinguished for producing fine 
 horses, and the Egyptians used them much in war, (Deut. xvii. 16 ;) 
 and one design of God was to make the Jews distinguished in all 
 respects from the Egyptians, and to keep them from commerce with 
 them. (2.) Horses were chiefly used in war^ and the tendency of 
 Iceeping them would be to produce the love of war and conquest. 
 (3. ) The tendency of keeping them would be to lead them to put trust 
 in them rather than in God for protection. This is hinted at in Psa. 
 XX. 7 : “ Some trust in chariots, and some in horses ; but we will 
 remember the name of Jehovah our God.” (4.) Horses were regarded 
 as consecrated to the sun. See Univ. Hist. Anc. P. vol. x. 177. Ed. 
 1780. They were sacrificed in various nations to the sun, their swift- 
 ness being supposed to render them an appropriate offering to that 
 luminary. Their is no evidence, however, that they were used for 
 sacrifice among the Hebrews. They were probably employed to draw 
 the chariots in the solemn processions in the worship of the sun. 
 The ancient Persians, who were sun-worshippers, dedicated white 
 horses and chariots to the sun ; and it is supposed that other nations 
 derived the practice from them. The sun was supposed to be drawn 
 daily in a chariot by four wondrous coursers ; and the fate of Phaeton, 
 who undertook to guide that chariot and to control those coursers, is 
 known to all. The use of horses, therefore, among the Hebrews in 
 the time of Ahaz, when Isaiah lived, (see 2 Kings xxiii. 11,) was con- 
 nected with idolatry, and it was mainly on this account that the 
 prophet rebuked their use with so much severity, 2 Kings xxiii. 11. 
 It may be added, that in a country like Judea, abounding in hills and 
 mountains, cavalry could not be well employed even in war. On the 
 plains of Egypt it could be employed to advantage ; or in predatory 
 excursions, as among the Arabs, horses could be used with great 
 success and effect, and Egypt and Arabia therefore abounded Avith 
 them. Indeed these may be regarded as the native countries of the 
 liorse. As it Avas the design of God to separate, as much as possible, 
 the JcAYS from the surrounding nations, the use of horses Avas forbid- 
 
CHAPTER II. 
 
 101 
 
 B, c. 760. J 
 
 8 Tlieir land also is full of 
 idols : ® they worship the work 
 of their own hands, that which 
 their own fingers haye made : 
 
 0 Jer. 2. 28. 
 
 9 And the mean man howeth 
 down, and the great man hum- 
 hleth himself : therefore forgiye 
 them not. 
 
 8 His land is also full of idols ; 
 
 The work of their own hands they bow down to, 
 
 To that which their own fingers have made. 
 
 9 And the man of humble rank boweth down ; 
 
 And the man of elevated rank humbleth himself : — 
 And [therefore] thou wilt not forgive them. 
 
 den. H Chariots, Chariots were chiefly used in war, though they 
 were sometimes used for pleasure. Of those intended for war there 
 were two kinds — one for the generals and princes to ride in, the other 
 to break the enemy’s ranks. These last were commonly armed with 
 hooks or scythes. They were much used by the ancients. Josh. xi. 4; 
 Judg i. 19. The Philistines, in their war against Saul, had 30,000 
 chariots, and 6000 horsemen, 1 Sam. xiii. 5. There is no evidence, 
 however, that the Jews used chariots for war. Solomon had many of 
 them, (1 Kings x. 26;) but they do not appear to have been used in 
 any military expedition, but to have been kept for display and plea-r 
 sure. Judea was a mountainous country, and chariots would har,e 
 been of little or no use in war. 
 
 8. Their land also is full of idols. Comp. Hos. viii. 4 ; x. 1. Yitringa 
 supposes that Isaiah here refers to idols that were kept in private 
 houses, as Hzziah and Jotham were worshippers of the true God, and 
 in their reign idolatry was not publicly practised. It is certain, how- 
 ever, that though TJzzlah himself did right, and was disposed to 
 worship the true God, yet he did not effectually remove idolatry from, 
 the land. The high places were not removed, and the people still 
 sacrificed and burnt incense on them, 2 Kings xv. 4. It was customary 
 with the heathen to keep in their houses Fenates or household gods — 
 small images, which they regarded as protectors^ and to which they 
 paid homage. Comp. Gen. xxxi. 19 ; Judg. xvii. 5 ; 1 Sam. xix. 13 ; 
 Hos. iii. 4. This is a true and literal description of India. The 
 traveller cannot proceed a mile through an inhabited country without 
 seeing idols, and vestiges of idolatry in every direction. See their 
 vessels, their implements of husbandry, their houses, their furniture, 
 their ornaments, their sacred trees, their domestic and public temples ; 
 and they all declare that the land is full of idols.” — Roberts, U The 
 work of their own hands^ etc. Idols. It is often brought as proof of 
 their great folly and degradation that they paid homage to what they 
 had themselves made. See this severely satirized in Isa. xl. 18 — 20 ; 
 xli. 29 ; xliv. 9 — 17. 
 
 9. A7id the mean man. That is, the man in humble life, the poor, 
 the low in rank — for this is all that the Hebrew w^ord here im- 
 plies. The distinction between the two words here used — as 
 denoting a man of humble rank, and as denoting one of elevated 
 rank — is one that constantly occurs in the Scriptures. Our word mean 
 conveys an idea of moral baseness and degradation which is not im- 
 plied in the Hebrew. IT Boweth down. That is, before idols. Some 
 commentators, however, have understood this of bowing down in 
 affliction^ but the other is probably the true interpretation. 51 And the 
 
102 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 10 Enter ° into tlie rock, and 
 kide tkee in tlie dust, for fear of 
 tke Lord, and for tke glory of 
 Ills majesty. 
 
 11 Tke lofty looks p of man 
 
 0 vers. 19, 21 ; Rev. 6. 15, l6. 
 p ver. 17 ; ch. 5. 16 ; Ps. 18. 27* 
 
 skall ke kumkled, and tke 
 kaugktiness of men skall he 
 bowed down; and tke Lord 
 alone skall ke exalted in tkat 
 day.^ 
 
 q Zeph. 3. 11, l6; Zech. 9. 16. 
 
 10 Go into tke rock, and hide in the dust, 
 
 From before the terror of Jehovah, and the glory of his majesty. 
 
 11 The lofty looks of man shall be humbled ; 
 
 And the loftiness of mortals shall be abased ; 
 
 And Jehovah alone shall be exalted in that day. 
 
 great man. The men in elevated rank in life. The expressions together 
 mean the same as all ranks of people. It was a common or universal 
 thing. No rank was exempt from the prevailing idolatry. H T/iere- 
 fore forgive them not. The Hebrew is, future — cnb . Thou wilt 
 
 not hear for them ; that is, thou wilt not bear away their sins [by an 
 atonement], or “thou wilt not forgive them;” but agreeably to a 
 common Hebrew construction, it has the force of the imperative. It 
 involves a threatening of the prophet, in the form of an address to God. 
 “ So great is their sin, that thou. Lord, wilt not pardon them.” The 
 prophet then proceeds in the following verses to denounce the cer- 
 tainty and severity of the judgment that was coming upon them. 
 
 10. Enter into the rocJi. That is, into the holes or caverns in the 
 rocks, as a place of refuge and safety. Comp. ver. 19, and Rev. vi. 
 15, 16. In times of invasion by an enemy, it was natural to flee to 
 the fastnesses or to the caverns of rocks for refuge. This expression 
 is highly figurative and poetic. The prophet warns them to flee from 
 danger. The sense is, that such were their crimes that they would 
 certainly be iDunished ; and he advises them to flee to a place of safety. 
 •fT And hide thee in the dust. In ver. 19 this is “ caves of the dust.” 
 It is parallel to the former, and probably has a similar meaning. But 
 may there not be reference here to the mode prevailing in the east 
 of avoiding the monsoon or poisonous heated wind that passes over 
 the desert ? Travellers there, in order to be safe, are obliged to throw 
 themselves down, and to place their mouths close to the earth until 
 it has passed. H For fear of the Lord. Heb., “From the face of the 
 terror of the Lord.” That is, the punishment which God will inflict 
 will sweep over the land, producing fear and terror. H And for the 
 glory ^ etc. That is, the honour or splendour which will attend him 
 when he comes forth to inflict judgment on the people, vers. 19, 20. 
 
 11. The lofty looks. Heb., “The eyes of pride f i. e. the proud eyes 
 
 or looks. Pride commonly evinces itself in a lofty carriage and su- 
 percilious aspect, Psa. xviii. 27. ^ Shall be humbled. By the calami- 
 
 ties that shall sweep over the land. This does not mean that he shall 
 be brought to be humble, or to have a humble heart, but that that on 
 which he so much prided himself would be taken away. IT The Lord 
 alone, etc. God will so deal with them as to vindicate his honour ; 
 to turn the attention entirely on himself, and to secure the reverence 
 of all the people. So terrible shall be his judgments, and so manifestly 
 shall they come from him, that they shall look away from everything 
 else to him alone. *11 In that day. In the day of which the prophet 
 speaks, when God would punish them for their sins. Reference is 
 
CHAPTER II. 
 
 103 
 
 B, c. 760.] 
 
 12 For tlie day of the Lord 
 of hosts shall be upon every one 
 that is proud and lofty, and upon 
 every one that is lifted up, and 
 he shall he brought low; 
 
 13 And upon all the cedars ^ 
 of Lebanon, that are high and 
 lifted up, and upon all the oaks 
 of Bashan, 
 
 r Ezek. 31. 3 ; Zech. 11. 1, 2. 
 
 12 For the day of Jehovah of hosts shall be 
 Against every one that is proud and lofty ; 
 
 Against every thing that is exalted ; 
 
 And it shall be humbled. 
 
 13 Against all the cedars of Lebanon that are high and lifted up; 
 And against all the oaks of Bashan ; 
 
 probably made to tlie captivity at Babylon. It may be remarked that 
 one design of punishment is to lead men to regard and honour God, 
 He will humble the pride of men, and so pass before them in his 
 judgments, that they shall be compelled to acknowUdge him as their 
 just Sovereign and Judge. 
 
 12. The day^ etc. This expression evidently denotes that the Lord 
 
 would inflict severe punishment upon every one that was lofty. Such 
 a severe infliction is called the day of the Lord of hosts, because it would 
 be a time when he would particularly manifest himself, and when 
 he would be recognised as the inflictor of that punishment. His 
 coming forth in this manner would give character to that time, and 
 would be the prominent event. The punishment of the wicked is thus 
 frequently called the day of the Lord. Isa. xiii. 6, 9 ; “Behold the 
 day of the Lord cometh, cruel both with wrath and fierce anger,'' etc. 
 Jer. xlvi. 10: “The day of the Lord God of hosts, a day of vengeance." 
 Ezek. XXX. 3 ; Zeph. i. 7, 14 ; Joel ii. 31. See also in the New Tes- 
 tament, 1 Thess. V. 2 ; 2 Pet. hi. 10. ^ Every one that is proud and 
 
 lofty. Or, rather, every thing that is high and lofty. The phrase is 
 not restricted to persons, though it embraces them. Biit though the 
 language here is general, the reference is doubtless, mainly, to the 
 princes, magistrates, and nobility of the nation ; and is designed not 
 only to designate them as men of rank and power, but as men who 
 were haughty in their demeanour and feelings. At the same time, 
 there is included in the language, as the subsequent verses show, all 
 on which the nation prided itself. 
 
 13. And upon all the cedars of Lebanon. This is a beautiful specimen, 
 of the poetic manner of writing so common among the Hebrews, where 
 spiritual and moral subjects are represented by grand or beautiful 
 imagery taken from objects of nature. Mount Lebanon bounded 
 Palestine on the north. It was formerly much celebrated for its large 
 and lofty cedars. These cedars were from thirty-five to forty feet in 
 girth, and very high. They were magnificent trees, and were valu- 
 able for ceiling, statues, or roofs, that required durable and beautiful 
 timber. The roof of the temple of Diana of Ephesus, according to 
 Pliny, was of cedar ; and no small part of the temple of Solomon was 
 of this wood. A few lofty trees of this description are still remaining 
 on mount Lebanon. “After three hours of laborious travelling," says 
 D’Arvieux, “we arrived at the famous cedars about eleven o'clock. 
 We counted twenty-three of them. The circumference of these trees 
 is thirty-six feet. The bark of the cedar resembles that of the pine ; 
 the leaves and cone also bear considerable resemblance. The stem is up- 
 right, the wood is hard, and has the reputation of being incorruptible. 
 
104 
 
 ISAIAH, 
 
 [B. c. 760, 
 
 The leaves are loi> narrow, rough, very greeu, ranged in tufts 
 along the branch? shoot in spring, and fall in the begin- 
 
 ning of winter. V flowers and fruit resemble those of the pine. 
 Prom the full-gr(/n trees a fluid trickles naturally, and Avithout 
 incision ; this is cr^> transparent, whitish, and after a time dries and 
 hardens : it is suj^osed to possess great virtues. The place where 
 these great trees stationed is in a plain of nearly a league in cir- 
 cumference, on tF summit of a mount Avhich is environed on almost 
 all sides by othe niounts, so high that their summits are always 
 covered Avith sn?* This plain is level, the air is pure, the heavens 
 always serene.’* I 
 
 Maundrell fou'^ sixteen cedars of large growth, and a natural 
 plantation of sm^l^^^ Avhich Avere A^ery numerous. One of the 
 largest was tAA^eh® yards six inches in girth, and thirty-seven yards 
 in the spread of ^ts boughs. At six yards from the ground, it Avas 
 divided into AaP linibs, each equal to a great tree. Dr. Richardson 
 visited them ir 1818, and found a small clump of large, tall, and 
 beautiful trees, which he pronounces the most picturesque produc- 
 tions of the ve^Gtable world that he had ever seen. In this clump 
 are two generations of trees ; the oldest are large and massy, rearing 
 their heads to enormous height, and spreading their branches to a 
 great extent. Ho measured one, not the largest in the clump, and 
 found it thirty-fwo feet in circumference. Seven of these trees 
 appeared to be’ very old, the rest younger, though, for AA^ant of space, 
 their branches not so spreading. — Bush* s Illustrations of Scripture. 
 
 “ The celebra;tod cedar-grove of Lebanon,” says Dr. Robinson, “is at 
 least two dayls* journey from Beirut, near the northern, and perhaps 
 the highest mountain. It has been often and suffi- 
 
 ciently descriljPed by travellers for the last three centuries ; but they 
 all difer as t« tAc number of the oldest trees, inasmuch as in countmg, 
 some have ijicluded more and some less of the younger ones. At 
 present the hiiBiber of trees appears to be on the increase, and amounts 
 in all to seve»al hundred. This grove was long held to be the only 
 remnant of tite ancient cedars of Lebanon. But Seetzen, in 1805, dis- 
 covered twofOtflcr groves of greater extent; and the American mis- 
 sionaries, 
 cedars in of 
 none so 
 Research. I 
 used in the 
 Ezek. xxxi 
 it means th 
 renders it, 
 
 IT And tipc 
 Jordan, in 
 
 ravelling through the mountains, have also found many 
 er places. The trees are of all sizes, old and young ; but 
 
 lent and venerable as those usually Ausited.” — Bih, 
 [., 440, 441. The cedar, so large, lofty, and grand, is 
 criptures to represent kings, princes, and nobles. Comp. 
 3; Dan. iv. 20 — 22; Zech. xi. 1, 2; Isa. xiv. 8. Here 
 princes and nobles of the land of Israel. The Chaldee 
 upon all the strong and mighty kings of the people.” 
 all the oaks of Bashan. Bashan was east of the river 
 le limits of the half tribe of Manasseh. It Avas bounded 
 b. and east by Gilead, south by the river Jabbok, and Avest 
 an. It was celebrated for pasturage, and for producing 
 Numb. xxi. 33 ; xxxii. 33 ; Psa. xxii. 12 ; Ezek. xxxix. 
 iv. 1 ; Micah vii. 14. Its lofty oaks are also particularly 
 : Ezek. xxvii. 6 ; Amos ii. 9 ; Zech. xi. 2. The sense here 
 rent from the former member of the sentence — denoting the 
 d nobles of the land. 
 
 upo7i all the high mountains. Judea abounded in lofty 
 , which added much to the grandeur of its natural scenery, 
 ipposes that by mountains and hills are meant here “king- 
 
D. c. 760. 
 
 j 
 
 CHAPTER II. 
 
 105 
 
 14 And upon all tlie liigh 
 mountains, and upon all the 
 lulls that arc lifted up, 
 
 15 And upon every liigli 
 
 1 pictures of desire. 
 
 tower, and upon every fenced 
 wall, 
 
 16 And upon all tlie sliips of 
 TarsMsh, and upon all ^ pleasant 
 pictures. 
 
 14 And against all the lofty mountains ; 
 
 And against all the high hills ; 
 
 15 And against every lofty tower ; 
 
 And against every wall strongly fortified ; 
 
 16 And against all tne ships of Tarshish ; 
 And against every sight of desire. 
 
 doms, republics, states, cities but there are probably no parallel 
 places where they have this meaning. The meaning is probably this : 
 High mountains and hills would not only be objects of beauty or 
 grandeur, but also places of defence and protection. In the caverns 
 and fastnesses of such hills, it would be easy for the people to find 
 refuge when the land was invaded. The meaning of the prophet then 
 is, that the day of God’s vengeance should be upon the places of 
 refuge and strength ; the strongly fortified places, or places of sure 
 retreat in cases of invasion. Comp, notes on ver. 19. ^ Hills that 
 
 are lifted up. That is, high, elevated hills. 
 
 15. Every high tower. Towers, or fortresses, were erected for de- 
 fence and protection. They were made on the walls of cities, for places 
 of observation, (comp, note, ch. xxi. 5 ;) or in places of strength, to 
 be a refuge for an army, and to be a point from which they might 
 sally out to attack their enemies. They were highy to afford a defence 
 against being scaled by an enemy, and also that from the top they 
 might look abroad for observation ; and also to annoy an enemy froPxi 
 the top, when the foe approached the walls of a city. H Every fenced 
 wall, rrain TfTiSl The word fencedy hetzuroy is from baizavy 
 to make inaccessible, and hence to fortify. It denotes a wail that is 
 inaccessible, or strongly fortified. Cities were commonly surrounded 
 by high and strong walls to defend them from enemies. The sense is, 
 God would overturn all their strong places of refuge and defence. 
 
 16. And upon all the ships of Tarshish, Ships of Tarshish are often 
 mentioned in the Old Testament, but the meaning of the expression 
 is not quite obvious. See 1 Kings x. 22; 2 Chron. ix. 21 ; xx. S6, 37 ; 
 Psa. xlviii. 7, etc. It is evident that Tarshish was some distant land 
 from Avhich was imported silver, iron, lead, tin, etc. It is now gene- 
 rally agreed that Tartessus in Spain is referred to by the Tarshish of 
 Scripture. Bruce, however, supposes that it was in Africa, south of 
 Abyssinia. See note on ch. lx. 9. That it was in the west is evident 
 from Gen. x. 4. Comp. Psa. Ixxii. 10. In Ezek. xxxviii. 13 it is 
 mentioned as an important place of trade ; in Jer. x. 9 it is said that 
 silver was procured there ; and in Ezek. xxvii. 12 it is said that iron, 
 lead, silver, and tin were imported from it. In 2 Chron. ix. 21 it is 
 said that the ships of Tarshish returned every three years, bringing 
 gold, and silver, ivory, apes, and peacocks. These are productions 
 chiefly of India, but they might have been obtained in trade during 
 the voyage. In Isa. xxiii. 1, and lx. 9, the phrase “ships of Tin- 
 shish” seems to denote ships that were bound on long voyages; and 
 ’t is probable that they came to denote a particular kind of ships 
 adapted to long voyages, in the same way as the word Indiaman docs 
 
 F 2 
 
106 
 
 ISAIAH. 
 
 17 And ^ the loftiness of man 
 shall he howed down, and the 
 haughtiness of men shall he 
 made low : and the Loud alone 
 shall he exalted in that day. 
 
 18 And the idols ^he shall 
 utterly abolish. 
 
 s ver. 11. 1 or, shall utterly pass away. 
 
 [b. c. 760. 
 
 19 And they shall go into the 
 holes of the rocks, and into the 
 cayes of the ^ earth, for fear of 
 the Lord, and for the glory of 
 his majesty, when he ariseth to 
 shake terribly ^ the earth. 
 
 2 or, dust. 
 
 t Hag. 2. 6, 21 ; Heb. 12. 26, 27. 
 
 17 And the pride of man shall he humbled ; 
 
 And the loftiuess of mortals shall be abased ; 
 
 Aud Jehovah alone shall be exalted in that day. 
 
 18 And the idols he shall cause utterly to disappear. 
 
 19 And men shall go into caverns of the rocks, and into holes of the dust, 
 From the terror of Jehovah, and from the glory of his majesty, 
 "When he ariseth to strike the earth with terror. 
 
 with us. The precise situation of Tarshish is not necessary to he 
 known in order to understand the passage here. The phrase, “ ships 
 of Tarshish/" denotes clearly ships employed in foreign trade, and in 
 introducing articles of commerce, and particularly of luxury. The 
 3neaning is, that God would embarrass, and destroy this commerce ; 
 that his judgments would be on their articles of luxury. The LXX. 
 render it, “ And upon every ship of the sea, and upon every beautiful 
 appearance of ships.’" The Targum, “ And upon those wLo dwell in 
 the isles of the sea, and upon those who dwell in beautiful palaces."" 
 ^ And upon all pleasant pictures. Margin, “pictures of desire;’" that 
 is, such as it should be esteemed desirable to possess, and gaze upon ; 
 pictures of value or beauty. Targum, “ costly palaces.” The word 
 rendered “pictures” — — denotes properly sights^ or objects to be 
 looked at ; and does not designate paintings particularly, but every- 
 thing that was designed for ornament or luxury. Whether the art 
 of painting was much known among the Hebrews, it is not now 
 possible to determine. To a certain extent it may be presumed to 
 have been practised ; but the meaning of this place is, that the Divine 
 judgment should rest on all that was designed for mere ornament and 
 luxury; and, from the description in the previous verses, there can 
 be no doubt that such ornaments would abound. 
 
 17. And the loftiness^ etc. See note, ver. 11. The repetition of this 
 makes it strongly emphatic. 
 
 18. And the idols. Note, ver. 8. ^ Abolish. Heb., “ Cause to pass 
 away or disappear.” He shall entirely cause their w'orship to cease. 
 This prediction was most remarkably fulfilled. Before the captivity 
 at Babylon, the JeAVS were exceedingly prone to idolatry. It is a 
 remarkable fact tliat no such propensity Avas ever evinced after that. 
 In their OAvn land they were entirely free from it ; and scattered as 
 they have been into all lands, they have in every age since kept clear 
 from idolatry. Not an instance, probably, has been knoA\m of their 
 relapsing into this sin ; and no temptation, or torture, has been suffi- 
 cient to induce them to boAV doAvn and Avorship an idol. This is one 
 of the feAV instances that have occurred where affliction and punish- 
 ment have completely ansAvered their design. 
 
 19. And they shall go. That is, the Avorshippers of idols. IT Into 
 the holes of the rocks. Judea Avas a mountainous country, and the 
 mountains abounded with caves that offered a safe retreat for those 
 
CHAPTER II. 
 
 107 
 
 B. c. 760.] 
 
 20 In that day a man shall 
 cast ^ his idols of silyerj and his 
 idols of goldj which they made 
 
 1 the idols of his silver. 
 
 each one for himstlf to worship, 
 to the moles, and to the hats ; 
 
 2 or, for him. 
 
 20 In that day shall a man cast away his idols of silver, and his idols of gold, 
 AVhich they have made to worship, 
 
 To the moles and to the bats ; 
 
 who were in danger. Many of those caverns were very spacious. At 
 Engedi, in particular, a cave is mentioned where David, with six hun- 
 dred men, hid himself from Saul in the sides of it, 1 Sam. xxiv. Some- 
 times caves or dens were artificially constructed for refuge or defence in 
 danger, Judg. vi. 2 ; 1 Sam. xiii. 6. Thus, “ because of the Midianites, 
 the children of Israel made them the dens which are in the mountains, 
 and caves, and strong holds,” Judg. vi. 2. To these they fled in times 
 of hostile invasion. “ When the men of Israel saw that they were in 
 a strait, (for the people were distressed,) then the people did hide 
 themselves in caves, and in thickets, and in rocks, and in high places, 
 and in pits,” 1 Sam. xiii. 6. Comp. Jer. xli. 9. Mahomet speaks of 
 a tribe of Arabians, the tribe of Thamud, who ‘‘ hewed houses out of 
 the mountains to secure themselves,” Koran, ch. xv., and xxvi. Grots 
 or rooms hewed out of rocks for various purposes are often men- 
 tioned by travellers in Oriental regions. See Maundrell, p. 118, and 
 Burckhardt’s Travels in Syria, and particularly Laborde’s Journey to 
 Arabia Petrsea. Such caves are often mentioned by Josephus as 
 affording places of refuge for banditti and robbers : Ant. b. xiv., ch. 15, 
 and Jewish Wars, b. i., ch. 16. To enter into the caves and dens, 
 therefore, as places of refuge, was a very natural image to denote 
 consternation. The meaning here is, that the worshippers of idols 
 should be so alarmed as to seek for a place of security and refuge. 
 Comp. ver. 10. ^ When he ariseth. This is an expression often used 
 
 in the Scriptures to denote the commencement of doing anything. It 
 is here derived, perhaps, from the image of one who has been in 
 repose — as of a lion or warrior, rousing up suddenly, and putting forth 
 mighty efforts. ^ To shake terribly the earth. An image denoting 
 the presence of God, for judgment or punishment. One of the magni- 
 ficent images which the sacred writers often use to denote the pre- 
 sence of the Lord is, that the earth shakes and trembles ; the moun- 
 tains bow and are convulsed. 2 Sam. xxii. 8 : “ Then the earth shook 
 and trembled; the foundations of heaven moved, because he was 
 wroth.” See also vers. 9 — 16; Judg. v. 4. Hab. hi. 6 — 10: “The 
 mountains saw thee and trembled.” Heb. xii. 26: “Whose voice 
 then shook the earth.” The image here denotes that he would come 
 forth in such wrath that the very earth should tremble, as if alarmed 
 at his presence. The mind cannot conceive more sublime images 
 than are thus used by the sacred writers. 
 
 20. In that day. That is, in the time when God would come forth 
 to inflict punishment. Probably the day to which the prophet refers 
 here was the time of the captivity at Babylon. ^ A man shall cast^ etc. 
 That is, all who have idols, or who have been trusting in them. 
 Valuable as they may be — made of gold and silver — and much as he 
 may now rely on them or worship them, yet he shall then see their 
 vanity, and shall cast them into dark, obscure places, or holes where 
 are moles and bats. ^ To the moles, njns nbTi) Probably this should 
 
108 
 
 ISAIAH. 
 
 [:b. c. 760. 
 
 21 To go into the clefts of the 
 rocks, and into the tops of the 
 ragged rocks, for fear of the 
 
 Lord, and for the glory of his 
 majesty, when he ariseth to 
 shake terribly the earth. 
 
 21 To go into the clefts of the rocks, and into the fissures of the craggy rocks ; 
 From the ten’or of Jehovah and the glory of his majesty, 
 
 "When he ariseth to shake the earth with terror. 
 
 be read as a single word, and it is usually interpreted moles. Jerome 
 interprets it mice, or moles, from hhdpMr^ to dig. The word is 
 formed by doubling the radical letters to give intensity. Similar in- 
 stances of words being divided in the Hebrew, which are nevertheless 
 to be read as one, occur in 2 Chron. xxxiv. 6 ; Jer. xlvi. 20 ; Lam. iv. 3 ; 
 Ezek. xxvii. 6. The mole is a well-known animal, with exceedingly 
 small eyes, that burrows under ground, lives in the dark, and subsists 
 on roots. The bat lives in old ruins, and behind the bark of trees, 
 and flies only in the night. They resemble each other, and are used 
 here in connexion, because both dwell amidst ruins and in obscure 
 places ; both are regarded as animals of the lowest order ; both are 
 of the same genus, and both are almost blind. The sense is, there- 
 fore, that the idols which had before been so highly venerated would 
 now be despised, and cast into obscure places, and amidst ruins, as 
 worthless. See Bochart’s Hieroz. p. 1, lib. hi. p. 1032, Ed. 1663. 
 H And to the hats. “The East may be termed the country of bats ; 
 they hang by hundreds and thousands in caves, ruins, and under the 
 roofs of large buildings. To enter such places, especially after rain, 
 is 7nost offensive. I have lived in rooms where it Avas sickening to 
 remain, on account of the smell produced by those creatures, and 
 Avhence it was almost impossible to expel them. What from the 
 appearance of the creature, its sunken diminutive eye, its short legs, 
 (with Avhich it cannot walk,) its leather-like wings, its half-hairy, 
 oily skin, its offensive ordure ever and anon dropping on the ground, 
 its time for food and sport, darkness, makes it one of the most dis- 
 gusting creatures to the people of the East. No Avonder, then, that 
 its name is used by the Hindoos (as by the prophet) for an epithet of 
 contempt. When a house ceases to please the inhabitants, on account 
 of being haunted, they say, give it to the hats. ‘Alas! alas! my 
 Avife and children are dead ; my houses, my buildings, are all given 
 to the bats.* People ask, Avhen passing a tenantless house, ‘ Why is 
 this habitation given to the bats?’ ” — Boherts. The meaning is, that 
 the man Avould throAV his idols into such places as the bats occupy — 
 he Avould so see their vanity, and so despise them, as to throAV them 
 into old ruins and dark places. 
 
 21. To go. That is, that he may go. H Clefts of the roeks. See 
 note on ver. 19. *1T Into the tops^ etc. The tops of such rocks AA'ere 
 
 not easily accessible, and Avere therefore deemed places of safety. 
 We may remark here, how A'ain Avere the refuges to Avhich they Avould 
 resort — as if they Avere safe from God, Avhen they had fled to the 
 places in AAdiich they sought safety from onan. The image here is, 
 however, one that is Amry sublime. The earth shaking ; the con- 
 sternation and alarm of the people ; their renouncing confidence in 
 all to which they had trusted; their rapid flight; and their appearing 
 on the high projecting cliffs, are all sublime and terrible images. 
 They denote the severity of God’s justice, and the image is a faint 
 representation of the consternation of men Avhen Christ shall come tc 
 judge the earth, Rev. vi. 15 — 17. 
 
CHAPTER III. 
 
 109 
 
 B. c. 760.] 
 
 22 Cease ye from man, wliose 
 breatli is in his nostrils ; for 
 wherein is he to he accoimted of? 
 
 X Ps. 146. 3, 4; Jer. 17. 5. 
 
 CHAPTER III. 
 
 ■pOR, hehold, the Lord, the 
 Lord of hosts, doth take away 
 
 22 For yourselves, cease hom [trusting in] man. 
 Whose breath is in his nostrils ! 
 
 For what account is to be made of him }f 
 
 1 For lo, the Lord, Jehovah of hosts, 
 Removeth from Jerusalem and from Judah, 
 
 22. Cease ye from man. That is, cease to confide in or trust in him. 
 The prophet had just said (vers. 11, 17) that the proud and lofty 
 men would be brought low — that is, the kings, princes, and nobles 
 would be humbled. They in Avhom the people had been accustomed 
 to confide should show their insufficiency to afford protection. And 
 he calls on the people to cease to put their reliance on any of the 
 devices and refuges of men, implying that trust should be placed in 
 the Lord only. See Psa. cxlvi. 3, 4 ; Jer. xAui. 5. H Whose breath is 
 in his nostrils. That is, who is weak and short-lived, and Avho has 
 no control over his life. All his power exists only while he breathes, 
 and his breath is in his nostrils. It may soon cease, and Ave should 
 not confide in so frail and fragile a thing as the breath of man. See 
 Psa. cxlvi. 3 — 5 : 
 
 Put not your trust in princes, 
 
 Nor in the son of man in Vv^hoin there is no help. 
 
 His breath goeth forth, he returneth to his earth ; 
 
 In that very day Ms thoughts perish. 
 
 Happy is he that hath the God of Jacob for Ms help. 
 
 Whose hope is in the Lord Ms God. 
 
 The Chaldee has translated this verse, “Be not subject to man Avhen 
 he is terrible, whose breath is in his nostrils ; because to-day he lives 
 and to-morroAV he is not, and shall be reputed as nothing." It is 
 remarkable that this verse is omitted by the LXX., as Yitringa sup- 
 poses, because it might seem to exhort people not to put confidence 
 in their rulers. ^ For wherein^ etc. That is, he is unable to afford 
 the assistance which is needed. When God shall come to judge men, 
 Avhat can man do, Avho is Aveak, and frail, and mortal ? Refuge should 
 be sought in God. The exhortation of the prophet here had respect 
 to a particular time, but it may be applied in general to teach us not 
 to confide in weak, frail, and dying man. For life and health, for 
 food and raiment, for home and friends, and especially for salvation, 
 Ave are dependent on God. He alone can saA''e the sinner ; and though 
 Ave should treat men with all due respect, yet Ave should remember 
 that God alone can sa\"e us from the great day of wrath. 
 
 1. For, This is a continuation of the previous chapter. The same 
 prophecy is continued, and the force of the argument of the prophet 
 Avill not be seen unless the chapters are read together. See the 
 analysis prefixed to ch. ii. In the close of the second chapter (\'er. 
 22) the prophet had cautioned his countrymen against confiding in 
 man. In this chapter a reason is gMen here Avhy they should cease 
 to do it — to Avit, that God would soon take away their kings and 
 jjrinces. 11 The Lord, See note on ch. i. 24. H The Lord of 
 
 hosts. See note, ch. i. 9. The prophet calls the attention of the Jews 
 
110 
 
 ISAIAH. 
 
 Lb. c. 760. 
 
 V from J erusalem, and from 
 Judah, the stay and the staff, 
 ^the whole stay of bread, and 
 the whole stay of water. 
 
 y ch. 3G. 12; Jer. 38. 9. z Lev. 26. 26. 
 
 2 The mighty ® man, and the 
 man of war, the judge, and the 
 prophet, and the prudent, and 
 the ancient, 
 
 a 2 Ki. 24. 14. 
 
 The stay and the staff ; 
 
 The whole stay of bread, 
 
 And the whole stay of water. 
 
 2 The mighty man, and the man of war ; 
 The judge, and the prophet ; 
 
 The sagacious adviser, and the wise man ; 
 
 particularly to the fact that this was about to be done by Jehovah of 
 hosts — a title which he gives to God when he designs to indicate that 
 that which is to be done implies peculiar strength, power, and majesty. 
 As the work which was now to be done was the removal of the mighty 
 men, on which the nation was depending, it is implied that it was a 
 work of power which belonged peculiarly to the God of armies — the 
 Almighty. If Doth take axoay. Is about to remove. In the Hebrew 
 the word here is a •participle^ and does not mark the precise time. It 
 has reference here, however, to the future. ^ From Jerusalem^ etc. 
 Note, ch. i. 1. If The stay. In the Hebrew the words translated stay 
 and staff are the same, with the exception that the former is in the 
 masculine, and the latter in the feminine gender. The meaning is, 
 that God would remove all kinds of support^ or everything on which 
 they relied. The reference is undoubtedly to the princes and mighty 
 men on whose counsels and aid the nation was resting for defence. 
 See vers. 2, 3. ^ The lohole stay of bread. We use a similar expres- 
 
 sion when we say that bread is the staff of life. The Hebrews often 
 expressed the same idea, representing the heart in man as being sup- 
 ported or upheld by bread, Gen. xviii. 5, marg. ; Judg. xix. 5, marg. ; 
 Lev. xxvi. 26; Psa. cv. 16. IT Stay of water. He would reduce them 
 from their luxuries, introduced by commerce, (ch. ii.,) to absolute 
 want. This often occurred in the sieges and wars of the nation ; and 
 in the famines which were the consequence of the wars. The refer- 
 ence here is probably to the invasion of the land by Nebuchadnezzar. 
 The famine consequent on that invasion is described in Jer. xxxviii. 
 9, 21. Lam. iv. 4 : “ The tongue of the sucking child cleaveth to the 
 roof of his mouth for thirst ; the young children ask bread, and no 
 man breaketh it unto them.’' 
 
 2. The mighty man. The hero. The idea expressed is not simply 
 that of personal strength and proAvess, but the higher one of military 
 eminence or heroism. — Frof. Alexander, This Avas fully accomplished 
 in the time of Nebuchadnezzar, 2 Kings xxiv. 14. ^ And the prudent. 
 This word in the original — Dpp — properly means a diviner ^ or a sooth- 
 sayer. But it is sometimes used in a good sense. See Prov. xvi. 10, 
 margin. The Chaldee understands it of a man xoho is consulted^ or 
 whose opinion is asked, in times of perplexity or danger. The word 
 was originally applied to false prophets, diviners, and soothsayers, 
 who claimed the power of looking into futurity. It came, however, 
 to denote also the man of sagacity, the statesman, the experienced 
 counsellor, Avho from the records of the past could judge of the future, 
 and to Avhom, therefore, the nation could look in times of perplexity 
 
CHAPTER III. 
 
 Ill 
 
 B. c. 760.] 
 
 3 The captaiu of fifty, and 
 ^ the honourable man, and the 
 counsellor, and the cumiing arti- 
 ficer, and the ^ eloquent orator. 
 
 1 a man eminent tn countenance. 
 
 4 And I will give children 
 * to te their princes, and babes 
 shall rule over them. 
 
 2 or, skilful of speech, b Ecc. 10. 16. 
 
 3 The commander of fifty, and the honourable man ; 
 The counsellor, and the skilful artist ; 
 
 And the [man] powerful in persuasion. 
 
 4 And I will appoint children to be their princes ; 
 And infants shall rule over them. 
 
 and danger. Yitringa supposes that it may refer here to the false 
 prophets on whose advice the nation might be relying. IT The ancient. 
 The old man. Such men, especially among the Hebrews, were deemed 
 particularly qualified to give advice. They had experience; they 
 kept the traditions of their fathers ; they had conversed with the wise 
 of the preceding generation; and in a land where there were few 
 books, and knowledge was to be gained mainly by conversation and 
 experience, great respect was shown them. See Lev. xix. 32 ; 2 Chron. 
 xxxvi. 17 ; 1 Kings xii. 6, 8. 
 
 3. The captain of fifty. By this was probably denoted an officer in 
 the army. The idea is, that the commanders of the various divisions 
 of the army should be taken away. ^ The honourable man, Heb., 
 
 nesu pamm — The man of elevated countenance. That is, the 
 man high in office. He was so called from the aspect of dignity W’hich 
 a man in office would assume. In the previous chapter, the phrase is 
 used to denote rather the pride which attended such officers, than the 
 dignity of the office itself. And the counsellor. Note, ch. i. 26. 
 IT The cunning artificer, Heb., the wise man in mechanic arts; 
 skilled in architecture, etc. ^ And the eloquent orator, "©nb 'pnD nebhon 
 lahhash. Literally, skilled or learned in whispering, in conjuration, 
 in persuasion. The word lahhash denotes properly a whispering, 
 sighing, or calling for help. (Isa. xxvi. 16, “ they have poured out 
 a prayer,’* — a secret speech, a feeble sigh for aid.) It is applied 
 to the charm of the serpent — the secret breathing or gentle noise by 
 which the charm is supposed to be effected, Psa. Iviii. 6; Jer. viii. 17 ; 
 Eccles. X. 11. In ver. 20 of this chapter it denotes a charm, or 
 amulet worn by females. See note on that verse. It is also applied 
 to magic, or conjuration — because this was usually done by gentle 
 whispering, or incantation. See note, ch. viii. 19. Prom this use of 
 the word it comes to denote one that infiuences another ; one who per- 
 suades him in any way, as an orator does by argument and entreaty. 
 Ancient orators also probably sometimes used a species of recitative, 
 or measured cadence, not unlike that employed by those who practised 
 incantations. Jerome says that it means here, “ a man who is learned, 
 and acquainted with the law and the prophets.” Chaldee, “ The 
 prudent in council.” It may be used in a good sense here ; but if so, 
 it is probably the only place where the word is so used in the Old 
 Testament. A prophecy similar to this occurs in PIos. iii. 4: “Eor 
 the children of Israel shall abide many days without a king, and 
 without a prince, and without a sacrifice, and without an image, and 
 without an ephod, and without teraphim.” 
 
 4. And I will give children. Not children in respect to age so much 
 
112 
 
 ISAIAH. 
 
 Lb. c. 760. 
 
 5 And the people shall be 
 oppressed, every one by another, 
 and every one by his neighbour : 
 the child shall behave himself 
 proudly against the ancient, and 
 the base against the honourable. 
 
 6 When a man shall take hold 
 of his brother, of the house of 
 his father, sayin-g^ Thou hast 
 clothing, be thou our ruler, and 
 let this ruin l)e under thy 
 hand: 
 
 5 And the people shall he oppressed ; 
 
 Man (striving) against man, and man against his neighbour ; 
 The boy shall be insolent to the aged ; 
 
 And the ignoble to the honourable. 
 
 6 Then shall a man take hold of his brother, 
 
 Of the house of his father, [saymg] — 
 
 Thou hast clothing. 
 
 Be thou our ruler, 
 
 And let this [our] ruin be under thy hand. 
 
 as in regard to talent for governing. I will commit the land to the 
 government of weak and imbecile princes. This vrould naturally 
 occur when the wise and great were removed. Comp. Eccles. x. 16: 
 “Woe to thee, O land, when thy king is a child. “ Comp. Isa. hi. 12. 
 ‘fl And hahes shall rule^ etc. That is, babes in experience and know- 
 ledge. This was fully accomplished in the succession of weak and 
 wicked princes that succeeded Isaiah, until the time of Zedekiah, the 
 last of them, Avhen the temple was taken by Nebuchadnezzar. — Loioth. 
 
 5. And the people shall he oppressed. This describes the state of 
 
 anarchy and confusion which would exist under the reign of children 
 and babes, (ver. 4,) wken all law would be powerless and all rights 
 violated, and when the feeble would be oppressed and borne down by 
 the strong. The word used here properly denotes, that unjust exactions 
 or demands would be made, or that the people w'ould be urged to fulfil 
 them. H Every one by another. In turn they shall oppress and vex 
 one another. Heb., “man by man; and man by his neighbour” — 
 a strong mode of expression, denoting that there would be a state of 
 mutual strife, and violation of rights. Comp. 1 Kings xx. 20. ^ The 
 child ^ etc. All ranks of society shall be broken up. All respect due 
 from one rank in life to another shall be violated. IT Shall behave 
 himself proudly. The word here used means rather to urge^ or press 
 on. The child shall crowd on the old man. This was particularly 
 descriptive of a state of anarchy and disorder, from the fact that the 
 Jews inculcated so much respect and deference for age. See note on 
 ver. 2. ^ The ancient. The old man. H And the base. The man of 
 
 low rank in life. The word properly means the man that is despised, 
 the vile, the ignoble, 1 Sam. xviii. 23 ; Prov. xii. 9. The honourable. 
 All the forms of respect in life W'ould be broken up ; all the proper 
 rules of deference between man and man would be violated. Neither 
 dignity, age, nor honour would be respected. 
 
 6. When a man shall take hold^ etc. In this verse, and the following 
 verses, the prophet continues to describe the calamitous and ruined 
 state that would come upon the Jews — when there would be such a 
 want of wealth and men, that they would seize upon any one that 
 they thought able to defend them. The act of taking hold here 
 denotes supplication and entreaty^ as Avhen one in danger or distress 
 clings to that which is near, or which may be likely to aid him. 
 Comp. ch. iv. 1 ; 1 Sam. xv. 27. *IT His brother. His kinsmen, or one 
 of the same tribe and family — cvaiming protection because they be- 
 
CHAPTEll III. 
 
 113 
 
 /i. 0. 760.] 
 
 7 lu tliat day sliall lie ^ swear, 
 saying, I will not be an ^ bealer ; 
 
 1 lift up the hand, Ge. 14. 22. 2 binder up. 
 
 for in my bonse is neither bread 
 nor clothing: make me not a 
 ruler of the people. 
 
 7 He shall lift up [his voice] in that day, saying, 
 
 I will not be a healer ; 
 
 For in my house is neither bread nor clothing ; — 
 Make me not a ruler of the people. 
 
 longed to the same family. H Of the house of his father. Descended 
 from the same paternal ancestors as himself. Probably this refers 
 to one of an ancient and opulent family — a man who had kept himself 
 from the civil broils and tumults of the nation, and who had retained 
 his property safe in the midst of the surrounding desolation. In the 
 previous verse, the prophet had said that one characteristic of the 
 times would be a want of respect for the aged and the honourable. He 
 here says that such would be the distress, that a man would be com- 
 pelled to show respect to rank ; he would look to the ancient and 
 wealthy families for protection. *^1 Thotc hast clothing. In ancient 
 times, wealth consisted very much in changes of garments ; and the 
 expression “thou hast clothing,” is the same as “you are rich, you 
 are able to assist us.” See Exod. xii. 34 ; xx. 26 ; Gen. xlv. 22 ; 
 2 Kings v. 5. H And let this ruin, etc. This is an expression of 
 entreaty. “ Give us assistance, or defence. We commit our ruined 
 and dilapidated affairs to thee, and implore thy help.” The LXX. 
 read this, “ and let my food,” ^. e. my support, “be under thee” — do 
 thou furnish me food. There are some other unimportant variations 
 in the ancient versions, but the sense is substantially given in our 
 translation. It is expressive of great distress and anarchy — when 
 there would be no ruler, and every man would seek one for himself. 
 The whole deportment evinced here by the suppliant is one of sub- 
 mission, distress, and humility. 
 
 7. In that day shall he swear. Hebrew, — “shall he lift up,” 
 i. e. the voice, or the hand. To lift up the hand Avas one of the modes 
 of taking an oath. Perhaps it means only that he should lift up the 
 voice — i. e. should answer. Comp. Numb. xiv. 1. The Vulgate, the 
 LXX., and the Chaldee, read it simply “he shall answer'* II I will 
 not he an healer. Heb., “ a hinder upf ch. i. 6. The Vulgate renders 
 it, “I -am not a physician.” The LXX. and the Chaldee, “ I am not 
 sufficient to be a leader.” The meaning is, that the state of affairs 
 Avas so ruinous and calamitous that he Avould not attempt to restore 
 them — as if in the body disease should have so far progressed that 
 he Avould not undertake to restore the person, and liave him die under 
 his hands, so as to expose himself to the reproach of being an unsuc- 
 cessful and unskilful physician. ^ Is neither bread nor clothing. I 
 am not rich. I have not the means of providing for the Avants of the 
 people, or to maintain the rank of a ruler. “It is customary,” says 
 Sir John Chardin, “to gather together an immense quantity of clothes, 
 for their fashions never alter.” “The kings of Persia have great 
 Avardrobes, Avhere they have always man^^ hundreds of habits ready, 
 designed for presents, and sorted.” — Lowth, The description here is 
 one of very great calamity and anarchy. So great Avould be the ruin 
 and danger that men Avould be unwilling to be chosen to the office of 
 princes and rulers, and none could be found Avho would desire to 
 possess the highest honours of the nation. Generally, men aspire to 
 
114 
 
 ISAIAH. 
 
 [B, c. 760, 
 
 8 For Jerusalem is ruined, 
 and Judali is fallen : because ^ 
 tbeir tongue and tbeir doings 
 are against the Loud, to provoke 
 tke eyes ^ of Ms glory. 
 
 9 % Tke skow of tkeir coun- 
 
 c Mic. 3. 12. d Lam. 5. l6, 17. 
 
 tenance-^ doth ‘witness against 
 them, and tkey declare tkeir sin 
 as Sodom, they Mde ii not. 
 Woe unto tkeir soul; for tkey 
 kave rewarded evil unto tkem- 
 selves. 
 
 e 1 Cor. 10. 22. / Jer. 3. 3. 
 
 8 For Jerusalem totteretk, and Judak falletk; 
 
 Because tkeir tongue and their deeds are against Jehovah, 
 
 To provoke Ms glorious eyes. 
 
 9 The aspect of tkeir countenance witnessetk against them ; 
 
 Tkey pubksk tkeir sin kke Sodom ; tkey Mde it not. 
 
 Woe to tkek souls ! for tkey kave recompensed evil to themselves. 
 
 office ; here they were unwilling, on account of the disordered and 
 ruined state of affairs, even to accept of it. 
 
 8, I'or Jerusalem, etc. The prophet proceeds to show the cause of 
 
 this state of things. “ These are the words of the prophet, and not of 
 him who was chosen leader.’' — Jerome, Is ruined. It would be so 
 
 ruined, and the prospect of preserving it would be so completely 
 taken away, that no one could be induced to undertake to defend and 
 protect it. Judah, The kingdom of Judak, of which Jerusalem 
 was the capital. Note, ck. i. 1. ^ Is fallen, hthh,, falls ; i.e. is about 
 to fall — as a tower or a tree falls to ruin. If the capital fell and was 
 ruined, the kingdom would also fall as a matter of course. Because 
 their tongue, etc. This is the reason why Judah was ruined. By word 
 and deed— that is, in every way they opposed God. The tongue here 
 represents their language, their manner of speaking. It was proud, 
 haughty, rebellious, perhaps blasphemous. H To provoke. To irritate; 
 to offend. The eyes of his glory. This is a Hebrew expression to 
 denote his glorious eyes. The eye quickly expresses anger or in- 
 dignation. We perceive these passions in the flashing of the eye 
 sooner than in any other part of the countenance. Hence, to provoke 
 the eyes is an expression signifying simply to excite to anger, or to 
 excite him to punish them. Lowth proposes to render this, “ to pro- 
 voke the cloud of his glory” — referring to the Shekinah or cloud that 
 rested over the ark in the temple. By a slight variation of the 
 Hebrew text, reading instead of it may be so read, and the 
 Syriac so translates it ; but the change in the Hebrew text does not 
 seem to be authorized. 
 
 9. The show of their countenance. The word rendered the show is 
 probably derived from a word signifying to know, or to recognise, and 
 here denotes impudence or pride. LXX., “The shame of their face.” 
 ^ Doth witness against them. Answers to them ; or responds to them 
 — There is a correspondence between the feelings of the heart 
 and the looks, an answering of the countenance to the purposes of the 
 soul, that shows their true character, and betrays their plans. The 
 prophet refers here to the great law in physiology, that the emotions 
 of the heart will be usually expressed in the countenance ; and that 
 by the marks of pride, vanity, and malice there depicted, we may 
 judge of the heart ; or as it is expressed in our translation, that the 
 expression of the face will loitness against a wicked man. If They 
 declare, etc. By their deeds. Their crimes are open and bold. There 
 is no attempt at concealment. If Sodom, See Gen. xix. 5, Comp. 
 
CHAPTER III. 
 
 115 
 
 B. c. 760.J 
 
 10 Say ye to the rigliteous, 
 tliat ^ it shall he well with him: 
 for they shall eat the fruit of 
 their doings. 
 
 11 Woe unto the wicked ! it 
 shall he ill with him: for the 
 reward of his hands shall he 
 
 g Ecc. 8. 12, 13. 1 done to. 
 
 ^ given him. 
 
 12 % for my people, chil- 
 dren are their oppressors, and 
 women rule oyer them. 0 my 
 people, they which ^ lead thee 
 cause thee to err, and ^ destroy 
 the way of thy paths. 
 
 2 or, call thee blessed, 3 swallozo vp. 
 
 10 Say to the just, that good [shall be to him], 
 
 Por they shall eat the fruit of their doings. 
 
 11 Woe to the wicked ! evil [shall be to him] ; 
 
 For the reward of his hands shall be given him. 
 
 12 As for my people, their oppressors are children. 
 
 And women rule over them. 
 
 As for my people, those who bless thee cause thee to err. 
 And pervert the way of thy paths. 
 
 note, Isa. i. 10. ^ Woe unto their soul. They shall bring woe upon 
 
 themselves ; they deserve punishment. This is an expression denoting 
 the highest abhorrence of their crimes. ^ They have reioarded evil^ etc. 
 They have brought the punishment upon themselves by their own sins. 
 
 10. Say ye to the righteous. The meaning of this verse and the 
 following is sufficiently plain, though expositors have given some 
 variety of interpretation. They declare a great principle of the Divine 
 administration similar to what is stated in ch. i. 19, 20. Lowth reads 
 it, “Pronounce ye a blessing on the just; verily good (shall be to 
 him).’’ If That it shall be well, etc. The word rendered “well,” 
 means “ good.” The sense evidently is, that in the Divine adminis- 
 tration it shall be well to be righteous. The LXX. have rendered this 
 in a remarkable manner, connecting it with the previous verse : “Woe 
 unto their soul, for they take evil counsel among themselves, saying, 
 Let us hind the righteous, for he is troublesome unto us, therefore they 
 shalleatthefruit of their doings.” ^ They shall eat, etc. That is, they 
 shall receive the appropriate reward of their works, and that reward 
 shall be happiness. As a husbandman who soavs his field and culti- 
 vates his farm eats the fruit of his labour, so shall it be with the 
 righteous. A similar expression is found in ProA\ i. 31 : 
 
 Therefore shall they eat of the fruit of then own way, 
 
 And be filled with then own devices. 
 
 Also Jer. vi. 19 : “I will bring evil upon this people, the fruit of 
 their thoughts.” Comp. Gal. vi. 8. 
 
 11. Woe unto the wicked. To all the wicked — but here having par- 
 ticular reference to the Jews whom Isaiah was addressing. If It shall 
 be ill with him. The word ill is the only word here in the original. 
 It is an emphatic mode of speaking — expressing deep abhorrence and 
 suddenness of denunciation. “Woe to the impious ! Ill !” If For the 
 reward of his hands. Of his conduct. The hands are the instruments 
 by which we accomplish anything, and hence they are put for the 
 whole man. *If Shall he given him. That is, shall be repaid to him ; 
 or he shall be justly recompensed for his crimes. This is the principle 
 on Avhich God rules the Avorld. It shall be w^ell here, and hereafter, 
 with those who obey God ; it shall be ill here, and for ever, with those 
 who disobey him. 
 
 12. As for my people, children are their oppressors. This refers 
 
lib 
 
 ISAIAH. 
 
 13 Tlie Lord standeth up to 
 plead, s and standetli to judge 
 tlie people. 
 
 14 The Lord will enter into 
 judgment with the ancients of 
 
 g Mic. 6, 2. 
 
 [b. C. 760. 
 
 his people, and the princes there- 
 of : for ye have ^ eaten up the 
 vineyard ; * the spoil of the poor 
 is in your houses. 
 
 15 What mean ye that ye 
 
 1 or, burnt. h Mat. 21. 33 
 
 13 Jehovah standeth up to plead his cause ; 
 
 And ariseth to judge the people. 
 
 14 Jehovah will come iuto judgment with the elders of the people, and 
 
 their princes : — 
 
 As for you, ye have consumed my vineyard, 
 
 “ The plunder of the poor is in your habitations. 
 
 15 ‘‘ What mean ye ? Ye tread down my people 
 
 doubtless to their civils rulers. They who ought to have been their 
 'protectors oppressed them by grievous taxes and burdens. But 
 whether this means that the rulers of the people were literally minors, 
 or that they were so in disposition and character^ has been a question. 
 The original word is in the singular number — bbto — and means a child, 
 or an infant. It may, however, be taken collectively as a noun of 
 multitude, or as denoting more than one. To whom reference is 
 made here cannot easily be determined ; but possibly to Ahaz, who 
 began to reign when he was twenty years old, 2 Kings xvi. 2. Or it 
 may mean that the character of the princes and rulers was that of 
 inexperienced children, unqualified for government. ^ Are their 
 oppressors. Literally, “are their exactors,** or their taxers — the 
 collectors of the revenue. 11 Aoid women rule over them. This is not 
 to be taken literally ; but it means either that the rulers were under 
 the influence of the harem, or the females of the court, or that they 
 were effeminate and destitute of vigour and manliness in counsel. 
 The LXX. and the Chaldee render this verse substantially alike: 
 “Thy exactors strip my people, as they who gather the grapes strip 
 the vineyard.’^ ^ They xohich lead thee. Heb., They who bless thee, 
 or call thee blessed. (See margin.) This refers doubtless to the public 
 teachers and the false prophets, who blessed or flattered the people, 
 and who promised them safety in their sins. IT Cause thee to err. 
 Lead you astray ; or lead you into sin and danger. II And destroy. 
 Heb., Swallow up. 
 
 13. The Lord standeth up. To stand up may mean the same as to 
 
 arise. God would not sit in silence and see their wicked conduct ; 
 but he would come forth to inflict on them exemplary and deserved 
 chastisement. H To plead. To to contend with; i.e. to con- 
 
 demn, to inflict punishment. 
 
 14. With the ancients, etc. With the old men, the counsellors. 
 H Ye have eaten up the vineyard. Heb., “Ye have burnt up** — that 
 is, you have consumed or destroyed it. By the vineyard is repre- 
 sented the Jewish republic or people, Psa. Ixxx. 9 — 13. Comp, notes, 
 Isa. V. 1 — 7. The princes and rulers had, by their exactions and 
 oppressions, ruined the people and destroyed the country, f The 
 spoil of the poor. The plunder of the poor ; or that which you liave 
 taken from the poor by exactions and oppressions. The word spoil 
 commonly means the plunder or booty which is obtained in war. 
 
 15. What mean ye. What is your object? Or, what advantage is 
 it to you ? Or, by what right or pretence do you do this ? H Beat 
 
CHAPTER III. 
 
 s» Oi 760. j 
 
 beat ‘ ray people to pieces, and 
 grind the faces of the poor? 
 saith the Lord God of hosts. 
 
 16 H Moreover the Lord saith, 
 Because the daughters of Zion 
 
 i ch. 58. 4. 
 
 117 
 
 are haughty, and walk with 
 stretched-forth necks, and ‘wan- 
 ton eyes, walking and ^ mincing 
 as they go, and making a tink- 
 ling with their feet * 
 
 1 deceivmg zpith their eyes. 
 
 2 tripping nicely. 
 
 And ye grind the faces of the poor 
 Saith Jehovah of hosts. 
 
 16 Moreover Jehovah saith : — 
 
 “ Because the daughters of Zion are haughty, 
 “ And walk with the neck stretched forth; 
 And allure by the wanton glance of the eye ; 
 Mincing their steps as they go, 
 
 And making a tinkling with their feet : — 
 
 my people to pieces. That is, that you trample on them, or cruelly 
 oppress them, Psa. xciv. 5. H And grind the faces of the poor. This 
 is an expression also denoting great oppression. It is taken from the 
 act of grinding a substance on a stone until it is worn away and 
 nothing is left. So, by their cruel exactions, by their injustice to 
 the poor, they exhausted their little property until nothing was left. 
 The word faces here is synonymous with persons — or with the poor 
 themselves. The word /ace is often used in the sense oi person, Exod. 
 xxxiii. 14; 2 Sam. xviii. 11. A similar description, though in still 
 stronger language, is found in Micah hi. 2, 3 ; 
 
 Who pluck off their skin from off them. 
 
 And their flesh from off their bones ; 
 
 'Who also eat the flesh of my people. 
 
 And flay their sldn from off them ; 
 
 And they break their bones, and chop them in pieces, 
 
 As for the pot, and as flesh witliin the caldron. 
 
 16. Moreover the Lord saith. In the previous parts of this prophecy 
 the prophet had rebuked the princes, magistrates, and the people 
 generally. In the remainder of this chapter he reproves with great 
 severity the pride, luxury, and effeminacy of the female part of the 
 Jewish community. Some interpreters have understood this as 
 designed to reprove the pride and luxury of the cities and toivns of 
 Judah, regarded as daughters of Zion. See note, ch. i. 8. But this 
 interpretation is far-fetched and absurd. On this principle, every- 
 thing in the Bible might be turned into allegory. H The daughters of 
 Zion. Jewish females ; they who dwelt in Zion. Perhaps he means 
 particularly those ivho dwelt in Zion, the capital — or the females 
 connected with the court. It is probable that the prophet here refers 
 to the prosperous reign of Uzziah, (2 Chron. xxvi. 5, etc.,) when, by 
 successful commerce, luxury would naturally abound. H Are haughty. 
 Are proud. H And walk with stretched-forth necks. Displaying the 
 neck ostentatiously ; elevating or extending it as far as possible. 
 Septuagint, v^rjkip rpax^ko), with elevated or exalted neck ; i. e. with 
 that indication of pride and haughtiness which is evinced by a lofty 
 demeanour. “When the females dance [in India], they stretch 
 forth their necks, and hold them away, as if their heads were 
 about to fall from their shoulders.” — Roberts. ^ And wanton eyes. 
 D’p:;? . The W'ord shdqdr, usually means to lie, to deceive, 
 
 and may here refer to the art of alluring by a wanton or fascinating 
 
Ii8 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 17 Therefore the Lord will 
 smite with a scab the crown of 
 the head of the daughters of 
 
 Zion, and the Loud will ^ dis- 
 cover their secret jjarts. 
 
 1 ma^e naked. 
 
 17 Therefore, the Lord will make bald the head of the daughters of Zion ; 
 And Jehovah will expose their nakedness. 
 
 glance of the eye. There has been great diversity of opinion about 
 the meaning of this expression. Lowth proposes to read it, “ and 
 falsely setting off their eyes with paint” — in allusion to a custom 
 known to prevail in the East of colouring the eyelids with stibium, or 
 the powder of lead ore. This was done the better to exhibit the 
 white of the eye, and was supposed by many to contribute to the 
 healthful action of the eye itself. This practice is known to prevail 
 extensively now ; but it is not clear that the prophet here has refer- 
 ence to it. The expression is usually interpreted to mean, “ deceiving 
 with the eyes ” that is, alluring or enticing by the motion of the eyes. 
 The motion of the eyes is mentioned (Prov. vi. 13, 14) as one mode 
 of deceiving a person : 
 
 He winketh with his eyes, 
 
 He speaketh with his feet. 
 
 He teacheth with his fingers ; 
 
 Prowardness is in his heart. 
 
 He deviseth mischief continually. 
 
 Comp, notes on Job xlii. 14. The meaning here doubtless is, that 
 they attempted to entice by the motion or glance of the eye. The 
 Chaldee seems to have understood this of staining the eyes with 
 stibium. H Mincing as they go. Margin, “tripping nicely;” that 
 is, walking with an affected gait — a mode which, unhappily, is too 
 well known in all ages to need a more particular description. Hoberts, 
 speaking of the dance in India, says: “Some parts of the dance 
 consist of a tripping or mincing step, which they call tatte-tattee. The 
 left foot is put first, and the inside of the right keeps following the 
 heel of the former,” *11 And making a tinkling with their feet. That 
 is, they adorn themselves with ankle rings, and make a tinkling or 
 noise with them to attract attention. The custom of wearing rings 
 on the fingers and wrists has been common everywhere. In addition 
 to this. Oriental females often wore them on the ankles — a custom in 
 itself not more unreasonable or absurd. The custom is mentioned by 
 travellers in eastern countries in more modern times. Thus Michaeiis 
 says: “In Syria and the neighbouring provinces, the more opulent 
 females bind ligaments around their feet, like chains or bracelets, 
 united by small chains of silver and gold, and exhibit them by their 
 sound as they walk.” And Pliny (Nat. Hist. lib. xxiii. ch. 12) 
 says : “ Silver has succeeded to gold in the luxury of the females, 
 who form bracelets for their feet of that, since an ancient custom for- 
 bids them to wear gold.” Prequent mention is made of these orna- 
 ments, says Hosenmiiller, in the Arabic and Persian poems. Roberts, 
 speaking of the ornaments on the feet of females in India, says : 
 “The first is a large silver curb, like that which is attached to a 
 bridle ; the second is of the same kind, but surrounded by a great 
 number of small bells ; the third resembles a bracelet ; and the fourth 
 is a convex hoop, about two inches deep.” 
 
 17. Therefore the Lord xoill smite with a scab. There is some 
 
B.c. 760.] 
 
 CHAPTER HI. 
 
 119 
 
 18 In that day tlie Loud -will 
 take away the bravery of their 
 tinkling ornaments about their 
 
 feetj and their ^ canls, and their 
 round tires like tbe moon, 
 
 1 or, netioorks. 
 
 18 In that day the Lord will take away 
 
 The ornament of the foot-clasps, and the spangles, and the crescents ; 
 
 diversity of rendering to this expression. The LXX. read it, “ The 
 Lord will humble the principal daughters of Zion’’ — those who belong 
 to the court, or to the families of the princes. The Chaldee, “The 
 Lord will prostrate the glory of the daughters of Zion.” The Syriac 
 is the same. The Hebrew word npto stppdhh^ translated “will smite 
 with a scab,” means to make hald^ particularly to make the hair fall 
 off by sickness. Our translation conveys the idea essentially, that is, 
 that God would visit them with disease that would remove the hair 
 which they regarded as so great an ornament, and on which they so 
 much prided themselves. Pew things would be so degrading and 
 humiliating as being thus made bald. The description in this verse 
 means, that God would humble and punish them ; that they who so 
 adorned themselves, and who were so proud of their ornaments, 
 would be divested of their gay attire, and be borne naked into 
 captivity in a foreign land. 
 
 18. In that day. That is, in the time when he would inflict this 
 exemplary punishment on them — probably the calamitous times of 
 the Babylonish captivity. H The Lord will take away. By the agents 
 that he shall choose to employ in this work. The prophet proceeds 
 to specify the various ornaments that composed the female apparel in 
 his time. It is not easy to describe them particularly, nor is it 
 necessary. The general meaning of the passage is plain : and it is 
 clear from this, that they greatly abounded in ornaments. H The 
 bravery. This word we apply to valour or courage. The word here 
 used, however, means ornament^ adorning, or glory, II Of their tink- 
 ling ornaments. This is the same word which is used in ver. 16, and 
 refers to the chains or clasps with which they ornamented their feet 
 and ankles, and which made a tinkling noise as they walked. ^ And 
 their Margin, networks'* The LXX. is the same. It is com- 
 
 monly supposed to mean caps of net-work worn on the head. Accord- 
 ing to others, the word refers to small suns or spangles worn on the 
 hair, answering to the following word moons, “The caul is a strap, 
 or girdle, about four inches long, which is placed on the top of the 
 head, and which extends to the brow, in a line with the nose. The 
 one I have examined is made of gold, and has many joints ; it contains 
 forty-five rubies, and nine pearls, which give it a net-work appear- 
 ance.” — Roberts. H Their round tires like the moon. Heb., moons. 
 This refers to small ornaments in the shape of crescents, or half- 
 moons, commonly worn on the neck. They were also sometimes 
 worn by men, and even by camels. Judg. viii. 21, {margin,) 26. It 
 is probable that these ornaments might originally have had some re- 
 ference to the moon as an object of worship ; but it does not appear 
 that they were so worn by the females of Judea. They are still worn 
 by the females of Arabia. — Rosenmuller. Roberts says of such orna- 
 ments in India ; “ The crescent is worn by Parvati and Siva, from 
 whom proceed the Lingam, and the principal impurities of the 
 system. No dancing-girl is in full dress without her round tires like 
 the moon.” This ornament is still found in the form which the 
 
120 
 
 ISAIAH. 
 
 fB. Ci 760, 
 
 19 The ^ chains, and the hracc- I lets, and the ^ mufflers, 
 
 1 or, suree/ balls, I 2 or, spangled ornaments. 
 
 19 The pendants, and tlie bracelets, and the thin veils ; 
 
 following engraving exhibits — under the name of cliumarah, “The 
 chumarahy which signifies moon, is a splendid ornament worn by the 
 women of western Asia in front of their head-dresses. It is usually 
 made of gold, set with precious stones and pearls. They are some- 
 times made of the crescent form ; but the most common are such as 
 the engraving represents. They often have Arabic characters in- 
 scribed upon them, and sometimes a sentence from the Koran is used 
 by the Mohammedan women of Arabia Felix. 
 
 THE CHUMABAH. 
 
 19. The chains. Margin, sv)eet halls. The word used here is 
 derived from the verb natdphy to dropy to fall in drops y or to distily 
 as juice from a plant. Hence it means that which resembles drops — as 
 pearls, or precious stones, used as ornaments for the neck or ears. 
 We retain a similar word as applicable to the ornaments of the ear, 
 by calling them drops. The Chaldee renders this chainSy and so also 
 the Vulgate. The LXX. understand it of a hanging ox pendant orna- 
 ment — and this is its undoubted meaning — an ornament pendant, like 
 gum distilling from a plant. “These consist, first, of one most 
 beautifully worked, with a pendant ornament for the neck ; there is 
 also a profusion of others which go round the same part, and rest on 
 the bosom. In making curious chains, the goldsmiths of England do 
 not surpass those of the East.” — Roberts. ^ And the bracelets. Eor 
 the wrists. The Chaldee translates it, “bracelets for the hands.” 
 These ornaments were very ancient. See Gen. xxiv. 22 ; Numb, xxxi, 
 50. Mahomet promises "to those who shall folloAV him gold and 
 silver bracelets. “The bracelets are large ornaments for the wrists, 
 in which are sometimes inclosed small bells.” — Roberts. H Mufflers. 
 Margin, spangled ornaments. The word used here is derived from a 
 verb, to tremble y to shake — radl; and the name is given to the 
 ornament, whatever it was, probably from its tremxdous motion. 
 Perhaps it means a light y thin veil; or possibly, as in the margin, 
 spangled ornaments, producing a tremulous, changing aspect. In 
 Zech. xii. 2, the word is used to denote “trembling” — giddiness, ox 
 
B.C. 7^0.1 CHAPTEK III. 123 
 
 20 Tlie bonnets, and tlie orna- bands, and tlio tablets, and tlie 
 ments of tlie legs, and the bead- ear-rings, 
 
 1 houses of the scut. 
 
 20 The turbans, and the fetters, and the head-bands, and the smelbng- 
 boxes, and the amulets ; 
 
 intoxication. It was early customary, and is still common in Oriental 
 countries, for the females to wear veils. No female ventures abroad 
 without her veil. That which is supposed to be intended here is 
 described by the Arabian scholiast Salieri, quote'd by Gesenius. It 
 is drawn tight over the upper part of the head, but the part around 
 the eyes is open, and a space left to see through, and the lower part is 
 left loose and flowing, and thus produces the tremulous appearance 
 indicated in this place. See the notes and illustrations on ver. 24. 
 
 20. The bonnets. The tiara^ head-dress, or turban. The word comes 
 from the verb to adorn. The turban is almost universally worn in the 
 East. It was worn by the priests, Exod. xxxix. 28 ; by the bride- 
 groom, Isa. Ixi. 10 ; Ezek. xxiv. 17 ; and by women. Its foim is 
 well known. *il And the ornaments of the legs. The word used here 
 is derived from a verb signifying to xcalk, to go, particularly to walk 
 in a stately and formal manner — with a measured step, rn"i2?2Jn, from 
 ; and thus refers to a proud and lofty gait. The ornament which 
 is here referred to is supposed to have been a short chain extending 
 from one foot to the other, worn by the Eastern Avomen, to give them 
 a measured and stately gait. — Gesenius. This cham is supposed to 
 have been attached by hooks or clasps to the “tinkling ornaments’' 
 mentioned in ver. 16. Saileri mentions these ornaments, and thus 
 describes them; “The word denotes a small chain, with which 
 females, when they walk, connect their feet, in order to make their 
 steps equal.” Happily these ornaments are unknoAvn in modern 
 times, at least in Western countries. They are still retained in the 
 East. H A?id the head-bands. This Avord means girdles of any kind, 
 still commonly worn on the head. The following cut Avdll illustrate 
 
 one of the usual forms of the head-band. H And the tablets. The 
 Hebrew is, as in the margin, houses of the souV* The word 
 
 translated soul means also the breath— omA hence, as one of its mean- 
 ings, that Avhich is breathed, or which is smelled ; scent, fragrancy, 
 odour. The Avord houses here may denote also boxes — as boxes of 
 perfumes. The phrase here means, undoubtedly, smelling -boxes or 
 bottles containing perfumes or fragrant odours. The Avord tablets has 
 no meaning here. *il And the ear-rings. It is by no means certain 
 that the original means ear-rings. The AA-ord is derived from 
 
 the verb '©nb, signifying to v^hisyer, and then to conjure, to charm, (seo 
 VOL. 1. Q 
 
122 
 
 ISAIAH. 
 
 |b. c. 760 , 
 
 21 TheringS; and nose-jewels, | 
 
 21 The finger-rings, and the jewels for the nostrils ; 
 
 note on ver. 3 ;) and here probably denotes precious stones, worn by 
 the females as amulets or charms. The word is often used to denote 
 charming serpents^ from their hissing ; and it has been supposed pro- 
 bable that these amulets were small images of serpents. There is no 
 doubt that such ornaments were worn by Oriental females. “ These 
 ornaments seem to have been amulets^ often gems and precious stones, 
 or plates of gold and silver, on which certain magic formulas were 
 inscribed, which were worn suspended from the neck or ears by 
 Oriental females.** — Gesenius, The following extract will furnish an 
 explanation of these ornaments : “ Besides ornamental rings in the 
 nose and the ears, they [Oriental females] wore others round the legs, 
 which made a tinkling as they went. This custom has also descended 
 to the present times ; for Rauwolf met with a number of Arabian 
 women on the Euphrates, whose ankles and wrists were adorned with 
 rings, sometimes a good many together, which, moving up and down 
 as they walked, made a great noise. Chardin attests the existence 
 of the same custom in Persia, in Arabia, and in very hot countries, 
 where they commonly go without stockings ; but ascribes the tinkling 
 sound to little bells fastened to those rings. In the East Indies, 
 golden bells adorned the feet and ankles of the ladies from the earliest 
 times ; they placed them in the flowing tresses of their hair ; they 
 suspended them round their necks, and to the golden rings which 
 they wore on their Angers, to announce their superior rank, and extort 
 the homage which they had a right to expect from the lower orders ; 
 and from the banks of the Indus, it is probable the custom was intro- 
 duced into the other countries of Asia. The Arabian females, in 
 Palestine and Syria, delight in the same ornaments, and, according to 
 the statements of Dr. Clarke, seem to claim the honour of leading 
 the fashion. ‘ Their bodies are covered with a long blue tunic ; upon 
 their heads they wear two handkerchiefs, one as a hood, and the other 
 bound over it as a fillet across the temples. Just above the right 
 nostril they place a small button, sometimes studded with pearl, a 
 piece of glass, or any other glittering substance ; this is fastened by a 
 plug, thrust through the cartilage of the nose. Sometimes they have 
 the cartilaginous separation between the nostrils bored for a ring, as 
 large as those ordinarily used in Europe for hanging curtains ; and 
 this pendant in the upper lip covers the mouth — so that, in order to 
 eat, it is necessary to raise it. Their faces, hands, and arms are 
 tatooed, and covered with hideous scars ; their eyelashes and eyes 
 being always painted, or rather dirtied, with some dingy black or blue 
 powder. Their lips are dyed of a deep and dusky blue, as if they 
 had been eating blackberries. Their teeth are jet black ; their nails 
 and fingers brick red ; their wrists, as well as their ankles, are laden 
 with large metal cinctures, studded with sharp pyramidical knobs 
 and bits of glass. Yery ponderous rings are also placed in their 
 ears.* ** — Paxton, 
 
 21. The rings. Usually worn on the Angers, 'll And nose-jeicels. 
 The custom of w'earing jewels in the nose has generally prevailed in 
 savage tribes, and was common, and is still, in Eastern nations — 
 among the Arabians, Persians, etc. Sir John Chardin says: “It is 
 the custom in almost all the East for the women to wear rings in 
 their noses, in the left nostril, which is bored low down in the middle. 
 
c. 760. 1 
 
 CHAPTEH III, 
 
 123 
 
 22 Tlie cliiingea'ble suits of 
 apparel, and the mantles, and 
 the wimples, and the crisping- 
 pins, 
 
 23 The glasses, and the fine 
 linen, and the hoods, and the 
 Tails. 
 
 22 The splendid robes, and the tunics ; 
 
 And the shawls, and the purses ; 
 
 23 The transparent garments, and the fine linen ; 
 And the hoods, and the veils. 
 
 These rings are of gold, and have commonly two pearls and one ruby 
 between, placed in the ring. I never saw a girl or young woman in 
 Arabia, or in all Persia, who did not wear a ring in this manner in her 
 nostrils.'’ — Harmer’s Obs., iv. p. 318. The annexed cut will illustrate 
 the usual form of this ornament in the East. 
 
 THE KHIZAM, OR NOSE-JEWEL OF MODERN EGYPT. 
 
 22. The articles which are mentioned in the remaining part of this 
 description are entire articles of apparel — those which had preceded 
 were chiefly single ornaments. II The changeable suits of apparel. 
 The word which is used here in the original comes from a verb signi- 
 fying to pull as a shoe; to unclothe one’s self; and it here de- 
 notes the more costly or valuable garments, which are not worn on 
 common occasions, and which are laid aside in ordinary employments. 
 This does not refer to any particular article of dress, but to splendid 
 and costly articles in general. “The eastern ladies take great pride 
 in having many changes of apparel, because their fashions never 
 alter. Thus the net brocades worn by their grandmothers are equally 
 fashionable for themselves.” — Roberts. *11 And the mantles. Prom 
 the verb to cover ^ or to clothe. The word mantle does not quite express 
 the force of the original. It means the fuller tunic which was worn 
 over the common one, with sleeves, and which reached down to the 
 feet. “A loose robe,” says Poberts, “ which is gracefully crossed on 
 the bosom.” ^ And the wimples. Our word wimple means a /mod, or 
 ro^7, but this is not the meaning of the Hebrew word in this place. It 
 means a wide, broad garment, which could be thrown over the whole 
 — and in which the individual usually slept. “Probably the fine 
 muslin which is sometimes thrown over the head and body.” — 
 Roberts. If And the crisping -pins. This phrase with us would denote 
 curling-irons . But the Hebrew here denotes a very different article. 
 It means money-bags, or purses. These were often made very large, 
 and were highly ornamented. Comp. 2 Kings v. 23. Erequently 
 they were attached to the girdle. 
 
 23. The glasses. There is a great variety of opinion about the 
 expression used here. That the ancient Jews had looking-glasses, or 
 mirrors, is manifest from the account in Exod. xxxviii. 8. These 
 mirrors were made of polished plates of brass. The Yulgate and 
 
124 
 
 ISAIAH. 
 
 [b. c. 760 . 
 
 Chaldee understand this of mirrors. The LXX. understand by it a 
 thin^ transparent covering like gauze — perhaps like silk. The word is 
 derived from the verb to reveal, to make apparent, etc. ; and applies 
 either to mirrors, or to a splendid, shining garment. It is probable 
 that their excessive vanity w'as evinced by carrying small mirrors in 
 their hands — that they might examine and adjust their dress as might 
 be necessary. This is now done by females of Eastern nations. 
 Shaw informs us that, “in the Levant, looking-glasses are a part of 
 female dress. The Moorish women in Barbary are so fond of their 
 ornaments, and particularly of their looking-glasses, which they hang 
 upon their breasts, that they will not lay them aside, even when, after the 
 
 METAL Miimons. 
 
 drudgery of the day, they are obliged to go two or three miles with a 
 pitcher or a goat-skin to fetch water.” — Biirdcr. In Egypt, the 
 mirror was made of mixed metal, chieliy of copper ; and this metal 
 was so highly polished, that in some of the mirrors discovered at 
 
CHAPTER III. 
 
 125 
 
 B. G. 7G0.J 
 
 24 And it shall come to pass, 
 t/iao instead of sweet smell, there 
 shall he stink ; and instead of a 
 girdle, a rent; and instead of 
 
 'vyell-set hair, baldness ; * and 
 instead of a stomacher, a girding 
 of sackcloth; and burning in- 
 stead of beauty. 
 
 k Mic. 1. 16. 
 
 24 And there shall be, instead of aromatics, corruption ; 
 And instead of [an ornamented] girdle, a cord ; 
 
 And instead of plaited hair, baldness ; 
 
 And instead of a stomacher, a girdle of sackcloth : 
 
 A smi-burnt skin instead of beauty. 
 
 Thebes the lustre has been partially restored, though they have been 
 buried in the earth for many centuries. The mirror was nearly round, 
 inserted in a handle of wood, stone, or metal, whose form varied 
 according to the taste of the owner. The cuts on the preceding page 
 will give an idea of the ancient form of the mirror, and will show 
 that they might be easily carried abroad as an ornament in public. 
 Comp. Wilkinson’s Manners and Customs of the Ancient Egyptians, 
 vol. hi. pp. 384 — 386. H And the fine linen. Anciently, the most deli- 
 cate and fine garments were made from linen which was obtained 
 chiefly from Egypt. See note, Luke xvi. 19. ^ And the hoods. Or, 
 
 turhans. *[[ And the veils. This does not differ probably from the 
 veils worn now, except that those Avorn by Eastern females are large^ 
 and made so as to cover the head and the shoulders — so that they may 
 be draAvn closely round the body, and effectually conceal the person. 
 Comp. Gen. xxiv. 65. 
 
 24. And it shall come to pass. The prophet proceeds to denounce 
 fiidgment ov punishment that Avould come upon them for their pride 
 and vanity. In the calamities that Avould befall the nation, all their 
 ornaments of pride and vain-glory Avould be stripped off; and instead 
 of them they would exhibit the marks, and wear the badges of cala- 
 mity and grief. *[1 Instead of sweet smell. Ileb., Dipi bosem^ aromatics, 
 perfumes, spicy fragrance ; such as they used on their garments and 
 persons. “No one eA^er enters a company Avithout being well per- 
 fumed ; and, in addition to various scents and oils, they are adorned 
 Avith numerous garlands, made of the most odoriferous flowers.” — 
 Roberts. “ The persons of the Assyrian ladies are elegantly clothed 
 and scented Avith the richest oils and perfumes. When a queen Avas 
 to be chosen to the king of Persia, instead of Vashti, the virgins 
 collected at Susana, the capital, underwent a purification of twelve 
 months’ duration — to Avit, ‘six months Avith oil of myrrh, and six 
 months Avith SAveet odours.’ The general use of such precious oil and 
 fragrant perfumes among the ancient Romans, particularly among the 
 ladies of rank and fashion, may be inferred from these words of 
 Virgil ; 
 
 Ambrosiaaque comae divinuni vertice odorem 
 
 Spiravere. IRn. i. 403. 
 
 ‘From her head the ambrosial locks breathed divine fragrance.’ ” — 
 Paxton. If A stink. This Avord properly means the fetor, or offensive 
 smell, which attends the decomposition of a deceased body. It means 
 that the bodies Avhich they so carefully adorned, and Avhich they so 
 assiduously endeavoured to preserve in beauty by unguents and 
 perfumes, would die and turn to corruption. If And instead of a 
 
126 
 
 ISAIAH. 
 
 B. c. 760. 
 
 girdle. Girdles were an indispensable part of an Oriental dress 
 Their garments were loose and flowing, and it became necessary to 
 gird them up when they ran, or danced, or laboured. ^ A rent. 
 There has been a great variety of opinion about the meaning of this 
 word. The most probable signification is that which is derived from 
 a verb meaning to go around^ encompass^ and hence that it denotes a 
 cord. Instead of the beautiful girdle with which they girded them- 
 selves, there shall be a cord — an emblem of poverty, as the poor had 
 nothing else with which to gird up their clothes — a humiliating 
 description of the calamities which were to come upon proud and vain 
 females of the court. 11 And instead of well-set hair. Hair that was 
 curiously braided and adorned. “No ladies pay more attention to 
 the dressing of the hair than these [the dancing-girls of India] ; for, as 
 they never wear caps, they take great delight in this their natural 
 ornament.'’ — Roberts, Miss Pardoe, in “The City of the Sultan,” 
 says, that after taking a bath the slaves who attended -her spent an 
 hour and a half in dressing and adorning her hair. Comp.l Pet. iii. 3. 
 IT Instead of a stomacher. It is not certainly known what is meant 
 by this ; but it probably means some sort of girdle^ or a plaited or 
 stiffened ornament worn on the breast. “I once saw a dress beau- 
 tifully plaited and stiffened for the front, but I do not think it com- 
 mon.” — Roberts, ^ A girding of sackcloth. This is a coarse cloth 
 
 that was commonly worn in times of affliction, as emblematic of grief. 
 2 Sam. iii. 31 ; 1 Kings xx. 31 ; xxi. 27 ; Job xvi. 15 ; Isa. xxxii. 11. 
 H And burning. The Avord here used does not occur elsewhere. It 
 seems to denote a brandy a mark burnt in^ a stigma ; perhaps a sun- 
 burnt countenance, indicating exposure in the long and wearisome 
 journey of a captivity over burning sands and beneath a scorching sun. 
 H Instead of beauty. Instead of a fair and delicate complexion, 
 cherished and nourished with care. Some of the articles of dress 
 here referred to may be illustrated by the following cuts, exhibiting 
 several varieties of the costume of an Oriental female. To w'hat 
 particular time the prophet refers in this chapter is not knoAvn : 
 perhaps, however, to the captivity at Babylon. To whatever he 
 refers, it is one of the most striking reproofs of vanity and pride — 
 especially the pride of female ornament — anywhere to be found. 
 And although he \i 2 idi particular reference to the Jewish females, yet 
 there is no impropriety in regarding it as applicable to all such orna- 
 ments wherever they may be found. They indicate the same state 
 of the heart, and they must meet substantially the same rebuke from 
 God. The body, however delicately pampered and adorned, must 
 become the prey of corruption. “ The Avorm shall feed sweetly on it, 
 and the earth-worm shall be its covering.” Comp. Isa. xiv. 2; 
 Job xxiv. 20. The single thought that the body must die — that it 
 must lie and moulder in the grave — should check the love of gay 
 adorning, and turn the mind to a far more important matter, the 
 salvation of the soul which cannot die; to “the ornament of a 
 meek and quiet spirit, Avhich is in the sight of God of great price,” 
 iPet. iii. 4.* 
 
 * On this portion of Isaiah (ui. 16 — 24) the folloAving Avorks may he con- 
 sulted; N. G. Schrcederi comm. Philo. Grit, de vestitu mulierum Hebraeorum; 
 1745, 4to. Disserta Philolo. Polycarpi Lyceri, ad Esa., m. 16—18, illus- 
 trandum, in Tliesau. Aiitiq. Ugolim, Tom. xxix., pp. 438 — 452; also Bynacus, 
 de Calceis Hehrae., ch. viii. Thesau. Antiq. Sacr., Tom. xxix., p. 756, seq. 
 
127 
 
 b.c.760.] chapter HI. 
 
 EOOD-VEIL OF AN ARAB FEMALE. SUFA AND TUEBAN. 
 
 FACE-VEIL AND WALKING-WRAPPER. IN-DOOR DRESS OF A MODERN EGYPTIAN 
 
 LADY. 
 
128 
 
 ISAIAH. 
 
 Lb. c. 760. 
 
 25 Thy men shall fall hy the 
 sword; and thy * mighty in the 
 war. 
 
 26 And her ^ gates shall la- 
 
 1 might, I Lam. 1. 4. 
 
 ment and mourn : and she; Ijemg 
 desolate; shall sit upon the 
 ground. 
 
 2 cleansed, or emptied, 
 m Lam. 2. 10. 
 
 25 Thy men shall fall by the sword ; 
 
 And thy mighty men in battle. 
 
 26 And her gates shall weep and lament, 
 
 And desolate she shall sit upon the ground. 
 
 25. Thy men. This is an address to Jerusalem itself — by a change 
 not uncommon in the writings of Isaiah. In the calamities coming on 
 them, their strong men should be overcome, and fall in battle. 
 
 26. And her gates. Cities were surrounded with walls, and were 
 
 entered through gates opening into the principal streets. Those gates 
 became of course the places of chief confluence and of business ; and 
 the expression here means that in all the places of confluence, or 
 amidst the assembled people, there should be lamentation on account , 
 of the slain in battle and the loss of their mighty men in war. ^ And # 
 she, Jerusalem is often represented as a female distinguished for 
 beauty. It is here represented as a female sitting in a posture of 
 grief. H Being desolate, shall sit upon the ground. To sit on the 
 ground, or in the dust, was the usual posture of grief and mourning 
 — denoting great depression and humiliation, Lam. ii. 10; hi. 28; 
 Jer. XV. 17 ; Job ii. 13 ; Ezra ix. 3 — 5. It is a remarkable coin- 
 
 cidence, that, in the medals which were made by the Romans to com- 
 memorate the captivity of Judea and Jerusalem, Judea is represented 
 
 under the figure of a female sitting in a posture of grief under a 
 palm-tree — with this inscription, Judaea capta — in the form which is 
 exhibited in the above engraving. The passage here, however, 
 refers not to the captivity by the Romans, but to the first destruction 
 
. 3 . c. 760.J CHAPTER IV. 
 
 
 CHAPTER IV. 
 
 A ND ill tliat (lay seven Avomeii 
 ^ sliall take hold of one man, 
 saying, We will eat onr own 
 bread, and wear our own apparel ; 
 only let ^ us be called by thy 
 
 1 thi/ name be called, upon us. * 
 
 name, ^ to take away our re- 
 proach. 
 
 2 In that day shall the branch 
 ” of the Lord be ^ beautiful and 
 glorious, and the fruit of the 
 
 2 or, take thou away, n Jer. 23. 5, 6 ; Zecb 
 6. 12, 13. 3 beauty and glory. 
 
 1 And seven women shall take hold of one man in that day, saying, 
 ‘‘Our own bread we will eat ; 
 
 “And our own raiment we will wear 
 “ Only let us be called by thy name, 
 
 “Taking away our reproach.’^ 
 
 2 In that day shall the branch of Jehovah be for honour and glory, 
 
 by Nebuchadnezzar. It is a tender and most affecting image of deso- 
 lation. During the captivity at Babylon it was completely fulfilled ; 
 and for ages since Judea might be appropriately represented by a 
 captive female sitting pensively on the ground. 
 
 [see the analysis prefixed to chapter II.] 
 
 1. hi that daij. The time of calamity referred to in the close of the 
 
 previous chapter. This is a continuation of that prophecy, and there 
 ■was no reason why these six verses should have been made a separate 
 chapter. I'hat the passage refers to the Messiah is apparent from 
 what has been stated in the notes on the commencement of the pro- 
 phecy, (ch. ii. 1 — 4,) and from the expressions which occur in the 
 chapter itself. See notes on vers. 2, 5, 6. ^ Seven women. The 
 
 number seven is used often to denote a large though indefinite number, 
 Lev. xxvi. 28 ; Prov. xxiv. 16; Zech. hi. 9. It means that so great 
 should be the calamity, so many meii would fall in battle, that many 
 women would, contrary to their natural modesty, become suitors to 
 a single man to obtain him as a husband and protector. 'll Shall 
 take hold. Shall apply to. The expression, “shall take hold,” 
 denotes the earnestness of their application. H We loill eat our oivn 
 bread, etc. We do not ask this in order to be maintained. We v/ill 
 forego that which the law (Exod. xxi. 10) enjoins as the duty of the 
 husband in case he has more than one wife. % Only let us be called by 
 thy name. Let us be regarded as thy wives. The wife then, as now, 
 assumed the name of the husband, h. remarkably similar expression 
 occurs in Lucan, (b. ii. 342.) Marcia there presents a similar re- 
 quest to Cato : 
 
 Da tantuni nonien inane 
 
 Connubii : liceat tumulo scripsisse, Catonis 
 
 Marcia. 
 
 “ Indulge me only with the empty title of wife. Let there only be 
 inscribed on my tomb, ‘ Marcia, wife of Cato.’ ” *1 To take away our 
 
 reproach. The reproach of being unmarried. Comp. Gen. xxx. 23 ; 
 1 Sam. i. 6. 
 
 2. The branch of the Lord. nlH’ — The sprout of Jehovah. 
 This expression, and this verse, have had a great variety of interpreta- 
 tion. The LXX. read it, “In that day God shall shine in counsel witli 
 glory upon the earth, to exalt and to glorify the remnant of Israel.” 
 The Chaldee renders it, “In that day, the Messiah of the Lord shall 
 
130 ISAIAH. [b.c.760. 
 
 earth shall he excellent and I comely for Hhem that are es- 
 
 1 the escaping of Israel. i Caped of Israel. 
 
 And the produce of the land he for excellency and ornament, 
 
 For the escaped of Israel. 
 
 be for joy and glory, and the doers of the law for praise and honour 
 to those of Israel who are delivered.** It is clear that the passage is 
 designed to denote some signal blessing that was to succeed the 
 calamity predicted in the previous verses. The only question is, to 
 what has the prophet reference? The word “branch** is de- 
 
 rived from the verb tzdmahh, signifying to sprouty to spring upy 
 spoken of plants. Hence the word branch means properly that which 
 shoots upy or sprouts from the root of a tree, or from a decayed tree. 
 Comp. Job xiv. 7 — 9. The Messiah is thus said to be “ a root of 
 Jesse,** Rom. xv. 12. Comp, note, Isa. xi. 1, 10, and “ the root and 
 offspring of David,*’ Rev. xxii. 16, as being a descendant of Jesse ; ^. e. 
 as if Jesse should fall like an aged tree, yet the root would sprout up 
 and live. The word “ branch** occurs several times in the Old Testa- 
 ment, and in most, if not all, with express reference to the Messiah. 
 Jer. xxiii. 5: “Behold, the days come, saith the Lord, that I will 
 raise unto David a righteous branchy and a king shall reign.** Jer. 
 xxxiii. 15 : “In those days, and at that time, will I cause the branch 
 of righteousness to grow up unto David.** Zech. hi. 8; vi. 12. In 
 all these places there can be no doubt that there is reference to him 
 who was to spring up from David, as a sprout does from a decayed 
 and fallen tree, and who is therefore called a root^ a branch of the 
 royal stock. There is, besides, a peculiar beauty in the figure. The 
 family of David, when the Messiah was to come, would be fallen into 
 decay and almost extinct. Joseph, the husband of Mary, though of 
 the royal family of David, (Matt. i. 20; Luke ii. 4,) was poor, and 
 the family had lost all claims to the throne. In this state, as from 
 the decayed root of a fallen tree, a sprout or branch was to come forth 
 with more than the magnificence of David, and succeed him on the 
 throne. The name “branch,” therefore, came to be significant of the 
 Messiah, and to be synonymous with “ the son of David.” It is so 
 used, doubtless, in this place, as denoting that the coming of the 
 Messiah would be a joy and honour in the days of calamity to the 
 Jews. Interpreters have not been agreed, however, in the meaning 
 of this passage. Grotius supposed that it referred to Ezra or Nehe- 
 miah, but “ mystically to Christ and Christians.” Yogellius under- 
 stood it of the remnant that should return from the Babylonish capti- 
 nty. Michaelis supposed that it refers to the Jews who should be a 
 reformed people after their captivity, and who should spring up with 
 a new spirit. Others have regarded it as a poetic description of the 
 extraordinary fertility of the earth in future times. The reasons for 
 referring it to the Messiah are plain. (1.) The word has this refer- 
 ence in other places ; and the representation of the Messiah under the 
 image of a branch or shoot is, as we have seen, common in the Scrip- 
 tures. Thus, also, in ch. liii. 2, he is called ttHij shbreshy root, and ppv 
 ybneqy a tender plant, a sucker, sprout, shoot, as of a decayed tree. 
 Comp, Job viii. 16; xiv. 7 ; xv. 30; Ezek. xvii. 22. And in reference 
 to the same idea, perhaps, it is said (Isa. liii. 8) that he was nighzary 
 cut off — as a branch, sucker, or shoot is cut off by the vine-drcsser or 
 f^iimer from the root of a decayed tree. And thus, in Rev. v. 5, he 
 
CHAPTEH lY. 
 
 131 
 
 J3. c. 760.] 
 
 is called AalSlB — the root of David. (2.) This interpretation 
 accords best with the magnificence of the description, vers. 5, 6 ; and 
 (3) it was so understood by the Chaldee interpreter, and doubtless 
 by the ancient Jews. ^ Shall he beautiful and glorious, Heb., “ Shall 
 be beauty and glory;” that is, shall' be the chief ornament or honour 
 of the land ; shall be that which gives to the nation its chief distinc- 
 tion and glory. In such times of calamity his coming shall be an 
 object of &sire, and his approach shall shed a rich splendour on that 
 period of the world. IT And the fruit of the earth. '“I? — correctly 
 
 rendered/n^^^ of the earthy or of the land. The word “ earth” is often 
 in the Scriptures used to denote the land of Judea, and perhaps the 
 article here is intended to denote that that land is particularly in- 
 tended. This is the parallel expression to the former part of the verse, 
 in accordance with the laws of Hebrew poetry, by which one member 
 of a sentence expresses substantially the same meaning as the former. 
 See Introduction, § 8. If the former expression referred to the Messiah^ 
 this does also. The “ fruit of the earth” is that which the earth pro- 
 duces, and is here not different in signification from the branch which 
 springs out of the ground. Yitringa supposes that by this phrase the 
 Messiah, according to his human nature, is meant. So Hengstenberg 
 (Christol. in loc.) understands it; and supposes that as the phrase 
 “ branch of Jehovah” refers to his Divine origin as proceeding from 
 Jehovah, so this refers to his human origin as proceeding from the 
 earth. But the objections to this are obvious: (1.) The second 
 phrase, according to the laws of Hebrew parallelism, is most naturally 
 an echo or repetition of the sentiment in the first member, and means 
 substantially the same thing. (2.) The phrase “branch of Jehovah” 
 does not refer of necessity to his I)ivine nature. The idea is that of 
 a decayed tree that has fallen down, and has left a living root which 
 sends up a shoot, or sucker — and can be applied with great elegance 
 to the decayed family of David. But how, or in what sense, can this 
 be applied to Jehovah? Is Jehovah thus fallen and decayed? The 
 idea properly is, that this shoot of a decayed family should be nurtured 
 up by Jehovah ; should be appointed by him, and should thus be his 
 branch. The parallel member denotes substantially the same thing, 
 “ the fruit of the earth” — the shoot which the earth produces—or 
 which springs up from a decayed family, as the sprout does from a 
 fallen tree. (3.) It is as true that his human nature proceeded from 
 God as his Divine. It was produced by the Holy Ghost, and can no 
 more be regarded as “ the fruit of the earth” than his Divine nature, 
 Luke i. 35; Heb. x. 5. (4.) This mode of interpretation is fitted to 
 
 bring the whole subject into contempt. There are plain and positive 
 passages enough to prove that the Messiah had a Divine nature, and 
 there are enough also to prove that he was a man ; but nothing is 
 more adapted to produce disgust in relation to the whole subject in 
 the minds of sceptical or of thinking men, than a resort to arguments 
 such as this in defence of a great and glorious doctrine of revelation. 
 If Shall be excellent. Shall be for exaltation^ or honour. ®[1 Comely. 
 Heb., for an ornament — meaning that he would be an honour to those 
 times. ^ For them that are cscaioed of Israel. Margin, “ the escaping 
 of Israel.” For the remnant, the small number that shall escape the 
 calamities : a description of the pious portion of Israel which now, 
 escaped from all calamities, would rejoice in the anticipated blessings 
 of the Messiah’s reign, or would participate in the blessings of that 
 reign. The idea is not, however, that the number who would be 
 
132 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 3 And it shall come to pass, 
 that he that is left in Zion, and 
 he that remaineth in Jerusalem, 
 shall he called ® holy, even every 
 one that is written * among the 
 living in Jerusalem : 
 
 4 When the Lord shall have 
 
 0 ch. 60. 21. 1 or, to life, llev. 21. 27. 
 
 3 And it shall come to pass that he that is left in Zion, 
 
 And he that remains in Jerusalem, 
 
 Shall be called holy : 
 
 Every one that is enrolled among the living in Jenisalem. 
 
 4 "WTien the Lord shall have washed away the filth of the daughters 
 
 of Zion, 
 
 And shall have removed the blood of Jerusalem, 
 
 By the influence of judgment, — And the influence of burning ; 
 
 saved would be small, but that they would be characterized as those 
 who had escaped, or who had been rescued. 
 
 3. He that is left in Zion. properly refers to the remnant that 
 
 should remain after the mass of the people should be cut off by wars, 
 or be borne into captivity. If it refer to the few that would come 
 back from Babylon, it means that they would be reformed, and would 
 be a generation different from their fathers — which 'was undoubtedly 
 true. If it refers, as the connexion seems to indicate, to the times of 
 the Messiah, then it speaks of those who are “left while the great 
 mass of the nation would be unbelievers, and would be destroyed. 
 The mass, of the nation would bo cut off, and the remnant that was 
 left would be holy ; that is, all true friends of the Messiah would be 
 holy. *1[ Shall be called holy. That is, shall he holy. The expression 
 “to be called” is often used in the Scriptures as synonymous with 
 “ to be.” H Every one that is written among the living. The Jews 
 were accustomed to register the names of all the people. Those 
 names were written in a catalogue, or register of each tribe and family. 
 To be written in that book or register, meant to be alive ; for when 
 a death occurred the name was stricken out, Exod. xxxii. 32 ; Dan. 
 xii. 1 ; Ezek. xiii. 9. The expression came also to denote all who 
 were truly the friends of God ; they Avhose names are written in his 
 book, the book of life. In this sense it is used in the New Testament, 
 Phil. iv. 3; llev. iii. 5; xvii. 8. In this sense it is understood in 
 this place by the Chaldee Par. : “ Every one shall be called holy who 
 is written to eternal life ; he shall see the consolation of Jerusalem.” 
 If the reference here is to the Messiah, then the passage denotes that 
 under the reign of the Messiah all who should be found enrolled as 
 his followers would be holy. An eflectual separation would subsist 
 between them and the mass of the people. They would be enrolled 
 as his friends, and they Avould be a separate, holy community. Com- 
 pare 1 Pet. ii. 9. 
 
 4. When the Lord. That is, after God has done this, then all that 
 are written among the living shall be called holy. The prophet in 
 this verse states the benefits of affliction in purifying the people of 
 God. He had said in the previous verse, that all who should be left 
 in Zion should be called holy. He here states that, previous to that, 
 the defilement of the people would be removed by judgment. IF Shall 
 have teashed aicay. The expression, to icash is often used to denote, 
 
 washed away the filth of the 
 daughters of Zion, and shall have 
 pui’ged the blood of Jerusalem 
 from the midst thereof, by the 
 spirit of judgment, and by the 
 spirit of burning. 
 
 p Zech. 13. 1. 
 
B. c. 760. 
 
 CHAPTEK IV. 
 
 1^33 
 
 5 And tlie Lord will create 
 upon every dwelling-place of 
 mount Zion, and upon her as- 
 semblies, a cloud and smoke by 
 
 day, and the shining of a flaming 
 Are ^ by night : for ‘ upon all the 
 glory shall he defence. 
 
 q Zech. 2, 5, 1 or, above. 2 covering. 
 
 5 Then Jehovah shall create 
 Upon every dwelling-place of mount Zion, 
 
 And upon her assemblies, 
 
 A cloud by day, and a smoke, 
 
 And the brightness of a flaming fire by night ; 
 For over all that is glorious shall be a protection. 
 
 to purify in any way. In allusion to this fact is the beautiful promise 
 in Zech. xiii. 1. See note, ch. i. 16. If The filth. This word here 
 refers to their moral defilement — their pride, vanity, haughtiness ; and 
 perhaps to the idolatry and general sins of the people. As the pro- 
 phet, however, in ch. hi. 16—23, had particularly specified the sins of 
 the female part of the Jewish people, the expression here probably 
 refers especially to them, and to the judgments which were to come 
 upon them, ch. iii. 24. It is not departing from the spirit of tliis 
 passage to remark, that the church is purified, and true religion is 
 often promoted, by God’s humbling the pride and vanity of females. 
 A love of excessive ornament, a fondness for dress and display, and 
 an exhibition of great gaiety, often stand grievously in the way of 
 pure religion. The daughters of Zion. See ch. iii. 16. % And shall 
 
 have purged. This is synonymous with the expression to wash. It 
 means, to purify, to remove — as one removes blood from the hands by 
 washing. % Blood of Jerusalem. Crime, blood-guiltiness — particu- 
 larly the crime of oppression^ cruelty^ and robbery ^ wdiich the prophet 
 (cli. i. 15) had charged on them. By the spirit of judgment. This 
 refers, doubtless, to the calamities^ or punishment^ that would come 
 upon the nation — principally to the Babylonish captivity. After God 
 should have humbled and reformed the nation by a series of judg- 
 ments, tlien they who were purified by them should be called holy. 
 The word spirit here cannot be shown to be the Holy Spirit — and 
 especially as the Holy Spirit is not represented in the Scriptures as 
 the agent in executing judgment. It perhaps would be best denoted 
 by the word infiuence, or 2^oiver. The Avord properly denotes vnnd^ 
 aii\ motion, Gen. viii. 1 ; Job i. 19 ; then breathing, exhalation, or breath, 
 Job vii. 7; Psa. xxxiii. 6. ITence it means the soul; and it means 
 also God’s influence, or his putting forth his power and life-giving 
 energy in animating and sustaining the universe ; and also, as here, 
 his putting forth amy influence in accomplishing his Avorks and de- 
 signs. IF And by the spirit of burning. Fire is often, in the Scriptures, 
 the emblem of punishment, and also of purifying. Comp, note. Matt, 
 iii. 11, 12. See Mai. iii. 2, 3. The Chaldee translates this, “by the 
 tvord of judgment, and by the word, of consuming.’’ The reference is 
 to the punishments which Avould be sent to purify the people before 
 the coming of the Messiah. 
 
 5. And the Lord will create. The meaning of this Averse and the 
 next is, that God AAmuld take his people into his holy care and pro- 
 tection. The idea is expressed by images draAvn, in this verse, from 
 the protection which he afforded to the Israelites in their journeying 
 from Egypt. The A\'ord create means here, He Avill afford, or furnish, 
 such a defence. IF Upon every dwelling-place, etc. Upon all the habita- 
 
134 
 
 ISAIAH. 
 
 6 And tliere sliall l)e a talDer- 
 nacle for a shadow in the day- 
 time from the heat, and for a 
 
 [n. c. 760. 
 
 place of refuge, ’’and for a coyert 
 from storm and from rain. 
 
 r ch. 25. 4. 
 
 6 And a tabernacle he shall be for a shade by day from the heat ; 
 i^jid for a refuge, and for a hiding-place from the storm and the rain. 
 
 tions of his people ; that is, they shall be secure, and regarded as 
 under his protection. The word upon refers to the fact that the pillar 
 of cloud stood over the tabernacle in the wilderness as a symbol of 
 the Divine favour and presence. So his protection should be on or 
 over the houses of all his people. Comp. Psa. xci. 4 — 6. H Of mount 
 Zion. Comp, note, ch. i. 8. *11 And upon her assemblies. Their con- 
 
 vocations ; their sacred assemblies, such as were called together on 
 the sabbath. Lev. xxiii. 2; Numb, xxviii. 18. It refers here to their 
 future assemblies, and therefore includes the Christian church assem- 
 bled to worship God. ^ A cloud and smoke by day. This refers to 
 the pillar of cloud that went before the Israelites in their journey in 
 the wilderness, Exod. xiii. 21 ; xiv. 20. ^ By doAj. By day this ap- 
 
 peared to them as a cloud, by night as a pillar of fire, Exod. xiii. 21, 22. 
 That is, it was always conspicuous, and could be seen by all the 
 people. A pillar of cloud could not have been seen by night ; and 
 God changes the symbols of his presence and protection, so that at 
 all times his people may see them. The meaning here is, that as 
 God gave to the Israelites a symbol of his presence and protection, so 
 he would be the protector and defender of his people hereafter. For 
 upon all the glory. Above all the glorious object ; that is, his church, 
 his people. It is here called “ the glory,” as being a glorious or an 
 honourable object. H A defence. This word properly means a covering^ 
 Vi. protection^ from the verb to cover; and means that God will protect, 
 or defend his people. 
 
 6. And there shall be a tabernacle. The reference here is to the 
 tabernacle., or sacred tent, that God directed Moses to make in the 
 wilderness. The image of the cloudy pillar, mentioned in the pre- 
 vious verses, seems to have suggested to the mind of the prophet the 
 idea of the tabernacle over which that pillar rested. The principal 
 idea here is, however, not a tabernacle as a symbol of the Divine pro- 
 tection, or of Divine worship, but of a place of refuge from a tempest; 
 that is, that they should be safe under his protection. In Eastern 
 countries they dwell chiefly in tents. The idea is, therefore, that 
 God would furnish them a place of shelter, a hiding-place from the 
 storm. ^ In the day-time from the heat. The heat in those regions 
 was often very intense, particularly in the vast plains of sand. The 
 idea here is, therefore, one that is very striking. It means that God 
 would furnish to them a refuge that -would be like the comfort derived 
 from a tent in a burning desert. U For a place of refuge. A place to 
 which to flee in the midst of a storm — as^ a tent would be, H A covert, 
 A place of retreat, a safe place to retire to. The figure here used is 
 not unfrequently employed in the prophets, ch. xxv. 4 ; xxxii. 2. In 
 Eastern countries this idea would be very striking. While traversing 
 the burning sands of a desert, exposed to the rays of a tropical sun, 
 nothing could be more grateful than the cool shadow of a rock. Such 
 figures are therefore common in Oriental writings, to denote protec 
 tion and agreeable shelter from calamities. See note on ch. xxxii. 2. 
 The idea in these verses is : (1.) That God will be a defender of his 
 
CHAPTER V. 
 
 135 
 
 B. c. 760.] 
 
 people. (2.) That he will protect their families, and that his blessing 
 will be upon their dwelling-places. Compare note on ch. lix. 21. 
 (3.) They may expect his blessing on their religious assemblies. 
 (4.) God, through the promised Messiah, would be a refuge and de- 
 fence. The sinner is exposed to the burning wrath of God, and to 
 the storms of Divine vengeance that shall beat for ever on the naked 
 soul in hell. Prom all this burning wrath, and from this raging- 
 tempest, the Messiah is the only refuge. Through him, God forgives 
 sin ; and united to him by faith, the soul is safe. There are few 
 images more beautiful than this. Soon the storms of Divine vengeance 
 wHl beat on the sinner. God will summon him to judgment. But 
 then, he who has fled to the Messiah — the Lord Jesus — as the refuge 
 of his soul, shall be safe. He shall have nothing to fear, and in his 
 arms shall find defence and salvation. 
 
 AKALYSIS OF CHAPTEE Y. 
 
 This chapter commences a new subject, and is in itself an entire prophecy, 
 having no connexion with the preceding or the following chapter. When it 
 was delivered is unl^nown ; but, from the strong resemblance between the 
 circumstances referred to here and those referred to in ch. ii., it is probable 
 it was at about the same period. The fact, also, that it is closely connected 
 vith that in the place which has been assigned it in the collection of the 
 
 corroborates that view, 
 prevalent -^dces of the 
 rith heavy judgments. 
 The chapter may be conveniently regarded as divided into three parts. 
 
 I. A beautiful parable illustrative of the care which God had shown for his 
 people, vers. 1 — 7. He states what he had done for them ; calls on them to 
 judge themselves whether he had not done for them all that he could have 
 done ; and since his vineyard had brought forth no good fruit, he threatens 
 to break down its hedges and to destroy it. 
 
 n. The various vices and crimes which prevailed in the nation are de- 
 nounced, and punishment threatened, vers. 8 — 23. 
 
 f l.J The sin of covetousness, vers. 8 — 10. 
 
 (2.1 The sins of intemperance, revelry, and dissipation, vers. 11 — 17. 
 
 (3.) The sin of despising and contemning God, and of practising iniquity 
 as if he did not see it, or could not punish it, vers. 18, 19. 
 
 (4.) The sin of those who pervert things, and call evil good, and good 
 evil, ver. 20. 
 
 (5,1 The sin of vain self-confidence, pride, and inordinate seK-esteem, ver. 21. 
 
 (6.) The sin of intemperance is again reproved, and the sin of receiving 
 bribes — probably because these were in fact connected, vers. 22, 23. 
 
 III. Punishment is denounced on the nation for indulgence in these sins, 
 vers. 24—30. The punishment would be that he would call distant nations 
 to invade their land, and it should be laid waste. 
 
 “The subject of this prophecy,” says Lowth, “does not differ materially 
 from ch. i. ; but it is greatly superior to it in force, in severity, in variety, 
 in elegance.” 
 
 prophecies of Isaiah, is a circumstance which strongly 
 The general design of the chapter is to denounce the 
 nation, and to proclaim that they will be followed -v 
 
 1. Noxo xoill I sing. This is an indication that what follows is 
 poetic, or is adapted to be sung or chanted. ^ To my loell beloved. 
 The word used here C’’*'})) is a term of endearment. It properly 
 denotes a friend ; a favourite ; one greatly beloved. It is applied to 
 saints as being the beloved, or the favourites of God, in Psa. cxxvii. 2 ; 
 Deut. xxxiii. 12. In this place it is evidently applied to Jehovah, 
 the God of the Jewish people. As there is some reason to believe 
 
136 
 
 ISAIAH. ^ [b.c.760. 
 
 CHAPTER V. 
 
 j^OW will I sing to my well- 
 beloved a song of my beloved 
 toucbing Ms vineyard. My vf ell- 
 
 beloved batb a ^ vineyard in ‘ a 
 very fruitful bill : 
 
 r Luke CO. 9, etc. 
 
 1 horn of the son of oil. 
 
 Vision III.— Ch. v. 
 
 TarabU of JeliovaKs Vineyard , — Woes denounced against 'carious forms of 
 wicJcedness. 
 
 1 I will now sing to my beloved 
 A song of niy beloved, 
 Eespecting bis vineyard. 
 
 My beloved bad a vineyard, 
 On a very fertile liill. 
 
 that the God of the Jews — the manifested Deity wdio undertook their 
 deliverance from Eg\"pt, and who was revealed as their God under 
 the name of “ the Angel of the Covenant” — was the Messiah, so it 
 may be that the prophet here meant to refer to him. It is not, how- 
 ever, to the Messiah to come. It does not refer to the God incarnate 
 — to Jesus of Nazareth — but to the God of the Jews, in his capacity 
 as their lawgiver and protector in the time of Isaiah ; not to him in 
 the capacity of an incarna.te Saviour. H A song of my beloved, Lowtb, 
 “ A song of loves,” by a slight change in the Hebrew’. The word nil 
 usually denotes “an uncle,” a father’s brother. But it also means 
 one beloved, a friend, a lover, Cant. i. 13, 14, 16; ii. 3, 8, 9 ; iv. 16, 17. 
 Here it refers to Jehovah, and expresses the tender and affectionate 
 attachment which the prophet had for his character and law's. 
 H Touching his vineyard. The Jewish people are often represented 
 under the image of a vineyard, planted and cultivated by God. See 
 Psa. Ixxx. ; Jer. ii. 21 ; xii. 10. Our Saviour also used this beautiful 
 figure to denote the care and attention which God had bestow’ed on 
 liis people, Matt. xxi. 33, seq. ; Mark xii. 1, seq. *51 iMy beloved. God. 
 ^ Hath a vineyard in a very fruitful hill. Heb., “ On a liorn of the 
 son of oil.” The word homi used here, in the PlebreAv, denotes tlie 
 hroiL\ apex^ or sharp point of a hill. The word is thus used in other 
 languages to denote a hill, as in the Swiss w'ords schreckhorn^ buchorn. 
 Thus Cornwall.^ in England, is called in the old British tongue Kernaw^ 
 as lessening by degrees, like a horn, running out into promontories, 
 like so many horns ; for the Britons called a horn corn, and in the 
 plural kern. The term “ horn” is not unfrequently applied to hills. 
 Thus Pococke tells us (vol. ii. p. 67) that there is a low’ mountain in 
 Galilee w'hich has both its ends raised in such a manner as to look 
 like two mounts, w'hich are called the “ Horns of Hutin.” Harmer, 
 how'ever, supposes that the term is used here to denote the land of 
 Syria, from its resemblance to the shape of a horn, (Obs. hi. 242.) 
 But the idea is, evidently, that the land on w’hich God represents 
 liimself as having planted his vineyard Avas like an elevated hill, that 
 w’as adapted eminently to such a culture. It may mean either the top 
 of a mountain, or a little mountain, or a peak divided from others. The 
 most favourable places for vineyards Avere on the sides of hills, wdiere 
 they Avould be exposed to the sun. — ShaAv’s TraA’cls, p. 338. Thus 
 Virgil says — 
 
 denique apertos 
 Bacchus amat colics. 
 
 “'Bacchus loves open hills,” (Georg, ii. 113.) The phrase, son ofoil^ 
 
CHAPTEK V. 
 
 137 
 
 B. c. 760.] 
 
 2 And lie ‘fenced it; and ga- 
 thered out the stones thereof, 
 and planted it with the choicest 
 vine, ^ and built a tower in the 
 
 1 or, made a wall about it. 
 s Jer. 2. 21. 
 
 midst of it, and also ^ made a 
 wine-press therein : and he loolv- 
 ed that it should bring forth 
 grapes, and it brought forth wild 
 grapes. 
 
 S hewed. 
 
 2 And he hedged it around ; 
 
 And he cleared it of stones ; 
 
 And he planted it with the sorek ; 
 
 And he built a tower in the midst of it ; 
 
 And also lie excavated a wine-vat in it ; 
 
 And he expected that it would produce grapes — 
 And it produced poisonous berries. 
 
 is used in accordance with the Jewish custom, where son means 
 descendant, relative, etc. See note. Matt. i. 1. Here it means that 
 it was so fertile that it might be called the very so?i of oil^ or fatness, 
 e. fertility. The image is poetic, and very beautiful — denoting that 
 God had planted his people in circumstances where he had a right 
 to expect great growth in attachment to him. It was not owing to 
 any want of care on his part that they were not distinguished for 
 piety. The Chaldee renders this verse, “ The prophet said, I will 
 sing now to Israel, who is compared to a vineyard, the seed of Abra- 
 ham my beloved : a song of my beloved to his vineyard.*’ 
 
 2. And he fenced it. Marg., “ Made a wall about it.” The word 
 used here is supposed ratlier to mean to dig about., to gruh^ as with a 
 pick-axe or spade. — Gesenhcs. It has this signification in Arabic, 
 and in one place in the JcAvish Talmud. — Kimchi. The Yulgate and 
 
 the LXX. understand it of making a hedge or fence, probably the 
 first work in preparing a vineyard. And as “ a hedge” is expressly 
 mentioned in ver. 5, it seems most probable that that is its meaning 
 here. IT A?id gathered out the stones^ etc. That it might be easily 
 cultivated. This was of course a necessary and proper work. ^ And 
 planted it with the choicest vine. Heb., With the sorek. This Avas a 
 choice species of vine, the grapes of which, the Jewish commentators 
 say, had Amry small and scarcely perceptible stones, and which at this 
 day is called serki in Morocco ; in Persia, kishmis. — Gesenius. 11 And 
 built a tower. Eor the sake of watching and defending it. These 
 tOAvers Avere probably placed so as to overlook the whole vineyard, 
 and Avere thus posts of observation. Compare note, ch. i. 8. See 
 also note. Matt. xxi. 33. U A?id also made a wine-press. A place in 
 Avhich to put the grapes for the purpose of expressing the juice. See 
 note, Matt. xxi. 33. H A.nd he looked. He waited in expectation — 
 as a husbandman Avaits patiently for the Aunes to groAV, and to bear 
 grapes. 1 ^ Wild grapes. The Avord here used is derived from the A'erb 
 bdash, to be offensive^ to corrupt^ to putrify ; and is supposed by 
 Gesenius to mean monk' s-hood, a poisonous herb, offensive in smell, 
 Avhich produces berries like grapes. Such a meaning suits the con- 
 nexion better than the supposition of grapes that Avere Avild or un- 
 cultivated. The Yulgate understands it of the Aveed called wild vine 
 — labruscas. The LXX. translate it by thorns, dKavQas. That there 
 Avere vines in Judea Avhich produced such poisonous berries, though 
 resembling grapes, is CAudent. See 2 Kings iv. 39 — 41 : “And one 
 went out into the fields to gather pot-herbs, and he found a field vine, 
 
138 
 
 ISAIAH. 
 
 3 And now, 0 inhabitants of 
 Jerusalem, and men of .Judah, 
 judge, I pray you, hetwixt mo 
 and my yineyard. 
 
 4 What could have been done 
 
 [b. c. 760. 
 
 more to my vineyard, that I have 
 not done in it ; wherefore, when 
 I looked that it should bring 
 forth grapes, brought it forth 
 wild grapes ? 
 
 3 And now, 0 dwellers in Jerusalem, and men of Judah, 
 Judge between me and my vineyard. 
 
 4 What could have been done for my vineyard, 
 
 That I have not done for it ? 
 
 Why, when I expected that it should produce grapes, 
 Did it produce poisonous berries ? 
 
 and. he gathered from it wild fruit.’ ^ Moses also refers to a similar 
 vine. Dent, xxxii. 32, 33 : “Por their vine is as the vine of Sodom 
 — their grapes are grapes of gall, their clusters are bitter,” Hassel- 
 quist thinks that the prophet here means the nightshade. The Arabs, 
 says he, call it wolf -grapes. It grows much in vineyards, and is very 
 pernicious to them. Some poisonous, offensive berries, growing on 
 wild vines, are doubtless intended here. 
 
 The general meaning of this parable it is not difficult to under- 
 stand. Comp, notes on Matt. xxi. 33. Jerome has attempted to 
 follow out the allegory, and explain the particular parts. He says : 
 “ By the metaphor of the vineyard is to be understood the people of 
 the Jews, which ho surrounded or inclosed by angels; by gathering 
 out the stones, the removal of idols; by the tower, the temple erected 
 in the midst of Judea; by the wine-press, the altar,'* There is no 
 propriety, however, in attempting thus minutely to explain the par- 
 ticular parts of the figure. The general meaning is, that God had 
 chosen the Jewish people ; had bestowed great care on them in giving 
 them his law, in defending them, and in providing for them ; that he 
 had omitted nothing that was adapted to produce piety, obedience, 
 and happiness, and that they had abused it all, and instead of being 
 obedient, had become exceedingly corrupt. 
 
 3. And now^ etc. This is an appeal which God makes to the Jews 
 themselves, in regard to the justice and propriety of what he was 
 about to do. A similar appeal he makes in Micah vi. 3 : “ O my 
 people, what have I done unto thee? and wherein have I wearied 
 thee ? testify against me.” He intended to punish them, (vers. 5, 6,) 
 and he appeals to them for the justice of it. He would do to them 
 as they would do to a vineyard that had been carefully prepared and 
 guarded, and which yet w^as valueless. A similar appeal he makes 
 in ch. i. 18 — and our Saviour made an application remarkably similar 
 in his parable of the vineyard. Matt. xxi. 40 — 43. It is not im- 
 probable that he had his eye on this very place in Isaiah ; and it is 
 therefore the more remarkable that the Jews did not understand the 
 bearing of his discourse. 
 
 4. What could^ etc. As a man who had done what is described in 
 ver. 2 would haA'-e done all that could be done for a vineyard, so God 
 says that he has done all that he could, in the circumstances of the 
 Jews, to make them holy and happy. He had chosen them; had 
 given them his law ; had sent them prophets and teachers ; had de- 
 fended them ; had come forth in judgment and mercy, and he now 
 appeals to them to say what could have be^^n done more. This im- 
 portant verse implies that God had done aU that he could have done* 
 
CHAPTER V. 
 
 139 
 
 B.c. 760.] 
 
 that is, all that he could consistently do, or all that justice and good- 
 ness required him to do, to secure the welfare of his people. It can- 
 not, of course, be meant that he had no physical ability to do anything 
 else ; but the expression must be interpreted by a reference to the 
 point in hand — and that is, an appeal to others to determine that he 
 had done all that could be done in the circumstances of the case. In 
 this respect, we may without impropriety say, that there is a limit to 
 the power of God. It is impossible to conceive that he could have 
 given a law more holy; or that he could append to it more solemn 
 sanctions than the threatening of eternal death ; or that he could have 
 offered higher hopes than the prospect of eternal life ; or that he 
 could have given a more exalted Redeemer. It has been maintained 
 (see the Princeton Bib. Repertory, April, 1841) that the reference here 
 is to the future, and that the question means, “ what remains now 
 to be done to my vineyard as an expression of displeasure?’’ or that 
 it is asked with a view to introduce the expression of his purpose to 
 punish his people, stated in ver. 5. But that the above is the meaning 
 of the passage, or that it refers to what God had actually done, is evi- 
 dent from the following considerations : ( 1 . ) He had specified at length 
 (ver. 2) what he had done. He had performed all that was usually 
 done to a vineyard — in fencing it, and clearing it of stones, and plant- 
 ing in it the choicest vines, and building a wine-press in it. Without 
 impropriety it might be said of a man, that, whatever wealth he had, 
 or whatever power he had to do other things, he could do nothing more 
 to perfect a vineyard, (2.) It is the meaning which is most naturally 
 suggested by the original. Literally, the Hebrew is, “ What to do 
 moref* — rfiwVTrp. Coverdale renders this, as it is in our trans- 
 lation, ‘‘What more could have been done for it?” Luther, “What 
 should one do more to my vineyard, that I have not done for it?” — 
 Was sollte man doch mehr thun an meinem Weinberge, das ich nicht 
 gethan habe an ihm? Yulg., Quid est quod debui ultra facere — 
 “What is there which I ou^t to do more?” Sept., Ti iroiiicra) eri — 
 “What shall I do yet?” implying that he had done all that he could 
 for it. The Chaldee renders it, “What good thing (^^^ HD) shall I 
 say that I will do to my people that I have not done for them?” — 
 implying that he had done for them all the good which could be 
 spoken of. The Syriac, “What remains to be done to my vineyard 
 and I have not done it?” In all these versions, the sense given is 
 substantially the same — that God had done all that could be done to 
 make the expectation that his vineyard would produce fruit, proper. 
 There is no reference in one of these versions to what he would do 
 afterwards, but the uniform reference is to what he had done to make 
 the expectation reasonable that his vineyard would produce fruit. 
 (3.) That this is the fair interpretation is apparent farther, because 
 when in ver. 5 he says what he ivould do^ it is entirely different from 
 what he said he had done. He had done all that could be done to 
 make it proper to expect fruit ; he now would do what would be a 
 proper expression of his displeasure that no fruit had been produced. 
 He would take away its hedge ; break down its walls, and lay it 
 waste. But in the interpretation of the passage proposed by the 
 Princeton Repertory, there is an entire omission of this part of the 
 verse — “that I have not done in it.” It is not improper, therefore, 
 to use this passage to show that God had done all that could be con- 
 sistently done for the salvation of man ; and the same appeal may now 
 be made to sinners everywhere. And it may be asked, what God 
 
140 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 5 And now go to ; I will tell 
 yon wliat I Y/ill do to iny yine- 
 yard : I will take away * tlie 
 hedge thereof, and it shall he 
 eaten np : and break down the 
 wall thereof, and it shall he 
 ^ trodden down : 
 
 6 And I will lay it waste : it 
 shall not he pruned nor digged : 
 hut there shall come up hriers 
 and thorns: I will also command 
 the clouds that they rain no rain 
 upon it. 
 
 s Ps. 80. 12, l-l. 1 for a treading. 
 
 5 But come now, and I will make kno\vn to you 
 What I will do to my vineyard — 
 
 To take away the hedge, and it shall be devoured ; 
 
 To break down the wall, and it shall be trodden down. 
 
 6 And I vill make it desolation— 
 
 It shall not be pruned. 
 
 It shall not be put in order ; 
 
 But briers and thorns shall grow up, 
 
 And to the clouds I will give commandment 
 Not to rain upon it. 
 
 could have done for their salvation more than has been done ? Could 
 lie have given them a purer law'? Coxdd he present higher considera- 
 tions than have been drawn from the hope of an eternal heaven, and 
 the fear of an eternal hell? Could he have furnished a more full 
 atonement than has been made by the blood of his own Son ? The 
 conclusion to w'hich we should come w'ould be in accordance with 
 what is said in the prophet, that God has done all for the salvation 
 of sinners that, in the circumstances of the case, could be done, and 
 that if they are lost they only will bear the blames 
 
 5. Go to. The Hebrew -word here is one that is commonly ren- 
 dered, “ I pray you,” and is used to call the attention to 'svhat is said. 
 It is the word from which "we have derived the adverb now^ . U / 
 xcill take away the hedge. A hedge is a fence of thorns, made by suffer- 
 ing thorn-bushes to grow so thick that nothing can pass through 
 them. Here it means that God would withdraw his protection from 
 the Jews, and leave them exposed to be overrun and trodden down 
 by their enemies, as a vineyard would be by wild beasts if it were 
 not protected. ^ The xoall^ etc. Yineyards, it seems, had a double 
 inclosure. — Gesenius. Such a double protection might be necessary, 
 as some animals might scale a wmll that would yet find it impossible 
 to pass through a thorn-hedge. The sense here is, that though the 
 Jews had been protected in every way possible, yet that protection 
 would be withdrawn, and they w'ould be left defenceless. 
 
 6. I xcill lay it xcaste^ etc. The description here is continued from 
 ver. 5. The image is carried out, and means that the Jew^s should 
 be left utterly without protection. ^ I xoill also command the clouds^ etc. 
 It is evident here, that the parable or figure is partially dropped. A 
 husbandman could not command the clouds. It is God alone who 
 could do that ; and the figure of the vineyard is dropped, and God is 
 introduced speaking as a sovereign. The meaning is, that he W'ould 
 withhold his Divine influences, and would abandon them to desola- 
 tion, The sense of the wiiole verse is plain. God w'ould leave the 
 Jew’s without protection ; he would remove the guards, the helps, 
 the influences with which he had favoured them, and leave them to 
 their owm course — as a vineyard that was unpruned, uncultivated, 
 umvatered. The Chaldee has w^ell expressed the sense of the passage : 
 
CHAPTER V. 
 
 141 
 
 B. c. 760.] 
 
 7 For the yiiieyard of tlie 
 Lord of hosts is the house of 
 Israel, and the men of Judah his 
 * pleasant plant : and he looked 
 for judgment, hut behold ^ op- 
 pression ; for righteousness, but 
 
 1 pla?U of his pleasures, I 2 a scab. 
 
 behold a cry. 
 
 8 H Woe unto them that join 
 ^ house to house, that lay held 
 to held, till there be no place, 
 that ^they may be placed alone 
 in the midst of the earth ! 
 
 t Mic. 2. 2. 3 ye. 
 
 7 For the vineyard of Jehovah of hosts is the house of Israel, 
 And the men of Judah the plant of his delight ; 
 
 And he looked for judgment, but lo ! shedding of blood, 
 
 And for righteousness, but lo ! the cry of oppression. 
 
 8 Woe unto you who join house to house, 
 
 Who lay field to field, — ^Until there be no place, 
 
 And ye are left by yourselves in the midst of the land. 
 
 “ I will take away the house of my sanctuary, [the temple,] and they 
 shall be trodden down, I will regard them as guilty, and there shall 
 be no support or defence for them ; they shall be abandoned, and 
 shall become wanderers. I will command the prophets, that they 
 shall not prophesy over them.” The lesson taught here is, that when 
 a people become ungrateful and rebellious, God will withdraw from 
 them, and leave them to desolation. Comp. Rev. ii. 5. 
 
 7. For the vineyard., etc. This is the application of the parable. 
 God had treated the Jews as a husbandman does a vineyard. This 
 Avas vineyard; the object of his faithful, unceasing care. This 
 was his only vineyard ; on this people alone, of all the nations of the 
 earth, had he bestowed his peculiar attention. *51 His pleasant plant. 
 The plant in which he delighted. As the husbandman had been at 
 the pains to plant the soreh, (ver. 2,) so had God selected the ancient 
 stock of the Jews as his own, and made the race the object of his 
 chief attention. II And he looked for judgment. I’or justice, or righte- 
 ousness. H But behold oppression. The word rendered oppression 
 means properly shedding of blood. In the original here, there is a 
 remarkable paranomasia, or play upon words, 'which is not uncommon 
 in the Hebrew Scriptures, and which was deemed a great beauty in 
 composition : — 
 
 He looked for judgment.^ mishpot, 
 
 audio! shedding of blood ; HGiUD mispahh» 
 
 For righteousness.) tzedhahd) 
 
 but lo ! a clamour ) tzdalcd. 
 
 It is impossible, of course, to retain this in a translation. ®5T A cry. 
 A clamour; tumult, disorder; the clamour which attends anarchy, 
 and covetousness, and dissipation, vers. 8, 11, 12, rather than the 
 soberness and steadiness of justice. 
 
 8. JFoe unto them, etc. The prophet now proceeds to specify some 
 of the crimes to which he had referred in the parable of the vineyard 
 of which the Jews had been guilty. The first is avarice, IT That 
 join house to house. That seek to possess many houses ; or, perhaps, 
 that seek to live in large and magnificent palaces. A similar denun- 
 ciation of this sin is recorded in Micah ii. 2; Neh. v. 1 — 8. This, 
 together with what follows, Avas contrary to the laAv of Moses. He 
 provided that when the children of Israel should enter the land of 
 Canaan the land should be equitably divided ; and, in order to prevent 
 
142 
 
 ISAIAH. 
 
 9 ^ In mine ears said tlie Loud 
 of liosts, ^ Of a trntli; many lionses 
 shall be desolate, even great and 
 fair, -without inhabitant. 
 
 1 or, This is in mine ears. 2 If not. 
 
 [b. C. 760. 
 
 10 Yea^ “ ten acres of yineyard 
 shall yield one bath, and the 
 seed of an homer shall yield an 
 ephah. 
 
 M Hag. 1. 9, 11. 
 
 9 To my ears [hath] Jehovah of hosts revealed it, 
 
 Many houses shall become a desolation. 
 
 Great and splendid, without an inhabitant. 
 
 10 For ten acres of vineyard shall yield [but] one bath [of wine]. 
 And an homer of seed shall produce [but] an ephah. 
 
 avarice, he ordained X)ie jubilee, occurring once in fifty years, by Which 
 every man and every family should be restored to their former posses- 
 sion, Lev. XXV. Perhaps there could have been no law so well 
 framed to prevent the existence, and avoid the evils of covetousness. 
 Yet in defiance of the obvious requirements and spirit of that law, 
 the people, in the time of Isaiah, had become generally covetous. 
 ^ That lay field to field. That purchase one farm after another. The 
 words ‘‘that lay,*' mean to cause to approach; that is, they on one 
 farm after another. ^ Till there be no place. Till they reach the outer 
 limit of the land ; till they possess all. H That they may he placed 
 alone. That they may displace all others ; that they may drive off 
 from their lands all others, and take possession of them themselves. 
 IT In the midst of the earth. Or rather, in the midst of the land. They 
 seek to obtain the whole of it, and to expel all the present owners. 
 Never was there a more correct description of avarice. It is satisfied 
 with no present possessions, and would be satisfied only if all the 
 earth were in its possession. Nor would the covetous man be satisfied 
 then. He w'ould sit down and weep that there was nothing more 
 which he could desire. How different this from that contentment 
 which is produced by religion, and the love of the happiness of others ! 
 
 9. In mine ears. This probably refers to the prophet. As if he 
 had said, “God has revealed it to me,’" or “God has said in my 
 ears,"’ i. e. to me. The LXX. read it, “ these things are heard in the 
 ears of the Lord of hosts,” i. e. the wishes of the man of avarice. The 
 Chaldee, “the prophet said, in my ears I have heard ; a decree has gone 
 from the Lord of hosts,” etc. IT Many hotises shall he desolate. Hefer- 
 ring to the calamities that should come upon the nation for its crimes. 
 
 10. Yea, ten acres. In this verse a reason is rendered why the 
 houses mentioned in the previous verse should become desolate. The 
 reason is, that the land would become sterile and barren, as a Divine 
 judgment for their oppression. To what particular time the prophet 
 refers here is not apparent. It is certain, however, that the land of 
 Canaan was frequently given up to sterility. The withholding of 
 the early and latter rains, or the neglect of cultivation from any cause, 
 would produce this. At present, this formerly fertile country is 
 among the most unproductive on the face of the earth. IT Ten acres. 
 An acre among the Hebrews was what could be ploughed by one 
 yoke of oxen in a day. It did not differ materially from our acre. 
 IT Shall yield one hath. One bath of wine. The hath was a Jewish 
 measure for liquids containing about seven gallons and a half. To 
 say that ten acres should produce no more wine than this, was the 
 same as to say that it would produce almost nothing. IT And the seed 
 of an homer. An homer was a Hebrew measure for grain, containing 
 
B. c. 760.J 
 
 CHAPTER V. 
 
 143 
 
 11 IF Woe unto tliem tliat rise 
 up early in tlie morning, that 
 they may follow strong drink ; 
 
 11 Woe unto them v/ho rise early in the morning to follow strong drink ; 
 Who tarry until evening twihght, that ^vine may inflame them. 
 
 that continue until night, till 
 wine rinflame them ! 
 
 1 or, pursue them. 
 
 about eight bushels. *il An ephah. The ephah contained about three 
 pecks. Of course, to say that an homer of seed should produce about 
 three pecks, would be the same as saying that it would produce 
 almost nothing. 
 
 11. Woe unto them. The prophet, having denounced avarice^ 
 proceeds now to another vice — that of intemperance^ or dissipation. 
 H That rise up early ^ etc. That rise for this purpose^ when nothing 
 else would rouse them. It may illustrate this somewhat to remark, 
 that it was not common among the ancients to become intoxicated at 
 an early hour of the day. See note on Acts ii. 15. Comp. 1 Thess. 
 V. 7. It indicated then, as it does now, a confirmed and habitual 
 state of intemperance when a man would do this early in the morning. 
 “The Persians, when they commit a debauch, arise betimes, and 
 esteem the morning as the best time for beginning to drink wine, by 
 which means they carry on their excess till night.’* — Morier. ^ That 
 they may folloio strong drink. zhekh&i\ or sichar. This word is 
 
 derived from a verb signifying to drink, to become intoxicated. All 
 nations have found out some intoxicating drink. That which was 
 used by the Hebrews was made from grain, fruit, honey, dates, etc., 
 prepared by fermentation. The w^ord sometimes means the same as 
 wine. Numb, xxviii. 7 ; but more commonly it refers to a stronger 
 drink, and is distinguished from it, as in the common phrase, “ wine 
 and strong drink,” Lev. x. 9; Numb. vi. 3; Judg. xiii. 4, 7. Some- 
 times it may be used for spiced wine — a mixture of wine with spices 
 that would also speedily produce intoxication. The Chaldee renders 
 the ivord “old fermented liquor;” denoting the mode in 
 
 which strong drink was usually prepared. It may be remarked here, 
 that whatever may be the form in which intoxicating drink is pre- 
 pared, it is substantially the same in all nations. Intoxication is 
 caused by alcohol, and that is produced by fermentation. It is never 
 created or increased by distillation. The only effect of distillation is, 
 to collect and preserve the alcohol which existed in the beer, the wine, 
 or the cider. Consequent!}’-, the same substance produces intoxica- 
 tion when wine is drank which does wLen brandy is drank ; the same 
 in cider or other fermented liquor as in ardent spirits. H That con- 
 tinue until night. That drink all day. This shows that the strong 
 drink intended here did not produce sudden intoxication. This is an 
 exact description of what occurs constantly in Oriental nations. The 
 custom of sitting long at the wdne, wLen they have the means of in- 
 dulgence, prevails everywhere. H’Arvieux says, that Avhile he was 
 staying among the Arabs on mount Carmel, a wreck took place on 
 the coast, from -which one of the emirs obtained two large casks of 
 wine. He forthwith sent to the neighbouring emirs, inviting them 
 to come and drink it. They gladly came, and continued drinking 
 for two days and two nights, till not a drop of the wine was left. In 
 like manner Tavernier relates that the king of Persia sent for him 
 early one morning to the palace, w'hen, with other persons, he was 
 obliged to sit all the day, and late at night, drinking wine with the 
 
I4i 
 
 ISAIAH. 
 
 tc. c. 760. 
 
 12 And ^ the harp, and the 
 viol, the tahret, and pipe, and 
 wine, are in their feasts : hut 
 
 X Amos 6. 5, 6. 
 
 they y regard not the work of 
 the Lord, neither consider the 
 operation of his hands. 
 
 y Ps. 28. 5. 
 
 12 And the harp, and the viol, and the tabret, and the pipe, 
 And wine are in their entertainments ; 
 
 But the work of Jehovah they regard not. 
 
 And the doings of his hands they do not perceive. 
 
 shah ; but at last “ the king, growing sleepy, gave us leave to depart, 
 which we did very willingly, having had hard labour foi' seventeen 
 hours together y II Inflame them. Excite them; or stimulate them. 
 We have the same phrase — denoting the burning tendency of strong 
 drink. The American Indians appropriately call it flr e-water, 
 
 12. The prophet proceeds to state still further the extent of their 
 crimes. This verse contains an account of their dissipated habits, and 
 their consequent forgetfulness of God. That they commonly had 
 musical instruments in their feasts is evident from many passages of 
 the Old Testament. See Amos vi. 5, 6. Their feasts also -were attended 
 with songs, Isa. xxiv. 8, 9. H The harp, laniibr. This is a well- 
 known stringed instrument employed commonly in sacred music. It 
 is often mentioned as having been used to express the pious feelings 
 of David, Psa. xxxiii. 2; xliii. 4; xlix. 5. It is early mentioned as 
 having been invented by Jubal, Gen. iv. 21. It is supposed usually 
 to have had ten strings, (Josephus, Ant. b. x. ch. xii. § 3.) It was 
 played by the hand, 1 Sam. xvi. 23; xix. 9. The root of the word 
 
 *1123 kmnor is unknown. The wnrd Mnnor is used in all the languages 
 cognate to the Hebrew, and is recognised even in the Persian. It is 
 probable that the instrument here referred to was common in all the 
 Oriental nations, as it seems to have been known before the flood, and 
 of course the knowledge of it would be extended far. It is an Oriental 
 name and instrument, and from this word the Greeks derived their 
 word Kirvpa. The LXX. render it iciOdpa and Kirvpa. Once they 
 substitute for it opyavov^ Psa. cxxxAui. 2 ; and five times xl/akTrjpioy^ 
 Gen. iv. 20; Psa. xliii. 4; Ixxxi. 2; cxlix. 3; Ezek. xxvi. 13. The 
 harp — hinnor — is not only mentioned as having been invented by 
 Jubal, but it is also mentioned by Laban in the description which he 
 gives of various solemnities, in regard to wdiich he assures the fleeing 
 Jacob that it had been his wish to accompany him with all the testi- 
 monials of joy — “ with music — toph and kinnor,’* * Gen. xxxi. 27. In 
 the first age it was consecrated to joy and exultation. Hence it is 
 referred to as the instrument employed by David to drive aAvay the 
 melancholy of Saul, (1 Sam. xvi. 16 — 22^) and is the instrument usually 
 employed to celebrate the praises of God, Psa. xxxiii. 1, 2 ; xliii. 4 ; 
 xlix. 5; Ixxi. 22, 23. But the harp was not only used on sacred 
 occasions. Isaiah also mentions it as carried about by courtesans, 
 (ch. xxiii. 16,) and also refers to it as used on occasions of gathering 
 in the vintage, and of increasing the joy of the festival occasion. So 
 also it was used in military triumphs. Under the reign of Jehosha- 
 phat, after a victory which had been gained over the Moabites, they 
 returned in triumph to Jerusalem, accompanied wuth playing on the 
 hinnor^ 2 Chron. xx. 27, 28. The harp wns generally used on occa- 
 sions of joy. Only in one place in Isaiah (xvi. 11) is it referred to 
 as having been employed in times of mourning. There is no ancient 
 
CHAPTER Y. 
 
 145 
 
 B. c. 760.] 
 
 figure of the kiniior that can be relieA on as genuine. We can only 
 say that it was an instrument made of sounding wood, and furnished 
 with strings. Josephus says that it was furnished with ten strings, 
 and was played with the plectrum, Ant. b. viii. ch. 10. Suidas, in 
 his explanation of it, makes express mention of strings or sinews 
 (p. 318;) and Pollux speaks of goats’ claws as being used for the 
 plectrum. David made it out of the beroshy 
 or fir, and Solomon out of the almug. Pfeiffer 
 supposes that the strings were drawn over 
 the belly of a hollow piece of wood, and that 
 it had some resemblance to our violin. But 
 it is more probable that the common repre- 
 sentation of the harp as nearly in the form of 
 a triangle, with one side or the front part 
 wanting, is the correct one. For a full dis- 
 cussion of the subject, see Pfeiffer on the 
 music of the ancient Hebrews, Bib. Repository, 
 vol. vi. pp. 366 — 373. Montfaucon has fur- 
 nished a drawing of what was supposed to be 
 the ancient kinnor, which is represented in 
 the annexed engraving. But, after all, the 
 usual form is not quite certain. 
 
 Bruce found a sculpture of a harp resem- 
 bling that usually put into the hands of David, 
 or nearly in the form of a triangle, and under 
 circumstances which led him to suppose that 
 it was as old as the times of Sesostris. *^1 And 
 the viol, bn] nebhel. Prom this word is de- 
 rived the Greek word vol^Xlov, and the Latin 
 nablium and nabla. But it is not very easy to 
 form a correct idea of this instrument. The derivation Avould lead us 
 to suppose that it was something in the shape of a bottle, and it is pro- 
 bable that it had a form in the shape of a leathern bottle, such as is 
 used in the east, or at least a vessel in which wine was preserved, 1 
 Sam. X. 3; xxv. 18; 2 Sam. xvi. 1. It was at first made of the 
 berbsh, or fir ; afterwards it was made of the almug tree, and occasion- 
 ally it seems to have been made of metal, 2 Sam. vi. 5 ; 1 Chron. xiii. 8. 
 Tlie external parts of the instrument were of wood, over which strings 
 were drawn in various ways. Josephus says it had twelve strings. 
 Ant. b. viii. ch. 10. He says also that it was played with the fingers. 
 — Ibid. Hesychius and Pollux reckon it among stringed instruments. 
 The resonance had its origin in the vessel or the bottom part of the 
 instrument, upon Avhich the strings were drawn. According to Ovid, 
 this instrument was played on with both hands : 
 
 Quaravis mutus erat, voci favisse putatur 
 
 Piscis, Aroniae fabula nota lyrae. 
 
 Disce etiam duplic6 genialia palma 
 
 Verrere. Be Arte Amandi, L. iii. 327. 
 
 According to Jerome, Isidorus, and Cassiodorus, it had the form of 
 an inverted Greek delta v. Pfeiffer supposes that this instrument 
 was probably the same as is found represented on ancient monuments. 
 The belly of the instrument is a wooden bowl, having a small hole in 
 the under part, and is covered over with a stretched skin, which is 
 
 VOL. I. H 
 
146 
 
 ISAIAH. 
 
 [b, c. 760. 
 
 higher in the middle than at the sides. Two posts, which are fastened 
 together at the top by a cross piece, pass obliquely through this skin. 
 Tive strings pass over this skin, having a bridge for their support on 
 the cross piece. The instrument has no pins or screws, but every 
 string is fastened by means of some linen wound with it around this 
 cross piece. The description of this instrument is furnished by 
 Niebuhr, (Th. i. p. 179.) It is played on in two ways — either by being 
 struck with the finger, or by a piece of leather, or perhaps a quill 
 hung at its side and drawn across the strings. It cannot with cer- 
 tainty be determined when this instrument Avas invented, or when it 
 came into use among the Hebrews. It is first mentioned in the time 
 of Saul, 1 Sam. x. 6 ; and from this time omvard it is frequently 
 mentioned in the Old Testament. It w^as used particularly in the 
 public worship of God, 2 Sam. vi. 5; 1 Kings x. 12; 2 Chron. xx. 28 ; 
 xxix. 25; 1 Chron. xa\ 16; xvi. 5. It was usually accompanied with 
 other instruments, and was also used in festivals and entertainments. 
 See Biblical Bepository, vol. vi., pp. 357 — 365. The usual form of 
 
 representing it is shoAvn in the aboAm engraAdngs, fig. 1, 2; and is 
 the form in AAKich the lyre appears on ancient monuments, in con 
 nexion Avith the statues of Apollo. Pig. 3 is a representation of a lyre 
 from a JeAvish shekel of the time of Simon 
 Maccabeus, and may have been, not impro- 
 bably, a form in frequent use among the JeAvs. 
 
 Niebuhr has furnished us with an instru- 
 ment from the East Avhich is supposed to have 
 a A^'ery near resemblance to that Avhich is re- 
 ferred to by Isaiah. This instrument is re- 
 presented in the annexed cut. ^ The tahret, 
 rjn toph. This Avas one of the instruments 
 which Avere struck AAdth the hands. It was 
 the kettle-drum of the ancients, and it is more 
 easy to determine its form and use than it is 
 of most of the instruments used by the He- 
 brews. The LXX. and other Greek transla- 
 tors render it by rvfnravov. This Avord, as Avell 
 as the Latin tympanum, is manifestly derived 
 from the HebreAv. The Arabic AVord duf, ap- 
 plied to the same instrument, is also derhmd 
 from the same HebreAV AVord. It was an 
 
CHAPTER V. 
 
 147 
 
 B. c. 760.] 
 
 instrument of wood, hollowed out, and covered 6ver with leather, 
 and struck with the hands — a species of drum. This form of tlie 
 drum is used by the Spaniards, and they have preserved it ever 
 since the time of the Moors. It was early used. Laban wished to 
 accompany Jacob with its sound, Gen. xxxi. 27. Miriam, the sister 
 of Moses, and the females with her, accompanied the song of victory 
 with this instrument, Exod. xv. 20. Job was acquainted with it. 
 Job xvii. 6; xxi. 12; and David employed it in the festivities of 
 religion, 2 Sam. vi. 5. The occasions on which it is mentioned as 
 being used are joyful occasions ; and, for the most part, those who play 
 on it are females, and on this account they are called ‘‘ drum-beating 
 women,” Psa. Ixviii. 25 — in our translation, “ damsels playing with 
 timbrels.” In our translation it is rendered tahret, Isa. v. 12; 1 Sam. 
 X. 5; Gen. xxxi. 27; Isa. xxiv. 8; xxx. 32; 1 Sam. xviii. 6; Ezek. 
 xxviii. 13; Jer. xxxi. 4; Job xvii. 6; tahring, Hah. ii. 7; and timbrel, 
 Psa. Ixxxi. 2; Exod. xv. 20; Job xxi. 12; Psa. cxlix. 3; cl. 4; Judg. 
 xi. 34 ; Psa. Ixviii. 25. It is nowhere mentioned as employed in war, 
 or warlike transactions. It was sometimes made by merely stretching- 
 leather over a wooden hoop, and thus answered to the instrument 
 known among us as the tambourine. It was in the form of a sieve, 
 and is often found on ancient monuments, and particularly in the 
 hands of Cybele. In the East there is now no instrument more 
 common than this. Niebuhr (Th. i. p. 181) has given the following- 
 description of it : ‘‘ It is a broad hoop, covered on one side with a 
 stretched skin. In the rim there are usually thin round pullies, or 
 wheels of metal, which make some noise, when this drum, held on 
 high with one hand, is struck with the fingers of the other hand. 
 No musical instrum.ent perhaps is so much employed in Turkey as 
 this. When the females in their harems dance or sing, the time is 
 always beat on this instrument. It is called doff” The following 
 figures are representations of it. 
 
 See Bib. Repos, vol. vi. 398 — 402, It is commonly supposed that 
 from the -word toph, Tophet is derived — a name given to the valley of 
 Jehoshaphat near J erusalem, because this instrument W'as used there 
 to drown the cries of children when sacrificed to Moloch. *11 And pipe, 
 hhdlil. This word is derived either from bbn lilidlal, to bore 
 through, and thence conveys the idea of a fiute bored through, and 
 furnished with holes, {Gesenius f) or from bV,i hhdldl, to leap or dance; 
 and thence it conveys the idea of an instrument that was played on 
 
148 
 
 ISAIAH* 
 
 |b. c. 760. 
 
 at the dance. — Pfeiffer, Tlie Greek translators have always rendered 
 it by av\6s. There are in all but four places w’here it occurs in the 
 Old Testament — 1 Kings i. 40; Isa. v. 12; xxx. 29; Jer. xlviii. 36 — 
 and it is uniformly rendered or pipes by our translators. The 
 origin of the pipe is unknown. It Avas possessed by most ancient 
 nations, though it differed much in form. It was made sometimes of 
 Avood, at others of reed, at others of the bones of animals, horns, etc. 
 The box-wood has been the common material out of which it Avas 
 made. It was sometimes used for plaintive music, (comp. Matt. ix. 23 ;) 
 but it Avas also employed, in connexion with other instruments, AA'hile 
 journeying up to Jerusalem to attend the great feasts there. See 
 note on Isa. xxx. 29. Though employed on plaintive occasions, yet 
 it Avas also employed in times of joy and pleasure. Hence, in the 
 times of Judas Maccabeus, the JeAvs complainea “that all joy had 
 vanished from Jacob, and that the flute and cithera were silent,*' 
 1 Mac. iii. 45. See Bib. Rep. vi. pp. 387 — 392. The following figures 
 will shoAV the manner of playing the flute or pipe among the Greeks. 
 
 It Avas also a common art to play the double flute or pipe in the East, 
 in the manner represented on the opposite page. In the use of these 
 instruments, in itself, there could be no impropriety. That which 
 the prophet rebuked Avas, that they employed them not for praise, or 
 even for innocent amusement, but that they introduced them to their 
 feasts of revelry, and thus made them the occasion of forgetting God. 
 Forgetfulness of God, in connexion Avith music and dancing, is beau- 
 tifully described by Job, ch. xxi. 11 — 15 : 
 
 They send forth their little ones like a flock, — And their children dance ; 
 
 They take the timbrel and harp, — And rejoice at the sound of the organ; 
 
 They spend their days in mirth, — And in a moment go doAvn to the grave. 
 
 And they say unto God — “ Depart from us ; 
 
 For Ave desire not the knowledge of thy Avays. 
 
 "Wliat is the Almighty, that we should serve him ? 
 
 And what profit should we have if we pray imto him 
 
CHAPTER V. 
 
 149 
 
 B. c. 760.] 
 
 13 ^ Therefore my people 
 are p;one into captivity, because 
 ^ they have no knowledge ; and 
 
 2 IIos, 4. 6; Luke 19. 44. 
 
 tkeir ^ lioiiourahle men are fi- 
 misked, and tlieir multitude 
 dried up witk tkirst. 
 
 1 glory are men of famine. 
 
 13 AVlierefore, my people have gone into captivity for want of knowledge, 
 And their nobles have become men of famine, 
 
 And their multitude — thirst consumes them. 
 
 IT In their feasts. “ The Nabathseans of Arabia Petrsea always in- 
 troduced music at their entertainments, (Strabo, xvi.,) and the custom 
 seems to have been very general among the ancients. They are men- 
 tioned as having been essential among the Greeks, from the earliest 
 times ; and are pronounced by Homer to be requisite at a feast : — 
 
 MoAtt?'; t’ opxr\o‘Tvs re* ra •yap r’ drad-fifiaTa dairos , — Od. 1. 152. 
 
 Aristoxenus, quoted by Plutarch, De Musica, says that the music w’as 
 designed to counteract the effects of inebriety ; for as wine discom- 
 poses the body and the mind, so music has the power of soothing 
 them, and of restoring their previous calmness and tranquillity. 
 See Wilkinson’s Manners and Customs of the Ancient Egyptians, 
 vol. ii. pp. 248, 249. ^ Btit they regard not, etc. The reproof is 
 
 especially, that they forget him in their entertainments. They em- 
 ploy music to inflame their passions ; and, amid their songs and wine, 
 their hearts are drawn aw'ay from God. That this is the tendency of 
 such feasts all must know. God is commonly forgotten in such 
 places ; and even the sw’eetest music is made the occasion of stealing 
 the affections from him, and of inflaming the passions, instead o^ 
 being employed to soften the feelings of the soul, and raise the heart 
 to God. IT The operation of his hands. The work of his hands — 
 particularly his dealings among the people. God is round about 
 them with mercy and judgment, but they do not perceive him. 
 
 13. Therefore my f)&ople are gone. This is evidently used with re- 
 ference to future. The prophet described events as passing before 
 his eyes as a vision, (note, ch. i. 1 ;) and he here seems to see the 
 people going into captivity, and describes it as an event actually oc- 
 curring. ^ Into captivity. Referring doubtless to the captivity at 
 Babylon. ^ Because they have no hmoledge. Because they do not 
 
150 
 
 ISAIAH. 
 
 [B. c. 760. 
 
 14 Therefore hell hath en- 
 larged herself, and opened her 
 mouth -without measure : and 
 
 their glory, and their multitude, 
 and their pomp, and he that re- 
 joiceth, shall descend into it. 
 
 14 Wherefore, Hades hath enlar«?ed herself, 
 
 And hath opened her mouth without measure ; 
 
 And there has descended her nobility and her populace ; 
 And her busy tlnong, and he that exults ui her. 
 
 choose to retain the knowledge of God. And their honourable men. 
 The Hebrew is, “the glory of the people became men of famine;’" 
 that is, they shall be destroyed with famine. This was to be a 
 punishment for their dissipation at their feasts. H And their multitude. 
 The mass, or body of the nation ; the common people. H Dried up 
 with thirst. Are punished in this manner for their indulgence in 
 drinking. The punishment here specified refers particularly to a 
 journey through an arid, desolate region, where drink could be ob- 
 tained only with difficulty. Such was the route which the nation 
 was compelled afterwards to take in going to Babylon. 
 
 14. Therefore hell. The word translated hell, shebl, has not 
 the same meaning that we now attach to that word. Its usual signi- 
 fication among the Hebrews v/as the loioer loorld, the region of departed 
 spirits. It corresponded to the Greek abr\s, hades, or place of the 
 dead. This word occurs eleyen times in the New Testament — Matt, 
 xi. 23; xvi. 18; Luke x. 15; xvi. 23; Acts ii. 27, 31; 1 Cor. xv. 55; 
 Hev. i. 18; vi. 8; xx. 13, 14, — in all of which places, except 1 Cor. 
 
 XV. 55, it is rendered hell, though denoting in most of those places, as 
 it does in the Old Testament, the abodes of the dead. The LXX., i-n 
 this place, and usually, translate the word sli^l by a^r[s, hades. It 
 was represented by the Hebrews as loio down, or deep in the earth — 
 contrasted with the height of heaven, Deut. xxxii. 22; Jobxi. 8; 
 Psa. cxxxix. 7, 8. It was a place where thick darkness reigns. 
 
 Job X. 21, 22: “The land of darkness and the shadow of death; a 
 land of darkness, as darkness itself.” It is described as having valleys, 
 or depths, Prov. ix. 18. It is represented also as having gates, Isa. 
 xxxviii. 10; and as being inhabited by a great multitude, some of 
 whom sit on thrones, occupied in some respects as they were on earth. 
 
 See note, Isa. xiv. 9. And it is also said that the wicked descend 
 into it, by openings in the earth, as Korah, Dathan, and Abiram did. 
 Numb. XV. 30; etc. In this place it means evidently the regions 
 of the dead, without the idea of punishment ; and the poetic repre- 
 sentation is, that so many of the Jews would be cut off by famine, \ 
 thirst, and the sword, that those vast regions would be obliged to 
 enlarge themselves in order to receive them. It means, therefore, that 
 while many of them would go into captivity, (ver. 13,) vast multitudes 
 of them would be cut off by famine, thirst, and the sword. ^ Opened 
 her mouth. As if to absorb or consume them — as a cavern, or opening 
 of the earth does. Comp. Numb. xvi. 30. ®I Without measure. With- 
 out any limit. H And their glory. All that they esteemed their 
 pride and honour shall descend together into the yawning gulf. 
 
 •If Their multitude. The multitude of people ; their vast hosts. M Their 
 pomp. Noise, tumult; the bustle, and shouting, and display made 
 in battle or war, or victory, Isa. xiii. 4 ; Amos ii. 2 ; Hos. x. 14. 
 
 And he that rcjoiceth. All that the nation prided itself on, and all 
 that was a source of joy, should be destroyed. 
 
B.c. 760.] 
 
 CHAPTER V. 
 
 151 
 
 15 And the mean man shall 
 he brought do wnj and the mighty 
 man shall he hnmhled, and the 
 eyes of the lofty shall he hnm- 
 hled: 
 
 16 But the Loud of hosts 
 shall he exalted in judgment, 
 
 and * God that is holy shall he 
 sanctified in righteousness. 
 
 17 Then shall the lamhs feed 
 after their manner, and the waste 
 places of the fat ones shall 
 strangers eat. 
 
 1 the God the holy^ or, the holy God. 
 
 16 And the mean man bows down, 
 
 And the great man is brought low, 
 
 And the eyes of the mighty are humbled. 
 
 16 But Jehovah of hosts shall be exalted in judgment, 
 
 And the holy God sanctified in righteousness. 
 
 17 And the lambs shall feed without restraint ; 
 
 And the desolate places of the luxmious shall strangers devour. 
 
 15, 16. And the mean man — the mighty man. The expressions here 
 mean, that all ranks would he subdued and punished. See note, ch. 
 ii. 9. ^ The eyes of the lofty , etc. See note, ch. ii. 11, 17. ^ Shall 
 
 be exalted in judgment. In his justice ; he shall so manifest his justice 
 as to be exalted in the view of the people. Shall be sanctified. 
 Shall be regarded as holy. He shall so manifest his righteousness in 
 his dealings, that it shall be seen and felt that he is a holy God. 
 
 17. Then shall the lambs feed. This verse is very variously inter- 
 preted. Most of the Hebrew commentators have followed the Chaldee 
 interpretation, and have regarded it as designed to console the pious 
 part of the people with the assurance of protection in the general 
 calamity. The Chaldee is, “ Then the just shall feed as it is said to 
 them ; and they shall be multiplied, and shall possess the property of 
 the impious.’^ By this interpretation, lamhs are supposed, as is fre- 
 quently the case in the Scriptures, to represent the people of God. 
 But, according to others, the probable design of the prophet is, to 
 denote the state of utter desolation that was coming upon the nation. 
 Its cities, towns, and palaces Avould be destroyed, so as to become a 
 vast pasturage, where the flocks would roam at pleasure. IT After 
 their manner. Heb., “ according to their wordf i. e. under their own 
 command., or at pleasure. They would go where they pleased without 
 being obstructed by fences. ^ And the waste places of the fat ones. 
 Most of the ancient interpreters suppose that the waste places of the 
 fat ones here refer to the desolate habitations of the rich people. In 
 the judgments that should come upon the nation, they would become 
 vacant, and strangers would come in and possess them. This is the 
 sense given by the Chaldee. The Syriac translates it, “ and foreigners 
 shall devour the ruins which are yet to be restored.’* If this is the 
 sense, then it accords with the first interpretation suggested of the 
 previous verse — that the pious should be fed, and that the proud 
 should be desolate, and their property pass into the hands of strangers. 
 By others (Gesenius, etc.) it is supposed to mean that strangers or 
 foreigners would come in, and fatten their cattle in the desert places 
 of the nation. The land would be so utterly waste that they would 
 come there to fatten their cattle in the rank and wild luxuriancy that 
 Avould spontaneously spring up. This sense will suit the connexion 
 of the passage, but there is some difficulty in making it out from the 
 Hebrew. The Hebrew, which is rendered “the waste places of the 
 fat ones,” may, however, be translated “ the deserts that are rich— 
 
152 
 
 ISAIAH. 
 
 18 Woe unto them that draw 
 iniquity with cords of Yanity, 
 and sin as it were with a cart- 
 rope : 
 
 19 That say, Let “ him make 
 speed, and hasten his work, that 
 
 a 2 Pet. 3. 3, 4. 
 
 [b. c. 760. 
 
 we may see it : and let the counsel 
 of the Holy One of Israel draw 
 nigh and come, that we may 
 know it / 
 
 20 51 Woe unto them that 
 ^ call evil good, and good evil ; 
 
 1 say concerning evil, it is good. 
 
 18 \Yoe unto them that draw iniquity with cords of falsehood, 
 
 And sin as with wagon traces. 
 
 19 Who say, “ Let him make speed and hasten his work, 
 
 That we may see it 
 
 And, ‘‘Let the counsel of the Holy One of Israel draw near and come, 
 That we may laiow it.’’ 
 
 20 Woe unto them who call evil good, and good evil ; 
 
 rank — luxuriant.” The word stranger foreigners ; or those 
 
 who are not 'permanent dwellers in the land. 
 
 18. Woe unto them^ etc. This is a new denunciation. It introduces 
 another form of sin, and threatens its appropriate punishment. ^ That 
 draio iniquity with cords of vanity. The general idea in this verse and 
 the next is, doubtless, that of plunging deeper and deeper into sin. 
 The word sin here has been sometimes supposed to mean the punish- 
 ment for sin. The word has that meaning sometimes, but it seems 
 here to be taken in its usual sense. The word cords means strings of 
 any kind, larger or smaller ; and the expression cords of vanity is 
 supposed to mean small^ slender^ feeble strings — like the web of a 
 spider. The word vanity — — may perhaps have the sense here of 
 falsehood or deceit ; and the cords of deceit may denote the schemes 
 of evil, the plans for deceiving men, or of bringing them into a snare, 
 as the fowler springs his deceitful snare upon the unsuspecting bird. 
 The Chaldee translates it, “Woe to those who begin to sin by little 
 and little, drawing sin by cords of vanity; these sins grow and in- 
 crease until they are strong, and are like a cart-rope.” The LXX. 
 render it, “ Woe to those Avho draw sin with a long cable i. e. one 
 sin is added to another, until it comes to an enormous length, and 
 the whole is drawn along together. Probably the true idea is that 
 of the ancient interpretation of the Habbins — “An evil inclination is 
 at hrst like a fine hair string, but the finishing like a cart-rope.” At 
 first they draw sin with a slender cord ; then they go on to greater 
 deeds of iniquity that urge them on, and draw them with their main 
 strength, as with a cart-rope. They make a strong effort to commit 
 iniquity. 
 
 19. That say^ etc. They add one sin to another for the purpose of 
 iefying God, and provoking him to anger. They pretend that he will 
 not punish sin ; and hence they plunge deeply into it, and defy him 
 to punish them. ^ Let him make speed. Let him come quick to 
 punish. ^ And hasten his work. His punishment. H That we may 
 see it. An expression of defiance. We would like to see him under- 
 take it. II The counsel of the Holy One^ etc. His threatened purpose 
 to punish. This is the language of all sinners. They plunge deep 
 into sin ; they mock at the threatenings of God ; they defy him to do 
 his utmost ; they do not believe his declarations. It is difiicult to 
 conceive more dreadful and high-handed iniquity than this. 
 
 20. Woe unto them that call evil goody etc, This is the fourth class 
 
CHAPTEK Y. 
 
 B. c. 760. j 
 
 that put darkness for liglit, and 
 light for darkness; that put 
 bitter for sweet, and sweet for 
 bitter ! 
 
 21 Woe unto them that are 
 wise in their own * eyes, and 
 
 153 
 
 prudent ^ in their own sight ! 
 
 22 Woe unto them that ar 
 mighty to drink wine, and men 
 of strength to mingle strong 
 drink : 
 
 b Prov. 26. 12. 1 before their face. 
 
 Who put darlmess for light, and light for darkness ; 
 Who put bitter for sweet, and sweet for bitter ! 
 
 21 Woe unto them who are wise in then- own eyes, 
 And prudent in their own sight ! 
 
 22 Woe unto them who are mighty to drink \vine, 
 
 And men of strength to mingle strong drink ; 
 
 of sins denounced. The sin which is reprobated here is that of per- 
 verting and confounding things, especially the distinctions of morality 
 and religion. They prefer erroneous and false doctrines to the true ; 
 they prefer an evil to an upright course of conduct. The Chaldee 
 renders this, “ Woe to those who say to the impious who are prospered 
 in this age. You are good ; and wdio say to the meek. Ye are impious.’" 
 Jarchi thinks that the prophet here refers to those who worship idols 
 but he evidently has a more general reference to those who confound 
 all the distinctions of right and wrong, and who prefer the wrong. 
 
 That put darkness for light. Darkness, in the Scriptures, is the 
 emblem of ignorance, error, false doctrine, crime ; light denotes truth, 
 knowledge, piety. This clause therefore expresses, in a figurative 
 but more emphatic manner, wliat was said in the previous member of 
 the verse. II That put hitter. Bitter and bitterness are often used to 
 denote sin. See note on Acts viii. 23 ; also Horn. iii. 14 ; Eph. iv. 31 ; 
 Ileb. xii. lo ; Jer. ii. 19 ; iv. 18. The meaning here does not differ 
 from that expressed in the other parts of the verse, except that there 
 is implied the additional idea that sin is bitter ; and that virtue or 
 holiness is sweet : that is, that the one is attended with painful con- 
 sequences, and the other with pleasure. 
 
 21. Woe unto them that are loise, etc. This is the fifth crime specified. 
 
 It refers to those who are inflated with a false opinion of their owm 
 knowledge, and wlio are therefore self-confident and vain. This is 
 expressly forbidden. Prov. iii. 7 : “Be not Avise in thine own eyes.” 
 Comp. Prov. xxvi. 12. *[[ In their oxon exjes. In their own opinion or 
 
 estimation. Axid px'udent. Knowing ; self-conceited. This Avas, 
 doubtless, one characteristic of the times of Isaiah. It is knoAvn to 
 haA’-e been strikingly the characteristic of the JeAVS — particularly the 
 Pharisees — in the time of our Saviour. The evil of this Avas, (1,) that 
 it evinced and fostered px'ide\ (2,) that it rendered them unwilling 
 to be instructed, and especially by the prophets. As they supposed 
 that they Avere already Avise enough, they refused to listen to others. 
 This is ahvays the effect of such self-confidence ; and hence the 
 Saviour required his disciples to be meek, and humble, and teachable 
 as children. 
 
 22. Woe unto them that are mighty, etc. This is the sixth specifica- 
 
 tion of crime. He had already denounced the intemperate in ver. 11. 
 But probably this Avas a prevailing sin. Perhaps there AA’^as no evi- 
 dence of reform, and it Avas needful to repeat the admonition order; 
 that men might be brought to regard it. The prophet repeair. similar 
 denunciation in ch. Ivi. 12. ^ Mighty. Perhaps those Avho prided 
 
 H 2 
 
154 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 23 WMcli justify tlie wicked 
 for reward, and take away tke 
 rigkteousness of tlie righteous 
 irom him ! 
 
 24 Therefore as the ^ fire de- 
 Youreth the stuhhle, and the 
 
 1 tongue of fire, c Matt. 3. 12. 
 
 flame consumeth the chafT, so 
 their root shall he as rottenness, 
 and their blossom shall go up as 
 dust. Because they haye cast 
 away the laiy of the Loud of 
 hosts, and despised the word of 
 the Holy One of Israel : 
 
 23 Who clear the guilty for a reward, 
 
 And who take away the righteousness of the righteous from kim | 
 
 24 Wherefore as the tongue of fire hcketh up the stubble, 
 
 And the grass sinks withered into the fiame, 
 
 So shall their root become rottenness. 
 
 And their blossom shall ascend like the dust ; 
 
 Tor they have despised the law of Jehovah of hosts. 
 
 And have contemned the word of the Holy One of Israel. 
 
 themselves on their ability to drink much without becoming intoxi- 
 cated — who had been so accustomed to it, that they defied its effects, 
 and boasted of their power to resist its usual influence. A similar 
 idea is expressed in ch. Ivi. 12. IT Men of strength. The Chaldee 
 understands this of rich men ; but probably the reference is to those 
 who boasted that they were able to bear much strong drink. ^ To 
 mmgle. To mix wine with spices, dates, drugs, etc., to make it more 
 intoxicating, Prov. ix. 2, 5. They boasted that they were able to 
 drink, without injury, liquor of extraordinary intoxicating qualities. 
 ^ Strong drink. Note, ver. 11. On the subject of the strong drink 
 used in the East, see Harmer’s “ Observations,” vol. ii. pp. 140 — 148, 
 Edit. Lond. 1808. 
 
 23. Which justify. This refers doubtless to magistrates. They 
 gave unjust decisions. *i[ For reioard. Tor bribes. II And take axcay 
 the righteousness. That is, they do not decide the cause in favour of 
 those who have just claims, but are determined by a bribe. See note, 
 ch. i. 23. It is remarkable that this is introduced in immediate con- 
 nexion Avith their being mighty to mingle strong drink. One effect 
 of intemperance is to make a man ready to be bribed. Its effect is 
 seen as clearly in courts of justice, and in the decisions of such courts^ 
 as anywhere. A man that is intemperate, or that indulges in strong 
 drink, is not qualified to be a judge. 
 
 24. Therefore as the fire^ etc. The remainder of this chapter is 
 occupied with predicting judgments or punishments upon the people 
 for their sins which had been specified. The Hebrew here is, “ the 
 tongue of fire.” The figure is beautiful and obvious. It is derived 
 from the pyramidal or tongue-like appearance of flame. The con- 
 cinnity of the metaphor in the Hebrew is kept up. The word demur eth 
 is in the Hebrew eateth. “As the tongue of fire eats up,” etc. The 
 use of the word tongue to denote flame is common in the Scriptures. 
 See note on Acts ii. 3. H And the flame consumeth the chaff. The 
 w^ord rendered chaffs here, means rather hay^ or dried g^'ass. The 
 Avord rendered “consumeth,” denotes properly to to fall, and 
 refers to the appearance AAdien a fire passes tlirough a field of grain or 
 grass, consuming the stalks near the ground, so that the upper portion 
 falls dozen, or sinks gently into the flames. So their root shall be as 
 roitemiess. Be rotten or decayed ; of course furnishing no moisture, 
 01 ' suitable juices, for the support of the plant. The idea is, that all 
 the sources of national prosperity among the Jgavs Avould be destroyed. 
 
E. c. 7G0.1 
 
 CHAPTEH Y. 
 
 155 
 
 25 Therefol'e is tlie anger of 
 tlie Lord Mndled against liis 
 peo^de, and lie liatli stretcLed 
 fortli his hand against them, and 
 hath smitten them : and the hills 
 
 d Hab. 3. 6. 
 
 did ^ tremble, and their carcases 
 were torn ^ in the midst of the 
 streets. For all this his anger 
 is not turned away, hut his hand 
 is stretched out still. 
 
 1 or, as dung, d Le. 26. 14, etc. 
 
 25 Wherefore, the anger of Jehovah is kindled against his people, 
 And he hath stretched out his hand against them ; 
 
 And he smote them ; — ^And the mountains did tremble ; 
 
 And their carcases were as filth in the midst of the streets ; 
 
 For all this his anger is not turned away, 
 hut his hand is stretclied out still. 
 
 The word 7'oot is often used to denote the source of strength or ^ros- 
 perity^ Isa. xiv. 30 ; Hos. ix. 16 ; Job xviii. 16. ^ A?id their blossom. 
 
 This \vord rather means germ, or tender branch. It also means the 
 liower. The figure is kept up here. As the root would be destroyed, 
 so Avould all that was supported by it, and all that was deemed beau- 
 tiful or ornamental. If ^5 dust. The Hebrew denotes fine dust^ such 
 as is easily blown about. The root would be rotten ; and the flower, 
 \vanting nourishment, would become dry, and turn to dust, and blow 
 away. Their strength and the sources of their prosperity would be 
 destroyed ; and all their splendour and beauty, all that was ornamental, 
 and the source of national wealth, would be destroyed with it. *il They 
 have cast axoay. They have 'refused to obey it. This Avas the cause 
 of all the calamities that would come upon them. 
 
 25. Therefore is the anger of the Lord kindled. The Lord is enraged^ 
 or is angry. Similar expressions often occur ; Numb. xi. 33 ; 2 Kings 
 xxiii. 26 ; Deut. xi. 17 ; Psa. Ivi. 40 ; Job xix. 11 ; Psa. ii. 12. The 
 cause of his anger was the crimes Avhich are specified in this chapter. 
 ^ And he hath stretched forth his hand. To stretch forth the hand may 
 be an action expressive of protection, invitation, or punishment. Here 
 it is the latter. Comp. Isa. xiv. 27. And hath smitten them. Pun- 
 
 ished them. To Avhat this refers particularly is not clear. Gesenius 
 supposes that the expressions which follow are descriptive of pesti- 
 lence. Lowth and KosenmiUler suppose that they refer to the earth- 
 quakes Avhich occurred in the days of TJzziah and in the time of the 
 prophets, Amos i. 1 ; Zech. xiv. 5. The Words perhaps Avill bear 
 either construction. *![ And the hills did tremble. This expression is 
 one that is often used in the Scriptures to denote the presence and 
 anger of God. It is well adapted to describe an earthquake ; but it 
 is also often used poetically to describe the presence and the majesty 
 of the Most High. Comp. Psa. cxliv. 5 ; Job ix. 6 ; xxvi. 11 ; Psa. 
 cxN. 7; Jer. iv. 24; Flab. iii. 10; Psa. xviii. 7; xcvii. 5; civ. 32. 
 The image is one that is very sublime. The earth, as if conscious of 
 the presence of God, is represented as alarmed and trembling. "Whe- 
 ther it refers here to the earthquake, or to some other mode of punish- 
 ment, cannot be determined. The fact, however, that such an 
 earthquake had occurred in the time of Isaiah, would seem to fix 
 the expression to that. Isaiah, from that, took occasion also to de- 
 nounce future judgments. This Avas but the beginning of woes. 
 H And their carcases Avere torn. The margin here is the more correct 
 translation. The passage means that their dead bodies Avere streAved, 
 unburied, like filth through the streets. This expression would more 
 naturally denote a pestilence. But it may be descriptive of an earth- 
 
156 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 26 II And lie will lift up an 
 ensign to the nations from far, 
 and will liiss unto them from 
 
 the end of the earth : and, be- 
 hold, they shall come with speed 
 swiftly : 
 
 26 He will lift up a banner for the nations afar off, 
 
 And he will hiss unto them from the ends of the earth ; 
 And lo ! with speed shall they come quickly. 
 
 quake, or of any calamity. *II For all this. Notwithstanding all this 
 calamity, his judgments are not at an end. He will punish the nation 
 more severely still. In what way he would do it, the prophet proceeds 
 in the remainder of the chapter to specify. Comp. ch. ix. 12*; x. 4. 
 
 26. And he will lift up an ensign, etc. The idea here is, that the 
 nations of the earth are under his control, and that he can call whom 
 he pleases to execute his purposes. This pow'er over the nations he 
 often claims. Comp. Isa. xliv. 28; xlv. 1 — 7 ; x. 5 — 7 ; ix. 11; viii. 
 18. An ensign is the standard or flag used in an .army. The elevation 
 of the standard was a signal for assembling for war. God represents 
 himself here as simply raising the standard, expecting that the nations 
 would come at once. H And will hiss xinto them. This means that he 
 would collect them together to accomplish his purposes. The expres- 
 sion is probably taken from the manner in which bees were hived. 
 Theodoret and Cyril on this place say, that, in Syria and Palestine, 
 they who kept bees were able to draw them out of their hives, and 
 conduct them into fields, and bring them back again, with the sound 
 of a flute or the noise of hissing. It is certain, also, that the ancients 
 had this idea respecting bees. Pliny (lib. xi. ch. 20) says : Gaudent 
 plausu, atque tinnitu aeris, eoque convocantur. “They rejoice in a 
 sound, and in the tinkling of, brass, and are thus called together.’* 
 H31ian (lib. v. ch. 13) says, that, when they are disposed to fly away, 
 their keepers make a musical and harmonious sound, and that they 
 are thus brought back as by a siren, and restored*to their hives. So 
 Yirgil says, when speaking of bees — 
 
 Tinnitusque cie, et matris quate cjmibala chcum. — Georg, iv. 64. 
 
 “ On brazen vessels beat a tinkling sound, 
 
 And shake the cymbals of the goddess round ; 
 
 Then all will hastily retreat, and fill 
 
 The warm resounduig hollow of their cell.” — Addison. 
 
 So Ovid — 
 
 Jamque erat ad Rhodopen Pangjeaque flumina ventum, 
 
 Aiiriferse comitum cum crepuere manus. 
 
 Ecce ! novae coeunt volucres tinnitibus actie 
 
 Quosque movent sonitus aera sequuntur apes. — Fastor, hb. iii. 739. 
 
 See also Columella, lib. x. c. 7 ; Lucan, lib. ix. ver. 288 ; and 
 Claudian, Panegyric, in sextum consul. Honorii, ver. 259. Comp. 
 Bochart, Hieroz. Part ii. lib. iv. c. x. pp. 506, 507. The prophets refer 
 to that fact in several places, Isa. vii. 18 ; Zech. x. 8. The simple 
 meaning is, that God, at his pleasure, would collect the nations around 
 Judea like bees ; that is, in great numbers. The end of the earth. 
 That is, the remotest parts of the Avorld. The most eastern nations 
 known to them were probably the Babylonians, Medes, Persians, and 
 perhaps the inhabitants of India. The general idea is, that he would 
 call in the distant nations to destroy them. In Isa. vii. 18, Egypt and 
 Assyria are particularly specified. This Avas in accordance Avith the 
 prediction in Deut. xxviii. 49. 
 
B. O'.. 760.] 
 
 CHAPTEH V. 
 
 157 
 
 27 None-^sliall Pe weary nor 
 stumble among tliem ; nonesliall 
 slumber nor sleep ; neither shall 
 the girdle of their loins be loosed, 
 nor the latchet of their shoes be 
 broken : 
 
 28 Whose arrows are sharp, 
 and all their bows bent, their 
 horses’ hoofs shall be counted 
 like flint, and their wheels like 
 a whirlwind : 
 
 /Joel 2. 3-H. 
 
 27 K’one among them is weary, and none stmnblcth ; 
 None shall slumber or sleep ; 
 
 Nor shall the girdle of them loins be loosed, 
 
 Nor the latchet of their shoes be unbound. 
 
 28 Whose arrows are sharpened ; 
 
 And whose bows are bent ; 
 
 The hoofs of whose horses shall be counted as flint, 
 And their chariots like a wMrlwind. 
 
 27. None shall he weary. In this verse and the following, the pro- 
 phet describes the condition of the army that wmuld be summoned to 
 the destruction of ludea. It would be composed of bold, vigorous, 
 courageous men ; they Avould be unwearied by long and painful 
 journeys ; they would be fierce and violent; they Avould come fully 
 prepared for conquest. None -would be iceary ; that is, fatigued with 
 long marches, or with hard service, Dent. xxv. 18; 2 Sam. xvi. 14. 
 ^ Nor stumble. They shall be chosen, select men — not those who are 
 defective, or who shall easily fall by any impediments in the way of 
 their march. ^ None shall slumber. They shall be unwearied and 
 indefatigable, pursuing their purpose with ever- watchful vigilance — 
 so much as not to be off their guard. They cannot be taken by sur- 
 prise. H Neither shall the girdle of their loins be loosed. The ancients 
 -wore a loose, large, flowing robe, or upper garment. TVhen the}^ 
 laboured or ran, it was necessary to gird this up round the body, or 
 to lay it aside altogether. The form of expression here may mean 
 that they will not relax their efforts ; they will not unloose their 
 girdle ; they will not unfit themselves for vigorous action and for 
 battle. In that girdle, with -which they bound up their robes, the 
 Orientals usually carried their dirks and swords. See Neh. iv. 18 ; 
 Ezek. xxiii. lo. It means that they should be fully, and at all times, 
 prepared for action. % Nor the latchet of their shoes be broken. They 
 w’ill be constantly prepared for marches. The shoes, sandals, or soles^ 
 -were attached to the feet not by upper leather, but were girded on by 
 thongs or strings. See note on Matt. hi. 11. 
 
 28. Whose arroios are sharp. Bows and arrow's were the commion 
 instruments of fighting at a distance. Arrow's Avere, of course, made 
 sharp, and usually pointed with iron for the purpose of penetrating 
 the shi^elds or coats of mail W'hich Avere used to guard against them. 
 ^ And all their boios bent. All ready :^or battle. H Their horses^ hoofs 
 shall be counted like flint. It is supposed that the ancients did not 
 usually shoe their horses. Hence a hard, solid hoof Avould add greatly 
 to the value of a horse. The prophet here means, that their horses 
 would be prepared for any fatigue, or any expedition. See a full 
 description of horses and chariots in Bochart’s ITieroz. Part I. lib. ii. 
 ch. A'iii., ix. 11 And their wheels like a whirlwind. That is, the Avheels 
 of their chariots shall be swift as the wind, and they shall raise a 
 cloud of dust like a AA'hirhvind. This comparison Avas very common, 
 as it is now. See Bochart. See also a magnificent description of a 
 war-horse in Job xxxix. 19 — 25. 
 
158 
 
 ISAIAH. 
 
 29 Tlieir roaring shall l?e like 
 a lioH; they shall roar like young 
 lions ; yea, they shall roar, and 
 lay hold of the prey, and shall 
 carry it away safe, and none 
 shall deliver it, 
 
 30 And in that day they shall 
 
 [b. c. 760. 
 
 roar against them like the roar- 
 ing of the sea : and if one look, 
 unto the land, behold darliiness 
 and ^ sorrow, “ and the light is 
 darkened in the heavens thereof. 
 
 1 or, distress. 2 or, when it is lights it shall 
 be dark in the destructions thereof. 
 
 29 Their roaring is Idie a lion, 
 
 And they shall roar like young lions ; 
 
 And they shall roar and seize the prey, 
 
 And there shall be no deliverer. 
 
 30 And in that day they shall roar against them like the raging of the sea. 
 And one shall look to the earth, — ^And lo ! darkness ! trouble ! 
 
 And the light is obscured by the gloomy clouds ! 
 
 29. Their roaring^ etc. Their battle cry, or their shout as they 
 enter into an engagement. Such a shout or cry was common at the 
 commencement of a battle. War was very much a personal conflict; 
 and they expected to accomplish much by making it as frightful and 
 terrible as possible. A shout served not only to excite their own 
 spirits, but to produce an impression of their numbers and courage, 
 and to send dismay into the opposite ranks. Such shouts are almost 
 always mentioned by Homer, and by other writers, in their accounts 
 of battles. They are often mentioned, also, in the Old Testament, 
 Exod. xxxii. 18; Josh. vi. 10, 16, 20; Jer. 1. 15 ; 1 Sam. xvii. 20, 52; 
 2 Chron. xiii. 15; Job xxxix. 25. Like a lion. This comparison is 
 common in the Bible, Jer. li. 38 ; Hos. xi. 10 ; Amos hi. 4. Comp. 
 Numb, xxiii. 24. Like young lions. This variation of the expres- 
 sion from the lion to the young lion is very common. It is the 
 Hebrew form of poetry, where the second member expresses little 
 more than the first. Here the description is that of a lion, or more 
 probably a lioness and her whelps, all ravenous, and all uniting in 
 roaring for prey. The idea is, that the army that would come up 
 would be greedy of plunder ; they would rush on to rapine in a 
 frightful manner. 
 
 30. They shall roar against them. The army that shall come up 
 shall roar against the Jews. The image of the roaring of the sea indi- 
 cates the great number that would come ; tb at of the roaring of the 
 lion denotes their fierceness and terror. *\] if one look unto the 
 land. This expression has given some perplexicy, because it is sup- 
 posed not to be full or complete. The whole image^ it has been 
 supposed, (see Lov/th,) would be that of looking upward to tiie heaven 
 for help, and then to the land, or earth. Comp. ch. viii. 2^, where 
 the same expression is used. But there is no need of supposing the 
 expression defective. The prophet speaks of the vast multitude that 
 was coming up, and roaring like the tumultuous ocean. On thai side 
 there was no safety. The waves v/ere rolling, and everything was 
 fitted to produce alarm. It was natural to speak of the other direc- 
 tion as the land^ or the shore ; and to say that the people would look 
 there for safety. But, says he, there would be no safety there. All 
 w'ould be darkness. H Darkness and sorroio. This is an image of 
 distress and calamity. There should be no light ; no consolation, no 
 safety. Comp. ch. lix. 9; Amos v. 18, 20; Lam. iii. 2. And the 
 light is darkened^ etc. That which gave light is turned to darkness. 
 
CHAPTER VI. 
 
 159 
 
 B. c. 760.J 
 
 II In the heavens thereof. In the clouds^ perhaps, or by the gloomy 
 thick clouds. Lowth renders it, “ the light is obscured by the gloomy 
 vapour The main idea is plain, that there would be distress and 
 calamity ; and that there would be no light to guide them on their 
 way. On the one hand a roaring, raging multitude, like the sea ; 
 on the other distress, perplexity, and gloom. Thus shut up, they 
 must perish, and their land be utterly desolate. 
 
 ANALYSIS OF CHAPTER YI. 
 
 This chapter contains a very sublime description of the manifestation of 
 Jehovah to Isaiah, and of a solemn commission to him to declare Ms purposes 
 to the Jews. It has been supposed by many to be a solemn inauguration to 
 the prophetic office, and to have been the first of his prophecies. But tMs 
 supposition is not to be considered as just. It is evident (Isa. i. 1) that he 
 prophesied before the death of IJzziah ; and there is reason to suppose that 
 the order of time is observed in the previous chapters. See Introduction, 6 2. 
 The most probable supposition of the occasion of this prophecy is tMs, that 
 the people were extremely guilty; that they were strongly indisposed to 
 listen to the message of the prophet ; and that he was therefore favoured with 
 tMs extraordinary commission in order to give Ms message more success and 
 Mgher authority in the minds of the people. It is a new commission to make 
 Ms message as impressive as possible— as if it came direct from the lips of the 
 Almighty. The Jews say, that for tMs pretension that he had seen Jehovah, 
 he was sawn asunder by Manasseh. And to tMs fact Paul has been supposed 
 to refer in Heb. xi. 37, where he says of those who had been eminent in faith, 
 ^Hhey were sawn asunder.” See the Introduction, ^ 2. 
 
 This vision is expressed in the language appropriate to eastern monarchs. 
 God is represented as sitting on a throne,, and attended by mimsters here 
 called serapMm. His tMone is elevated, and the posture of sitting denotes 
 digmty and majesty. The language of the description is taken from the 
 temple. The image is that of God sitting in the m.ost holy place. Surround- 
 ing Mm are seen the seraphim, and the cloud fillmg the temple. Isaiah is 
 represented as without the temple, near the altar. The great altar of sacri- 
 fice stood directly in front of the temple ; so that if the doors of the temple 
 had been open, and the veil separating the holy from the most holy place had 
 been withdrawn, he would have had a distinct view of the mercy-seat. That 
 veil between is supposed to be withdrawn, and he is permitted directly to 
 contemplate the sacred and solemn manifestation made in the immediate 
 dweUmg-place of God. The chapter comprises, properly, three parts : — 
 
 I. The vision,, vers. 1 — 1-. Jehovah is seen upon a throne, clad in the 
 manner of an ancient monarch, with a robe and a tram wMch filled the whole 
 temple. He sits as a King, and is adorned in the robes of royalty, ver. 1. 
 He is encompassed yith ministering spnits— with the serapMm, in the manner 
 of a magnificent king, ver. 2. They are seen by the prophet to be solemnly 
 engaged in Ms worship, and to stand in the attitude of the most profound 
 veneration, ver. 3. So awful and sublime was the worship, that even the 
 posts of the temple were moved ; the whole sacred edifice trembled at the 
 presence of God, and at the voice of those who were engaged m his praise ; 
 and the whole temple was filled with the symbol of the Divine presence and 
 majesty, ver. 4. 
 
 II. The effect on the prophet^ vers. 5 — 7. He was overcome vith a sense 
 of Ms unworthiness, and felt that he could not live. He had seen Jehovah, 
 and he felt that he was a ruined man, ver. 5. Yet one of tlrp serapliim flew 
 to the altar, and bore thence a hve coal and touched liis lips, and assured 
 Mm that his sin was taken away, and that he was pardoned, vers. 6—7. 
 
160 
 
 ISAIAH. 
 
 CHAPTER VI. 
 
 JN tlie year ^ that king Uzziak 
 died, I saw ^ also the Lord 
 
 [b. c. 760. 
 
 sitting upon a throne, high and 
 lifted up, and ^ his train filled 
 the temple. 
 
 1 or, the skirts thereof . 
 
 Vision IV. — Ch. vi. 
 
 The Vision of Jehovah m the Temple. 
 
 1 In the year that IdngUzziah died, I saw the Lord sittmg upon a throne, 
 high and fitted up, and the train of his robe filled the temple. 
 
 g 2 Kings 15. 7. 
 
 h 1 Kings 22. 19. 
 
 III. The commission of the prophet., vers. 8 — 13. God inquhes who will 
 go for him to the people, and bear his message ; and the prophet expresses his 
 readiness to do it, ver. 8. The nature of the message is stated, vers. 9, 10. 
 The duration — the state of things which he predicted would follow from' this 
 is asked, and the answer is returned, vers. 11 — 13. It was to be until utter 
 desolation should spread over the land, and the mass of the nation was cut 
 off, and all were destroyed except the small portion which it was necessary 
 to preserve in order to prevent the nation from becoming wholly extinct. 
 
 1. In the year. This naturally denotes a period after the death of 
 Uzziah, though in the same year. The mention of the time was 
 evidently made when the prophecy was composed, and it is to be 
 presumed that the death of Uzziah had occurred at the time wlien 
 the prophet saw this vision. If so, it is clear that this was not the 
 first of his prophecies, for he saw his visions “ in the days of Uzziah,” 
 ch. i. 1. The Chaldee, however, reads this, “in the year when Uzziah 
 was smitten with the leprosy;” and most of the JeAvish commenta- 
 tors so understand it, 2 Chron. xxvi. 19, 20. The Rabbins say that 
 the meaning is, that he then became civilly dead by ceasing to exer- 
 cise his functions as a king, and that he Avas cut off as a leprous man 
 from all connexion Avith the people, and from all authority. See 
 Introduction, \ 3. This is doubtless true ; but still the more natural 
 signification is, that this occurred in the year in AAkich he actually 
 diedo ^ I saw. That is, he saAV in a vision. See the Introduction, 
 § 7, (4.) A similar vision is described by Micaiah, 1 Kings xxii. 19. 
 See also Amos Aui. 1; viii. 1 ; ix. 1 ; Dan. vii. 13, etc. The Lord. 
 In the original here the word is not Jehovah, but AJbndi, See 
 notes on ch. i. 24. Here it is applied to Jehoa'ah. See also Psa. 
 cxiv. 7, Avdiere it is also so applied; and see Isa. viii. 7, and Job 
 xxviii. 28, Avhere Jehoa^aii calls himself Adonai, The word does not 
 itself denote essential divinity; but it is often applied to God. In 
 some MSS., hoAvever, of Kennicott and De Rossi, the word Jehoa^aii is 
 found. We may make tAVO remarks here : (1.) That Isaiah evidently 
 meant to say that it Avas Jehovah avIio appeared to him. He is ex- 
 pressly so called in vers, o, 8, 11. (2.) It is equall}" clear from the 
 
 New Testament that Isaiah suav The Messiah. John quotes the 
 Avords in this chapter, ver. 10, as applicable to Jesus Christ; and then 
 adds, Jolmxii. 41, “these things said Esaias Avhen he saw his glory 
 and spake of him.” An inspired man has thus settled this as referring 
 to the Messiah, and thus has established the propriety of applying to 
 him the name Jehovah, i, e, has affirmed that the Lord Jesus is 
 Divine. Jerome says, that this vision Avas designed to represent the 
 doctrine of the Trinity. In John i. 18, it is said, “No man hath seen 
 God at any trme ; the only begotten Son, avIio is in the bosom of the 
 Father, he hath declared him. In Exod. xxxiii 20^ God says, “Thou 
 
CHAPTER VI. 
 
 161 
 
 c. 760.] 
 
 2 Above it stood the sera- 
 pbims : eacb one bad six wings ; 
 witb twain be covered bis face, 
 
 and witb twain * be covered bis 
 feet; and witb twain be did fly. 
 
 i Ezek. 1. 11. 
 
 2 Above bim stood the seraphim. Each one of them had six wings. "With two 
 he covered liis face ; with two he covered his feet ; and with two he did fly. 
 
 canst not see my face, for there shall no man see me and live.” See 
 also 1 Tim. vi. 16. These passages may be reconciled with what is 
 here said by Isaiah in the following manner : (1.) Isaiah does not say 
 that be sa^v the Divine essence ; and all that bis words fairly imply is, 
 that be saw a manifestation or vision of Jehovah — some striking 
 symbolical representation of bim. (2.) It was the manifestation of 
 Jehovah in the person of the Messiah, of the “ only begotten Son 
 who bath revealed or declared bim,” that he saw. Such manifesta- 
 tions of God have been made often ; and all that the declaration of 
 Isaiah implies, of necessity, is, that he had a vision of God incarnate 
 seated in glory, from whom he now received a new commission to go 
 out and proclaim the truth to that wicked and rebellious generation. 
 IT Sitting upon a throne. God is thus often represented as a King, 
 sitting on a throne, 1 Kings xxii. 19 ; Ezek. xliii. 7 ; Jer. xvii. 12. 
 ^ High and lifted up. That is, the throne; an indication of state and 
 majesty. H And his train. The word irain^ vbw, properly signifies 
 the skirt of a garment, or a robe, Exod. xxviii. 33, 34. Here it is 
 evidently designed as a representation of a large, flowing robe, that 
 filled all the most holy part of the temple. The Orientals regarded 
 such large robes as indicative of grandeur and state. The Messiah 
 ■was seen seated on a throne as a King ; clothed in a large, loose, 
 flowing robe, in the manner of Oriental monarchs, and surrounded 
 by his ministers. The design of this magnificent vision was not only 
 to impress the prophet with a sense of the holiness of God, but also 
 to give additional weight to his commission as having been derived 
 immediately from the Divine Majesty. Comp. vers. 9, 10. It is re- 
 markable that Isaiah attempts no representation of Jehovah himself. 
 He mentions his robes — the throne — the seraphim ; but mentions no 
 form or appearance of God himself. In this there is great sublimity. 
 There is enough mentioned to fill the mind with awe ; there is enough 
 concealed to impress as deeply with a sense of the Divine Majesty. 
 It is remarkable, also, that it is not the usual appearance of God in 
 the temple to which he refers. That was the Shekinah^ or visible 
 symbol of God. That was on the mercy-seat, this was on a throne ; 
 that was a cloud, of this no form is mentioned ; over that the cherubims 
 stretched forth their wings, over this stood the seraphim ; that had 
 no clothing, this was clad in a full flowing robe. ^ Filled the temple. 
 Probably the most holy place only is intended. The large, full, 
 magnificent robe seemed to fill up the entire holy of holies. Some 
 have supposed that this vision was represented as appearing in the 
 heavens. But the expression here evidently implies that it was seen 
 in the temple at Jerusalem. 
 
 2. Above it. Either above the throne, or above him. The LXX. 
 render it round about him^ icvk\(*> avrov. The Chaldee, “ the holy 
 ministers stood on high in his presence.” ^ The seraphims. The verb 
 sdrdph^ from which this word is derived, is uniformly translated 
 to burn, and is used frequently. See Taylor. The noun denotes, 
 according to Bochart, the chersydros, a serpent that lives in lakes and 
 
162 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 moist places ; but when those places are dried up, it becomes a land 
 serpent, and then its bite is very fierce, and is attended with a most 
 dreadful inflammation all over the body. Habbi Solomon says that 
 “ serpents are called seraphim because they burn men with the poison 
 of their teeth;’* perhaps because the idea of heat and were con- 
 nected. The word is applied to the flery flying serpents which bit 
 the children of Israel, and in imitation of which a brazen serpent was 
 erected on a pole by Moses. It is translated “a fiery serpent” in 
 Numb. xxi. 8 ; Isa. xiv. 29 ; xxx. 6 : in Deut. viii. 15 ; Numb. xxi. 6, 
 it is rendered ‘‘fiery;” and in the passage before us seraphims. The 
 word nontp often occurs in the sense of burning^ Deut. xxix. 23 ; 
 2 Chron. xvi. 14; xxi. 19, etc. The LXX. render it seraphim^ aepacplp; 
 so the Vulgate and the Syriac. The Chaldee, “ his holy ministers.” 
 Probably it is now impossible to tell why this name was given to the 
 representations that appeared to Isaiah. Perhaps it may have been 
 from their burning ardour and zeal in the service of God ; perhaps 
 from the rapidity of their motion in his service — derived from the 
 rapid motion of the serpent. Gesenius supposes that the name was 
 derived from a signification of the word denoting noble or excellent^ 
 and that it was on this account applied to princes and to celestial 
 beings. Kimchi says that the name was given with reference to 
 their bright, shining appearance. Comp. Ezek. i. 13; 2 Kings ii. 2 ; 
 vi. 17. The word is applied to celestial beings nowhere else except 
 in this chapter. There is no reason to think that the seraphim de- 
 scribed here partook of the form of the serpent, as the representation 
 seems to be rather that of a man. Thus each one (ver. 2) is repre- 
 sented as covering \vi^face and \\is,feet with his wings — a description 
 that does not pertain to the serpentine form. God is usually repre- 
 sented as surrounded or encompassed by heavenly beings, as his 
 ministers, Psa. civ. 4; Dan. vii. 10; 1 Kings xxii. 19; Psa. Ixviii. 17 ; 
 Heb. xii. 22. The idea is one of peculiar magnificence and grandeur. 
 It is derived especially from the customs of monarchs, particularly 
 eastern monarchs, who had numerous princes and nobles to attend 
 them, and to give magnificence to their court. ^ Each one had six 
 icings. Wings are emblematic of the rapidity of their movement; 
 the number here, perhaps, denoting their celerity and readiness to do 
 the will of God. H With twain he covered his face. This is designed, 
 doubtless, to denote the reverence and awe inspired by the immediate 
 X>resence of God. Comp. Amos vi. 9, 10. The Chaldee adds, “ he 
 covered his face so that he could not see” To cover the face in this 
 manner is the natural expression of reverence. Comp, note on ch. 
 lii. 15. And if the pure and holy seraphim evinced such reverence 
 in the presence of Jehovah, with what profound awe and veneration 
 should we, polluted and sinful creatures, presume to draAv near to 
 him ! Assuredly their position should reprove our presumption when 
 W’e rush thoughtlessly and irreverently into his presence, and should 
 teach us to bow with lowly veneration and deep humility. Comp. 
 Kev. iv. 9 — 11. H He covered his feet. In a similar description of 
 the cherubim in Ezek. i. 11, it is said that they covered their bodies. 
 In Isaiah the expression clearly denotes not the feet only, but the 
 lower extremities. This was also an expression of reverence draAvn 
 from our conceptions of propriety. The seraphim stood covered, or 
 as \i concealing themselves as much as possible in token of their nothing- 
 ness and unworthiness in the presence of the Holy One. IT He did fly. 
 He was quick to execute the commands of God. It may be observed, 
 
B. c. 760.] CHAPTER YI. 
 
 163 
 
 3 And ^ one cried unto anotlier, 
 and said, Holy, Eoly, lioly is tlie 
 
 ' 1 this cried to this. 
 
 Lord of liosts ; ^tlie wliole earth 
 is full of Ms glory. 
 
 2 his glory is the fulness of the whole earth. 
 
 3 And this one called to tMs [alternately] and said, 
 ‘‘Holy! Holy! Holy! Jehovah of hosts ! 
 
 “ Full is all the earth of his giory !” 
 
 also, that among the ancients, Mercury, the messenger of Jupiter, was 
 always represented with wings, Milton has copied this description 
 of the seraphim ; — 
 
 A seraph winged: — six wings he wore to shade 
 His lineaments divine ; the pah that clad 
 Each shoulder broad, came mantling o’er his breast 
 With regal ornament ; the middle pah 
 Ght like a starry zone his waist, and round 
 Skhted Ms loins and tMghs with downy gold, 
 
 And colours dipt hi heaven; the thhd his feet 
 Shadowed from either heel with feathered mail, 
 
 Sky tinctured grain.” — l^ar. Lost, h. v. 
 
 3. And one cried unto another. Heb., this cried to this. That is, 
 they cried to each other in alternate responses. One cried “holy;” 
 the second repeated it; then the third; and then they probably 
 united in the grand chorus, “ Full is all the earth of his glory.” This 
 was an ancient mode of singing or recitative among the Hebrews. 
 See Exod. xv. 20, 21, where Miriam is represented as going before in 
 the dance with a timbrel, and the other females as following her, and 
 answering or responding to her, Psa. cxxxvi. 1. Comp. Lov/th on 
 the sacred poetry of the Hebrews, Lee. xix. Holy, holy, holy. The 
 repetition of a name or of an expression three times, was quite common 
 among the Jews. Thus, in Jer. vii. 4, the Jews are represented by 
 the prophet as saying, “The temple of the Lord, the temple of the 
 Lord, the temple of the Lord, are these.” Thus Jer. xxii. 29 : “ O 
 earth, earth, earth, hear the word of the Lord.” Ezek. xxi. 27 : “I 
 will overturn, overturn, overturn.” See also 2 Sam. xviii. 33 : “ O 
 my son Absalom ! my son, my son.” See also the repetition of the 
 form of benediction among the Jew's, Numb. vi. 24 — 26 : 
 
 Jehovah bless thee, and keep thee : 
 
 Jehovah make Ms face to sMne upon thee, and he gracious unto thee: 
 Jehovah lift up his countenance upon thee, and give thee peace. 
 
 In like manner the number seven is used by the Hebrews to denote a 
 great, indefinite number ; then a full or complete number ; and then 
 perfectness, completion. Thus in Rev. i. 4; iii. 1 ; iv. 5, the phrase, 
 “the seven spirits of God,” occurs as applicable to the Holy Spirit, 
 denoting his fulness, completeness, perfection. The Hebrews" usually 
 expressed the superlative degree by the repetition of a Vv^ord. Thus 
 Gen. xiv. 10 : “ The vale of Siddim pits of clay,” i. e. was full 
 of pits. See Nordheimer’s Heb. GreW. § 822 — 824. The form was 
 used therefore, among the Jev/s, to denote emphasis ; and the expres- 
 sion means in itself no more than “ thrice holy;” that is, supremely 
 holy. Most commentators, however, have supposed that there is here 
 a reference to the doctrine of the Trinity. It is not probable that the 
 Jew^s so understood it ; but applying to the expressions the fuller 
 revelations of the New Testament, it cannot be doubted that the 
 W'ords will express that. Assuming that that doctrine is true, it 
 
164 
 
 ISAIAH. 
 
 4 And the posts of the * door 
 moved at the voice of him that 
 cried, and the house was filled 
 with smoke. 
 
 5 ^ Then said I, Woe is me ! 
 
 1 thresholds. 
 
 [b. c. 760 j. 
 
 for I am ^ undone ; because * j[ 
 am a man of unclean lips, and J 
 dwell in the midst of a people of 
 unclean lips : for mine eyes have 
 seen the King, the Lord of hosts. 
 
 2 cut off. k Zech. 3. 1—7. 
 
 4 And the foundations of the thresholds were shaken with the voice of him 
 that cried ; and the house was filled with smoke, 
 o And I said, Woe is to me ! I am ruined : for I am a man of polluted lips ; 
 and in the midst of a people of polluted Lips do I dwell ; 
 
 cannot be doubted, I think, that the seraphs laid the foundation of 
 their praise in that doctrine. That there was a distinct reference to 
 the second person of the Trinity is clear from what John says, ch. 
 xii. 41. No argument can be drawn directly from this in favour of 
 the doctrine of the Trinity ; for the repetition of such phrases thrice 
 in other places is merely emphatic., denoting the superlative degree. 
 But when the doctrine is proved from other places, it may be pre- 
 sumed that the heavenly beings were apprized of it, and that the 
 foundation of their ascriptions of praise was laid in that. The Chaldee 
 has rendered this, “ Hol)^ in the highest heavens, the house of his 
 majesty; holy upon the earth, the work of his power ; holy for ever, 
 and ever, and ever, is the Lord of hosts.” The whole expression is a 
 most sublime ascription of praise to the living God, and should teach 
 us in what manner to approach him. IF The Lord of hosts. See note, 
 ch. i. 9. IF The whole earth. Margin, The earth is the fulness of his 
 glory. All things which he has made on the earth express his glory. 
 His wisdom and goodness, his power and holiness, are seen every- 
 where. The whole earth, with all its mountains, seas, streams, trees, 
 animals, and men, lay the foundation of his praise. In accordance 
 with this, the psalmist, in a most beautiful composition, calls upon 
 all things to praise him. See Psa. cxlviii. — 
 
 Praise the Lord from the earth, 
 
 Ye dragons and all deeps : 
 
 Fire and hail; snow and vapour ; 
 
 Stormy wind fulfilling his word : 
 
 Mountains and all hills ; 
 
 Fruitful trees and all cedars ; 
 
 Beasts and all cattle : 
 
 Creeping things, and flying fowl. 
 
 4. And the posts of the door, thresholds.” There is some 
 
 difficulty in the Hebrew here, but the meaning of the expression is 
 sufficiently apparent. It means that there was a tremour, or con- 
 cussion, as if by awe, or by the sound attending the cry. It is evi- 
 dently a poetic expression. IF The house. The temple. IF Was filled 
 xoiih smoke. There is here doubtless a reference to the cloud that is 
 so often mentioned, in the Old Testament, as the visible symbol of 
 the Divinity. See note, Isa. iv. 5. A similar appearance is recorded 
 when Solomon dedicated the temple, 1 Kings viii. 10; 2 Chron. v. 13; 
 Ezek. X. 4. 
 
 5. Woe is me ! That is, I am filled with overwhelming convictions 
 of my OAvn unworthiness, with alarm that I have seen Jehovah. 
 IF For I am undone. Margin, cut off.” Chaldee, “ I have sinned.” 
 LXX,, ‘‘ I am miserable, 1 am pierced through” Syriac, “ I am struck 
 
B.c. 760.1 CHAPTER VI. 
 
 165 
 
 6 Then flew one of the Sera- 
 phims unto me, ^ having a live 
 coal in his hand, which he had 
 
 1 ajid in his hand a live coaU 
 
 taken with the tongs from off 
 the ^ altar ; 
 
 7 And he ^laid it upon my 
 
 l Rev. 8. 3. 2 caused it to touch. 
 
 6 For the king, Jehovah of hosts, have my eyes seen. And there fiew unto 
 
 me one of the seraphim, and in his hand was a burning coal which he 
 had taken with the tongs from off the altar. 
 
 7 And he touched my mouth and said : — ■ 
 
 dumb.’* The Hebrew word may sometimes have this meaning, but 
 it also means to he destroyed., to he ruined, to perish. See Hos. x. 15 ; 
 Zeph. i. 2 ; Hos. iv. 6 ; Isa. xv. 1. This is probably the meaning 
 here, “I shall be ruined, or destroyed.’^ The reason of this he 
 immediately states. II A mcmi of unclean Ups. This expression evi- 
 dently denotes that he was a sinner, and especially that he was un- 
 worthy either to join in the praise of a God so holy, or to deliver a 
 message in his name. The vision, the profound worship of the 
 seraphim, and the attendant majesty and glory, had deeply impressed 
 him Avith a sense of the holiness of God, and of his own unfitness 
 either to join in Avorship so holy, or to deliver the message of so pure 
 a God. A similar effect is recorded in reference to Abraham, Gen. 
 xviii. 27. See also Exod. iv. 10, 12 ; Jer. i. 6. A deep consciousness 
 of guilt, in view of the holiness and majesty of God, is also described 
 by Job : — 
 
 I have heard of thee by the hearing of the ear ; 
 
 But now mine eye seetn thee. 
 
 "WTierefore I abhor myself. 
 
 And repent in dust and ashes. — Job xlii. 5, 6. 
 
 An effect also remarkably similar is described in reference to the 
 apostle Peter, Luke v. 8 ; “ When Simon Peter saw it [the miracle 
 which Jesus had Avr ought], he fell doAvm at Jesus* knees, saying, 
 Depart from me, for I am a sinful man, O Lord.** IT A people of un- 
 clean Ups. A people who are unworthy to celebrate the praises of a 
 God so pure and exalted. H Mine eyes have seen. In Exod. xxxiii. 20, 
 it is said, “Thou canst not see my face ; for there shall no man see 
 me and live.** Comp. John i. 18; 1 Tim. vi. 16. Perhaps it Avas in 
 recollection of this that Isaiah said he was undone. It is not, hoAV- 
 ever, to be understood that the prophet saw Jehoa^ah himself, but 
 only the symbol of his presence. It Avas for this expression, according 
 to the tradition of the JeAA’s, that Manasseh took occasion to put the 
 prophet to death. See the Introduction, § 2. H The Lord of hosts. 
 Jehovah of hosts. Jolin applies this to the Lord Jesus, and this 
 proves that he is Divine. See John xii. 41. 
 
 6. Then flew. Isaiah is represented as standing out of the temple ; 
 
 the seraphim as in it. ^ Having a live coal. The Vulgate renders 
 this, “ a stone** * This is probably the original meaning of the word. 
 See 1 Kings xix. 6. It at first denoted a hot stone Avhich Avas used 
 to roast meat upon. It may also mean a coal, from its resemblance 
 to such a stone. H From off the altar. The altar of burnt- offering. 
 This stood in the court of the priests, in front of the temple. See 
 notes on Matt. xxi. 12. The fire on this altar was at first kindled 
 by the Lord, Lev. ix. 24, and Avas kept continuallv burning. Lev. 
 vi. 12, 13. . , 
 
 7. And he laid it upon my mouth. Margin, “And he caused it to 
 
166 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 moutlij and said, Lo,_ tliis liatli 
 touch(3d tliy lips, and tliine 
 iniquity is taken away, and tliy 
 sin purged. 
 
 8 Also I heard the yoice of I 
 
 the Lord, saying, IVliom shall 
 I send, and who will go for 
 us ? Then said I, ^ Hear am I j 
 send me. 
 
 1 Behold me . 
 
 ‘‘ Lo ! this hath touched thy lips, 
 
 ‘‘And thine iniquity is taken awaj^, and thy sin is expiated.’^ 
 8 Also I heard the voice of Jehovah sajdng, 
 
 “ Whom shall I send ? 
 
 “And who will go for us 
 Then said I, Hear am I, send me. 
 
 touch my mouth.” This is the more correct rendering. It was a 
 slight, momentary touch, sufficient merely to be a sign or token that 
 he was cleansed. Thine iniquity is taken away. That is, whatever 
 obstacle there existed to your communicating the message of God to 
 this people, arising from your own consciousness of unworthiness, is 
 taken away. You are commissioned to bear that message, and your 
 own consciousness of guilt should not be a hindrance. To under- 
 stand this, it should be remembered that fire among the Orientals 
 has been always regarded as an emblem of purifying. Thus the 
 Sabeans, the followers of Zoroaster in Persia, -worshipped fire^ as the 
 emblem of a pure divinity. See Mai. hi. 2, 3. Comp. Matt. hi. 2. 
 Every minister of the gospel, though conscious of personal unworthi- 
 ness and unfitness, should yet go freely and cheerfully to his work, 
 if he has evidence that he is called and commissioned by God. ^ Is 
 purged. Is purified, is removed — from "V^ kdphar^ to cover, to 
 overlay; then to make an atonement for, to expiate, to cover sin, to 
 pardon it, to effect or to procure forgiveness ; and then to purify in 
 general, to make wffiole. Comp, note on ch. xliii. 3. This does not 
 mean that the fire from the altar had any physical effect to purify him 
 from sin, but that it was emblematic of such a purifying, and probably 
 also the fact that it ivas taken from the altar of sacrifice was to him 
 an indication that he was pardoned through the atonement^ or expia- 
 tion there made. The Jews expected pardon in no other mode than 
 by sacrifice ; and the offering on their altar pointed to the great 
 sacrifice which was to be made on the cross for the sins of men. 
 There is here a beautiful union of the truths respecting sacrifice. The 
 great doctrine is presented that it is only by sacrifice that sin can be 
 pardoned ; and the Messiah, the sacrifice himself, is exhibited as 
 issuing the commission to Isaiah to go and declare his message 
 to men. 
 
 8. The mice of the Lord. Heb., The voice of Jehovah. He had 
 before been addressed by one of the seraphim. *iT Whom shall I se7id^ 
 and who will go for us ? The change of number here from the singular 
 to the plural is very remarkable. Jerome on this place says that it 
 indicates the “sacrament” of the Trinity. The LXX. render it, 
 “ Whom shall I send, and who will go to this people ?” The Chaldee, 
 “ Whom shall I send to prophesy, and who wdll go to teach ?” The 
 Syriac, “Whom shall I send, and who will go?” The Arabic has 
 followed the LXX. The use of tlie plural pronouns we and ?<s, as 
 applicable to God, occurs several times in the Old Testament. Thus 
 Gen. i. 26 : “ And God said. Let us make man in our image.” Gen. 
 xi. 6, 7 : “And Jehovah said, Go to, let us go, down, and there con- 
 
b.c.760.] chapter YI. 
 
 167 
 
 9 5[ And lie said; Go; and tell 
 tills people; Hear ye indeed; 
 
 1 in hearing i or, without ceasing. 
 
 but understand not ; and see ye 
 ^indeed; but perceive not. 
 
 2 in seeing. 
 
 9 And be said, 
 
 “ Go and say unto this people, 
 
 ‘‘ Hear ye indeed, but understand not ; 
 ‘‘And see j^e indeed, but perceive not. 
 
 found their language.” Such a use of the name of God in the plural 
 is very common, but it is not clear that there is a reference to the 
 doctrine of the Trinity. In some cases it is evident that it cannot 
 have such a reference, and that no argument can be drawn from the 
 use of that plural form in favour of such a doctrine. Thus in Isa. 
 xix. 4, the expression “ a cruel lord” is in the Hebrew in the plural, 
 yet evidently denoting but one. The expression translated “ the 
 most Holy One,” or “ the Holy,” is in the plural in Prov. ix. 10 ; 
 XXX. 3. In 1 Sam. xix. 13, 16, the plural form is applied to a house- 
 hold god^ or an image ; and the plural form is applied to God in Job 
 XXXV. 10, “my Makers,” (Heb. ;) Eccl.xii. 1, Creators” (Heb. ;) 
 Psa. cxxi. 5, “Jehovah is thy keepers,” (Heb.) See also Isa. liv. 5; 
 xxii. 2 ; xliii. 5 ; Ixii. 5. This is called by grammarians pluralis ex- 
 cellentice^ or the plural form indicating majesty or honour. It is in 
 all countries used in reference to kings and princes ; and as God often 
 represents himself as a Kmg in the Scriptures, and speaks in the 
 language that was usually ^applied to kings in Oriental countries, no 
 argument can be drawn from expressions like these in defence of the 
 doctrine of the Trinity. There are unanswerable arguments enough 
 in support of that doctrine, without resorting to those which are of 
 doubtful authority. The language here indicates the design for which 
 this vision Avas shown to Isaiah. It Avas to commission him to exhibit 
 truth that Avould be extremely unpleasant to the nation, and that 
 Avould have the certain effect of hardening their hearts. In view of 
 the nature and effect of this message, God is represented as inquiring 
 Avho Avould be Avilling to undertake it ? Who had courage enough to 
 do it ? Who would risk his life ? And it indicates, perhaps, that 
 there vrere fexo in the nation who would be willing to do it, and that 
 it Avas attended with self-denial and danger. II Here am J. This 
 shoAvs at once his confidence in God, and his zeal. He had been 
 qualified for it by the extraordinary commission, and he AA^as now 
 ready to bear the message to his countrymen. In this attitude loe 
 should stand, prompt to deliver any message that God shall intrust 
 to our hands, and to engage in any service that he calls on us to 
 perform. 
 
 9. Axid he said^ etc. The expressions Avhich follow are those AAdiich 
 denote hardness of heart and blindness of mind. They would hear 
 the xcords of the prophet, but they Avould not understand him. They 
 Avere so obstinately bent on iniquity, that they Avould neither believe 
 nor regard him. This shoAvs the spirit Avith which ministers must 
 deliver the miessage of God. It is their business to deliver the mes- 
 sage, though they should know that it Avill neither be understood nor 
 believed. H Rear ye indeed. Heb., In hearing^ hear. This is a mode 
 of expressing emphasis. This passage is quoted in Matt. xiii. 14. 
 ^ee note on that place. 
 
168 
 
 ISAIAH. 
 
 10 Make tke lieart of tliis 
 people fat, and make tkeir ears 
 heavy, and slint tlieir eyes ; lest 
 they see with their eyes, and 
 hear with their ears, and under- 
 stand with their heart, and con- 
 vert, and he healed. 
 
 fs. c. 760. 
 
 11 Then said I, Lord, how 
 long ? And he answered. Until 
 the cities he wasted without 
 inhabitant, and the houses with- 
 out man, and the land he ^ utterly 
 desolate, 
 
 1 desolate with desolation. 
 
 10 Make gross the heart of this people ; 
 
 Make their ears dull, and shut their eyes ; 
 
 ‘‘Lest they see with their eyes, 
 
 “ And hear with their ears, 
 
 “And understand with their hearts, 
 
 “And be converted and be healed.” 
 
 11 And I said. How long, 0 Jehovah and he said, 
 
 “Until the cities be laid waste, and there be no inhabitant ; 
 “And the houses, so that there be no man ; 
 
 “ And the land be utterly desolate. 
 
 10. Make the heart. The w'ord heart here is used in the sense of 
 
 the mmd — to denote all their mental powders. It is commonly used 
 in this sense in the Scriptures. ^ Fat. Gross, heavy, dull, stupid. 
 That is, go and proclaim such truth to them as shall have this efejct 
 — as shall irritate, provoke, enrage them ; truth whose delivery shall 
 be attended, in their gross and corrupt hearts, with this blinding and 
 infatuating influence. The effect 'would be produced by the corrupt 
 state of their hearts, not by any native tendency of the truth, and 
 still less by any direct Divine influence. ' “Go, and proclaim truth 
 to a corrupt and sensual people, and the result will be that they will 
 not hear ; they are so 'wicked that they will not attend to it ; they 
 will become even more hardened : yet go, and though certain of pro- 
 ducing this effect, still proclaim it.” See this passage explained in 
 the notes on John xii. 40. 11 Their ears heavy. Dull, stupid, in- 
 
 sensible. H And shut their eyes. The 'word here used means to spread 
 over,, and then to close. It denotes here the state of mind which is 
 more and more indisposed to attend to the truth. H And he healed. 
 Be restored from the malady of sin ; be recovered and pardoned. 
 Sin is often represented as a painful, loathsome malady, and forgive- 
 ness as restoration from such a malady, Isa. xxx. 26 ; Psa. chi. ; 
 xli. 3, 4 ; 2 Chron. vii. 14; Jer. hi. 22; xvii. 14. We may learn here, 
 (1.) That the effect of truth is often to irritate men, and make them 
 more -wicked. (2.) The truth must nevertheless be proclaimed. This 
 effect is not the fault of the truth ; and it is often w'ell that the heart 
 should be kno-wn, and the true effect should be seen. 
 
 11. lloio long. The prophet did not dare to pray that this effect 
 should not follo'w. He asked merely, therefore, hoxo long this state of 
 things must continue ; how long this message 'was to be delivered, 
 and how long it should be attended with these painful effects. IT Until 
 the cities^ etc. They will remain perverse and obstinate until the 
 land is completely destroyed by Divine judgments. Still the truth 
 is to be proclaimed, though it is kno-wn it Avill have no effect in re- 
 forming the nation. This refers doubtless to the destruction that 
 -was accomplished by the Babylonians. U The houses without man. 
 This is strong language, denoting the certain and -svide-spread deso- 
 lation that should come upon the nation. 
 
163 
 
 ^.c.760.] CHAPTER VI. 
 
 12 And tlie Loud Lave re- 
 moyed aneii far away, and there 
 he a great forsaking in tlie midst 
 of tlie land. 
 
 13 IT But yet in it shall he a 
 tenth, ^ and it shall return, and 
 
 m 2 Kings 25. 21. 
 
 sliall he eaten: as a teil-trce, 
 and as an oak, whose ^ suhstance 
 is in them when they cast their 
 leaves^ so the holy seed shall he 
 the suhstance thereof. 
 
 1 or, whett it is returned and hath been 
 broused. 2 or, stocky or, stem. 
 
 12 ‘‘Until Jehovah remove men far away; 
 
 “And there be a great desolation in the midst of the land. 
 
 13 “ Yet there shall be a tenth part remaining in it, 
 
 “And [even] this shall return to undergo repeated destruction; — 
 
 “Yet as the terebinth- tree, and the oak, when they fall, vitahty is still 
 in them, 
 
 “So shall a holy seed be the stock of the nation.’’ 
 
 12. And the Lord have removed^ etc. The land shall be given up to 
 desolation. The men — the strength of the nation— -shall be taken to 
 a distant land. ^ And there be a great forsaking. A great desolation ; 
 the cities and dwellings shall be abandoned by the inhabitants. 
 Comp. Isa. xvii. 2; Jer. iv. 29; Zeph. ii. 4. 
 
 13. But yet, etc. The main idea in this verse is plain, though there 
 is much difficulty in the explanation of the particular phrases. The 
 leading thought is, that the land should not be utterly and finally 
 abandoned. There would be the remains of life — as in an oak or 
 terebinth-tree, when the tree has fallen. Comp, notes on ch. xi. 1. 
 IT A tenth. That is, a tenth of the inhabitants — or a very small part. 
 Amidst the general desolation, a small part should be preserved. 
 This was accomplished in the time of the captivity of the Jews by 
 Nebuchadnezzar. AVe are not to suppose that literally a tenth part 
 of the nation would remain ; but a part that should bear somewhat 
 the same proportion to the entire nation in strength and resources 
 that a tenth does to the whole. Accordingly, in the captivity by the 
 Babylonians, we are told (2 Kings xxv. 12) that “ the captain of the 
 guard left the poor of the land to be vine-dressers and husbandmen.” 
 Comp. 2 Kings xxiv. 14, where it is said that “ Nebuchadnezzar carried 
 away all Jerusalem, and all the princes, and all the mighty men of 
 valour, even ten thousand captives, and all the craftsmen and smiths ; 
 none remained save the poorer sort of the people of the land.** Over 
 this remnant Nebuchadnezzar made Gedaliah king, 2 Kings xxv. 22. 
 IT And it shall return. This expression can be explained by the history 
 The prophet mentions the return^ but he has omitted the fact that 
 this remnant should go away ; and hence all the difficulty which has 
 been experienced in explaining this. The history informs us, 2 Kings 
 xxv. 26, that this remnant, this tenth part, “ arose and came to Egypt, 
 for they were afraid of the Chaldees.** A part also of the nation was 
 scattered in Moab and Edom, and among the Ammonites, Jer. xl. 11. 
 By connecting this idea with the prophecy, there is no difficulty in 
 explaining it. It was of the return from Egypt that the prophet here 
 speaks. Comp. Jer. xliii. 4 — 7. After this flight to Egypt they re- 
 turned again to Judea — together with those who were scattered in Aloab 
 and the neighbouring regions, Jer. xl. 11, 12. This remnant thus col- 
 lected -was what the prophet referred to as returning after it had been 
 scattered in Egypt, and Moab, and Edom, and among the Ammonites, 
 If And shall be eaten. This is an unhappy translation. It has arisen 
 from the difficulty of making sense of the passage, by not taking into 
 
 VOL. T. I 
 
170 
 
 ISAIAH. 
 
 [b. c. 760. 
 
 consideration the circumstances just adverted to. The word trans- 
 lated “ eaten*' means to feed, to graze, to consume by grazing, to 
 consume by fire, to consume or destroy in any way, to remove. — 
 GeseniuSy on theword . Here it means that this remnant shall be for 
 destruction; that judgments and punishments shall follow them after 
 their return from Egypt and Moab. Even this remnant shall be the 
 object of Divine displeasure, and shall feel the weight of his indignation. 
 See Jer. xliii., xliv. ^ As a teil-tree. The word teil means the linden^ 
 though there is no evidence that the linden is denoted here. The 
 word here used (nb«) is translated elm in Hos. iv. 13, but generally 
 oak: Gen. xxxv. 4; Judg. vi. 11, 19; 2 Sam. xviii. 9, 14. It is here 
 distinguished from the oak. It probably denotes the terebinth^ 
 or turpentine tree; for a description of which, see notes on ch. i. 29. 
 IT Whose substance. Margin, stock or stem. The margin is the more 
 correct translation. The word usually denotes the upright shaft, stem, 
 or stock of a tree. It means here, whose vitality shall remain ; i. e. 
 they do not entirely die. When they cast their leaves. The words 
 “their leaves’* are not in the original, and should not be in the 
 translation. The Hebrew means, “in their falling** — or when they 
 fall. As the evergreen did not cast its leaves, the reference is to the 
 falling of the body of the tree. The idea is, that when the tree should 
 fall and decay, still the life of the tree would remain. In the root 
 there would be life. It would send up new shoots^ and thus a new 
 tree would be produced. See notes on ch. iv. 2; xi. 1. This was 
 particularly the case with the terebinth, as it is with the fir, the 
 chestnut, the oak, the willow, etc. See Job xiv. 7. The idea is, that 
 it would be so with the Jews. Though desolate, and though one 
 judgment would follow another, and though even the remnant would 
 be punished, yet the race would not be extinguished. It would 
 spring up again, and survive. This was the case in the captivity of 
 Babylon; and again the case in the destruction of Jerusalem; and in 
 all their persecutions and trials since, the same has always occurred. 
 They survive ; and though scattered in all nations, they still live as 
 demonstrative of the truth of the Divine predictions, Deut. xxviii. 
 IT The holy seed. The few remaining Jews. They shall not be utterly 
 destroyed, but shall be like the life remaining in the root of the tree. 
 Ko prophecy, perhaps, has been more remarkably fulfilled than that 
 in tMs verse. “ Though the cities be waste, and the land be desolate, 
 it is not from the poverty of the soil that the fields are abandoned by 
 the plough, nor from any diminution of its ancient natural fertility 
 that the land has rested for so many generations. Judea was not 
 forced only by artificial means, or from local and temporary causes 
 into a luxuriant cultivation, such as a barren country might have 
 been, concerning which it would not have needed a prophet to tell 
 that, if once devastated and abandoned, it would ultimately revert to 
 its original sterility. Phoenicia at all times held a far different rank 
 among the richest countries of the world ; and it was not a bleak and 
 sterile portion of the earth, nor a land which even many ages of deso- 
 lation and neglect could impoverish, that God gave in possession and 
 by covenant to the seed of Abraham. No longer cultivated as a 
 garden, but left like a wilderness, Judea is indeed greatly changed 
 from what it was ; all that human ingenuity and labour did devise, 
 erect, or cultivate, men have laid waste and desolate ; all the ‘ plente- 
 ous goods* with which it was enriched, adorned, and blessed, have 
 
CHAPTEK VII. 
 
 171 
 
 B. c. 738.J 
 
 fallen like seared and -withered leaves when their greenness is gone ; 
 and stripped of its ‘ ancient splendour/ it is [left as an oak lohose leaf 
 fadeth: — but its inherent sources of fertility are not dried up; the 
 natural richness of the soil is unblighted ; the substance is in it, strong 
 as that of the teil-tree or the solid oak, which retain their substance 
 when they cast their leaves. And as the leafless oak waits through- 
 out winter for the genial warmth of returning spring, to be clothed 
 with renewed foliage ; so the once glorious land of Judea is yet full of 
 latent vigour, or of vegetative power, strong as ever, ready to shoot 
 forth, even ‘ better than at the beginning,' -w^henever the sun of 
 heaven shall shine on it again, and ‘the holy seed' be prepared for 
 being finally ‘the substance thereof.' The substance that is in it — 
 which alone has here to be proved — is, in a few words, thus described 
 by an enemy : ‘ The land in the plains is fat and loamy, and exhibits 
 every sign of the greatest fecundity. Were nature assisted by art, the 
 fruits of the most distant countries might be produced within the 
 distance of twenty leagues.* ‘ Galilee,' says Malte Brun, ‘ would 
 be a paradise, were it inhabited by an industrious people, under an 
 enlightened government.' " 
 
 AKALYSIS OF CHAPTER VII. 
 
 PnoBABLY no portion of the Bible has been regarded as so difficult of inter- 
 pretation, and has given rise to so great a variety of expositions, as the pro- 
 phecy which is commenced in this chapter, and which is closed in ch. ix. 7. 
 The importance of the prophecy respecting the Messiah (vii. 14, seq. ; viii. 
 7 ; ix. 1 — 7) is one reason why interpreters have been so anxious to ascertain 
 the genuine sense ; and the difficulties attending the supposition that there 
 is reference to the Messiah have been among the causes why so much anxiety 
 has been felt to ascertain its true sense. 
 
 The prophecy which commences at the beginning of this chapter is con- 
 tinued to ch. ix. 7. All this was evidently delivered at the same time, and 
 constitutes a single vision or oracle. This should have been indicated in the 
 division of the chapters. Great obscurity arises from the arbitrary, and, in 
 in many instances, absurd mode of division into chapters -which has been 
 adopted in the Bible. 
 
 This chapter, for convenience of illustration, may be regarded as divided 
 into four parts : — 
 
 I. The historical statement with which the whole account is introduced in 
 vers. 1, 2. The principal occurrences referred to in the chapter took place hi 
 the time of Ahaz. For an account of his character and reign, see the Intro- 
 duction, ^ 3. He was an idolater, and erected the images, and altars, and 
 groves of idolatry everywhere. He sacrificed to Baalim, and burned his 
 children in the valley of Ilinnom in honour of Moloch, and filled Jerusalem 
 everywhere -with abominations, 2 Kings x\d. 2 — 4 ; 2 Chron. xx-vdii. 1 — 4. 
 For these abominations he was delivered into the hand of the king of Syria, 
 and was subjected to calamities from the threatened invasion of the united 
 armies of Syria and Samaria. At this time Rezin was king of Syria, of 
 which Damascus was the capital ; and Fekah was king of Israel or Samaria. 
 These kings, during the concluding part of the reign of Jotham, the pre- 
 decessor of Ahaz, had formed an alliance, and had gone up towards Jerusa- 
 lem to make war upon it, but had not been able to take it. The formation 
 of this confederacy in the time of Jotham is distinctly declared in 2 Kings 
 XV. 37. To this confederacy Tsaiah refers in ver. 1, where he says that it 
 occurred in the days of Jotham. The statement is made by Isaiah here, 
 
172 
 
 ISAlAiC. 
 
 [b.c. 7S8. 
 
 doubtless, in order to trace the important matter to which he alludes to its 
 commencement, though what he subsequently says had particular relation to 
 Ahaz. Though the confederacy was formed in the time of Jotham, yet the 
 consequences were of long continuance, and were not terminated until the 
 defeat of Sennacherib in the time of Hezekiah. See ch. xxxvh. Isaiah here, 
 in general, says (ver. 1) that they went up against Jerusalem and could not 
 take it. He may refer here to an expedition which they made in the time 
 of Jotham, or he may design this as ^general statement, indicating the result 
 of all their efforts, that they could not take Jerusalem. If the latter is the 
 proper interpretation, then the statement in ver. 1 was made by Isaiah at a 
 subsequent period, and is designed to state all that occurred. It is more 
 natural, however, to suppose that they made an attempt in the time of Jotham 
 to take Jerusalem, but that they were unsuccessful. When Ahaz came to 
 the throne, the alliance was continued, and the effort was renewed to take 
 Jerusalem. Formidable preparations were made for the war, and an invading 
 army came up upon the land. Many of the subjects of Ahaz were taken 
 captive and carried to Damascus. Pekah slew in one day an hundred and 
 twenty thousand men, and took two hundred thousand captives and carried 
 them towards Samaria. They were released from bondage by the solicitation 
 of Oded, a prophet, who represented to them the impropriety of taking their 
 brethren captive, and they were re-conveyed to Jericho, 2 Chron. xxviii. 5 
 — 15. At about the same time the Assyrians took Elath, and retained it as a 
 city belonging to them, 2 Kings xvi. 6. From the report of this strong 
 alliance, and from the ravages which were committed by their united forces, 
 Ahaz was alarmed, and trembled for the safety of Jerusalem itself, ver. 3. 
 Put instead of looking to Grod for aid, he formed the purpose of securing the 
 alliance of the king of Assyria; and for this purpose sent messengers to 
 Tiglath-Pileser with professions of deep .regard, and with the most costly 
 presents which could be procured by exhausting the treasury, (2 Kings xvi. 
 7, 8,) to secure his friendsliip and co-operation. To this the king of Assyria 
 agreed, and entered into the war by making an assault on Damascus, 2 IGings 
 xvi. 9. It was this alliance, and the conMence which Ahaz had in it, that 
 produced his answer to Isaiah, (vii. 12,) and his refusal to ask a sign of the 
 Lord ; and it was this alliance which subsequently involved Jerusalem in so 
 much difficulty from the invasion of the Assyrians. The Assyrians, as might 
 have been foreseen, consulted their own advantage, and not the benefit of 
 Ahaz. They meant to avail themselves of the opportunity of subduing, if 
 possible, Judea itself; and consequently the land ivas subsequently invaded 
 by them, and Jerusalem itself put in jeopardy. This consequence was dis- 
 tinctly foretold by Isaiah, ch. vii. 17 — 25 ; viii. 7, 8. Yet before the alliance 
 was secured, Ahaz was in deep consternation and alarm, and it was at this 
 point of time that Isaiah was sent to him, vers. 2, 3. 
 
 II. At this time of consternation and alarm, Isaiah was sent to Ahaz to 
 assure him that Jerusalem would be safe, and that there was no real cause of 
 alarm, vers. 3 — 9. His main object was to induce the monarch to repose 
 confidence in Jehovah, and to believe that liis kingdom, protected by God, 
 (•ould not be overthro’wn. Isaiah was dii’ected to take with him his son, 
 whose name (Shear-jashub — the remnant shall return ) was itself a sign or 
 pledge that the nation should not be utterly destroyed, and that consequently 
 it could not become permanently subject to Syria or Samaria, ver. 3. He 
 went to meet Ahaz at the upper pool, whither probably Ahaz had gone, 
 attended by many of the court, to see whether it was practicable to stop the 
 water so as to prevent an enemy from procuring it. Comp. 2 Clnon. xxxii. 4. 
 He directed him not to be afraid of the enemies that were coming, fcr they 
 were like smoking, half- extinguished brands that could do little injury, ver. 4. 
 IL; assured him that the purpose of the confederated kings should not be 
 accomplished ; that Jehovah had said that their design could not be esta- 
 blished; and that the limits of their respective kingdoms should be the same 
 thiit they were then, and should not be enlarged by the conquest and acces- 
 si.'>ri of J erusalem — for that Damascus should still remain the capital of Syria, 
 
CHAPTEK VII. 
 
 173 
 
 B. c. 738.J 
 
 and Samaria of Ephraim, and that witliin sixty-five years the kingdom of 
 Ephraim should be totally destroyed, and of course Jerusalem and Judah 
 could not be permanently added to it. So far from having Jerusalem as a 
 tributary and dependent pro’idnce, as Eemaliah had anticipated, his own 
 Idngdom was to be completely and finally destroyed, vers. 4 — 9. The design 
 of all this was to allay the fears of Ahaz, and to induce him to put confidence 
 in God. 
 
 III. A sign is promised — a proof or demonstration of the truth of what the 
 prophet had spoken, vers. 10 — 17. To the assurance which Isaiah (vers. 4—9) 
 had given of the safety of Jerusalem, Ahaz makes no reply. His whole 
 conduct, however, shows that ho is wholly unimpressed and unaffected by 
 what he had said, and that he put no confidence in the assurances of the 
 prophet. He was not looking to God for aid, but to the king of Assyria ; and 
 he doubtless felt that if his aid was not obtained, his kingdom would bo 
 destroyed. He evidently had no belief in God, and no confidence in the 
 prophet. His mind was in a restless, uneasy condition from the impending 
 danger, and from uncertainty whether the aid of the king of Assyria could be 
 procured. In order to induce him to turn his attention to God, the only 
 Protector, and to calm his fears, Aliaz is commanded to ask of Jehovah any 
 sign or miracle which he might desire in order to confirm what the prophet 
 had spoken, vers. 10, 11. This Ahaz refuses, ver. 12. He does it under the 
 semblance of piety, and an unwillmgness to appear to tempt Jehovah. But 
 the real cause was, doubtless, that he had no confidence in Jehovah ; he had 
 no belief in Avhat he had spoken ; and he was secretly depending on the aid 
 of the king of Assyria. His reply was couched in respectful terms, and had 
 the appearance of piety, and was even expressed in language borrowed from 
 the law, Heut. vi. 16. let important purposes were to be answered by there 
 being a sign or proof that what the prophet had said should take place. It 
 was important that Ahaz, as the Idng of Judah, and as the head of the people, 
 should have evidence that what was said was true. It was important that a 
 suitable impression should be made on those who were present, and on the 
 mass of the people, inducing them to put confidence in Jehovah. It was im- 
 portant that they should look to future times ; to the certain security of the 
 nation, and to the evidence that the nation must be preserved until the great 
 Deliverer should come. A sign is, therefore, forced upon the attention of 
 Ahaz, The prophet tells him, that however reluctant he may be to seek a 
 sign, or however incredulous he might be, yet that Jehovah would give 
 a token, proof, or demonstration, which would be a full confirmation of all that 
 he had said. That would he done which coidd be done only by Jehovah^ and 
 which could be known only by him ; and that would be the demonstration 
 that Jerusalem would be safe from this impending invasion. A virgin 
 should bear a son, and before he should arrive at years of discretion, or be 
 able to discern the difierence between good or evil — ^. in a short space of 
 time — the land would be forsaken of both its kings, vers. 14 — 16. Who this 
 virgin was, and what is the precise meaning of this prediction, has given 
 perhaps more perplexity to commentators than almost any other portion of 
 the Bible. The obvious meaning seems to be this : Some young female, 
 who was then a virgin, and who was unmarried at the time when the 
 prophet spoke, would conceive, and bear a son. To that son a name would 
 be given, or his birth in the circumstances in which it occurred would make 
 such a name proper, as would indicate that God was with them, and would be 
 their Protector. Maternal aifection would give the child the name Immanuel. 
 The child would be nurtured up in the usual way among the Jews (ver. 15) 
 until he would be able to discern between good and evil — ^. e. until he should 
 arrive at years of discretion. Between the time which should elapse from 
 the conception of the child, and the time when he should arrive at an age to 
 distinguish good from evil, that is, in about three years, the land should be 
 forsaken of the hostile kings, ver. 16. — This seems to be the obvious meaning 
 of this passage ; and in this way only could this be a clear and satisfactory 
 evidence to Ahaz of the certainty that the land woidd be entirely and 
 
174 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 permanently free from the invasion. God only could know tMs ; and therefore 
 this was a proof of the certainty of what Isaiah had said. But though this 
 is the obvious meaning, and though such an event only could be a sign to 
 Ahaz that the land Avould be forsaken of both the invading kings, yet there 
 is no reason to doubt that the prophet so couched what he said, so expressed 
 this by direction of the Holy Ghost, as to be applicable also to another much 
 more important event which was to be also^ and in a much more important 
 sense, a sign of the protection of God — the birth of the Messiah. He there- 
 fore selected words which, while they were applicable to the event imme- 
 diately to occur, would also cover much larger ground, and be descriptive of 
 more important events — and events which were in the same line and direction 
 with that immediately to come to pass — the certainty of the Divine protection, 
 and of ultimate freedom from all danger. The language, therefore, has at 
 the commencement of the prophecy a fulness of meaning which is not 
 entirely met by the immediate event which was to occur, and which can be 
 enthely fulfilled only by the great event which Isaiah ever had in his eye — 
 the birth of the Messiah. The mind of Isaiah would very naturally be carried 
 forward to that future event. In accordance vdth the laws of what may be 
 called prophetic suggestion or association — see Intro. § 7. iii. (3) — and which 
 are constantly exemplified in Isaiah, his mind would- fix on better times and 
 more happy events. He saw the birth of a child in a future age of which 
 this was but the emblem. That was to be born literally of a vhgin. His 
 appropriate name, from his nature, and from his being the evidence of the 
 Diviue favour and presence, would be Immanuel — as the appropriate name of 
 this child would be Immanuel because he would be the pledge of the Diviue 
 protection and presence. The idea is, that there is a fulness of meaning iu 
 the words used, which will apply to future events more appropriately than to 
 the one immediately before the writer. That there is rapid, transition — a 
 sudden carrying the miud forward to rest on a future more important event 
 which has been suggested by the language used, and which is iu the mind of 
 the speaker or witer so much more important than that which was first 
 mentioned, as completely to absorb the attention. The reasons for the view 
 here given are detailed at length in the notes on ch. vii. 14 — 16. 
 
 IV. The prophet had thus far directed all his efforts to convince Ahaz that, 
 from- the quarter from which they had apprehended danger, nothing was to 
 be feared. He now, however, (vers. 17 — 25,) proceeds to assure them that 
 danger would come from the quarter where they least expected it — from the 
 very quarter where Ahaz was seeking aid and deliverance — the king of 
 Assyria. He assures him that the king of Assyria would take advantage 
 of the alUance, and, under pretence of aiding him, would turn everything to 
 his own account, and would ultimately bring desolation on the land of Judah. 
 The calamities which would follow from this unhappy alliance the prophet 
 proceeds to state and unfold, and with that concludes the chapter. It is 
 evident, from 2 Kings xvi. 7, that the discourse of Isaiah made no impression 
 on the mind of Ahaz. He sent messengers vdth valuable presents to Tiglath- 
 Pileser, long of Assyria. Tiglath-Pileser professedly entered into the views 
 of Ahaz, and promised his aid. He went up against Damascus and took it, 
 (2*IHngs xvi. 9,) after Ahaz had suffered a terrible overthrow from the 
 united armies of Eezin and Pekah. The land of Samaria was laid waste by 
 him, and a large part of the inhabitants carried captive to Assyria, 2 Kings xv. 
 29. Thus the prediction of Isaiah, that the land should be forsaken by two 
 kings, (ch. vii. 16,) was fulfilled. But this deliverance from their invasion 
 was purchased by Ahaz at a vast price. The real pm'pose of Tiglath-Pileser 
 was not to aid Ahaz, but to make him and his kingdom dependent and tribu- 
 tary, (2 Chron. xxviii. 21 ;) and this alliance was the first in the succession of 
 calamities which came upon Judah and Jerusalem, and which ended only 
 under Hezekiah by the entire destruction of the army of Sennacherib. See 
 ch. xxxvii. During the remainder of the reign of Ahaz, he was tributary to 
 Assyria ; and when Hezekiah (2 Kings xvii. 7) endeavoured to throw off the 
 yoke of Assyria, the attempt involved him iu wai-, subjected his kingdom to 
 
B. c. 738.] 
 
 CHAPTEH VII. 
 
 175 
 
 CHAPTEE VII. 
 
 A ND ” it came to pass in tlie 
 ^ days of Aliaz, tlie son of 
 Jotham, tlie son of Uzziah king 
 
 n 2 Kings l6. 5. 
 
 of Jndak; that Eezin tlie king 
 of Syria, and Pekak tke son of 
 Eemaliali, king of Israel, went 
 np toward Jerusalem to war 
 against it, Int could not preyail 
 against it. 
 
 Vision V. — Ch. vii., viii., ix. 1 — 7. 
 
 A 'prediction of the ill success of Syria and Bpliraim against Judah. — The 
 alliance of Ahaz with Assyria. — The destructive consequences to the Jewish 
 nation. — Yet the certainty of their final preservation., and of the coming of 
 the Great Deliverer, the Messiah. 
 
 1 And it came to pass in the days of Ahaz, the son of Jotham, the son of 
 Uzziah king of Judah, that Eezin the king of Syria, and Pekah, the son of 
 Eemaliah, long of Israel, came up against Jerusalem to make war against it, 
 but they could not prevail against it. 
 
 invasion, and was attended vlth a loss of no small part of the cities and 
 towns of his Idngdom. See 2 Icings xviii., xix., xx. ; Isa. xxxvi., xxxvii. 
 Comp, notes on ch. viu. 8 ; x. 28 — 32. Thus the second part of this prophecy 
 was fulfilled. The fuller statement of these important transactions will be 
 found in the notes on the various passages which relate to these events. 
 
 1. In the days of Ahaz. Ahaz began to reign about 738 years 
 before Christ. By a comparison of 2 Kings xvi. 5, etc., with 2 Chron. 
 xxviii. 5, etc., it will be seen that Judea was twice invaded by Eezin 
 and Pekah, in the reign of Ahaz. See the analysis of the chapter. 
 
 That liezin, etc. This confederacy w^as formed in the time of Jotham, 
 (2 Kings XV. 37 ;) but it was not carried into execution during his 
 reign. It is evident from this place that it was executed in the early 
 part of the reign of Ahaz ; probably in the first or second year of his 
 reign. Syria. Aram — so called from Aram, (Gen. x. 22, 23,) 
 
 a son of Shem, and who peopled its chief provinces. It compre- 
 hended the country lying between the Euphrates east, the Mediter- 
 ranean west, Cilicia north, and Phoenicia, Judea, and Arabia south. 
 See notes on ch. xvii. Syria of the two rivers is Mesopotamia. 
 Syria of Damascus, so called because Damascus was its capital, ex- 
 tended eastward along mount Libanus, but its limits varied according 
 to the power of the princes of Damascus. After the reign of the 
 Seleucidee, Syria came to denote the kingdom or region of which 
 Antioch was the capital. Here it denotes the Syria lying around 
 Damascus, and of which Damascus was the capital. — Cahnet. *0" King 
 of Israel. Of the ten tribes, called the kingdom of Israel, or Samaria. 
 Note, ch. i. 1. IT Went up. Jerusalem was situated on hills, and on 
 the highest part of the land. But it is possible that this language is 
 derived from the fact that it was the capital. The language is used 
 even when the region from wkich the traveller comes does not lie 
 lower than the city. Thus it is not uncommon to speak of going up 
 to London, Paris, etc. ^ Could not prevail. Heb., “ could not fight 
 against it,*’ i. e. with happy result, or with success. He was not able 
 to take it. That the allied kings really besieged Ahaz is evident 
 from 2 Kings xvi. 6 : The}^ “ came up to Jerusalem to war, and they 
 besieged Ahaz, but they could not overcome him.” The reason why 
 they could not take Jerusalem was probably not only because it was 
 a strong place and well defended, but because there was inteUigenco 
 
176 
 
 ISAIAH. 
 
 [b.^: ^'38. 
 
 2 And it was told the house 
 of Dayid, saying, Syria * is con- 
 federate with Ephraim : and his 
 heart was moyed, and the heart 
 of his people, as the trees of the 
 wood are moyed with the wind. 
 
 . retteth on. 
 
 3 Then said the Loed unto 
 Isaiah, Go forth now to meet 
 Ahaz, thou and ^ Shear-iashuh 
 thy son, at the end of the con- 
 duit of the upper pool, in the 
 '^iiighway of the fuller’s lield ; 
 
 2 i.e. the remnant shall return. 
 
 3 or, causeway. 
 
 2 And when it was told to the house of David, saying, ‘‘Syria is supported 
 by Ephraim,” the heart of the long, and the heart of the people was moved, 
 as the trees of the forest are moved before the wind. 
 
 3 And lEHoyAH said to Isaiah, Go now and meet Ahaz, thou and Shear- 
 jashub thy son, at the end of the aqueduct of the upper pool, at the causeway 
 of the field of the fuller. 
 
 that their own dominions were threatened with an inyasion by the 
 Assyrians, and they could not protract their siege of Jerusalem long 
 enough to take it. 
 
 2. And it was told the house of David. That is, the royal family; 
 or, the king and princes ; the goyernment. Ahaz wms the descendant 
 and successor of Dayid. H Syria is confederate xcith Ephraim. Ephraim 
 was one of the tribes of Israel, and the kingdom of Israel was often 
 called Ephraim.^ or the kingdom of Ephraim; in the same way as the 
 tribes of Judah and Benjamin Avere called the kingdom of Judah. 
 The phrase “is confederate AAuth,” is in Hebrew “resteth on.” See 
 margin. The meaning is, that Syria Avas supported by Ephraim, or 
 was allied Avith Ephraim. The kingdom of Israel or Ephraim avjis 
 situated hetioeen Syria and Jerusalem. Of course, the latter could 
 not be attacked AAuthout marching through the former, and Avithout 
 their aid. In this sense it was that Syria, or the Aramaeans, relied 
 or rested on Ephraim. Though Syria Avas by far the stronger poAver, 
 yet it was not strong enough to attack Jerusalem had the kingdom of 
 Israel been opposed to it. *11 And his heart. The heart of the king — 
 of Ahaz. Was moved — as the trees of the wood. This is a yery beau- 
 tiful and striking image. It expresses universal trembling, consterna- 
 tion, and alarm, as the trees are moved together Avhen the Avind passes 
 violently over them. A similar expression is found in Ovid. In 
 Canaces, Epist. xi. vers. 76, 77 : 
 
 Ut quatitur tepido fraxina \irga note, 
 
 Sic mea vibrari pallentia membra videres. 
 
 3. Then said the Lord. In regard to the purposes for Avhich Isaiah 
 was sent to meet Ahaz, and the reason why this place Avas selected, 
 see the analysis of the chapter. ^ Thou and Shear-jashub . The 
 meaning of the name Shear-jashub is, “the remnant shall return.” 
 The names which Isaiah gav'e to his sons Avere significant or em- 
 blematic of some important events which Avere to occur to the Jcavs. 
 They were for signs to the people, and had been given in order to 
 keep before the nation the great truth that God AA^as their Protector, 
 and that however much they might suffer or be punished, yet the 
 nation would not be totally destroyed until the great Deliverer should 
 come. See note on ver. 14, and ch. viii. 3. Why this name AA^as 
 given to this son, or on Avhat occasion, is not certainl}’- knoAvn. It is 
 probable, however, that it Avas Avith reference to the future calamities 
 and captivity of the Jews, denoting that a part of the people Avould 
 return to the land of their fathers, Comp. ch. x, 21, 22. The name 
 
CHAPTER VII. 
 
 177 
 
 B. c. 738.] 
 
 Avas a remembrancer given by him as a prophet perhaps, some time 
 before this, that the nation was not to be wholly annihilated — a truth 
 which Isaiah everywhere keeps before them in his prophecies. Comp, 
 note, ch. vi. 13. Why Shear -jashub accompanied Isaiah now, is not 
 recorded. It might be as a pledge to Ahaz of the purpose of the 
 Lord that the people should not be destroyed. Ahaz may have been 
 apprized of the reason why the name was given, and his presence 
 might serve to mitigate his fears. H At the end of the conduit, A 
 conduit is a pipe, or other conductor of water. The water flowed 
 from a fountain, but was conducted to different receptacles for the 
 supply of the city. ^ Of the upper pool. Or, the upper receptacle or 
 pond. Robinson (Bib. Research, i. 483) and Pococke (Descr. of the 
 East, ii. 25, 26) suppose that the Upper and Lower Pools referred to 
 by Isaiah were on the west side of the city, the ruins of which now 
 remain. The Upper Pool is now commonly called by the monks 
 Gihoiiy and by the natives Birket el Ma7nilla. It lies in the basin 
 forming the head of the Valley of Hinnom or Gihon, about seven 
 hundred yards west-northwest from the Yafa Gate, on the west of 
 Jerusalem. The sides of this pool are built of hewn stones laid in 
 cement, with steps at the corners by which to descend into it. The 
 bottom is level. The dimensions are as foUows : — 
 
 Length from east to west 
 Breadth at the west end 
 Ditto at the east end .... 
 
 Depth at each end 
 
 There is no water- course, or other visible means, by which water is 
 now brought into this reservoir ; but it is probable that it was filled 
 in the rainy seasons by the waters which flowed from the higher 
 ground round about. Prom this Upper Pool a part of the 'water was 
 conveyed into the city to the Pool of Hezekiah, lying within the walls, 
 and situated some distance to the north-eastward of the Yafa Gate. 
 “Hezekiah stopped the upper water-course of Gihon, and brought 
 it straight down to the west side of the city of David,” 2 Chron. 
 xxxii. 30. Comp, notes on ch. xxii. 9. This Upper Pool had a trench 
 or “ conduit,” and a considerable part of the waters were allowed to 
 flow through this to the Lower Pool. The “Lower Pool” is men- 
 tioned in the Old Testament only once, and that by Isaiah, ch. xxii. 9, 
 and there without any hint of its locality. There is now a large 
 Lower Pool on the western side of Jerusalem, which is not impro- 
 bably the one intended, and which stands in contrast with the one 
 here mentioned. This pool is called by the Arabs Birket eS’- Sultan. 
 There is at present no other pool in the vicinity of Jerusalem to which 
 the description in Isaiah can be well aj)plied. This reservoir is 
 situated in the Valley of Hinnom or Gihon, southward from the 
 Yafa Gate. Its northern end is nearly upon a line with the southern 
 wall of the city. The pool was formed by throwing strong walls 
 across the bottom of the valley, between which the earth was wholly 
 removed. A road crosses on the causeway at the southern end. The 
 following are the measurements of this pool : — 
 
 Length along the middle 592 
 
 Breadth at the north end 245 
 
 Ditto at the south end 275 
 
 Depth at the north end 35 
 
 Ditto at the south end 42 
 
 I 2 
 
 English feet. 
 
 jj 
 
 816 English feet. 
 200 „ 
 
 218 
 
 18 
 
178 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 4 And say unto liim, Take 
 Iieod, and "be quiet; fear not, 
 ^ neitlier be faint-bearted for tbe 
 
 1 let not thy heart be tender. 
 
 two tails of tliese smoking fire- 
 brands, for tbe fierce anger of 
 Rezin witb Syria, and of tbe son 
 of Remaliab. 
 
 4 And tbou shalt say unto bim. 
 
 Take beed, and be quiet ! 
 
 Fear not ; and let not tby heart be faint 
 “ On account of tbe two tails of these smoking fire-brands, 
 
 ‘‘ On account of tbe fierce wrath of Rezin, and tbe Syrian, and tbe son of 
 Eemabab. 
 
 This reservoir was probably filled from tbe rains, and from tbe super- 
 fluous waters of tbe Upper Pool. It is now in ruins. The water 
 from this pool would flow off into tbe valley of Hinnom, and tbence 
 into tbe valley of Jehosbapbat or Kedron, or subsequently into tbe 
 pool of Hezekiab, situated within tbe city. See notes on cb. xxii. 
 9, 11. Wby Abaz was at that place tbe prophet does not say. It 
 is possible be was examining it to see whether tbe fountain could be 
 stopped up, or tbe water diverted, so that it could not be used by the 
 enemy, and so that they could be prevented from maintaining a pro- 
 tracted siege. Comp. 2 Chron. xxxii. 4. It is probable that the king 
 bad gone to this place attended by many of his counsellors ; and as 
 this was the main source of the supply of water to tbe city, a multi- 
 tude would be there, and Isaiah could have an opportunity not only 
 to deliver his message to Abaz and his court, but in the presence of 
 a considerable concourse of people, and might thus inspire confidence 
 among tbe alarmed and dejected inhabitants of tbe city. ^ In the 
 highway of the fuller's field. In tbe place occupied as a situation on 
 which to spread, or suspend, cloth that was bleached or dyed. This 
 situation would be chosen because much water was needed in bleach- 
 ing or dyeing cloth. The name “highway’* denotes the public path 
 or road that led to this field. Probably on one side of this highway 
 v/as the aqueduct, and on the other the fuller’s field. Of the Puller’s 
 Field, Eusebius and Jerome merely say that it was shown in their 
 day in the suburbs of the city. — Onom. art., Ager Fullonis. 
 
 4. Take heed. Heb., Keep thyself^ that is, from fear. ^ Neither he 
 faint-hearted. Heb., Let not thy heart be tender. That is, let it not 
 be easily moved ; be strong, fearless. ^ For the two tails ^ etc. There 
 is much beauty and force in this comparison. The design of Isaiah is 
 to diminish the fear of Ahaz. Instead, therefore, of calling ih^mfire- 
 hrands^ burning and setting on fire everything in their way, he calls 
 them the tails — i. e. the ends^ or remains of firebrands — almost con- 
 sumed themselves, and harmless ; and instead of saying that they 
 were burning and blazing^ he says that they were merely smoking — 
 the half-burnt, decaying remains of what might have been once 
 formidable. The prophet also is just about to announce their ap- 
 proaching destruction by the Assyrians. See ver. 8. He therefore 
 speaks of them as already almost extinguished, and incapable of doing 
 extensive injury. IT Son of RemaliaJi. Pekah, ver. 1. “It is by 
 way of contempt that the king of Israel is not called by his own name. 
 The Hebrews and Arabians, when they wish to speak reproachfully 
 of any one, omit his proper name, and call him merely the son of this 
 or that, especially when his father is but little known or respected. 
 So Saul names David, in contempt, the son of Jesse, 1 Sam. xx. 
 27, 31.” — Hengstenberg. 
 
CHAPTER VII. 
 
 179 
 
 B. c. 738.J 
 
 7 Tims saitli tlie Lord God, 
 It sliall not stand, neitlier shall 
 it come to pass. 
 
 8 For the head of Syria is 
 Damascus, and the head of 
 Damascus is Eezin ; and within 
 threescore and five years shall 
 Ephraim he broken, ^that it he 
 not a people. 
 
 2 from a. 
 
 Because the Syrian hath devised evil counsel against thee, 
 “Ephraim and the son of Kemahah, saying-— 
 
 ‘ Let us go up against Judah, and oppress it, 
 
 ‘ And let us rend it for ourselves, 
 
 ‘ And let us set a king in the midst of it, 
 
 ‘ Even the son of Tabeah’ 
 
 “ Thus saith the Lord Jehovah ! 
 
 “ It shall not stand ; — And it shall not he. 
 
 “ But the head of Syria shall still be Damascus, 
 
 “ And the head of Damascus is Eezin, 
 
 “And within threescore and five years 
 
 “Eplu’aim shall be broken, that ne be no more a people. 
 
 6. And vex it. Margin, or weaken it. Probably the word means to 
 throw into consternation or fear by besieging it. — Gesenius, *[[ And 
 let us make a breach therein. Let us break down the walls, etc. *iT And 
 set a king. Subdue it, and make it tributary to the allied kingdoms 
 of Syria and Ephraim. *I[ The son of Taheal. Nothing more is known 
 of this person. He might have been some disaffected member of the 
 royal family of David, who had sought the aid of Eezin and Pekah, 
 and who would be allied to them, or tributary to them. It is possible 
 that he had already a party in Jerusalem in his favour. Comp. ch. 
 viii. 12. Probably the two kings wished to cut off such portions of 
 the territory of Judah as should be convenient to them, and to set a 
 king over the remainder who should be under their control, or to 
 divide the whole between themselves by setting up a king who would 
 be tributary to both. 
 
 8. For the head of Syria. The capital. The head is often used in 
 this sense. ^ Is Damascus. For an account of this city, see notes on 
 ch, xvii. 1. Comp, notes. Acts ix. 2. The sense of this passage is, 
 “ Do not be alarmed as if Eezin was about to enlarge his kingdom by 
 taking Judea, and making Jerusalem his capital. The revolution 
 which these kings contemplate cannot be accomplished. The king- 
 doms of Syria and Israel shall not be enlarged by the conquest of 
 Judah. The centre of their power shall remain where it is now, and 
 their dominion shall not be extended by conquest. The capital of 
 Syria is, and shall continue to be, Damascus. The king of Syria 
 shall be confined within his present limits, and Jerusalem therefore 
 shall be safe.” ^ The head of Damascus. The ruler or kmg of Da- 
 mascus is Eezin. ^ And within threescore and five years. There has 
 been some inquiry why Ephraim is mentioned here, as the prophet in 
 the former part of the verse was speaking of Syria. But it should be 
 remembered that he was speaking of Svria and Ephraim as confederate. 
 It was natural therefore to intimate, in close connexion, that no fear 
 was to be apprehended from either of them. There has been much 
 
 5 
 
 6 
 
 7 
 
 8 
 
 5 Because Syria, Ephraim, 
 and the sou of Eemaliah, have 
 taken evil counsel against thee, 
 saying, 
 
 6 Let us go up against Judah, 
 and Vex it, and let us make a 
 breach therein for us, and set a 
 king in the midst of it, even the 
 son of Tabeal : 
 
 1 or, weaken. 
 
180 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 difficulty experienced in establishing the fact of the exact fulfilment 
 of this, and in fixing the precise event to which it refers. One catas- 
 trophe happened to the kingdom of Ephraim or Israel v/ithin one or 
 two years of this time, when Tiglath-Pileser, king of Assyria, invaded 
 the land, and carried no small part of the people to Assyria, 2 Kings 
 XV. 29. Another occurred in the next reign, the reign of Hoshea, 
 king of Israel, when Salmaneser king of Assyria took Samaria, and 
 carried Israel away captive into Assyria, 2 Kings xvii. 1 — 6. This 
 occurred in the twelfth year of Ahaz. But that the Israelites re- 
 mained in Samaria, and kept up the forms of a civil community, and 
 were not finally carried away until the time of Esarhaddon, is evident. 
 Comp. 2 Chron. xxxiv. 6, 7, 33; xxxv. 18; 2 Kings xxiii. 19, 20. 
 Manasseh, kmg of Judah, was taken captive by the king of Assyria’s 
 captains (2 Chron. xxxiii. 11) in the twenty-second year of his reign 
 — that is, sixty-five years from the second year of Ahaz, when this 
 prophecy is supposed to have been delivered, And it is also supposed 
 that at this time Esarhaddon took away the remains of the people in 
 Samaria, and put an end to the kingdom, and put in their place the 
 people w'ho are mentioned in Ezra iv. 3. — Dr, Jubb, as quoted by Lowth. 
 The entire extinction of the people of Israel and the kingdom did not 
 take place till Esarhaddon put new colonists from Babylon, and from 
 Cuthah, and from Ava, and from Hamath, and from Sepharvaim in 
 the cities of Samaria, instead of the children of Israel, 2 Kings xvii. 24. 
 Comp. Ezra iv. 2, 10. Long before this, indeed, the power of the 
 kingdom had been on the wane ; a large portion of the people had 
 been removed, (2 Kings xvii. 5, 6, 18;) but its entire extinction was 
 not accomplished, and the kingdom utterly destro^^ed, until this was 
 done. Till this occurred the land might be still regarded as in the 
 possession somewhat of its former people, and all hopes of their rising 
 again to the dignity of a kingdom were not extinguished. But when 
 foreigners were introduced, and took possession of the land — when 
 all the social organization of the ancient people was dissolved — then 
 it might be said that “ Ephraim was /or ever broken,” and that it was 
 demonstrated that it “ should be no more a people.” Its inhabitants 
 were transferred to a distant land — no longer to be organized into a 
 peculiar community, but to mingle with other people, and finally all 
 traces of their origin as Jews were to be lost. This event of placing 
 the foreigners in the cities of Samaria occurred just sixty-five years 
 after it had been predicted by Isaiah. — Archbishop Usher, 
 
 It may be asked here, how the statement of what was to occur at so 
 remote a period as sixty-five years could be any consolation to Ahaz, 
 or any security that the designs of the kings of Syria and Samaria 
 should then fail of being accomplished? To this we may reply — 
 (1.) It was the assurance that Jerusalem could not be finally and 
 permanently reduced to submission before these dreaded enemies. 
 Their power was to cease, and of course Jerusalem had nothing ultU 
 mately tmdi finally to dread. (2.) The design was to inspire confidence 
 in Jehovah, and to lead Ahaz to look directly to him. If these 
 formidable powers could not ultimately prevail, and if there was a 
 certain prediction that they should be destroyed, then it was possible 
 for God, if Ahaz would look to him, noio to interpose, and save the 
 city. To inspire that confidence in Jehovah was the leading purpose 
 of Isaiah. (3.) This prediction is in accordance with many which 
 occur in Isaiah, that all the enemies of the people of God would be 
 xdtimately defeated, and that God, as the head of the theocracy, would 
 
B. c. 738.] CHAPTER VII. 
 
 181 
 
 9 And tlie liead of Epliraim 
 is Samaria, and tlie liead of 
 Samaria is Remaliali’s son. Hf 
 
 ye will not believe, surely ye 
 shall not be established. 
 
 1 or, Do ye not believe? it is because ye are 
 not stable. 
 
 9 “And the head of Ephraim shall be still Samaria, 
 “And the head of Samaria the son of Remaliah. 
 
 “If ye will not believe, ye shall not be established.” 
 
 defend and deliver his people. See notes on ch. xxxiv. A kingdom 
 that was so soon to be destroyed as Ephraim was could not be an 
 object of great dread and alarm. Rosenmiiller conjectures that 
 Isaiah refers to some unrecorded prophecy made before his time ; that 
 in sixty-five years Israel would be destroyed ; and that he refers 
 here to that prophecy to encourage the heart of Ahaz, and to remind 
 him that a kingdom could not be very formidable that was so soon to 
 come to an end. At all events, there is no contradiction between 
 the prophecy and the fulfilment, for within the time here mentioned 
 Ephraim ceased to be a kingdom. The ancient Jewish writers, with 
 one consent, say, that Isaiah referred here to the prophecy of Amos, 
 who prophesied in the days of Uzziah, and whose predictions relate 
 mainly to the kingdom of Israel. But as Amos does not specify any 
 particular time when the kingdom should be destroyed, it is apparent 
 that Isaiah liere could not have referred to any recorded prophecy of 
 his. ^ Be broken. Its power shall be destroyed; the kingdom, as a 
 kingdom, shall come to an end. 
 
 9. And the head of Ephraim. The capital city of Ephraim, or of 
 Israel. ^ Is Samaria. This was long the capital of the kingdom of 
 Israel. Eor a description of this city, see notes on ch. xxviii. 1. The 
 meaning of the prophet is, that Samaria should continue to be the 
 head of Ephraim; that is, Jerusalem should not be made its capital. 
 ^ If ye will not believe., surely ye shall not be established. There is 
 considerable variety in the interpretation of these words, though the 
 general sense is evident. The Chaldee renders them, “ If ye will not 
 believe the ioo7'ds of the prophet., ye shall not remain.” It is probable 
 that Ahaz, who was greatly alarmed, and who trembled at the formid- 
 able power of Syria and Israel united, received the annunciation of 
 the prophet with much distrust. He was anxious about the means 
 of defence^, but did not trust in the promise of God by the prophet. 
 Isaiah, therefore, assures him that if he did not believe him, if he 
 did not put confidence in God and his promises, he should not be 
 protected from Syria and Ephraim. They would come and destroy 
 his kingdom. “You have no occasion,” is the language of the pro- 
 phet, “to fear. God has resolved to protect you, and no portion of 
 your land shall be taken by your enemies. Nevertheless, in order 
 that you may obtain deliverance, you must believe his promise, and 
 put your confidence in him, and not in the aid of the Assyrians. If 
 you do this, your mind shall be calm, peaceful, and happy ; but if 
 you do not do this — if you rely on the aid of Assyria, you shall be 
 troubled, alarmed, unsuccessful, and bring ruin upon yourself and 
 nation.” This, therefore, is an exhortation to confide solely in the 
 promises of God ; and is one of the instances constantly occurring in 
 the Old Testament and the New, showing that by faith or confidence 
 in God only can the mind be preserved calm when in the midst of 
 dangers. 
 
182 
 
 ISAIAH. 
 
 [B. c. 738 
 
 10 IT ^Moreover, tLe Loud 
 s^^ake again unto Aliaz^ saying, 
 
 11 Ask thee a sign ® of the 
 
 1 And the LORD added to speak, 
 o ch. 38.7,22. 
 
 Loud thy God : ^ask it either 
 in the depth, or in the height 
 ahoye. 
 
 2 or, make thy petition deep. 
 
 10 And Jehovah spake yet again to Ahaz, saying, 
 
 11 ‘‘Ask for thyself a sign from Jehovah thy God : 
 “Ask it either in the depths or in the heights above.’’ 
 
 11. Ash thee. Ask for thyself; ask a sign that shall be convincing 
 to thyself., since thou dost not fully credit the words of the prophet. 
 It is evident that the words of the prophet had made no impression 
 on the mind of Ahaz. God, therefore, proposes to him to ask any 
 •proof or demonstration which he might select ; anything that would 
 be an indication of Divine power that should put what the prophet 
 had said beyond doubt. Had Ahaz put confidence in God, he would 
 have believed what the prophet said without miraculous proof. But 
 he had no such confidence. The prophet, therefore, proposes that he 
 should ask any miraculous demonstration that what he said would 
 come to pass. This proposition was made, probably, not so much 
 from respect to Ahaz as to leave him without excuse, and in order 
 that the people might have the assurance that the city and kingdom 
 were safe. ^ A sign. A demonstration that shall confirm the pro- 
 mise now made, and that shall be an evidence that Jerusalem shall 
 be safe. The word used here, and translated sign — oth — means 
 a flag, or standard, Numb. ii. 2 ; a memorial or pledge of a covenant, 
 Gen. xvii. 11; any pledge, token, or proof oi a Divine mission, Judg. 
 vi. 17 ; or a miracle WTOUght in attestation of a Divine promise or 
 message. This is its sense here. That which Isaiah had spoken 
 seemed highly improbable to Ahaz, and he asked him to seek a proof 
 of it, if he doubted, by any prodigy or miracle. It w^as customary 
 for miracles or prodigies to be exhibited on similar occasions. See 
 ch. xxxviii. 7, where the shadow on the dial of this same Ahaz was 
 carried backward ten degrees in proof of what the prophet Isaiah 
 had spoken. Compare 1 Sam. ii. 34 ; 1 Kings xiii. 1 — 3 ; Exod. 
 hi. 12; Judg. xliv. 29, 30. That the wmrd here refers to some event 
 Avhich could be brought about only' by Divine powder, is evident from 
 the whole connexion. No mere natural occurrence could have satis- 
 fied Ahaz, or convey to the people a demonstration of the truth of 
 what the prophet wms saying. And if the prophet had been unable 
 or unwilling to give a miraculous sign, where is the fitness of the 
 answer of Ahaz ? How could he be regarded as in any way tempting 
 God by asking it, unless it was something which God only could do ? 
 And how could the prophet bring the charge (ver. 13) that he had 
 not merely offended men, but God also ? It is clear, therefore, that 
 Isaiah was conscious that he was invested by God with the power of 
 working a miracle, and that he proposed to perform any miracle 
 which Ahaz should suggest that would serve to remove his doubts, 
 and lead him to put confidence in God. ^ Ask it either in the depth, 
 etc. He gave him his choice of a miracle — any sign or w'onder in 
 heaven or on earth, above or below' ; a miracle in the sky, or from 
 beneath the earth. Many of the versions understand the expression, 
 “ the depth,” as referring to the grave, or to the region of departed 
 souls — hades. So the Vulgate, Aquila, Symmachus. The Chaldee 
 reads it, “ Seek that there may be a miracle to thee upon the eaith, 
 
183 
 
 B. c. 738. j CHAPTER VII. 
 
 12BiitAliazsaid,Iwillnotask, | neitlier will I tepjipt tlie Lord, 
 
 12 But Aliaz said, — 
 
 “I 'vvill not ask ; and I will not tempt Jehovah.’* 
 
 or a sign in the heavens.” The literal meaning of the Hebrew is, 
 “ make low, ask for:” that is, ask for a sign below; obtain, by asking 
 for thyself, a miracle that shall take place below. It may refer to the 
 earth, or to the region under the earth, since it stands in contrast 
 with that which is above. If it refers to the region under the earth; 
 it means that Isaiah would raise the dead to life if Ahaz desired it ; 
 if to the earth, that any wonder or miracle that should take place in. 
 the elements — as a tempest or earthquake — should be performed. 
 ^ The height above. The heaven, or the sky. So the Pharisees de- 
 sired to see a sign from heaven. Matt. xvi. 1. 
 
 12. / loill not ask. In this case, Ahaz assumed the appearance of 
 piety or respect for the command of God. In Deut. vi. 16, it is 
 written, “Thou shalt not tempt the Lord thy God;” and Ahaz per- 
 haps had this command in his eye. It was a professed reverence for 
 God. But the true reason why he did not seek this sign was, that 
 he had already entered into a negotiation with the king of Assyria to 
 come and defend him ; and that he was even stripping the temple of 
 God of its silver and gold to secure this assistance, 2 Kings xvi. 7, 8. 
 When men are depending on their own devices and resources, they 
 are umvilling to seek aid from God ; and it is not uncommon if they 
 excuse their want of trust in him by some appearance of respect for 
 religion. ^ Tempt. Try, or do a thing that shall provoke his dis- 
 pleasure, or seek his interposition in a case where he has not pro- 
 mised it. To tempt God is the same as to put him to the proof ; to see 
 whether he is able to perform what he proposed. It is evident, how- 
 ever, that here there would have been no temptation of God, since a 
 sign had been offered him by the prophet in the name of God. “ The 
 answer of Ahaz can be regarded either as one of bitter scorn, as if he 
 had said, ‘ I will not put thy God to the proof, in which he ‘will be 
 found wanting — I will not embarrass thee by taking thee at thy 
 word;’ or as the language of a hypocrite who assumes the mask of 
 reverence for God and his command.” — Hengstenherg. Chrysostom 
 and Calvin regard the latter as the correct interpretation. If it be 
 asked here lohy Ahaz did not put Isaiah to the test, and secure^ if 
 possible, the Divine confirmation to the assurance that Jerusalem 
 would be safe, the following may be regarded as the probable reasons ; 
 (1.) He Avas secretly relying on the aid of Assyria. He believed that 
 he could fortify the city, and distress the enemy by turning away the 
 supply of water, so that they could not carry on a siege, and that all 
 the further aid which he needed could be derived from the Assyrians. 
 (2.) If the miracle had been really wrought., it would have been a 
 proof that Jehovah was the true God — a proof which Ahaz had no 
 desire of witnessing. He was a gross idolater ; and he was not anxious 
 to witness a demonstration which would have convinced him of the 
 folly and sin of his own course of life. (3.) If the miracle could not 
 be wrought, as Ahaz seems to have supposed would be the case, then 
 it would have done much to unsettle the confidence of the people, 
 and to have produced agitation and alarm. It is probable that a 
 considerable portion of the people were worshippers of Jehovah, and 
 were looking to him for aid. The pious, and the great mass of those 
 
184 
 
 ISAIAH. 
 
 Ib. c. 738. 
 
 13 And lie said, Hear ye now, | tMng for you to weary men, but 
 0 bouse of David ; Is it Si, small I will ye weary my God also ? 
 
 13 And he said : 
 
 ‘‘ Hear now, 0 house of David ; 
 
 “ Is it a small thing to weary men, 
 
 “ That ye should weary also my God ? 
 
 who conformed to the religion of their fathers, w'ould have been totally 
 disheartened — and this was a result which Ahaz had no desire to 
 produce. (4.) Michaelis has suggested another reason draAvn from 
 the character of idolatry. According to the prevailing notions at 
 that period, every nation had its own gods. Those of one people 
 were more, and those of another less powerful. See Isa. x. 10, 11 ; 
 xxxvi. 18 — 20; xxxvii. 10 — 13. If a miracle had been performed, 
 Ahaz might have believed that it was performed by the god of the 
 country, w'ho might have had the disposition, but not the power, to 
 defend him. It would have been, to the mind of the idolater, no 
 proof that the god of Syria or Samaria w^as not more powerful, 
 and might not have easily overcome him. Ahaz seems to have re- 
 garded Jehovah as such a God — as one of the numerous gods which 
 w^ere to be worshipped, and perhaps as not the most powerful of 
 the tutelary divinities of the nations. This wms certainly the view 
 of the surrounding idolaters, (ch. x. 10, 11; xxxvi. 18 — 20;) and it 
 is highly probable that this view prevailed among the idolatrous 
 Israelites. 
 
 13. O house of David, (ver. 2.) By this is to be understood not only 
 the king himself, but the princes and rulers. Perhaps, in addressing 
 him thus, there was implied no small irony and reproach. David 
 confided in God. But Ahaz, his descendant, feared to tempt God ! As 
 if God could not aid him ! Worthy descendant he of the pious and 
 devoted David ! ! *11 Is it « sinall thing. You are not satisfied with 
 
 wearying men, but you w'ould also fatigue and wear out the patience 
 of God. *\\ Weary. Exhaust their patience ; oppose them ; prevent 
 their sayings and messages ; try their spirits, etc. ^ Men. Prophets ; 
 the men who are sent to instruct and admonish. *11 Will ye weary 
 my God alsof Will you refuse to keep his commands ; try his patience ; 
 and exhaust his long-suffering ? Comp. ch. i. 14. The sense of this 
 passage seems to be this : When Ahaz refused to believe the bare 
 prediction of the prophet, his transgression was the more excusable. 
 He had wearied and provoked him, but Isaiah had as yet given to 
 Ahaz no direct demonstration that he was from God ; no outward 
 proof of his Divine mission; and the offence of Ahaz might be re- 
 garded as in a sense committed against man. It was true, also, that 
 Ahaz had, by his unbelief and idolatry, greatly tried the feelings of 
 the pious, and wearied those who Avere endeavouring to promote true 
 religion. But now the case was changed. God had ofered a sign, 
 and it had been publicly rejected. It was a direct insult to God ; 
 and an offence that demanded reproof. Accordingly, the manner of 
 Isaiah is at once changed. Soft, and gentle, and mild before, he 
 now became bold, open, vehement. The honour of God was con- 
 cerned ; a direct affront had been offered to him by the sovereign of 
 the people of God ; and it was proper for the prophet to show that 
 that was an offence which affected the Divine Majesty, and demanded 
 the severest reproof. 
 
B. c. 738. j CHAPTER VII. 
 
 185 
 
 14 Therefore tlie Lord liim- 
 self shall giye you a sign: 
 Behold; P a virgin shall conceive; 
 
 p Luke 1.31—35. 
 
 and hear a son, ^ and ^ shall call 
 his name Immanuel. 
 
 q Matt. 1. 23. 
 
 1 or, thou, O virgin, shah. 
 
 14 ‘‘Wherefore tie Lord himself shall give you a sign : 
 “Lo ! the virgin conceiveth and beareth a son, 
 “And calleth bis name Immanuel ! 
 
 14. Therefore. Since you will not ask a pledge that the land shall 
 be safe, Jehovah ivill furnish one unasked. A sign or proof is de- 
 sirable in the case, and Jehovah will not Avithhold it because a proud 
 and contemptuous monarch refuses to seek it. Perhaps there is no 
 prophecy in the Old Testament on which more has been written, and 
 which has produced more perplexity among commentators than this. 
 And after all it still remains, in many respects, very obscure. Its 
 general original meaning is not difficult. It is, that in a short time 
 — within the time when a young woman, then a virgin, should con- 
 ceive and bring forth a child, and that child should grow old enough 
 to distinguish between good and evil — the calamity which Aliaz 
 feared Avould be entirely removed. The confederacy would be broken 
 up, and the land forsaken by both those kings. The conception and birth 
 of a child — which could be known only by him who knows all future 
 events — would be the evidence of such a result. His appropriate 
 7iame would be such as w'ould be a sign, or an indication that God 
 was the Protector of the nation, or was still with them. In the ex- 
 amination of this difficult prophecy, my first object will be to give an 
 explanation of the meaning of the words dcnd phrases as they occur in 
 the passage, and then to show, as far as I may be able, what was the 
 design of the passage. 11 The Lord himself. Heb., Adonai. See 
 this word explained in the note on ch. i. 24. He Avill do it without 
 being asked to do it; he will do it though it is rejected and despised ; 
 he will do it because it is important for the welfare of the nation, and 
 for the confirmation of his religion, to furnish a demonstration to the 
 people that he is the only true God. It is clearly implied here, that 
 the sign should be such as Jehovah alone could give. It would be 
 such as would be a demonstration that he presided over the interests 
 of the people. If this refers to the birth of a child, then, it means 
 that this was an event which could be known only to God, and which 
 could be accomplished only by his agency. If it refers to the mira- 
 culous conception and birth of the Messiah, then it means that that 
 was an event which none but God could accomplish. The true 
 meaning I shall endeavour to state in the notes at the close of ver. 16. 
 IT fihall give you. Primarily to the house of David — the king and 
 royal family of Judah. It was especially designed to assure the 
 government that the kingdom would be safe. Doubtless, however, 
 the word “you” is designed to include the nation, or the people of 
 the kingdom of Judah. It would be so public a sign, and so clear a 
 demonstration, as to convince them that their city and land must be 
 ultimately safe. IT A sign. A pledge; a token; an evidence of the 
 fulfilment of what is predicted. The word does not of necessity denote 
 a miracle, though it is often so applied. See notes on ver. 11, Here 
 it means a proof, a demonstration, a certain indication that what he 
 had said should be fulfilled. As that was to be such a demonstration 
 as to show that he was able to deliver the land, the word h^re denotes 
 
186 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 that which was miraculous, or which could be effected only by 
 Jehovah. IF Behold, This interjection is a very common one 
 
 in the Old Testament. It is used to arrest attention ; to indicate the 
 importance of what was about to be said. It serves to designate 
 persons and things, places and actions. It is used in lively descrip- 
 tions and animated discourse; when anything unusual was said or 
 occurred, or anything which peculiarly demanded attention: Gen. 
 xii. 19; xvi. 6; xviii. 9; i. 29; xl. 9 ; Psa. cxxxiv. 1. It means 
 here, that an event was to occur which demanded the attention of the 
 unbelieving monarch and the regard of the people — an event which 
 would be a full demonstration of what the prophet had said, that God 
 would protect and save the nation. ^ A virgin. This word properly 
 means a girl, maiden, virgin, a young woman who is unmarried, and 
 who is of marriageable age. The word dlmd is derived from the 
 
 verb dlam, to conceal^ to Tiide^ to cover. The word elhn^ from 
 the same verb, is applied to a young man^ in 1 Sam. xvii. 56 ; xx. 22. 
 The word here translated a virgin is applied to Rebecca, Gen. xxiv. 43, 
 and to Miriam, the sister of Moses, Exod. ii. 8. It occurs in only 
 seven places in the Old Testament. Besides those already mentioned, 
 it is found in Psa. Ixviii. 25; Cant. i. 3 ; vi. 8; and Prov. xxx. 19. 
 In all these places, except perhaps in Proverbs, it is used in its 
 obvious natural sense to denote a young, unmarried female. In the 
 
 Syriac, the word means to grow up, juvenis f actus est ; 
 
 juvenescere fecit. Hence the derivatives are applied to youth ; to 
 young men ; to young women ; to those who are growing and be- 
 coming youths. The etymology of the word requires us to sujipose 
 that it means one who is growing up to a marriageable state, or to the 
 age of puberty. The word maiden, or virgin, expresses the correct 
 idea. Hengstenberg contends that it means one in the unmarried 
 state; Gesenius, that it means simply the being of marriageable age, 
 the age of puberty. The Hebrews usually employed the word n’Tin-i 
 hethula, to denote a pure virgin, (a word which the Syriac translation 
 uses here;) but the word here evidently denotes one who was theTi 
 unmarried ; and though its primary idea is that of one who is growing 
 up, or in a marriageable state, yet the whole connexion requires us to 
 understand it of one who was not then married^ and who Avas, there- 
 fore, regarded and designated as a virgin. The Yulgate renders it 
 “ virgo.'’ The LXX. ?? irapQepos, a virgin — a word which they use as 
 a translation of the Hebrew in Exod. xxii. 16, 17 ; Lev. xxi. 
 
 3, 14; Deut. xxii. 19, 23, 28; xxxii. 25; Judg. xix. 24; xxi. 12; and 
 in thirty-three other places, (see Trommius’ Concord. ;) of nddrd, 
 a girl, in Gen. xxiv. 14, 16, 55 ; xxxiv. 3, (twice ;) 1 Kings i. 2 ; and of 
 dlmd only in Gen. xxiv. 43, and in Isa. vii. 14. The word in the 
 vieAv of the LXX. translators, therefore, coni^eyed the proper idea of 
 a Aurgin. The Chaldee uses substantially the same Avord as the 
 Hebrew. The idea of a virgin is, therefore, the most obvious and 
 natural idea in the use of this AA^ord. It does not, hoAvever, imply 
 that the person spoken of should be a virgin when the child should be 
 born ; or that she should ever after be a Aurgin. It means simply 
 that one who was then a virgin, but who was of marriageable age, 
 should conceive, and bear a son. Whether she Avas to he a virgin at 
 the time Avhen the child Avas born, or Avas to remain such afterAvards, 
 
CHAPTER VII. 
 
 187 
 
 B. c. 738.] 
 
 are inquiries wliich cannot be determined by a philological examina- 
 tion of the word. It is evident, also, that the word is not opposed 
 to either of these ideas. Why the name which is thus given to an 
 unmarried woman was derived from the verb to hide^ to conceal^ is not 
 agreed among lexicographers. The more probable opinion is, that it 
 was because, to the time of marriage, the daughter was supposed to be 
 hidden or concealed in the family of the parents ; she was kept shut 
 up, as it were, in the paternal dwelling. This idea is given by Jerome, 
 who says, “ The name is given to a virgin because she is said to be 
 hidden or secret ; because she does not expose herself to the gaze of 
 men, but is kept with great care under the custody of parents.’' The 
 sum of the inquiry here into the meaning of the word translated 
 virgin is, that it does not differ from that word as used by us. The 
 expression means no more than that one who was then a virgin should 
 have a son, and that this should be a sign to Ahaz. H And shall call 
 his name. It was usual for mothers to give names to their children, 
 Gen. iv. 1 ; xix. 37 ; xxix. 32; xxx. 18. There is, therefore, no reason 
 to suppose, as many of the older interpreters did, that the fact that it 
 is said the mother should give the name was a proof that the child 
 should have no human father. Such arguments are unworthy of 
 notice, and only show to what means men have resorted in defending 
 the doctrines, and in interpreting the pages of the Bible. The phrase 
 “ she will name” is, moreover, the same as “ they shall name,” or he 
 shall be named. “We are not, then, to suppose that the child should 
 actually receive the name Immanuel as a proper name, since, according 
 to the usage of the prophet, and especially of Isaiah, that is often as- 
 cribed to a person or thing as a name which belongs to him in an eminent 
 degree as an attribute. See ch. ix. 6; Ixi. 6; Ixii. 4.” — Hengstenherg, 
 The idea is, that that would be a name that might be appropriately 
 given to the child. Another name was also given to this child, ex- 
 pressing substantially the same thing, Avith a circumstantial difference. 
 See note on ch. viii. 3. ^ Immanuel, Heb., God icith tis — — 
 from God, and with its. The name is designed to denote that 
 God Avould be Avith the nation as its Protector, and the birth of this' 
 child Avould be a sign or pledge of it. The mere circumstance that 
 this name is given, however, does not imply anything in regard to 
 the nature or rank of the child ; for nothing was more common among 
 the J CAA's than to incorporate the name, or a part of the name of the 
 Deity, Avith the names Avhich they gave to their children. Thus Isaiah 
 denotes the salvation of Jehovah ; Jeremiah, the exaltation or grandeur 
 of Jehovah: each compounded of tAVO words, in Avhich the name 
 Jehoa'ah constitutes a part. Thus also in Elijah the two names of 
 God are combined, and it means literally Godj the Jehovah. Thus 
 also Eliab, God my father; Eliada, knowledge of God; Eliakim, the 
 resurrection of God ; Elihu, he is my God ; Elisha, salvation of God. 
 In none of these instances is the fact that the name of God is incor- 
 porated with the proper name of the individual any argument in 
 respect to his rank or character. It is true that MattheAV, ch. i. 23, 
 uses this name as properly expressing the rank of the Messiah ; but 
 all that can be demonstrated from the use of the name by Matthew is, 
 that it properly designated the nature and rank of the Lord Jesus. 
 It AA'as a pledge, then, that God was with his people, and the name 
 designated by the prophet had a complete fulfilment in its use as 
 applied to the Messiah. Whether the Messiah be regarded as himself 
 
188 
 
 ISAIAH. [b. c. 738. 
 
 15 Butter and honey shall I refuse the eyil, and choose the 
 he eat, that he may kno-w to | good. 
 
 15 “Butter and honey shall he eat 
 
 “Until he learn to refuse the evil and choose the good; 
 
 a pledge and demonstration of the presence and protection of God, or 
 ‘•whether the name be regarded as descriptive of his nature and dignity, 
 yet there was an appropriateness in applying it to him. It was fully 
 expressive of the event of the incarnation. Jerome supposes that the 
 name Immanuel denotes nothing more than Divine aid and protec- 
 tion. Others have supposed, however, that the name must denote 
 the assumption of our nature by God in the person of the Messiah, 
 i. e. that God became man. So Theodoret, Irenseus, Tertullian, Lac- 
 tantius, Chrysostom., Calvin, Bosenmllller, and others. The true in- 
 terpretation is, that no argument to prove that can be derived from 
 the use of the name ; but when the fact of the incarnation has been 
 demonstrated from other sources, the name is appropriately exp)ress\,ve 
 of that event. So it seems to be used by Matthew. 
 
 15. Butter and honey. The word rendered butter — hemuh — 
 denotes not butter, but thick and curdled milk. This was the common 
 mode of using milk as an article of food in the East, and is still. In 
 no passage in the Old Testament does butter seem to be meant by the 
 word. Jarchi says, that this circumstance denotes a state of plenty; 
 meaning that the land should yield its usual increase, notwithstanding 
 the threatened invasion. Eustatius on this place says, that it denotes 
 delicate food. The more probable interpretation is, that it was the 
 usual food of children, and that it means that the child should be 
 nourished in the customary manner. That this was the common 
 nourishment of children is abundantly proved by Bochart, Hieroz. 
 Part I. lib. xi. ch. 51, p. 630. Barnabas in his epistle says, “the 
 infant is first nourished with honey, and then with milk.’* This was 
 done usually by the prescription of physicians. Paulus says, “ It is 
 fit that the first food given to a child be honey, and then milk.” So 
 Aetius, “ Give to a child as its first food honey.” See Bochart. 
 Some have indeed supposed that this refers to the fact that the 
 Messiah should be man as well as God, and that his eating honey and 
 butter was expressive of the fact that he had a human nature I But 
 against this mode of interpretation, it is hoped, it is scarcely needful 
 now to protest. It is fitted to bring the Bible into contempt, and the 
 whole science of exegesis into scorn. The Bible is a book of sense, 
 and it should be interpreted on principles that commend themselves 
 to the sober judgment of mankind. The word rendered honey — — 
 is the same word (dibs) which is now used by the Arabs to denote 
 the syrup or jelly which is made by boiling down wine. This is 
 about the consistence of molasses, and is used as an article of food. 
 Whether it Avas so employed in the time of Isaiah cannot now be 
 determined ; but the word here may be used to denote honey. Comp, 
 note, ver. 22. ^ That he may know. As this translation noAV stands, 
 
 it is unintelligible. It would seem from this, that his eating butter 
 and honey would contribute to his knowing good and cauI. But this 
 caiinot be the meaning. It evidently denotes “ until he shall knoAv,” 
 or, Rt his knowing.” — Nord. Ileb. Gram. § 1026, 3. He shall be 
 nourished in the usual Avay, until he shall arrive at such a period of 
 life as to knoAV good from evil. The LXX. render it, irpiv ^ yv 
 
B. d. 738.] CHAPTER VII. 189 
 
 16 For before tbe clii ld sliall tliou abliorrest sball be forsaken 
 know to refuse the evil, and of both her kings, 
 choose the good, the land that 
 
 16 For before the child shall learn to refuse the evil and to choose the good, 
 ‘‘Desolate shall be the land, 
 
 “Before whose two kings thou art in terror. 
 
 avTov, before he know’S. The Chaldee, “ until he shall know.” *il To 
 refuse the evil, etc. Ignorance of good and evil denotes infancy. 
 Thus in Nineveh it is said that there were “more than sixscore 
 thousand persons that cannot discern between their right hand and 
 their left hand,” commonly supposed to denote infants, Jonah iv. 11. 
 Comp. Deut. i. 39. The meaning is, that he should be nourished in. 
 the usual mode in infancy ; and before he should be able to discerii 
 right from wrong, the land should be forsaken of its kings. At wlu.\ 
 particular period of life this occurs it may not be easy to determine. 
 A capability to determine in some degree between good and evil, or 
 between right and wrong, is usually manifest wken the child is two 
 or three years of age. It is evinced when there is a capability of un- 
 derstanding law, and feeling that it is WTong to disobey it. This is 
 certainly shown at a very early period of life ; and it is not improper, 
 therefore, to suppose that here a time was designated which was not 
 more than two or three years. 
 
 16. The land that thou ahhorrest. The land concerning which thou 
 art so much alarmed or distressed ; that is, the united land of Syria 
 and Ephraim. It is mentioned here as “the land,” or as one land, 
 because they were united then in a firm alliance, so as to constitute, 
 in fact, or for the purposes of invasion and conquest, one people or 
 nation. The phrase “which thou abhorrest,” means properly, which 
 thou loathest — the primary idea of the word y'V qutz being to feel a 
 nausea, or to vomit. It then means, to fear, or to feel alarm; and 
 this probably is the meaning here. Ahaz, however, evidently looked 
 upon the nations of Syria and Samaria with disgust, as well as with 
 alarm. This is the construction which is given of this passage by the 
 Vulgate, Calvin, Grotius, Junius, Gataker, and Piscator, as well as 
 by our common version. Another construction, however, has been 
 given of the passage by Vitringa, J. D. Michaelis, Lowth, Gesenius, 
 Rosenmuller, Hengstenberg, and Tlendewerk. According to this, 
 the meaning is not that the land should be the object of abhorrence, 
 but that the kings themselves were the object of dislike or dread ; 
 and not merely that the two kings should be removed, but that the 
 land itself was threatened with desolation. This construction is free 
 from the objections of an exegetical kind to which the other is open, 
 and agrees better with the idiom of the Hebrew. According to this, 
 the correct translation would be — 
 
 “For before the child shall leam to refuse the evil and to choose the good, 
 
 Desolate shall be the land, before whose two kings thou art in terror.” 
 
 ^ Of both her kings. Ahaz took the silver and gold that was found 
 in the temple, and sent it as a present to the king of Assyria. Induced 
 by this, the king of Assyria marched against Damascus, and slew 
 Ilezin, 2 Kings xvi. 9. This occurred but a short time after the 
 threatened invasion of the land by Ilezin and Remaliah, in the third 
 year of the reign of Ahaz, and consequently about one year after this 
 prophecy was delivered. Pekah, the son of Remaliah, was slain b 
 
190 
 
 ISAIAH. 
 
 Lb.c. 738. 
 
 Hoshea, the son of Elah, who conspired against him, slew him, and 
 reigned in his stead. This occurred in the fourth year of the reign 
 of Ahaz, for Pekah reigned twenty years. Ahaz began to reign in 
 the seventeenth year of the reign of Pekah ; and as Pekah was slain 
 after he had reigned twenty years, it follows that he was slain in the 
 fourth year of the reign of Ahaz — perhaps not more than two years 
 after this prophecy was delivered. See 2 Kings xv. 27, 30 ; xvi. 1 
 We have thus arrived at a knowledge of the time intended by Isaiah 
 in ver. 16. The whole space of time was not probably more than 
 two years. 
 
 A great variety of opinions have been entertained by interpreters in 
 regard to this passage, vers. 14 — 16. It may be useful, therefore, to 
 state briefly what those opinions have been, and then what seems to 
 be the true meaning. (1.) The first opinion is that which supposes 
 that by the virgin’" the wife of Ahaz is referred to, and that by the 
 child which should be born the prophet refers to Hezekiah. This is 
 the opinion of the modern Jewish commentators generally. This 
 interpretation prevailed among the Jews in the time of Justin.. But 
 this was easily shown by Jerome to be false. Ahaz reigned in Jeru- 
 salem but sixteen years, (2 Kings xvi. 2,) and Hezekiah was twenty- 
 five years old when he began to reign, (2 Kings xviii. 2,) and of 
 course was not less than nine years old when this prophecy was 
 delivered. Kimchi and Abarbanel then resorted to the supposition 
 that Ahaz had a second wife, and that this refers to a child that was 
 to be born of her. This supposition cannot be proved to be false, 
 though it is evidently a mere supposition. It has been adopted by 
 the Jews because they were pressed by the passage by the early 
 Christians as constituting an argument for the divinity of Christ. 
 The ancient Jews, it is believed, referred it mainly to the Messiah. 
 (2.) Others have supposed that the prophet designated some virgin 
 who was then present when the king and Isaiah held their conference ; 
 and that the meaning is, “ as surely as this virgin shall conceive, and 
 bear a son, so surely shall the land be forsaken of its kings.” Thus 
 Isenbiehl, Bauer, Cube, and Steudel held, as quoted by Ilengstenberg, 
 Christol. i. p. 341. (3.) Others suppose that the “virgin” was not 
 
 an actual, but only an ideal virgin. Thus Michaelis expresses it : 
 “ By the time when one Avho is yet a virgin can bring forth, (i, e. in 
 nine months,) all will be happily changed, and the present impending 
 danger so completely passed aw^ay, that if you were yourself to name 
 the child you would call him Immanuel.” Thus Eichorn, Paulus, 
 Hensler, and Ammon understand it. See Hengstenberg. (4.) Others 
 suppose that the “ virgin” was the prophet’s wife. Thus Aben Ezra, 
 Jarchi, Eaber, and Gesenius. Against this supposition there is only 
 one objection which has been urged that is of real force ; and that is, 
 that the prophet already had a son, and of course his wife could not 
 be spoken of as a virgin. But this objection is entirely removed by 
 the supposition, which is by no means improbable, that the former 
 wife of the prophet was dead, and that he was about to be united in 
 marriage to another who was a virgin. 
 
 In regard to the prophecy itself, there have been three opinions : 
 (1.) That it refers exclusively to some event in the time of the prophet ; 
 to the birth of a child then, either of the wife of Ahaz, or of the 
 prophet, or of some other unmarried female. This would, of course, 
 exclude all reference to the Messiah. This was formerly my opinion; 
 and this opinion I expressed and endeavoured to maintain in the flrst 
 
CHAPTER VII. 
 
 191 
 
 B. c. 738.] 
 
 composition of these Notes. Put a more careful examination of the 
 passage has convinced me of its error, and satisfied me that the 
 passage has reference to the Messiah. The reasons for this opinion I 
 shall soon state. (2.) The second opinion is, that it has exclusive 
 and immediate reference to the Messiah ; that it does not refer at all 
 to any event which was then to occur, and that to Ahaz the future 
 birth of a Messiah from a virgin was to be regarded as a pledge of the 
 Divine protection, and an assurance of the safety of Jerusalem. Some 
 of the objections to this view I shall soon state. (3.) The third 
 opinion, therefore, is that which blends these two, and which regards 
 the prophet as speaking of the birth of a child which would soon 
 take place of some one who was then a virgin — an event which could 
 be known only to God, and which would therefore constitute a sign 
 or demonstration to Ahaz of the truth of what Isaiah said, but that 
 the prophet intentionally so used language which would also mark a 
 more important event, and direct the minds of the king and people 
 onward to the future birth of one who should more fully answer to 
 all that is here said of the child that would be born, and to whom 
 the name Immanuel would be more appropriately given. This I 
 shall endeavour to show must be the correct interpretation. In 
 exhibiting the reasons for this opinion, we may, fiust, state the 
 evidence that the prediction refers to some child that would be born 
 soon as a pledge that the land would be forsaken of its kings ; and, 
 SECONDLY, the evidence that it refers also to the Messiah in a higher 
 and fuller sense. 
 
 I. Evidence that the prophecy refers to some event which 
 
 WAS SOON to occur — TO THE BIRTH OF A CHILD OF SOME ONE WHO 
 WAS THEN A VIRGIN, OR UNMARRIED. 
 
 (1.) It is the obvious interpretation. It is that which would strike 
 the great mass of men accustomed to interpret language on the 
 principles of common sense. If the passage stood by itself ; if the 
 seventh and eighth chapters were all that we had ; if there were no 
 allusion to the passage in the New Testament ; and if we were to sit 
 down and merely look at the circumstances, and contemplate the 
 narrative — the unhesitating opinion of the great mass of men would 
 be, that it must have such a reference. This is a good rule of inter- 
 pretation. That which strikes the mass of men, which appears to 
 men of sound sense as the meaning of a passage on a simple perusal 
 of it, is likely to be the true meaning of a writing. 
 
 (2.) Such an interpretation is demanded by the circumstances of 
 the case. The immediate point of the inquiry was not about the 
 ultimate and final safety of the kingdom — which would be demon- 
 strated indeed by the announcement that the Messiah would appear ; 
 but it was about a present matter — about impending danger. An 
 alliance was formed between Syria and Samaria. An invasion w'as 
 threatened. The march of the allied armies had commenced. Jeru- 
 salem was in consternation, and Ahaz had gone forth to see if there 
 were any means of defence. In this state of alarm, and at this 
 juncture, Isaiah went to assure him that there was no cause for fear. 
 jLt was not to assure him that the nation should be ultimately and 
 finally safe — which might be proved by the fact that the Messiah 
 would come, and that therefore God would preserve the nation ; but 
 the pledge was, that he had no reason to fear this invasion, and that 
 within a short space of time the land would “ be forsaken of both its 
 kings.'^ How could the fact that the Messiah would come, more than 
 
192 
 
 ISAIAH. 
 
 fB. c. 738. 
 
 seven hundred years afterwards, prove this ? Might not Jerusalem 
 be taken and subdued — as it was afterwards by the Chaldeans — and 
 yet it be true that the Messiah would come, and that God would 
 manifest himself as the Protector of his people ? Though, therefore, 
 the assurance that the Messiah would come would be a general proof 
 and pledge that the nation would be preserved and ultimately safe, 
 yet it would not be a pledge of the specific and immediate thing which 
 occupied the attention of the prophet and of Ahaz. It Avould not, 
 therefore, be a “ sign” such as the prophet offered to give, or a proof 
 of the fulfilment of the specific prediction under consideration. This 
 argument I regard as unanswerable. It is so obvious, and so strong, that 
 all the attempts to answer it by those who suppose there w'as an imme- 
 diate and exclusive reference to the Messiah have been entire failures. 
 
 (3.) It is a circumstance of some importance that Isaiah regarded 
 himself and his children as “signs” to the people of his time. See 
 ch. viii. 18. In accordance with this view, it seems he had named 
 one child Shear-jashub, ch. vii. 3 ; and in accordance with the same 
 view he afterwards named another Maher-shalal-hash-baz — both of 
 which names are significant. This would seem to imply that he meant 
 here to refer to a similar fact, and to the birth of a son that should be 
 a sign also to the people of his time. 
 
 (4.) An unanswerable reason for thinking that it refers to some 
 event which was soon to occur, and to the birth of a child before the 
 land should be forsaken of the two kings, is the record contained in 
 ch. viii. 1 — 4. That record is evidently connected with this account, 
 and is intended to be a public assurance of the fulfilment of what is 
 here predicted respecting the deliverance of the land from the threat- 
 ened invasion. In that passage, the prophet is directed to take a 
 great roll, (ver. 1,) and make a record concerning the son that was to 
 be born ; he calls public witnesses, men of character and well-known 
 reputation, in attestation of the transaction, (ver. 2 ;) he approaches 
 the prophetess, (ver. 3 ;) and it is expressly declared (ver. 4) that 
 before the child should have “knowledge to cry, ^ly father and my 
 mother,” ^. e. be able to discern between good and evil, (ch. vii. 16,) 
 “ the riches of Damascus and the spoil of Samaria” should be “taken 
 away before the king of Assyria.” This is so evidently a completion 
 of the prophecy in ch. vii., and a solemn fulfilling of it in a manner 
 that should be satisfactory to Ahaz and the people, that it is impos- 
 sible, it seems to me. to regard it any otherwise than as a real transac- 
 tion. Hengstenberg, and those who suppose the prophecy to refer 
 immediately and exclusively to the Messiah, are obliged to maintain 
 that that was a “symbolical transaction” — an opinion which might 
 with the same propriety be held of any historical statement in the 
 Bible, since there is nowhere to be found a more simple and un- 
 varnished account of mere matter of historical fact than that. The 
 statement therefore, in ch. viii., is conclusive demonstration, I think, 
 that there was a reference in ch. vii. 14 — 16 to a child of the prophet 
 that would be soon born, and that would be a pledge of the Divine 
 protection, and o. proof ox sign to Ahaz that his land would be safe. 
 
 It is no objection to this that Isaiah then had a son, (ch. vii. 3,) 
 and that therefore the mother of that son could not be a virgin. There 
 is no improbability in the supposition that the mother of that son 
 was deceased, and that Isaiah was about again to be married. Such 
 an event is not so uncommon as to make it a matter of ridicule, (see 
 Hengs. p. 342 ;) or to render the supposition wholl}" incredible. 
 
CHAPTER VII. 
 
 193 
 
 B. c. 738.] 
 
 Xor is it any objection that another name was given to the child 
 that was born to Isaiah, ch. viii. 1, 3. Nothing was more common 
 than to give two names to children. It might have been true that 
 the name usually given to him was Maher-shalal-hash-baz ; and still 
 true that the circumstances of his birth were such an evidence of the 
 Divine protection, and such an emblem of the Divine guardianship, as 
 to make proper the name Immanuel. See note on ver. 14. It may 
 be observed, also, that on the supposition of the strict and exclusive 
 Messianic interpretation the same objection might be made, and the 
 same difficulty would lie. It was no more true of Jesus of Nazareth 
 than of the child of Isaiah that he was commonly called Immanuel. 
 He had another name also, and was called by that other name. 
 Indeed, there is not the slightest evidence that the Lord Jesus was 
 ever designated by the name Immanuel as a proper name. All that 
 the passage means is, that such should be the circumstances of the 
 birth of the child as to render the name Immanuel proper ; not that it 
 would be applied to him in fact as the usual appellation. 
 
 Nor is it any objection to this view that the mind of the prophet is 
 evidently directed onward to the Messiah ; and that the prophecy 
 terminates (ch. viii. 8 ; ix. 1 — 7) with a reference to him. That this 
 is so, I admit ; but nothing is more common in Isaiah than for him to 
 commence a prophecy with reference to some remarkable deliverance 
 which was soon to occur, and to terminate it by a statement of events 
 connected with a higher deliverance under the Messiah. By the laws of 
 prophetic suggestion^ the mind of the prophet seized upon resemblances 
 and analogies ; was carried on to future times which were suggested 
 by something that he was saying or contemplating as about to occur, 
 until the mind was absorbed, and the primary object forgotten in the 
 contemplation of the more remote and glorious event. See Introduc- 
 tion to Isaiah, § 7. HI. (3.) 
 
 II. Evidence that th-e prophecy refers to the Messiah. 
 
 (1.) The passage in Matt. i. 22, 23, is an evidence that he regarded 
 this as having a reference to the Messiah, and that it had a complete 
 fulfilment in him. This quotation of it also shows that that was the 
 common interpretation of the passage in his time, or he would not 
 thus have introduced it. It cannot be proved^ indeed, that Matthew 
 means to affirm that this was the primary and original meaning of the 
 prophecy, or that the prophet had a direct and exclusive reference to 
 the Messiah ; but it proves that in his apprehension the words had a 
 fulness of meaning, and an adaptedness to the actual circumstances of 
 the birth of the Messiah, which would accurately and appropriately 
 express that event. See notes on the passage in Matthew. The 
 prophecy was not completely fulfilled^ filed up^ fully and adequately 
 mety until applied to the Messiah. That event was so remarkable — 
 the birth of Jesus was so strictly of a virgin, and his nature so exalted — 
 
 I that it might be said to be a complete and entire fulfilment of it. The 
 i language of Isaiah, indeed, was applicable to the event referred to 
 ! immediately in the time of Ahaz, and expressed that with clearness ; 
 j but it more appropriately and fully expressed the event referred to 
 ' by Matthew, and thus shows that the prophet designedly made use 
 of language which would be appropriate to a future and most 
 ' glorious event. 
 
 I (2.) An argument of no slight importance on this subject may be 
 I drawn from the fact, that this has been the common interpretation in 
 ' the Christian church. I know that this argument is not conclusive ; 
 
194 
 
 ISAIAH. 
 
 [B. c. 738. 
 
 nor should it be pressed beyond its due and proper weight. It is of 
 force only because the united and almost uniform impression of man- 
 kind for many generations, in regard to the meaning of a written 
 document, is not to be rejected without great and unanswerable 
 arguments. I know that erroneous interpretations of many passages 
 have prevailed in the church ; and that the interpretation of many 
 passages of Scripture which have prevailed from age to age, have 
 been such as have been adapted to bring the whole subject of Scrip- 
 tural exegesis into contempt. But we should be slow to reject that 
 which has had in its favour the suffrages of the unlearned, as well as 
 the learned, in the interpretation of the Bible. The interpretation 
 which refers this passage to the Messiah has been the prevailing one 
 in all ages. It was followed by all the fathers and other Christian 
 expositors until the middle of the eighteenth century, (Hengstenberg ;) 
 and is the prevailing interpretation at the present time. Among 
 those who have defended it, it is sufficient to mention the names of 
 Lowth, Koppe, Rosenmuller, and Hengstenberg, in addition to those 
 names which are found in the well-known English commentaries. It 
 has been opposed by the modern Jews and by German neologists, 
 but has not been regarded as false by the great mass of pious and 
 humble Christians. The argument here is simply that which would 
 be applied in the interpretation of a passage in Homer or Yirgil ; that 
 where the great mass of readers of all classes have concurred in any 
 interpretation, there presumptive evidence that it is correct — evidence, 
 it is true, which may be set aside by argument, but which is to be 
 admitted to be of some account in making up the mind as to the 
 meaning of the passage in question. 
 
 (3.) The reference to the Messiah in the prophecy accords with 
 the general strain and manner of Isaiah. It is in accordance with his 
 custom, at the mention of some occurrence or deliverance which is 
 soon to take place, to suffer the mind to fix ultimately on the more 
 remote event of the same general character^ or lying, so to speak, in the 
 same range of vision and of thought. See the Introduction, § 7. It 
 is also the custom of Isaiah to hold up to prominent view the idea 
 that the nation would not be ultimately destroyed till the great 
 Deliverer should come ; that it was safe amidst all revolutions ; that 
 vitality would remain like that of a tree in the depth of winter, when 
 all the leaves are stripped off, (ch. vi. 13 ;) and that all their enemies 
 would be destroyed, and the true people of God be ultimately secure 
 and safe under their great Deliverer. See notes on ch. xxxiv., xxxv. 
 It is true that this argument will not be very striking except to one 
 who has attentively studied this prophecy ; but it is believed that no 
 one can profoundly and carefully examine the manner of Isaiah, 
 without being struck with it as a very important feature of his mode 
 of communicating truth. In accordance with this, the prophecy 
 before us means, that the nation was safe from this invasion. Ahaz 
 feared the extinction of his kingdom, and the permanent annexation 
 of Jerusalem to Syria and Samaria. Isaiah told him that that could 
 not occur ; and proffered a demonstration that in a very few years the 
 land would be forsaken of both its kings. On another ground also it 
 could not he. The people of God were safe. His kingdom could not 
 be permanently destroyed. It must continue until the Messiah should 
 come ; and the eye of the prophet, in accordance with his usual 
 custom, glanced to that future event, and he became totally absorbed 
 in its contemplation, and the prophecy is finished (ch. ix. 1 — 7) by a 
 
CHAPTER VII. 
 
 195 
 
 B. c. 738.] 
 
 description of the characteristics of the light that he saw in future 
 times rising in dark Galilee, (ch. ix. 1,2,) and of the child that should 
 be born of a virgin then. 
 
 In accordance with the same view, we may remark, as Lowth has 
 done, that to a people accustomed to look for a great Deliverer, that 
 had fixed their hopes on one who was to sit on the throne of David, 
 the language which Isaiah here used would naturally suggest the idea 
 of a Messiah. It was so animated, so ill-adapted to describe his own 
 son, and so fitted to convey the idea of a most remarkable and unusual 
 occurrence, that it could scarcely have been otherwise than that they 
 should have thought of the Messiah. This is true, in a special manner, 
 of the language in ch. ix. 1 — 7. 
 
 (4.) An argument for the Messianic interpretation may be derived 
 from the public expectation which was excited by some such prophecy 
 as this. There is a striking similarity between it and one which is 
 uttered by Micah, who was contemporary with Isaiah. Which was 
 penned first it would not be easy to show ; but they have internal 
 evidence that they both had their origin in an expectation that the 
 Messiah would be born of a virgin. Comp, note, ch. ii. 2. In Micah 
 V. 2, 3, the following prediction occurs ; “ But thou, Bethlehem 
 Ephratah, though thou be little among the thousands of Judah, yet 
 out of thee shall he come forth unto me that is to be ruler over Israel ; 
 whose goings forth have been from of old, from the days of eternity. 
 Therefore will he give them up, until the time when she which 
 travaileth hath brought forth.’’ That this passage refers to the birth 
 of the Messiah is demonstrable from Matt. ii. 6. Nothing can be 
 clearer than that this is a prediction respecting the place of his birth. 
 The Sanhedrim, when questioned by Herod respecting the place of his 
 birth, answered without the slightest hesitation, and referred to this 
 place in Micah for proof. The expression, “ she which travaileth,” 
 or “she that bears shall bear,” niV the hearing shall bear^ refers 
 evidently to some prediction of such a birth ; and the word “ she that 
 bears” (rn^') seems to have been used somewhat in the sense of a 
 proper name, to designate one who was well known, and of whom 
 there had been a definite prediction. Rosenmliller remarks, “ She is 
 not indeed expressly called a virgin, but that she is so is self-evident, 
 since she shall bear the hero of Divine origin (from everlasting), and 
 consequently not begotten by a mortal. The predictions throw light 
 on each other ; Micah discloses the Divine origin of the person pre- 
 dicted, Isaiah the wonderful manner of his birth.” — Ros, as quoted 
 by Hengst. In his first edition, Rosenmliller remarks on Micah v. 2 ; 
 “ The phrase, ‘ she w'ho shall bear shall bear,’ denotes the virgin from 
 whom, in a miraculous manner, the people of that time hoped that 
 the Messiah \vould be born.” If Micah refers to a well-known existing 
 prophecy, it must evidently be this in Isaiah, since no other similar 
 prophecy occurs in the Old Testament ; and if he wrote subsequently 
 to Isaiah, the prediction in Micah must be regarded as a proof that 
 this was the prevailing interpretation of his time. 
 
 That this was the prevailing interpretation of those times is con- 
 firmed by the traces of the belief which are to be found extensively 
 in ancient nations, that some remarkable person would appear w^ho 
 should be born in this manner. The idea of a deliverer to be born of 
 a virgin is one that somehow had obtained an extensive prevalence in 
 Oriental nations, and traces of it may be found almost everywhere 
 
196 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 among them. In the Hindoo mythology it is said respecting Budhu^ 
 that he was born of Maya^ a goddess of the imagination — a virgin. 
 Among the Chinese there is an image of a beautiful woman with a 
 child in her arms, which child they say was born of a virgin. The 
 passage in Virgil is well known : 
 
 Jam redit et Virgo, redeunt Saturnia regna : 
 
 Jam nova progenies coelo demittitur alto. 
 
 Tu modo nascenti puero, quo ferrea primurn 
 Desinet, ac toto surget gens aurea mundo. 
 
 Casta, fave, Luctna : tuus jam regnat Apollo. — Eclog. iv. 4, seq. 
 
 Comes the last age, by Cumae’s maid foretold ; 
 
 Afresh the mighty line of years unrolled. 
 
 The Virgin now, now Saturn’s sway returns ; 
 
 Now the blest globe a heaven- sprung child adorns. 
 
 Whose genial power shall whelm earth’s iron race, 
 
 And plant once more the golden in its place — 
 
 Thou, chaste Lucina, but that child sustain. 
 
 And lo ! disclosed thine own Apollo’s reign.” — Wrangham, 
 
 This passage, though applied by Virgil to a different subject, has 
 been usually regarded as having been suggested by that in Isaiah. 
 The coincidence of thought is remarkable on any supposition ; and 
 there is no improbability in the supposition that the expectation of a 
 Great Deliverer to be born of a virgin had prevailed extensively, and 
 that Virgil wrought it up in this beautiful manner, and applied it to a 
 prince in his own time. On the prevalent expectation of such a 
 Deliverer, see note on Matt. ii. 2. 
 
 (5.) But the great and the unanswerable argument for the Messianic 
 interpretation is derived from the conclusion of the prophecy in ch. 
 viii. 8, and especially in ch. ix. 1 — 7. The prophecy in ch. ix. 1—7 
 is evidently connected with this ; and yet cannot be applied to a son 
 of Isaiah, or to any other child that should be then born. If there is 
 any passage in the Old Testament that must be applied to the Messiah, 
 that is one. See notes on the passage. And if so, it proves, that 
 though the prophet at first had his eye on an event which was soon 
 to occur, and which would be to Ahaz full demonstration that the 
 land would be safe from the impending invasion, yet that he em- 
 ployed language which would describe also a future glorious event, 
 and which would be a fuller demonstration that God Avould protect 
 the people. He became absorbed in that event, and his language 
 at last referred to that alone. The child then about to be born would, 
 in most of the circumstances of his birth, be an apt emblem of Him 
 who should be born in future times, since both would be a demon- 
 stration of the Divine power and protection. To both, the name 
 Immanuel, though not the common name by which either would be 
 designated, might be appropriately given. Both would be born of a 
 virgin : — the former, of one who was then a virgin, and the birth of 
 whose child could be known only to God ; the latter, of one who 
 should be appropriate!}'’ called the Virgin, and who should remain so 
 at the time of his birth. This seems to me to be the meaning of this 
 difficult prophecy. The considerations in favour of referring it to the 
 birth of a child in the time of Isaiah, and which should be a pledge to 
 him of the safety of his kingdom then, seems to me to be unanswerable. 
 And -the considerations in favour of an ultimate reference to the Mes- 
 siah — a reference which becomes in the issue total and absorbing — are 
 equally unanswerable ; and if so, then the twofold reference is clear. 
 
CHAPTER VII. 
 
 197 
 
 B. c. 738.] 
 
 17 ^ The Loud shall bring 
 upon thee, and upon thy people, 
 and upon thy father’s house, 
 days that have not come, from 
 
 the day that Ephraim departed 
 from Judah; even the lung of 
 Assyria. 
 
 17 But Jehovah shall hriug upon thee, 
 
 And upon thy people, and upon the house of thy father, 
 ‘‘ Days such as have not come 
 
 “ From the day of the departure of Ephraim from Judah ; 
 “ Even the king of Assyiia. 
 
 17. The Lord shall bring ^ etc. The prophet, having assuiedAhaz that 
 his kingdom, should be free from the invasion that then threatened it, 
 proceeds, however, to state to him that it Avould be endangered from 
 another source. II Thy father'* s house. The royal family — the princes 
 and nobles. II Days that have not come. Times of calamity that have 
 not been equalled. H From the day that Ephraim departed from Judah. 
 From the time of the separation of the ten tribes from the tribes of 
 Judah and Benjamin. H Even the king of Assyria. This was done in 
 the following manner. Though the siege which Rezin and Pekah 
 had undertaken Avas not at this time successful, yet they returned the 
 year after with stronger forces, and with counsels better concerted, and 
 again besieged the city. This was in consequence of the continued 
 and increasing Avickedness of Ahaz, 2 Chron. xxviii. 1 — 5. In this 
 expedition a great multitude Av^ere taken captives, and carried to 
 Damascus, 2 Chron. xxviii. 5. Pekah at this time also slew 120,000 
 of the JeAvs in one day, 2 Chron. xxviii. 6 ; and Zichri, a valiant man 
 of Ephraim, sleAv Maaseiah the son of Ahaz. At this time also Pekah 
 took no less than 200,000 of the kingdom of Judah, proposing to take 
 them to Samaria, but was prevented by the influence of the prophet 
 Oded, 2 Chron. xxviii. 8 — 15. In this calamity, Ahaz stripped the 
 temple of its treasures and ornaments, and sent them to Tiglath- 
 Pileser, king of Assyria, to induce him to come and defend him from 
 the united arms of Syria and Ephraim. The consequence was, as 
 might have been foreseen, that the king of Assyria took occasion from 
 this to bring increasing calamities upon the kingdom of Ahaz. He 
 first, indeed, sIcav Rezin, and took Damascus, 2 Kings xvi. 7. Having 
 subdued the kingdoms of Damascus and Ephrain, Tiglath-Pileser 
 became a more formidable enemy to Ahaz than both of them. His 
 object Avas not to aid Ahaz, but to distress him, 2 Chron. xxviii. 20 ; 
 and his coming professedly, and at the request of Ahaz, to his help, 
 Avas a far more formidable calamity than the threatened invasion of 
 both Rezin and Pekah. God has power to punish a wicked nation in 
 his OAvn Avay. When they seek human aid, he can make this a scourge. 
 He has kings and nations under his control ; and though a wicked 
 prince may seek earthly alliance, yet it is easy for God to allow such 
 allies to indulge their ambition and love of rapine, and make them the 
 very instruments of punishing the nation Avhich they were called to 
 defend. It should be observed that this phrase, “ even the king of 
 Assyria,” is by many critics thought to be spurious, or a marginal 
 reading or gloss that has by some means crept into the text. The 
 ground of this opinion is, that it does not harmonize entirely with the 
 following verse, Avhere Egypt is mentioned as well as Assyria, and that 
 it does not agree Avdth the poetical form of the passage. 
 
198 
 
 ISAIAH. 
 
 B. c. 738, 
 
 18 And it sliall come to pass 
 in that day, that the Lord shall 
 hiss for the fly that is in the 
 
 uttermost part of the rivers of 
 Egypt, and for the bee that is 
 in the land of Assyria : 
 
 18 “ And it shall come to pass in that day, 
 
 “ That Jehovah shall hiss for the fly 
 Which is in the utmost part of the rivers of Egypt, 
 And for the bee which is in the land of Assyria. 
 
 18. hi that day the Lord shall hiss. See note, ch. v. 26. H For the 
 fly. That is, for the army, or the multitude of people. The com- 
 parison of a numerous army with flies is not uncommon. See Homer’s 
 Iliad, b. ii. 469, etc. 
 
 Thick as insects play, 
 
 The wandering nation of a summer’s day, 
 
 That, drawn by milky streams at evening hours. 
 
 In gathered swarms surroimd the rural bowers ; 
 
 Erom pail to pail with busy murmur run 
 The gilded legions, glittering in the sun. — Fope. 
 
 The comparison is drawn probably from the number, but also is in- 
 tended to indicate the troublesome character of the invaders. Perhaps 
 also there is an allusion here to the well-known fact that one of the 
 ten plagues of Egypt was caused by numerous swarms of flies, Exod. 
 viii. 21 — 24. An army would be brought up from that country as 
 numerous, as troublesome, and as destructive as was that swarm of 
 flies. The following description by Bruce of a species of flies in 
 Abyssinia, and the adjacent regions, will give an idea of the 
 character of this calamity, and the force of the language used here : 
 “ This insect is called Zimb ; it has not been described by any 
 naturalist. It is, in size, very little larger than a bee, of a thicker 
 proportion, and has wings, which are broader than those of a bee, 
 
 placed separate, like those of a 
 fly : they are of pure gauze, 
 without colour or spot upon 
 them ; the head is large, the 
 upper jaw or lip is sharp, and 
 has at the end of it a strong 
 pointed hair, of about a quarter 
 of an inch long ; the lower jaw 
 has two of these pointed hairs ; 
 and this pencil of hairs, when 
 joined together, makes a resist- 
 ance to the finger, nearly equal 
 to that of a strong hog’s bristle ; its legs are serrated in the inside, 
 and the whole covered with brown hair or dowm. As soon as this 
 plague appears, and their buzzing is heard, all the cattle forsake 
 their food, and run wildly about the plain, till they die, w'orn out 
 with fatigue, fright, and hunger. No remedy remains but to leave 
 the black earth, and hasten down to the sands of Atbara ; and there 
 they remain, while the rains last, this cruel enemy never daring to 
 pursue them farther. Though his size be immense, as is his strength, 
 and his body covered with a thick skin, defended with strong hair, 
 yet even the camel is not capable to sustain the violent punctures the 
 fly makes with his pointed proboscis. He must lose no time in re- 
 moving to the sands of Atbara ; for when once attacked Dy this fly, 
 
B. c. 738.] CHAPTER VII. 199 
 
 19 And tlioy shall come, and 
 shall rest all of them in the 
 desolate yalleys, and in the holes 
 
 of the rocks, and upon all thorns, 
 and npon all ^hushes. 
 
 r Jer. 16. 16. 1 or, commendable trees. 
 
 19 And they shall come, and shall rest all of them 
 
 In the desolate valleys, and in the holes of the rocks. 
 
 And upon all thorns, and upon all shrubberies of pleasure. 
 
 his body, head, and legs break out into large bosses, which swell, 
 break, and putrify, to the certain destruction of the creature. Even 
 the elephant and rhinoceros, who, by reason of their enormous bulk, 
 and the vast quantity of food and water they daily need, cannot shift 
 to desert and dry places as the season may require, are obliged to roll 
 themselves in mud and mire, which, when dry, coats them over like 
 armour, and enables them to stand their ground against this winged 
 assassin ; yet I have found some of these tubercles upon almost every 
 elephant and rhinoceros that I have seen, and attribute them to this 
 cause. All the inhabitants of the sea-coast of Melinda, down to Cape 
 Gardefan, to Saba, and the south coast of the Red Sea, are obliged to 
 put themselves in motion, and remove to the next sand, in the begin- 
 ning of the rainy season, to prevent all their stock of cattle from being 
 destroyed. This is not a partial emigration ; the inhabitants of all the 
 countries, from the mountains of Abyssinia northward, to the con- 
 fluence of the Nile and Astaboras, are once a year obliged to change 
 their abode, and seek protection in the sand of Beja : nor is there any 
 alternative, or means of avoiding this, though a hostile band were in 
 their way, capable of spoiling them of half their substance. This fly 
 has no sting, though he seemed to me to be rather of the bee kind ; 
 but his motion is more rapid and sudden than that of the bee, and 
 resembles that of the gad-fly in England. There is something parti- 
 cular in the sound or buzzing of this insect ; it is a jarring noise, 
 together with a humming, which induces me to believe it proceeds, at 
 least in part, from a vibration made with the three hairs at his 
 snout.” ^ The uttermost part of the rivers of Egypt. The remotest 
 part of the land — that is, from the whole country. Egypt was watered 
 by a single river — the Nile. But this river emptied into the Mediter- 
 ranean by several mouths ; and from this river also were cut numer- 
 ous canals to water the land. These are intended by the rivers of 
 Egypt. See notes, ch. xix. 6, 7. Those canals would be stagnant for 
 no small part of the year ; and around them would be produced, as is 
 usual near stagnant waters, great quantities of flies. This prophecy 
 was fulfilled by the invasion of the land in subsequent times by the 
 Egyptians. 2 Kings xxiii. 33, 34 ; 2 Chron. xxxv. 20, 24 ; xxxvi. 1, 2. 
 H And for the bee. That is, for the army. An army is compared to bees on 
 account of their number ; perhaps also on account of the pungency and 
 severity of the sting. The comparison is common. See Dent. i. 44 ; 
 vii. 20 ; Psa. cxviii. 12. The Chaldee has rendered this verse, “The 
 Lord shall call to a people girded with the armies of the brave, who are 
 numerous as flies, and shall bring them from the ends of the land of 
 Egypt ; and strong armies, strong as bees, and shall bring them from 
 the land of Assyria.” No prophecy was ever more completely fulfilled 
 than this, by the successive invasions of Pharaoh-Necho, Esarhaddon, 
 and Nebuchadnezzar. See Isa. xxxvi., xxxvii. ; 2 Chron. xxxvi. 7 — 21. 
 
 19. And they shall come. The idea in this verse is, that they would 
 spread over the land, and lay it waste. The poetic image of flies and 
 
200 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 20 In tlie same day Bhall tlie 
 Lord sliaye witli a razor tliat is 
 hired, namely, hy them "beyond 
 the river, hy the king of Assyria, 
 
 the head, and the hair of the 
 feet : and it shall also consume 
 the heard. 
 
 20 ‘‘In the same day shall the Lord shave with a hired razor, 
 “ By the people beyond the river, by the kmg of Assyria, 
 
 “ The head, and the hair of the feet ; 
 
 “ And even the beard itself shall he destroyed. 
 
 bees is kept up — meaning that the armies would be so numerous as 
 to occupy and infest all the land. H And shall rest. As bees do. 
 Thus the locusts are said to have rested in all the land of Egypt, Exod. 
 X. 14. H In the desolate valleys. The word translated valleys usually 
 means a valley with a hrook, or a brook itself. The Chaldee trans- 
 lates it, “ in the streets of cities.** But the idea is derived from the 
 habits of flies and bees. The meaning is, that they should fill all the 
 land — as innumerable swarms of flies and bees would settle down 
 everywhere, and would infest or consume everything. Bees, pro- 
 bably, chose situations near to running streams. Yirgil, in his direc- 
 tions about selecting a place for an apiary, gives the following 
 among others : — 
 
 At liquidi fontes, et stagna virentia musco 
 
 Adsint, et tenuis fugiens per gramina rivus — Georg, iv. 18, 19. 
 
 But there let pools invite, with moss arrayed. 
 
 Clear fount and rill that purls along the glade. — Sothehy. 
 
 H In the holes of the rocks. Probably the same image is referred to 
 here. It is well knowm that in Judea, as well as elsewhere, bees 
 were accustomed to live in the holes or caverns of the rocks. They 
 were very numerous ; and the figure here is, that the Assyrians would 
 be numerous as the swarms of bees were in that land, even in the high 
 and inaccessible rocks. Comp. Isa. ii. 19 — 21. U Upon all thorns. 
 The image here is kept up of flies and bees resting on everything. 
 Thorns here refer to those trees and shrubs that were of little value — 
 but even on these they would rest. H All hushes. Heb., All trees 
 that are commendable, or that are to be praised. See margin. The 
 word denotes those shrubs and trees that were objects oi praise; that 
 is, that were cultivated with great attention and care, in opposition to 
 thorns that grew wild, and without cultivation, and that were of little 
 value. The meaning of the passage is, that the land would be invaded 
 in every part, and that everything, valuable or not, would be laid 
 waste. 
 
 20. In the same day^ etc. The idea in this verse is the same as in 
 the preceding, though presented in a different form. The meaning 
 is, that God would bring upon them this punishment, but that he 
 would make use of the Assyrian as an instrument by which to do it. 
 H Shave. The act of shaving off the hair denotes punishment or dis- 
 grace. Comp. 2 Sam. x. 4. “ Hanun took David*s servants, and 
 
 shaved off one half of their beards,** 1 Chron. xix. 4. IT With a razor. 
 Using them as an instrument. God here claims the power of direct- 
 ing them, and regards them as employed by him. See ch. x. 5 — 7. 
 If That is hired. This is an allusion to the custom of hiring soldiers, 
 or employing mercenary armies. Thus Great Britain employed mer- 
 cenary troops, or hired of the German bodies of Hessia^is to carry on 
 the war in this country. The meaning here is, that God would 
 
\:haptek VII, 
 
 201 
 
 B. c. 738. J 
 
 21 And it sliall come to pass in 
 that day, that a man shall nou- 
 rish a young cow and two sheep : 
 
 22 And it shall come to pass, 
 for the abundance of milk that 
 
 they shall give that he shall eat 
 butter: for butter and honey 
 shall every one eat that is left 
 4n the land. 
 
 1 in the midst of. 
 
 21 “ And it shall come to pass in that day, 
 
 “ That a man shall keep ahve a young cow and two sheep, 
 
 22 “ And it shall be from the plenty of milk which they give he shall eat 
 
 butter : 
 
 For butter and honey shall every one eat 
 “ Who is left in the midst of the land. 
 
 employ the Assyrians as his instruments, to effect his purposes — as 
 though they were hired and paid by the plunder and spoil of the 
 nation. 1i By them beyond the river. The river Euphrates. The 
 Euphrates is usually meant in the Scriptures where “ river is 
 mentioned Avithout specifying the name, Psa. Ixxii. 8 ; Ixxx. 2. This 
 Avas the river which Abraham had passed; and this perhaps was, for 
 a long time, the eastern boundary of their geographical knowledge. 
 See note, ch. xi. 15. H The head. The hair of the head, IT The hair 
 of the feet. Or the other parts of the body — of the lower parts of the 
 body. ^ Shall also consume the heard. Shall cut off the beard. This was 
 esteemed particularly disgraceful among the Jews. It is at this day 
 among all Eastern nations. The heard is regarded as a distinguished 
 ornament; among the Mohammedans it is sworn by, and no higher 
 insult can be offered than to treat the beard A\dth indignity. Comp, 
 note, Isa. 1. 6. The meaning is^ere, that God Avould employ the 
 Assyrian as his instrument to lay waste the land. 
 
 21. In that day. In the time specified in the previous verses — in 
 the judgments that should be brought upon the land by the Egyptians 
 and Assyrians. H A man shall nourish. Heb., make to live; that is, 
 he shall owm, or feed. IT A young cow. The Hebrew denotes a heifer 
 that gives milk. The state which is denoted by this, is that of great 
 poverty. Instead of being engaged in agriculture, of possessing great 
 resources in that time, a man should depend for the subsistence of 
 himself and his family on Avhat a single cow and tAvo sheep Avould 
 yield. Probably this is intended also as a description of the general 
 state of the nation, that it Avould be reduced to great poverty. 11 And 
 two sheep. Two here seems to be used to denote a very small number. 
 A man, ^. e. the generality of men, would be so reduced as to be able 
 to purchase and keep no more. 
 
 22. For the abundance of milk^ etc. On account, or by means of, 
 the great quantity of milk. This image also denotes that the land 
 should be desolate, and abandoned by its inhabitants. Such a range 
 Avould the cow and sheep have in the lands lying Avaste and unculti- 
 vated, that they would yield abundance of milk. ^ For butter and 
 honey. This shall be the condition of all Avho are left in the land. 
 Agriculture shall be abandoned. The land shall be desolate. The 
 feAV remaining inhabitants shall be dependent on Avhat a very feAV 
 coAvs and sheep shall produce, and on the subsistence Avhich may be 
 derived from honey obtained from the rocks where bees Avould lodge. 
 Perhaps, also, the SAvarms of bees would be increased by the fact that 
 the land would be forsaken, and that it Avould produce abundance of 
 wild fioAvers for their subsistence. The general idea is plain, that 
 the land would be desolate. Butter and honey — that is, butter mingled 
 
202 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 23 And it sLall come to pass 
 in that day, that eyery place 
 shall he, where there were a 
 thousand vines at a thousand 
 
 silyerlings, it shall even he for 
 hriers and thorns. 
 
 24 With arrows and with 
 hows shall men come thither; 
 
 23 And it shall be in that day 
 
 “ That to. every place where there were a thousand vines 
 Valued at a thousand shekels, 
 
 There shall be briers and thorns. 
 
 24 “ With arrows, and with the bow shall they come there ; 
 
 with honey — is a common article of food in the East. See note on 
 ver. 15. D’Arvieux being in the camp of an Arab prince who lived 
 in much splendour, and who treated him with great regard, was 
 entertained, he tells us, the first morning of his being there, with 
 little loaves, honey ^ new-churned butter^ and cream more delicate than 
 any he ever saw, together with coffee. — Voy. dans la Pal. p. 24. And 
 in another place he assures us, that one of the principal things with 
 which the Arabs regale themselves at breakfast is cream, or new 
 butter mingled with honey, (p. 197.) The statement of the prophet 
 here, that the poor of the land should eat butter and honey, is not 
 inconsistent with this account of D’Arvieux, that it is regarded as an 
 article of food with which even princes treat their guests; for the 
 idea of the prophet is, that when the land should be desolate and 
 comparatively uninhabited, the natural luxuriant growth of the soil 
 would produce an abundance to furnish milk, and that hone}^ Avould 
 abound where the bees would be allowed to multiply almost without 
 limit. See Harmer’s Obs. vol. ii. p. 55, Ed. Lond. 1808. 
 
 23. The remainder of this chaptef is a description of great desola- 
 tion produced by the invasion of the Assyrians. H Where there were 
 a thousand vines. Where there was a valuable vineyard. In every 
 place, that is, that was well cultivated and valuable. At a thousand 
 silverlings. The word rendered “ silverlings” here — ^^3 keseph — 
 denotes properly silver ^ of any amount. But it is also used to denote 
 the silver coin which was in use among the J ews, the shekel. Perhaps 
 this was the only silver coin which in early times they possessed, 
 and hence the word shekel is omitted, and so many pieces of silver 
 are mentioned. Thus, in Gen. xx. 16, Abimelech says, that he had 
 given Abraham “ a thousand of silver” — that is, a thousand shekels. 
 The shekel was worth about fifty cents of our money, [about two 
 shillings and threepence sterling.] It is probable that a vineyard 
 would be valued in proportion to the number of vines that could be 
 raised on the smallest space; and the meaning is here, that the land 
 that was most fertile, and that produced the most, would be desolate, 
 and would produce only briers and thorns. The land in Judea admits 
 of a high state of cultivation, and requires it, in order to make it 
 productive. When neglected, it becomes as remarkably sterile. At 
 present, it generally bears the marks of great barrenness and sterility. 
 It is under the oppression of Turkish power and exactions ; and the 
 consequence is, that to a traveller it has the appearance of great 
 barrenness. But in the high state to which the Jews brought it, it 
 was eminently fertile, and is capable still of becoming so, if it should 
 be placed under a government that would encourage agriculture and 
 bestow freedom. This is the account which all travellers give of 
 it now. 
 
 24. With arrows and with howsy etc. This is a continuation of the 
 
CHAPTER VII. 
 
 203 
 
 B. 0. 738.] 
 
 "because all tlie land sliall become 
 briers and thorns. 
 
 25 And on all hills that shall 
 be digged with the mattock, 
 there shall not come tliither the 
 
 fear of briers and thorns : but 
 it shall be for the sending forth 
 of oxen, and for the treading of 
 lesser cattle. 
 
 ‘‘For the whole land shall be briers and thorns. 
 
 25 “And on all the mountains which were dressed with the mattock 
 
 “ Thou shalt not be able to come there for the fear of briers and thorns, 
 “ And it shall be for the range of the ox, and for the trampling of sheep.’' 
 
 description of its desolation. So entirely \vould it be abandoned, so 
 utterly desolate would it be, that it would become a vast hunting- 
 ground. It w'ould be covered with shrubs and trees that would afford 
 a convenient covert for wild beasts ; and would yield to its few in- 
 habitants a subsistence, not by cultivation, but by the bow and the 
 arrow. There can scarcely be a more striking description of utjer 
 desolation. But, perhaps, the long captivity of seventy years in 
 Babylon literally fulfilled it. Judea was a land that at all times was 
 subject to depredations from wild beasts. On the banks of the Jordan 
 — in the marshes, and amid the reeds that sprung up in the low^er 
 bank or border of the river, the lion found a home, and the tiger a 
 resting-place. Comp. Jer. xlix. 19. When the land was for a little 
 time vacated and forsaken, it w’ould be, therefore, soon filled with 
 wild beasts ; and during the desolations of the seventy years’ captivity, 
 there can be no doubt that this was literally fulfilled. 
 
 25. And on all hills, etc. All the fertile places in the mountains that 
 used to be cultivated with the spade. Vineyards w'ere often planted 
 on the sides of hills; and those places were among the most pro- 
 ductive and fertile in the land. See ch. v. 1. ^ The mattock. The 
 
 spade, the garden hoe, or the weeding-hook. An instrument chiefly 
 used probably in vineyards. ^ There shall not come thither. There 
 shall not be. ‘IT The fear of briers and thorns. This does not make 
 sense ; or if it does, it is not a sense consistent wdth the connexion. 
 The idea of the whole passage is, that the land, even the most fertile 
 parts of it, should be given up to briers and thorns ; that is, to deso- 
 lation. The Hebrew here is ambiguous. It may mean, ^Hhou shalt 
 not come there for fear of the briers and thorns that is, the place 
 that was formerly so fertile, that w^as cultivated with the spade, shall 
 now be so completely covered wdth thorns, and shall furnish so con- 
 venient a resting-place for wild beasts and reptiles, as to deter a man 
 from going there. The LXX. and the Syriac, however, understand 
 it differently — as denoting tha,t those places should be still cultivated. 
 But this is evidently a departure from the sense of the connexion. 
 Lowth understands it in the past tense: “where the fear of briers ' 
 and thorns never came.” The general idea of the passage is plain, 
 that those places once so highly cultivated w^ould noAV be desolate. 
 H Shall he for the sending forth, etc. Shall be wild, uncultivated, and 
 desolate — vast commons on w^hich oxen and sheep shall feed at large. 
 *|[ Lesser cattle. Heb., sheep, or the flock. Sheep were accustomed 
 to range in deserts and uncultivated places, and to obtain there, 
 under the guidance of the shepherd, their subsistence. The descrip- 
 tion, therefore, in these verses, is one of extensive and wide desola- 
 tion; and one that w'as accomplished in the calamities that came 
 upon the land in the invasions by the Egyptians and Assyrians. 
 
204 
 
 ISAIAH, 
 
 [b. c. 738. 
 
 CHAPTER VIII. 
 
 jl^OREOYEIl, tlie Lord said 
 imto me, Take tkee a great 
 
 roll, acd write in it witk a man^s 
 pen concerning ^ Maker -skalal- 
 kask-kaz. 
 
 1 in making speed to the spoil, he hasteneth 
 the prey, or, make speed, etc. 
 
 1 And Jehovah said to me, Take to tkyself a large tablet, and write upon 
 it in a distinct ckaracter 
 
 Concerning Maher-shalal-hash-baz. 
 
 ANALYSIS OF CHAPTER YIH. 
 
 In ck. vii. tke propket kad told Akaz tkat God would give him a sign that 
 the land of Judah should be safe from the threatened invasion of tke united 
 armies of Syria and Israel. In this chapter there is a record of tke pidmaiy 
 fulfilment of that promise, vers. 1 — 4. From vers. 5—8, the prophet re- 
 
 sumes and repeats what he had said before in ch. vii. 17 — 25, that although 
 the land should be safe from this invasion, yet one more formidable would 
 occur by the armies of Assyria. The cause of this is stated to be, that Judah 
 had despised the Lord, and had sought alliances with Syria and Israel. Tbe 
 prophet then proceeds to exhort the people to put confidence iu Jehovah — 
 assuriug them that if they refused to confide in him they must expect to be 
 destroyed, vers. 9 — 18 ; and the chapter concludes with denouncing punish- 
 ment on those that looked to necromancers and diviners, rather than to the 
 true God. The prophecy is intimately connected with that in the previous 
 chapter; and was delivered, evidently, not far from the same time. 
 
 1. Take thee a great roll. The word which is here translated “roll’* 
 more properly signifies tablet. So the Chaldee renders it. Those 
 tablets were made of wood, metal, or stone, for the purpose of writ- 
 ing on. See ch. xxx. 8 ; Ilab. ii. 2. On these tablets or smooth 
 plates, writing was performed by cutting the letters with an iron 
 stylus^ or small chisel. The process was slow, but the writing Avas 
 permanent. They sometimes used the skins of animals, or the bark 
 of trees, and subsequently the papyrus of Egypt, (comp, note, ch. 
 xix. 7;) and it is possible that Isaiah may have used such a roll or 
 volume on this occasion. Comp. A^er. 16. ^ With a man s pen. The 
 word pen here denotes the iron stylus which Avas used to engrave 
 
 or cut the letters in the metal or Avood. The phrase “ a man’s pen” 
 has been variously interpreted. The Chaldee renders it, “ AATite in it 
 an open or clear Avriting, or an expanded writing;” meaning that he 
 should make it clear and distinct, so as to be easily read. The 
 Syriac, “ Avrite on it in the [usual] custom of men.” The Avord Avhich 
 is translated “man’s” usually denotes common men^ the loAver 
 
 ranks, in opposition to the higher ranks of society. And probably 
 the direction means simply, “ Avrite on it in letters such as men com- 
 monly use ; in a plain, open, distinct manner — AAuthout using any 
 mysterious emblems or characters, but so that men may read it dis- 
 tinctly and easily.” A parallel place occurs in Hab. ii. 2 : “ Write 
 the vision and make it plain upon tables, that he may run that readeth 
 it.” M Concerning. Heb., b. This preposition may denote concern- 
 ing, of^ or to. I understand it here as referring to the heading or title 
 of the prophecy. This Avas to be set over the propliecy, as a running 
 title, to denote the main subject of it. The subject is indicated in 
 the name Avhich is immediately added. H Maher. Hasten; or he 
 shall hasten. H Shalal. Spoil, or prey. H Hash. Hasten, or make 
 
CHAPTER VIII. 
 
 205 
 
 B. c. 738.] 
 
 3 And I took unto me faitk- 
 ful witnesses to record, Uriali * 
 tlie priest, and Zecliariak tlie 
 son of JeberecMali. 
 
 3 And I ^went nnto tlie pro- 
 phetess ; and she conceiyed, and 
 
 s 2 Kings 16. 10. 1 approached. 
 
 bare a son. Then said tlie Lord 
 to me, Call Ms name Malier- 
 slialal-kasli-baz : 
 
 4 For ^ before tlie child shall 
 have knowledge to cry. My 
 father, and my mother, the 
 
 t ch. 7. 16. 
 
 2 And I called unto me faithful witnesses ; Uriah the priest, and Zechariah 
 
 the son of JeberecMali. 
 
 3 And I approached unto the prophetess, and she conceived and bare a son. 
 
 And Jehovah said unto me, Call his name Maher-shalal-hash-baz. 
 
 4 For before the cMld shall know to call — ‘My father’ and ‘my mother,’ 
 
 speed. H Baz. Spoil, or prey. The name used here is a repetition of 
 the same idea — denoting haste in seizing prey or spoil; and is re- 
 peated to give emphasis, and to excite attention. The idea is, that 
 the Assyrian would hasten to his plunder — that it would be accom- 
 plished with speed. This name was to be given to a child of Isaiah ; 
 and this child was to be a sig?i of the event which was signified by 
 the name. See ver. 18. Comp. Hab. ii. 2, 3. 
 
 2. And I took unto me faithful witnesses. What was the precise object 
 in calling in these witnesses is not knovm. Some have supposed that 
 it was to bear testimony to the marriage of the prophet at that time. 
 But it may have been for the purpose of a public record of the pro- 
 phecy; a record so made, that the precise time when it was delivered 
 could be attested without dispute. The prophecy was an important 
 one, and it was important to know in the most authentic and undis- 
 puted manner that such a prophecy had been delivered. It is pro- 
 bable that the prophecy, attested by the names of these tw'o men, 
 was suspended in some public place in the temple, so that it might 
 be seen by the people, and allay their fears ; and in order to remove 
 from the multitude every suspicion that it w^as a prophecy after the 
 event. That this was a real, and not a symbolical transaction, is per- 
 fectly manifest, not only from the narrative itself, but from ver. 18. 
 They are called “faithful,” not on account of their private character, 
 but because their public testimony would be credited by the people. 
 ^ To record. To bear witness. Uriah the priest. This is doubtless 
 the same man that is mentioned in 2 Kings xvi. 10. He was a man 
 of infamous character; the accomplice of Ahaz in corrupting the true 
 religion; but still his testimony might be the more valuable to Ahaz, 
 as he was associated with him in his plans. And Zechariah, etc. 
 It is not certainly known who this was. Perhaps he was one of the 
 Levites whose name is mentioned in 2 Chron. xxix. 13. 
 
 3. Then said the Lord, etc. The name thus given was to be em- 
 blematic of a particular event — that Assyria would soon take away 
 the spoil of Damascus and Samaria. It is not remarkable that tlfe 
 name Immanuel should also be given to the same child, as signifying 
 the presence and protection of God in defending the nation from the 
 invaders. See^notes on ch. vii. 14, 15. Calvin thinks that all this 
 passed in a vision before the prophet ; but it has every mark of being 
 a literal narrative of the birth of a son to Isaiah ; and without this 
 supposition it is impossible to understand the account contained here. 
 
 4. For before, etc. This must have occurred in a short time — pro- 
 bably before the expiration of three years. A child would usually 
 learn to address his parents in that time. In fact, the event here 
 
206 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 ^riclies of Damascus and tlie 
 spoil of Samaria sliall l)e taken 
 away “ before tbe king of Assyria. 
 5 ^ Tbe Lord spake also imto 
 
 1 or, he that is before the king of Assyria 
 shall take away the riches, 
 u 2 Kings 15. 29 ; 16. 9 ; ch. 17. 3. 
 
 me again, saying, 
 
 6 Forasmncli as tbis people 
 refusetb tbe waters of Sbiloab 
 that go softly, and rejoice in 
 Bezin and Bemaliab’s son ; 
 
 X Neh. 3. 15 ; John 9. 7* 
 
 Damascus shall be borne away as regards its ricbes, 
 
 And the spoil of Samaria, — Before the king of Assyria. 
 
 5 Jehovah spake also unto me again, saving, 
 
 6 Forasmuch as this people refuse tbe gently flowing waters of Siloah, 
 And rejoice in Kezin, and tbe son of Eemabah, 
 
 predicted occurred in less than three years from tbe time when tbe 
 prophecy was spoken. See notes on cb. vii. 16. IT Before the king of 
 Assyria. By the king, or by his conquests. By tbe spoil of Samaria 
 here is to be understood, not the plunder which should be carried away 
 from the city, but from tbe kingdom of Samaria. In other places the 
 land is called by the name of the capital. Comp. 2 Kings xvii. 26 ; 
 xxiii. 19; Jer. xxxi. 5. The city of Samaria was not plundered until 
 eighteen years after the time here mentioned by the prophet. 
 
 5, 6. These verses introduce again what was predicted in ch. vii. 17, 
 seq., respecting the invasion of the land by the king of Assyria. The 
 cause of the invasion is specified, and tbe consequences are foretold. 
 
 6. Forasmuch as this people. There has been a considerable differ- 
 ence of opinion among interpreters respecting tbe “ people” to whom 
 the prophet refers. Some have supposed that it refers to the kingdom 
 of Judah alone; others to 2 , party in that kingdom; and others to the 
 kingdom of Judah in connexion with the ten tribes, or the kingdom 
 of Israel also. The latter is probably the correct interpretation. The 
 prophet reproves the lohole nation of tlie Jews for despising the mild 
 and gentle reign of the family of David, and for seeking the aid of 
 foreign nations ; the ten tribes as seeking an alliance with Bezin and 
 Pekah, and the kingdom of Judah as seeking an alliance wdth the 
 king of Assyria. It was characteristic of the nation — both of the ten 
 tribes and of the tribe of Judah — that they forsook the defence which 
 they had in themselves, and sought foreign alliances. Hence God 
 says that he will bring upon them the judgments which they deserve. 
 That there is a joint reference to both the kingdoms of Israel and 
 Judah is apparent from ver. 14. It cannot refer to the kingdom of 
 Judah alone, for it could not be brought as an accusation against 
 them that they took pleasure in Bezin. In the opinion that it refers 
 to the kingdoms of Israel and of Judah — to the whole Jewish people 
 — Vitringa, Lowth, and Hengstenberg concur. II The \oaters of Shiloah 
 that go softly. That flow gently. The name Siloah, or Siloam, is 
 found only three times in the Scriptures as applied to waters : once 
 in this place, where it is spoken of a running water ; once as a pool, 
 in Nehemiah — — ch. iii. 15; and again as a pool in the ac- 
 count of the miracle of healing the man who was born blind, John 
 ix. 7, 11. Siloam is on the east side of the city of Jerusalem, to the 
 south-east of the site of the temple, and its waters fl.ow into the valley 
 of Jehoshaphat. The name means sent, or sending, from to send, 
 and was probably given to it because the waters were sent, or made to 
 pass, through a subterranean passage or aqueduct. At present it 
 
CHAPTER VIII. 
 
 207 
 
 B. c. 738.J 
 
 properly consists of tAvo receptacles or reservoirs, the Avaters from 
 one of Avhich floAv into the other. The first or upper one is now 
 called the “ Eountain of the Virgin,” from a tradition that it A^'as 
 here that the Virgin Mary resorted before her purification, in order 
 to wash her child’s linen. This fountain is on the Avest side of the 
 valley of Jehoshaphat, and is about 1550 feet from the south-east 
 corner of the city wall. The cavity of this fountain is wholly exca- 
 vated in the solid rock. To enter it, there is at first a descent of six- 
 teen steps, to a level place or platform of twelve feet in diameter, and 
 then another descent of ten steps to the water; making the whole 
 depth twenty-five feet. The basin here is about fifteen feet long, by 
 five or six wide, and the height six or eight feet. There is some 
 reason to suppose that this is supplied by a fountain lying under the 
 mosque of Omar, on the site of the temple of Solomon. Prom this 
 fountain the water is conducted by a subterranean passage, in a direc- 
 tion a little to the west of south to Avhat is properly called the foun- 
 tain of Siloain. This passage runs under the extremity of mount 
 Ophel ; is cut entirely from the solid rock, and is found by measure- 
 ment to be 1750 feet in length. At the loAver part it is from ten to 
 fifteen feet in height by two in breadth, but in the middle so Ioav that 
 it can be passed only by creeping on the hands and knees. The 
 passage is partly filled up with sand. Prom this aqueduct the water 
 is conveyed into the pool of Siloam, situated near Avhere the Tyro- 
 poeon or “valley of Cheesemongers,” opens into the valley of Jeho- 
 shaphat. This reservoir is fifty-three feet long, eighteen feet broad, 
 and nineteen feet deep, though noAv there is usually no water re- 
 maining Avithin it. Prom this reservoir the Avater fioAA^s off into the 
 vale below, furnishing Avater for the gardens Avhich are constructed 
 in terraces on the side of the valley. The Avater in both these foun- 
 tains is the same. It is SAA'eet, and slightly brackish, but not dis- 
 agreeable. It is the common water now used by the inhabitants of 
 the neighbouring village of Kefr SelAA^ne — or the straggling village 
 of Siloam. Por a full description of this fountain, see Robinson’s 
 Bib. Research, vol. i. pp. 493—514. This fountain was probably 
 formerly included Avithin the walls, and furnished a part of the supply 
 of water to the city. The meaning of this passage is this : The 
 Avaters of Siloam denote the reign of Jehovah, as manifesting itself 
 in the administration of the family of David — a mild, gentle, and 
 munificent reign, beautifully represented by the unfailing and gently- 
 flowing waters on AA^hich the happiness of Jerusalem so much de- 
 pended. That reign, a large part of the nation — the ten tribes — had 
 rejected, and had set up a separate kingdom, and had sought the aid 
 of the king of Damascus. The remainder — the kingdom of Judah — 
 Avere in like manner now disposed to reject the aid of Jehovah, and 
 sought an alliance with the king of Assyria — beautifully represented 
 here by the river Euphrates. The v^aters of Siloam — a gentle, small, 
 SAveetly-flowing stream — represented the government of Jehovah. 
 The waters of the Euphrates — violent, rapid, impetuous, and over- 
 fioAving — represented the government of Assyria. The one they de- 
 spised, the other they sought and admired. The power of the 
 kingdom of David Avas then feeble and decayed ; that of the Assyrian 
 monarch Avas Augorous, mighty, vast. They despised the one, and 
 sought the alliance of the other. And rejoice. That is, they con- 
 fide in, and feel that in their protection they are safe. H In Rezin. 
 King of Syria. ^ And RemaliaK s son. Pekah, king of Samaria, 
 
208 
 
 ISAIAH. 
 
 Lb. c. 738. 
 
 7 Now tlierefore, behold, the 
 Lord bringeth up upon them the 
 waters of the riyer, strong and 
 many, even y the king of Assyria, 
 
 and all his glory : and he shall 
 come up over all his channels, 
 and go over all his banks : 
 
 y ch. 7. 1—6. 
 
 7 Therefore, lo, the Lord will briag up upon them 
 The waters of the river, strong and many ; 
 
 Even the king of Assyria, and all his glory. 
 
 And he shall come up over aU his channels, 
 
 And go over all his banks. 
 
 ch. vii. 1. The crime here mentioned was peculiar to the kingdom 
 of Israel— showing that the prophet, in part at least, had reference 
 to them. 
 
 7. The icaters of the river. By the river in the Scriptures is com- 
 monly meant the river Euphrates — as being by w^ay of eminence the 
 largest river with which they were acquainted ; and also as being that 
 distinguished by the fact that Abraham had lived beyond it, and 
 crossed it. See note, ch. vii. 20. In this verse the image is kept up 
 which was commenced in ver. 6. The Jews rejected the gentle 
 waters of Siloah, and sought the alliance of a foreign king, Avhose 
 kingdom stretched along and extended beyond the Euphrates. It 
 was natural, therefore, to compare the invasion of the land to the over- 
 flowing of mighty waters that would sweep everything away. A 
 similar comparison is found in Juvenal, who, in describing the intro- 
 duction of Eastern customs into Rome, represents the Orontes as 
 flowing into the Tiber : — 
 
 Jampridem Syrus in Tiberim defluxit Orontes. 
 
 The comparison of an invading army with an overflowing stream, or 
 an inundation, is not uncommon. See Lucan’s Phars. vi. 272 ; Hor. 
 Car. iv. 14, 15, seq. IT Strong and many. Violent waves, and 
 numerous. It means that a mighty host would come up upon the 
 land. Even the king of Assyria. It has been supposed by many 
 that this is a gloss or explanation which has crept into the text. 
 There is no doubt that it expresses the true sense of the passage, but 
 it is remarkable that Isaiah himself should furnish a literal explanation 
 in the midst of a figurative description. H And all his glory. Eastern 
 kings marched in the midst of vast splendour. They moved with all 
 the magnificence of the court, and were attended usually with their 
 princes and nobles, with a splendid retinue, and with all the insignia 
 of royalty. Such was the case with Xerxes when he invaded Greece ;■ 
 and such, too, with Darius, and with most of the Oriental conquerors. 
 H And he shall come up^ etc. The figure of overflowing waters is here 
 retained. To understand this, it is necessary to remark that the 
 Euphrates annually overflows its banks to a very considerable extent. 
 It rises in the mountains of Armenia, and flowing for a considerable 
 distance in a region where the mountains are covered with snow, it 
 fiills into the level region of Mesopotamia or Syria, and flows through 
 that region almost parallel with the Tigris towards the Persian Gulf. 
 Erom its banks vast numbers of canals were made, as in Egypt, to 
 receive the w'ater, and to render the country fertile. By the melting 
 of the snows in Armenia in the summer, the stream becomes greatly 
 enlarged, and overflows vast portions of the adjacent country in a 
 manner similar to the Nile. Usually the river is not very large. 
 Otho says that on the 12th of March, when he crossed the Euphrates, 
 
CHAPTER VIII. 
 
 209 
 
 B.c. 738.] 
 
 8 And lie shall pass throngh 
 Judah; he shall oyerflow and 
 go oyer ; he shall reach even to 
 the neck : and the ^ stretching 
 
 out of his wings shall fill ^ the 
 breadth of thy land^O Immanuel. 
 
 1 fulness of the breadth of thy land shall be 
 the stretchings out of his wings, 
 z ch. 30. 1, etc. 
 
 8 And he shall pass through Judah ; 
 
 He shall oversow, and go over ; 
 
 Even to the neck he shall reach. 
 
 And the extension of his wings shall be 
 
 The fillmg up of the breadth of thy land, 0 Immanuel. 
 
 it was not more than two hundred paces in width, but in its height, 
 it extends five or six hundred paces into the plains on the right. 
 Thevenot observes that, near to Bir, the Euphrates seemed no larger 
 than the Seine at Paris, but was very large when it was swollen. At 
 Babylon it is said to be about four hundred feet in breadth. That it 
 overflows its banks is abundantly attested by ancient as well as 
 modern travellers. See Rosenmiiller and Gesenius on this verse. 
 *!I His channels. This word means either brooks^ or valleys ^ or canals^ 
 or channels of a river. The Euphrates flowed through a level region, 
 and it is not improbable that it had at various times made for itself 
 many channels. Beside this, there were many canals cut in various 
 directions, to convey its waters to the gardens, farms, etc. All these 
 the prophet says w^ould be full — and the water would extend even far 
 beyond them. 
 
 8. He shall ^ etc. That is, the Assyrian — though still retaining the 
 idea of an overflowing stream, or a deluge of waters. U Reach even to 
 the neck, Chaldee, “They shall come even to Jerusalem.’* “The 
 prophet compares Jerusalem here,” says Kimchi, “to the head of the 
 human body. As when the waters reach to the neck of a man he is 
 very near drowning, so here the prophet intimates that the whole 
 land would be deluged, and that it would be nearly utterly destroyed.” 
 The flgure thus understood is a very sublime one. Jerusalem was 
 situated on hills, elevated above the surrounding country — and in 
 reference to the whole land might be aptly compared to the human 
 head. Thus Josephus, {T>e hello, lib. iii. ch. 2,) describing Jerusalem, 
 says — *l^po(r6Xvy.a irpoavltTXovtra rrjs irepiolKov Trdarjs, axnrep i] KetpaX^ 
 Gwytaros — Jerusalem eminent above all the surrounding region as the 
 head of the body. The country is represented as being laid under 
 water — a vast sea of rolling and tumultuous waves — with Jerusalem 
 alone rising above them, standing in solitary grandeur amidst the 
 heaving ocean, and itself in danger each moment of being ingulfed. 
 See a similar figure, Isa. xxx. 28 : 
 
 His spirit is lilce a torrent overflowing, 
 
 It shall reach to the middle of the neck. 
 
 And so also Hab. iii. 13 : 
 
 Thou didst go forth for the salvation of thy people, 
 
 For the salvation of thine anointed : 
 
 Thou didst smite the head from the house of the wicked, 
 Destroying the foundation even to the neck. 
 
 II And the stretching out of his wings. This is a continuation of the 
 same idea under a new figure. The term wings is often applied to an 
 army, as well in modern as in ancient WTitings. It denotes that the 
 invading army would be so vast, as, when expanded or drawn out, to 
 
210 
 
 ISAIAH. 
 
 [b. c. 738, 
 
 9 Associate yourselyes, 0 
 ye people, ^ and ye shall he 
 broken * in pieces ; and giye ear, 
 1 or, yet. b ch. 37. 36. 
 
 all ye of far countries : gird yonr- 
 selyes, and ye shall be broken 
 in pieces ; gird yourselyes, and 
 ye shall be broken in pieces. 
 
 9 Be confederate, 0 people, and — be broken to pieces ! 
 And give ear, all ye of a distant land ! 
 
 Gird yourselves, and be broken to pieces ! 
 
 Gird yourselves, and be broken to pieces ! 
 
 fill the land. Shall fill the breadth. Shall occupy the entire land, 
 so that there shall be no city or town which he shall not invade. 
 IT Thy land^ O Immanuel. See note, ch. vii. 14. If this be understood 
 as referring to the son of Isaiah that was to be born, then it means 
 that the child was given as a pledge that the land would be safe from 
 the threatened invasion. It was natural, therefore, to address the child 
 in that manner — as reminding the prophet that this land which was 
 about to be invaded belonged to God, and was yet under his protection. 
 Its meaning may be thus paraphrased : ‘ O thou who art a pledge of 
 the protection of God — whose birth is an assurance that the land is 
 under his care, and who art given as such a sign to the nation. Not- 
 withstanding this pledge, the land shall be full of foes. They shall 
 spread through every part, and endanger all.” Yet the name, the 
 circumstances of the birth, the promise at that time, would all remind 
 the prophet and the king, that, notwithstanding this, the land ivould 
 be still under the protection of God. If the language be understood 
 as referring to the future Messiah, and as an address made to him, 
 then, by calling the land his land, it is intimated that it could not be 
 brought to utter desolation, nor could the country where he was to 
 be born remain wasted and ruined. It would be indeed invaded ; the 
 armies of the Assyrian would spread over it, but still it was the land 
 of Immanuel ; and was to be the place of his birth, and it was to be 
 secure until the time should arrive for him to come. The probability 
 is, I think, that the address is here solely to the Messiah ; and that 
 the purpose of God is to fix the mind of the prophet on the fact that 
 the Messiah must come, as an assurance that the land could not be 
 wholly and perpetually desolate. See notes on ch. vii. 14. 
 
 9. Associate yourselves. In the previous verses the prophet had 
 seen the Assyrian coming up on the land like an overwhelming flood. 
 He looked upon the danger, and his mind was turned to the pledge 
 of safety which God had given. The name Immanuel, and the pro- 
 mise connected with the giving of that name, (ch. vii. 16,) reminded 
 him of the perfect safety of the nation — for it was a pledge that God 
 was with them. See ver. 10. In view of this pledge of the pro- 
 tection of God, this verse is a spirited apostrophe to the mighty host 
 that was about to invade the land. Though confederated and vast, 
 yet they could not prevail. They should be scattered, much as they 
 might be prepared for victory, for God had given a pledge that he 
 would defend his people. Associate, There has been much variety 
 among interpreters about the meaning of the original word used here. 
 It may mean to be terrified^ to be alarmed^ as well as to associate or 
 become confederate. The Vulgate and Chaldee render it, “ Be assem- 
 bled, or congregated.” The LXX., “Know, ye nations,” etc. The 
 Syriac, “Tremble, ye people,” etc. Still the notion of associating, 
 confederating, or entering into an alliance, suits the connexion better, 
 answers to the parallelism in the latter part of the verse, and is equally 
 
CHAPTER VIII. 
 
 211 
 
 B. c. 738.] 
 
 10 Take counsel togetlier, and 
 it skall come to nought ; speak 
 the word, and it shall not stand : 
 for God is with us. 
 
 11 H For the Loud spake 
 
 c Psa. 46. 1, T. 
 
 thus to me ^with a strong hand, 
 and instructed me, that I should 
 not ^ walk in the way of tliil 
 people, saying, 
 
 1 in strength of. d Prov. 1. 15. 
 
 10 Take counsel together, and it shall come to nought ; 
 
 Speak the command, and it shall not stand : 
 
 For God is with us. 
 
 11 For thus said Jehovah unto me, 
 
 (Taking me by the hand,) 
 
 And he taught me not to go in the way of this people, saying, 
 
 consonant with the original. % O ye 'people. Ye people of Assyria. 
 This is an apostrophe to the mighty multitudes that were to come up 
 upon the land from that country. ^ And ye shall he broken in pieces. 
 That is, though the confederacy be mighty, yet it shall not prevail. 
 It shall not accomplish that which you purpose — the entire destruc- 
 tion of the land of Judah. ^ Give ear^ all ye of far countries. That 
 should be particularly engaged in the confederacy — Assyria, and the 
 kingdoms allied with it. IT Gird yourselves. As if for war ; that is, 
 prepare yourselves thoroughly for conquest. See note, ch. v. 27. 
 The repetition of this shoves the excited and agitated state of the 
 prophet’s mind. It is a strong, emphatic mode of expression — 
 denoting that they should be certainly broken in pieces, notwithstand- 
 ing the strength of their confederacy. 
 
 10. Take counsel together. This is an address to the same foreign 
 nations. It refers to the designs which they would form to destroy 
 the Jewish state. II Speak the word. That is, give the command — 
 tOiOverturn the nation of the Jews. II It shall not stand. It shall 
 not be accomplished. ®1T For God is with us, Heb., “ For Immanuel.” 
 It indicates the confidence of the prophet in view of the promise and 
 the pledge. His reliance was there. Though the enemies were 
 strong and mighty — though the confederacy was formidable — yet his 
 simple reliance was in the name Immanuel! In this he had con- 
 fidence, in spite of all the violent efibrts and designs of the foes of 
 Judah. See Numb. xiv. 9 : 
 
 Only, rebel not ye against the Lord ; — Neither fear ye the people of the land ; 
 
 For they are bread for us ; — Their defence is departed from them, 
 
 And Jehovah is with us ; — Fear them not. 
 
 See also Psa. xlvi. 6, 7 : 
 
 The heathen raged, — The kingdoms were moved. 
 
 He uttered his voice, the earth dissolved. 
 
 Jehovah of hosts is with us ; — The God of Jacob is our refuge. 
 
 11. For the Lord spake thus. Spake that which immediately follows 
 in the next verse. Warned him not to unite in the alliance with 
 foreign kingdoms which the nation was about forming. H With a 
 strong hand, Marg. , loith strength of hand. That is, when the hand 
 of God urged me. A strong prophetic impulse is often represented as 
 being produced by God’s laying his hand on the prophet ; or by his 
 being thus, as it were, urged or impelled to it. Ezek. iii. 14: “The 
 hand of Jehovah was strong upon me.” 2 Kings iii. 15 : “And it 
 came to pass, when the minstrel played, that the hand of the Lord 
 
212 
 
 ISAIAH. 
 
 [b. c. 738* 
 
 12 Say ye not, A confederacy, sliall say, A confederacy ; neither 
 to all them to whom this people ^ fear ye their fear, nor he afraid 
 
 e 1 Pet. 3.14,15. 
 
 12 Say ye not a confederacy, 
 
 To all them to whom this people shall say [let there be] a confederacy *, 
 And the object of their alarm do not dread, 
 
 Neither be ye terrified. 
 
 came upon him.” Jer. xx. 7 ; “ O Loud — thou art stronger than I, 
 and hast prevailed.” See also Eccles. ii. 24 ; 1 Kings xviii. 46 ; 
 2 Kings hi. 15; Ezek. xxxiii. 22; xl. 1. Comp. Intro. § 7, 11, (3.) 
 The meaning is, that the prophet was strongly, and almost irresistibly 
 urged by the Divine influence to say what he was about to say. 
 If That I should not walk, etc. That I should not approve, and fall 
 in with, the design of Ahaz and of the nation in calling in the aid 
 of the Assyrian armies. 
 
 12. Say ye not. Do not join in their purposes of forming a con- 
 federacy. Do not unite with the king and the people of Judah in 
 their alarms about the threatened invasion by the kings of Syria and 
 Samaria, and in their purpose to form an alliance with the king of 
 Assyria. The reason why they should not do this he states in ver. 13, 
 where he exhorts the nation to put confidence in the Lord rather than 
 in man. There has been, however, great diversity in the interpreta- 
 tion of this passage. The LXX. render the word qeshtr, con- 
 federacy, by the Avord 'XK\7]pou — “everything which this people say 
 is hardy The Syriac, “ do not say, rebellion,^ ^ etc. The Chaldee 
 understands the word in the same sense. Lowth proposes to change 
 the word qesher into "dip qddhbsh, because Archbishop Seeker 
 possessed one MS. in Avhich this reading Avas found ; and he translates 
 the passage — 
 
 “ Say ye not it is holy. 
 
 Of everything of which this people shall say it is holy.” 
 
 That is, “call not their idols holy; nor fear ye the object of their 
 fear ; that is, the gods of the idolaters.” But it is plain that this does 
 not suit the connexion of the passage, since the prophet is not reprov- 
 ing them for their idolatry, but is discoursing of the alliance betw'een 
 the kings of Syria and Samaria. Besides, the authority of one MS. 
 Avithout the concurrence of any ancient version, is not a sufficient 
 authority for changing the HebreAV text. Most commentators have 
 understood this word “confederacy” as referring to the alliance 
 between the kings of Syria and Samaria ; as if the prophet had said, 
 “Do not join in the cry so common and almost universal in the 
 nation, there is a confederacy hetxoeen those txoo kingdoms ; there is an 
 alliaxice formed which endangers oxir liberty — a cry that produces alarm 
 and trepidation in the nation.” Thus Rosenmuller and Gesenius 
 explain it. Aben Ezra and Kimchi, hoAvever, understand it of a con- 
 spiracy, Avhich they suppose Avas formed in the kingdom of Ahaz 
 against him and the house of David ; and that the prophet warns the 
 people against joining in such a conspiracy. But of the existence of 
 such a conspiracy there is no evidence. Had there been such a con- 
 spiracy, it is not probable that it Avould have been so Avell knoAvn as 
 to make it a proper subject of public denunciation. Conspiracies are 
 usually secret and concealed. I regard this, however, as a caution to 
 the prophet not to join in the prevailing demand for an alliance with 
 
CHAPTER VIII. 
 
 213 
 
 B. c. 738.] 
 
 13 Sanctify tlie Lord of hosts 
 himself; and let him/Z>6' your 
 fear, and let him le your dread. 
 
 14 And he shall he for a 
 sanctuary ; ^ hut for a stone of 
 
 /Luke 12. 5. Ezek. 11. l6. 
 
 stumhling, " and for a rock of 
 offence, * to both the houses of 
 Israel ; for a gin and for a 
 snare to the inhabitants of 
 Jerusalem. 
 
 4 1 Pet. 2.8. » Matt. 13. 5T. 
 
 13 Jehovah of hosts, regard him with reverence ; 
 
 And he shall be the object of yonr fear, and he your dread. 
 
 14 And he shall be for an asylum : — 
 
 But for a stone of stumbling, and for a rock of offence. 
 
 To both the houses of Israel, 
 
 Por a gin and a snare to the inhabitants of Jerusalem. 
 
 the king of Assyria. Ahaz trembled before the united armies of Syria 
 and Samaria. He sought, therefore, foreign assistance — the assistance 
 of the king of Assyria. It is probable that in this he was encouraged 
 by the leaders of the people, and that this would be a popular measure 
 with the mass of the nation. Yet it implied distrust of God, (note, 
 ver. 6,) and therefore the prophet wms directed not to unite with them 
 in seeking this “confederacy’' or alliance, but to oppose it. The word 
 translated “confederacy,” qhhh\ is derived from the verb 
 qushar^ to hindy to fetter ; to enter into a conspiracy. It usually refers 
 to a conspiracy, but it may mean a combination or alliance of any kind. 
 Or if it here means a conspiracy, a union between Ahaz and the 
 Assyrians may be regarded as a species of conspiracy, as it was an 
 unnatural alliance ; a species of combination against the natural and 
 proper government of Judah — the theocracy. H Neither fear ye their 
 fear. Do not partake of their alarm at the invasion of the land by the 
 united armies of Syria and Samaria. Rather put confidence in God, 
 and believe that he is able to save you. Comp. 1 Pet. hi. 13 — 15. 
 
 13. Sanctify, etc. Regard Jehovah as holy; i. e. worship and 
 honour him with pious fear and reverence. Regard him as the source 
 of safety and the true defence. Ahaz and his people sought for aid 
 from Assyria against the armies of Syria and Samaria. The direc- 
 tion here is rather to seek aid from God. U Let him be your fear. Do 
 not be alarmed at what man can do, (ver. 12,) but fear and honour 
 God. Be afraid to provoke his wrath by looking to other sources of 
 help when his aid only should be sought. 
 
 14. And he shall he for a sanctuary. The word translated sanctuary 
 means literally a holy place, a consecrated place, and is usually applied 
 to the tabernacle or to the temple, Exod. xxv. 8 ; Lev. xii. 4; xxi. 12 ; 
 Jer. li. 51. It also means an asylum, or a refuge to which one might 
 flee in case of danger, and be safe. See Ezek. xi. 16. Among all 
 ancient nations, temples were regarded as safe places to which men 
 might flee when pursued, and when in danger. It was deemed 
 sacrilege to tear a man away from a temple or an altar. That the 
 temple was so regarded among the Jews is manifest. See 1 Kings 
 i. 50 ; ii. 28. In allusion to this, the prophet says that Jehovah 
 would be a sanctuary — that is, an asylum or refuge — to whom they 
 should flee in times of danger, and be safe. See Psa. xlvi. 1 : “ God 
 is our refuge and strength.” Prov. xviii. 10 : “ The name of the 
 Lord is a strong tower ; the righteous runneth into it, and is safe.” 
 It is also well known that temples and altars were regarded as asyla 
 among the Greeks and Pi,omans. The reference here is rather to an 
 
214 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 15 And many among tliem 
 shall stumble, and fall, and be 
 broken, and be snared, and be' 
 taken. 
 
 16 Bind up tlie testimony, 
 seal * the law among ^ my dis- 
 ciples. 
 
 k Rev. 5. 1, 5. I Prov. 8. 8, 9. 
 
 15 Aad many shall stumble among them ; 
 
 And they shall fall — and they shall be broken— and they shall be snared 
 — and they shall be caught. 
 
 16 Bind up the testimony, seal the law among my disciples. 
 
 altar as the asylum than to a city or temple, as in the other member 
 of the sentence the same object is said to be a stone of stumbling — a 
 figure which would not be applicable to a temple or a city. H A stone 
 of stumbling. A stone against which one should impinge, or over 
 which he should fall. The idea is, that none could run against a 
 hard, rough, fixed stone or rock, without injuring himself. So the 
 Jews would oppose the counsels of God ; instead of making him 
 their refuge and strength, they would resist his claims and appeals, 
 and the consequence would be their destruction. It is also to be re- 
 membered that God is often represented in the Scriptures as a rock^ a 
 firm defence, or place of safety to those who trust in him. But instead 
 of their thus taking refuge in him, they would oppose themselves to 
 this firm rock, and ruin themselves. See Deut. xxxii. 4, 15, 18, 30, 
 31, 37 ; Psa. xix. 14; xxviii. 1; xxxi. 2, 3; xlii. 9; xli. 2. Many 
 of the ancient Jewish commentators applied this to the Messiah. 
 Gesenius in loco. It is also applied to Christ in the New Testament, 
 1 Pet. ii. 8. IT A rock of offence. A rock over which they should 
 fall. The English word offence had that meaning formerly, and 
 retains it in our translation of the Bible. To both the houses of Israel. 
 To the two kingdoms of Judah and Israel ; that is, to the wicked 
 portion of them, not to those who were truly pious. ^ For a gin. A 
 net or snare to take birds. The idea is the same as in the former 
 part of the verse. By rejecting the counsel of God, by despising his 
 protection, and by resisting his laws, they would be unexpectedly 
 involved in difficulties, as birds which are caught in a snare. 
 
 15. And many among them. Many by the invasion under the 
 Assyrian. Many were taken captive, many killed, and many were 
 carried to Babylon. The repetition here of so many expressions so 
 nearly synonymous is emphatic, and shows that it would be cer- 
 tainly done. 
 
 16. Bind up. This expression is one that is applicable to a volume, 
 
 or roll of writing. Thus far the prophet seems to have had the roll 
 opened which is mentioned in ver. 1. Now the prophecy is complete, 
 and he directs to bind it up, or close it. Perhaps also it is implied 
 that it would be useless any farther to address a rebellious and head- 
 strong people. He had delivered his message, but they disregarded 
 it. H The testimony. The message ; especially that of wdiich Uriah 
 and Zechariah had been called to bear witness, ver. 2. * Any message 
 from God is, however, sometimes called a testimony, as being that to 
 which a prophet bears witness, Psa. xix. 7 ; 2 Kings xi. 12 ; Deut. 
 iv. 45 ; vi. 17, 20 ; 1 Kings ii. 3 ; Neh. ix. 34. 1 [ Seal. Books were 
 
 made in the form of rolls, and Avere often sealed Avhen completed — as 
 we seal a letter. The mode of sealing them Avas not by Avax only, 
 but by uniting them by any adhesive matter, as paste or glue. Wax 
 in Avarm climates Avould be generally rendered useless by the heat. 
 The meaning here is, to secure, to close up— perhaps by passing a 
 
CHAPTEK VIII. 
 
 215 
 
 B. c. 738.] 
 
 17 And I will wait upon tlie 
 Lord, tftat Mdetli ” liis face 
 from tlie house of Jacob, and I 
 •will look for Mm. 
 
 m ch. 50. 11 ; 54. 8. n Hab. 2. 3. 
 
 18 Behold, ® I, and the chil- 
 dren whom the Lord hath given 
 me, are for signs and for wonders 
 in Israel from the Lord of hosts, 
 •wMch dwelleth in mount Zion. 
 
 0 Heb. 2. 13. 
 
 17 And I will wait for Jehovah, that hideth his face 
 From the house df J acob, yea I will look for him. 
 
 18 Behold, I and the children whom Jehovah hath given me 
 Are for signs and wonders in Israel, 
 
 From Jehovah of hosts. 
 
 Who dwelleth in Mount Zion. 
 
 cord or string around the volume, and making it secure, denoting 
 that it -xyas finished. See Dan. viii. 26 ; xii. 4. The law. The 
 communication or command which he had delivered, and which, 
 being given by inspiration, had now the force of a law. H Among my 
 disciples. Most of the J ewish commentators suppose that the volume 
 when completed by a prophet was given for safe keeping to his 
 disciples, or to some employed to preserve it securely. The word 
 disciples means those who are taught — and here means those who were 
 taught by the prophet — perhaps the pious and holy part of the 
 people who would listen to his instructions. The Chaldee translates 
 this verse, “ O prophet, preserve the testimony, lest ye testify to 
 those who will not obey ; seal and hide the law, because they will 
 not learn it.*^ 
 
 17. And I will wait upon the Lord. This is the commencement of a 
 new subject. The prophet had closed his former message ; but had 
 seen that, in regard to the great mass of the nation, his exhortation 
 had been in vain. He now says that, having delivered his message, 
 he would patiently look to God alone. His hope was in him, though 
 the nation looked elsewhere ; and though calamities were coming, 
 yet he would still trust in God only. ^ That hideth his face. This 
 is a figurative expression denoting the withdrawing of his favour and 
 protecticm. He would leave them, and give them to deserved punish- 
 ment. Comp. Job xxiii. 9; xiii. 24 ; Psa. xliv. 24; x. 1; civ. 29. 
 ^ And I will look for him. I will expect aid from him, and will 
 believe that his promises of final protection will yet be fulfilled. 
 Comp. Hab. ii. 3 : 
 
 For the vision is yet for an appointed time, 
 
 But at the end it shall speak, and not lie : 
 
 Though it tarry, wait for it ; 
 
 Because it will smnly come, it will not tarry, 
 
 “ signs and wonders,” here, it is meant that 
 they, by the names given them, were intended to teach important 
 lessons to the Jewdsh people. Their names were significant, and 
 were designed to illustrate some important truth ; and especially the 
 prophet here intimates that they were to inculcate the truth in regard 
 to the presence and protection of God, to induce the people to look 
 him. ihus the name Immanuel^ “ God with us,” ch. vii. 14 ; and 
 ^hear-jashub, “the remnant shall return,” ch. vii. 3, were both 
 sigmficant of the fact that none but God could be the protector of the 
 nation. And in like manner it is possible that his own name, signify- 
 ing the salvation of Jehovah^ had been given him with such a reference. 
 
216 
 
 ISAIAir. 
 
 [b. c. 738 
 
 19 ^ And wlien tliey sliall 
 Bay unto yon, Seek niito tkem 
 that have familiar spirits, and 
 unto wizards that peep and that 
 
 mutter ; should not a people 
 seek unto their God? for the 
 living to the dead ? 
 
 19 And when they shall say unto you, 
 
 Seek unto the necromancers, and unto wizards, 
 
 ‘‘That chirp, and that moan,” 
 
 [Then say ye] “ Should not a people seek unto their God ? 
 
 “In reference to the [affahs of the] living should they seek unto the dead 
 
 But at all events it was a name which would remind them of the 
 truth that he was now inculcating, that salvation was to be found in 
 Jehovah, and that they should look to him. Names of children were 
 often thus emblematic, (see Hosea i. ;) and the prophets themselves 
 were regarded as signs of important events, Ezek. xxiv. 24. Comp, 
 note, Isa. xx. 3. This passage is quoted with reference to the Messiah 
 in Heb. ii. 13. H Which dioelleth in mount Zion, Mount Zion was 
 the residence of the house of David or of the court, and it w'as often 
 used to signify Jerusalem itself. The sense here is, that God was 
 the Protector of Jerusalem, or regarded that as his home. See 
 note ch. i. 8. 
 
 19. And when they shall say. When the people, instead of putting 
 confidence in God, shall propose to apply to necromancers. In the 
 time of Ahaz the people were, as they were often, much inclined to 
 idolatry, 2 Kings xvi. 10. In their troubles and embarrassments, 
 instead of looking to Jehovah, they imitated the example of sur- 
 rounding nations, and applied for relief to those who professed to be 
 able to hold converse with spirits. That it was common for idolatrous 
 people to seek direction from those who professed that they had the 
 power of divining, is well known. See Isa. xix. 3; xxix. 4. It wns 
 expressly forbidden to the Jews to have recourse to those who made 
 such professions, Lev. xx. 6 ; Deut. xviii. 10, 11. Yet, notwithstanding 
 this express command, it is evident that it was no uncommon thing 
 for the Jews to make application for such instructions. See the case 
 of Saul, who made application to the woman of Endor, who professed 
 to have a familiar spirit, in 1 Sam. xxviii. 7 — 25. Among heathen 
 nations, nothing was more common than for persons to profess to 
 have intercourse with spirits, and to be under the infiuence of their 
 inspiration. The oracle at Delphi of this nature was celebrated 
 throughout Greece, and throughout the world. Kings and princes, 
 warriors and nations, sought of the priestess who presided there 
 responses in undertaking any important enterprise, and were guided 
 by her instructions. See the Travels of Anacharsis, vol. ii. p. 376, seq. 
 Ii Seek unto. Apply to for direction. ^ That have familiar spirits, 
 Heb., nb’« obhoth. The word “familiar,” applied to spirit, is sup- 
 posed to have been used by our translators to imply that they were 
 attended by an invisible spirit that was subject to their call, or that 
 would inspire them Avhen they sought his direction. The Hebrew 
 word is used to denote a necromancer — a conjurer ; particularly one 
 who was supposed to have power to call up the dead, to learn of them 
 respecting future events. See 1 Sam. xxviii. 7 — 19; Deut. xviii. 11. 
 The word is most commonly applied to tcomen — as it was almost 
 entirely confined to women to profess this power. Lev. xix. 31 ; xx. 6; 
 I Sam. xxviii. The idea was, that they could call up the spirits ol 
 
CHAPTER VIII. 
 
 217 
 
 s. c. 783.] 
 
 the dead who were supposed to have seen objects invisible to the 
 living, and who could therefore inform them in regard to things which 
 mortals on eai'th could not see. The Vulgate renders this by “Pythons^ 
 and diviners.” A Python among the Greeks and Romans denoted 
 one that had the spirit of prophesying, and was particularly applied 
 to the priestess of Apollo at Delphi. The LXX. render the place 
 thus : “And if they say to you, seek the ventriloquists^ {iyyaa-rpifjLvdovst) 
 and those speaking from the earth, and speaking vain things, who 
 speak from the belly,” o7 e/c rijs KoiXlas (pcoyovaiv. Prom this it is 
 evident that the art of the ventriloquist^ so well known now, was 
 known then ; and it is highly probable that the secret of the art of 
 the soothsayers consisted very much in being able to throw the voice 
 with various modifications into different places, so that it would seem 
 to come from a grave, or from an image of a dead person, that was 
 made to appear at the proper time. H And unto loizards. The word 
 used here — — is derived from the verb j?!' to know; and means 
 a wise man^ a soothsayer, a magician, or one possessed with a spirit of 
 divination. The arts of the magician or soothsayer were often the 
 arts of one skilled in natural magic — acquainted somewhat with the 
 laws of chemistry, and able therefore to produce appearances among 
 an ignorant people that would surprise them. See Brewster’s Natural 
 Magic — where this art is fully explained. ^ That peep. This word 
 is properly used of young birds, and means to chirp, to pip; and also 
 to make a small noise by the gentle opening of the mouth. It is then 
 applied to the gentle whispering which the ancients ascribed to de- 
 parted spirits ; the small, low, shrill voice which they were supposed 
 to use, and which probably those attempted to imitate who claimed 
 the power of raising them to the earth. It was believed among all 
 the ancient nations that departed spirits did not speak out openly and 
 clearly, but with an indistinct, low, gentle, suppressed voice. Thus 
 in Virgil: — 
 
 pars tollere vocem 
 
 Exiguam ESniad. vi. 492. 
 
 gemitus lacr 5 nnabilis imo 
 
 Auditur tumulo, et vox reddita fertur ad aures, — JEniad, iii. 39. 
 
 Thus Horace ; — 
 
 Umbroe cum Sagana resonarent triste et acutum. — Sat. lib. i. 8, 40. 
 
 Thus Homer, speaking of the shade or spirit of Patroclus, says that 
 it went with a whizzing sound. Clix^ro rerpiyvTa. — Iliad, T — 101. 
 
 He said, and with his longmg arms essayed 
 In vain to grasp the visionary shade ; 
 
 Like a thin smoke he sees the spirit fly, 
 
 And hears a feeble, lamentable cry. 
 
 This night my friend, so late in battle lost, 
 
 Stood at my side a pensive, plaintive ghost. — Pope. 
 
 So also Lucian says of the infernal regions, “the whizzing shades of 
 the dead fly around us.” See Gesenius in loc., and Rosenmiiller. 
 Also Bochart’s Hieroz. Part I. b. iii. ch. 2, p. 731. IT A 7 id that mutter. 
 The Avord used here haghd) usually means to meditate, to consider; 
 
 \ and then to speak, to utter. It also means to sigh, to mourn, Jer. 
 
 ; xlviii. 31 ; Isa. xau. 7 ; to coo, as a dove, Isa. xxxviii. 14 ; lix. 11 ; and 
 then to roar like a lion — not the loud roar, but the grumhlmg, the 
 ; suppressed roar. — Bocliart. Isa. xxxi. 4. The idea here is, probably, 
 
 VOL. I. L 
 
218 
 
 ISAIAH. 
 
 20 To ^ tlie law and to tlie 
 testimony : if they speak not 
 according to this word, it is 
 
 [b. c. 738. 
 Uigkt in 
 
 because there is no 
 them. 
 
 q Luke 16. 29 ; John 5. 39. 3 morning. 
 
 20 To the law and to the testimony [let them seek] : 
 
 If they speak not according to this, 
 
 It is because there is no morning ray of true light in them. 
 
 that of gently sighing or mourning — ^uttering feeble, plaintive lamenta- 
 tions or sighs, as departed shades were supposed to do ; and this was 
 probably imitated by necromancers. By thus feigning that they con- 
 versed with the dead, they imposed on the ignorant populace, and 
 led them to suppose that they had supernatural powers. H Should 
 not a people seeky etc. Is it not proper that a people should inquire of 
 the God that is worshipped, in order to be directed in perplexing 
 and embarrassing events ? Some have understood this to be a ques- 
 tion of the idolatersy asking whether it was not right and proper for a 
 people to seek counsel of those whom they worshipped as God. I 
 understand it, however, as a question asked by the prophet, and as 
 the language of strong and severe rebuke : “ You are seeking to 
 idols, to the necromancers, and to the dead. But Jehovah is your 
 God. And should not a people so signally favoured, a people under 
 his peculiar care, apply to him, and seek his direction 1i For the 
 living. On account of the affairs of the living. To ascertain what 
 will be their lot, what is their duty, or what wdll occur to them. 
 *iT To the dead. The necromancers pretended to have intercourse with 
 the spirits of the dead. The prophet strongly exposes the absurdity 
 of this. What could the dead know of this ? How could they declare 
 the future events respecting the living ? Where was this authorized ? 
 Men should seek God — the living God — and not pretend to hold 
 consultation with the dead. 
 
 20. To the lawy etc. To the revelation wdiich God has given. This 
 is a solemn call of the prophet to try everything by the revealed wdll 
 of God. See ver. 16. ^ If they speak not. If the necromancers — 
 
 those that pretended to have intercourse with the dead. ^ According 
 to this icord. According to what God has revealed. By this standard 
 all their pretended revelations were to be tried. By this standard 
 all doctrines are still to be tried. U It is because. There has been a 
 great variety of criticism upon this verse; but our translation ex- 
 presses probably the true idea. The word rendered here “ because f 
 asheVy commonly denotes “ which,’' but it seems here to be used 
 in the sense of the Syriac X Dolathy or the Greek otl. No light. 
 Margin, morning, Heb., nird shahhar. The word usually means the 
 morning light; the mingled light and darkness of the aurora; day- 
 break. It is an emblem of advancing knowledge, and perhaps also of 
 prosperity or happiness after calamity, as the break of day succeeds 
 the dark night. The meaning here may be, “if their teachings do 
 not accord with the law and the testimony, it is proof that they are 
 totally ignorant, wdthout even the txoilight of true knowledge ; that it 
 is total darkness with them.” Or it may mean, “ if they do not speak 
 according to this word, then no dawn will risey i. e. no prosperity will 
 smile upon this people.'' — Gesenius. Lowth understands it of o6scw- 
 rityy darkness : 
 
 ‘‘If they speak not according to tliis word 
 In which there is no obscuriii^." 
 
CHAPTEE VIII. 
 
 219 
 
 B. c. 738.] 
 
 21 And tliey sliall pass tlirougli 
 it hardly bestead and hungry : 
 and it shall come to pass, that, 
 when they shall he hungry, 
 they shall fret ’’ themselves, and 
 curse * their king and their 
 
 r Prov. 19. 3. s Rev. 16. 11. 
 
 God, and look upward. 
 
 22 And they shall look unto 
 the earth; and behold trouble 
 and darkness, dimness of an- 
 guish ; and they shall he driven 
 to darkness. 
 
 21 And they shall pass through it oppressed and famished ; 
 
 And it shall be that when they are hungry, and enraged at themselves, 
 That they shall curse their king, and their God ; 
 
 22 And they shall look upward ; and to the earth shall they look, 
 
 And lo ! trouble and darkness. 
 
 Gloom, oppression, and deepened darkness. 
 
 But there is no evidence that the word is ever used in this sense. 
 Others suppose that the Arabic sense of the word is to be retained 
 here — deception^ or magic. “ If they speak not according to this oracle 
 in which there is no deception’* But the word is not used in this 
 sense in the Hebrew. The meaning is probably this : “The law of 
 God is the standard by which all professed communications from the 
 invisible world are to be tested. If the necromancers deliver a doc- 
 trine w’hich is not sustained by that, and not in accordance with the 
 prophetic communications, it shows that they are in utter ignorance. 
 There is not even the glimmering of the morning twilight ; all is total 
 night and error and obscurity with them — and they are not to be 
 followed.^" 
 
 21. And they shall pass. The people who have been consulting 
 necromancers. This represents the condition of those who have 
 sought for counsel and direction, and who have not found it. They 
 shall be conscious of disappointment, and shall wmnder perplexed and 
 alarmed through the land. Through it. Through the land. They 
 shall wander in it from one place to another, seeking direction and 
 relief. H Hardly bestead. Oppressed, borne down, agitated. The 
 meaning is, that the people would wander about, oppressed by the 
 calamities that were coming upon the nation, and unalleviated by all 
 that soothsayers and necromancers could do. U And hungry. Eamished 
 — as one effect of the great calamities that would afflict the nation. 
 ^ They shall fret themselves. They shall be irritated at their own 
 folly and \veakness, and shall aggravate their sufferings by self-re- 
 proaches for having trusted to false gods. ®[[ Their Jang and their God. 
 The Hebrew interpreters understand this of false gods which they 
 had consulted, and in which they had trusted. But their, looJdng 
 upward^ and the connexion, seem to imply that they would rather 
 curse the t7'ue God — the “king and the God” of the Jewish people. 
 They would be subjected to the proofs of his displeasure, and would 
 vent their malice by reproaches and curses. If And looJi, upward. Eor 
 relief. This denotes the condition of those in deep distress, instinc- 
 tively casting their eyes to heaven for aid. Yet it is implied that 
 they would do it with no right feeling, and that they would see there 
 only the tokens of their Creator’s displeasure. 
 
 22. And they shall looJc unto the earth. They would look upward 
 and find no relief, and then in despair cast their eyes to the earth to 
 obtain help there. Yet equally in vain. The whole image is one of 
 intense anguish brought on the nation for leaving the counsel of the 
 true God. Ai.nd behold^ Sec note, ch. v. 30. % Trouble. Anguish, 
 
220 
 
 ISAIAH. 
 
 [b. c. 73a 
 
 oppression, tzara^ from tzur^ to oppress, to straiten, to afflict. 
 This is a remarkable instance of the prophet Isaiah’s manner — of a 
 rapid, impetuous, and bold style of utterance. He accumulates images ; 
 piles words on each other ; and deepens the anxiety by each addi- 
 tional word, until we almost feel that we are enveloped by the gloom, 
 and see objects of terror and alarm on every side. H Dimness of 
 anguish. These words should be kept separate in the translation 
 — npjii? meuph^ tziika^ darkness^ oppression — accumulated epithets 
 
 to heighten the gloom and terror of the scene. ^ A7id they shall be 
 driven to darkness. Heb., rn:n a darkness that is driven^ or that 
 is urged upon itself ; that becomes condensed, accumulated, until it 
 becomes terrible and frightful. The idea is that of a driving tempest, 
 or an involving obscurity, menuddih^ from 7i&dhd^ to push, 
 
 thrust, impel, urge on, as a driving storm.) The prophet has thus 
 accumulated every possible idea of gloom and obscurity ; and probably 
 there is not anywhere a more graphic description of gathering dark- 
 ness and trouble, and of the consternation of those involved in it, 
 than this. So fearful and terrific are the judgments of God, when he 
 comes forth to punish men ! 
 
 AKALTSIS OF CHAPTER IX. 
 
 This chapter is a continuation of the prophecy begun in ch. vii. and con- 
 tinued in ch. viii. It is composed of mingled threats and promises. Its 
 characteristic may be said to be rays of light thrown into the midst of shades. 
 It promises comfort and deliverance, while at the same time it denounces the 
 sins of the nation, and assures the nation that the anger of the Lord is not 
 turned away. The previous chapter had closed by describing a time of 
 general calamity and darkness. This begins ^vers. 1 — 4) by showing that 
 the calamity would not be so great as in former tunes. It would be mitigated. 
 There would be light — particularly in the dark regions of Zebulun and 
 HaphtaU — the pro\Tnces lying most exposed to the Syrian invasion. This 
 light or deliverance was connected with the birth of the promised child, (vers. 
 6, 7;) and the mention of this leads the prophet into a magnificent descrip- 
 tion of his names, character, and reign. The prophet then returns to the 
 threatened destruction of Israel, and denounces the Divine judgment against 
 it. By the Syrians and the Philistines it would be invaded and destroyed, 
 vers. 8 — 12. The ejfects of this, in cutting off their sources of strength, and 
 producing general dismay and ruin, are described in the remainder of the 
 chapter, vers. 13 — 21. The chapter therefore would impart consolation to 
 the inhabitants of Judah, and is designed to confirm the promise that it should 
 be safe from the threatened invasion. Comp. ch. viii. 1 — 4. 
 
 1. Nevei'theless. Notwithstanding what is said in the previous 
 chapter of the calamities that are coming upon Israel. Hengstenberg 
 renders this whole verse, “ For darkness shall not be upon the land 
 upon which there is distress : as the former time has dishonoured the 
 land of Zebulun and the land of Naphtali ; so shall the time come to 
 honour it, the region on the border of the sea, by the side of the 
 Jordan, Galilee of the Gentiles.” *ir The dbmiess. The Hebrew word 
 here denotes obscurity, or darkness ; and is here used, as the word 
 darkness often is in the Scriptures, to denote calamity or affliction. 
 The dimness or calamity here referred to is that which is threatened, 
 ch. viii. 21, 22. H Shall not be such. It shall not be unbroken dark- 
 ness, and unalleviated calamity; but it shall be interrupted by the 
 
B.c. 738.1 
 
 CHAPTER IX. 
 
 221 
 
 CHAPTER IX. 
 
 INTEYERTHELESS, the dim- 
 ness shall not he sucli as ?vas 
 in Eer vexation, when at the 
 hrst he lightly afflicted the land 
 
 of Zehulun and the land of 
 Xaphtali, and afterward did 
 more grievously afflict her hy 
 the way of the sea, heyond 
 J ordan, in Galilee ' of the nations. 
 
 1 or, populous. 
 
 1 For the dimness shall not be 
 Such as was its oppression in the former time, 
 
 When he debased 
 
 The land of Zebulun, and the land of Naphtali : — 
 
 But in the latter time he 'will make it glorious. 
 
 The way of the sea, beyond Jordan, Galilee of the nations. 
 
 rising of the great light that shall shine on the dark land of Zebulun 
 and Naphtali. ^ In her vexation. The word '‘'‘her'' refers to the 
 whole land of Palestine, to the afflictions that came upon the whole 
 region. The word vexation means oppression, calamity, or 
 
 being straitened or pressed. II When at the first. In the former time, 
 on a former occasion. H He lightly afflicted. The word here used 
 (bpn) means properly to be or make light, or small; and in Hiphil^ 
 the form 'which occurs here, it often means to esteem lightly, to despise, 
 to hold in contempt, 2 Sam. xix. 44 ; Ezek. xxii. 7. It probably has 
 that sense here, as the design of the prophet is evidently to speak not 
 of a light affliction in the former time, but of a grievous, heavy cala- 
 mity — a calamity -which would be well denoted by the expression, 
 “he made them vile; he exposed them to contempt and derision.’* 
 The time to which reference is made here Avas probably the invasion 
 of the land by Tiglath-pileser, 2 Kings xv. 29 ; 1 Chron. v. 26. In 
 that invasion, the parts of Zebulun and Naphtali were particularly 
 afflicted. “Tiglath-pileser took Ijon — and Gilead, and Galilee, and 
 all the land of Naphtali, and carried them captwe to Assyria,” 2 Kings 
 XV. 29. This region had als6 been invaded by Benhadad tAvo hun- 
 dred years before the time of Isaiah, 1 Kings xv. 20; and there might 
 have been a reference to these various invasions to Avhich this northern 
 part of the land of Palestine had been subjected. II The land ofi 
 Zehulun. The region occupied by the tribe of Zebulun. This tribe 
 Avas located between the sea of Tiberias, or the lake Gennesareth, 
 and the Mediterranean. It extended entirely across from the one to 
 the other ; and as it was thus favoured with a somewhat extended 
 sea-coast, the people were more given to commerce than the other 
 tribes, and hence mingled more Avith surrounding nations. H And 
 the land of Naphtali. The region which Avas occupied by this tribe 
 was directly north of Zebulun and of the sea of Galilee, having that 
 sea and the tribe of Zebulun on the south and south-east, Asher on 
 the west, and a part of the tribe of Manasseh on the east. H And 
 afterward. That is, in subsequent times — meaning times that were 
 to come after the prophecy here delivered. The previous part of the 
 verse refers to the calamities that had come upon that region in former 
 times. The expression here refers to Avfflat was seen by the prophet 
 as yet to occur. H Did more grievously afflict. This verb lias 
 
 very various significations. It properly means to he heavy, to he grievous, 
 to lie ox fall heavy on any one, to he dull, obstinate; also, to he honoured, 
 respected — i. e. of weight or influence in society. It means in Hiphil, 
 the form which is used here, to make heavy or grievous ^ 1 Kings xii. 10 j 
 
222 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 Isa. xlvii. 6; to oppress^ Neh. v. 15; and it also means to cause to he 
 honoured^ or distinguished^ to favour, — Gesenius, The connexion re- 
 quires that it should have this sense here; and the passage means, 
 that the land which he had made vile in former times, or had sufferjed 
 to be despised, he had purposed to honour^ or to render illustrious by 
 the great light that should rise on it. So Lowth, Rosenmuller, and 
 Gesenius translate it. See a similar use of the word in Jer. xxx. 19 ; 
 2 Chron. xxv. 19 ; 1 Sam. ii. 30. IT By the way of the sea. The sea 
 of Galilee, or Gennesareth. All this region was in the vicinity of 
 that sea. The word way here — dereJ^ — means towards^ or in the 
 vicinity of. The extensive dark region lying in the vicinity of that 
 sea. Both those tribes bordered on the sea of Tiberias, or had that 
 as a part of their boundary. ^ Beyond Jordan, This expression 
 means in the vicinity of Jordan — the land by the side of 
 the Jordan, or perhaps that large region through which the upper 
 part of the Jordan passed. It does not mean strictly on the east of 
 J ordan, but rather the northern portion of the land. It is such lan- 
 guage as a man would use who was describing the upper and imper- 
 fectly known regions of the country — the dark, uncivilized region 
 through which the upper part of Jordan flowed ; and the word here 
 rendered beyond^ means side — by the side of the Jordan. *il Galilee of 
 the nations. This was sometimes called Upper Galilee, It was called 
 “ Galilee of the nations,” or of the Gentiles^ because it was surrounded 
 by them, and because the heathen were extensively intermingled 
 with the Jews. In this region Solomon had given to Hiram, king of 
 Tyre, twenty cities, 1 Kings ix. 2. Adjacent to this region were the 
 countries of Phoenicia, Tyre, and Sidon ; and the people would naturally 
 mingle much with them in commerce. The country abounded with 
 hills and caverns, and consequently it was never possible completely 
 to dislodge from the fastnesses the former inhabitants of the land. 
 Strabo enumerates, among the inhabitants of Galilee, Arabians and 
 Phoenicians. The inhabitants of thi^ country are represented as 
 having been bold and courageous, but as seditious, and prone to 
 insolence and rebellion. If it be asked here in what way this land 
 had been made contemptible, or why it was regarded as an object of 
 contempt, we may reply, (1.) The district in which these tAvo tribes 
 dwelt constituted the border -land towards the heathen nations. 
 (2.) The Galileans not only dwelt in the vicinity of the heathen, but 
 a large number of them had actually remained in the country, and it 
 had been found impossible to expel them from it, Judg. i. 30 — 35. 
 (3.) The Phoenicians, with whom they held commercial intercourse, 
 and with Avhom they dwelt intermingled, were among the most corrupt 
 of the heathen nations. To this may be added, (4.) They were far 
 from Jerusalem, and consequently the influence of religion may be sup- 
 posed to have been less felt among them than among the other Joavs. 
 T"he true religion AA^as in a great measure lost upon them, and ignorance 
 and superstition took its place. Hence, in the New Testament, they 
 are spoken of as almost proverbially rude and ignorant. 
 
 2. The people that walked in darkness. The inhabitants of the region 
 of Galilee. They were represented as Avalking in darkness, because 
 they Avere far from the capital, and from the temple ; they had feAV 
 religious privileges ; they Avere intermingled Avith the heathen, and 
 were comparatively rude and uncultivated in their manners and in 
 their language. Allusion to this is several times made in the Ncav 
 Testament. John i. 46 ; “ Can any good thing come out of Nazareth r” 
 
CHAPTER IX. 
 
 223 
 
 B. c. 738.] 
 
 2 The people “ that walked in 
 darkness haye seen a great light : 
 
 u Matt. 4. 15, l6. 
 
 they that dwell in the land of 
 the shadow of death, upon them 
 hath the light shined. 
 
 2 The people that walked in darkness 
 Have seen a great hght ; 
 
 They that dwelled in the land where death cast his shadow, 
 Upon them hath the light da'svned. 
 
 vii. 52: “Search and look, for out of Galilee ariseth no prophet.’* 
 Matt. xxvi. 69 ; Mark xiv. 70. The w^ord “ walked” here is synony- 
 mous wuth lived^ and denotes that thick darkness brooded over the 
 country, so that they lived^ or walked, amidst it. II Have seen a great 
 light. Light is not onh" an emblem of knowledge in the Scriptures, 
 but of joy, rejoicing, and deliverance. It stands opposed to moral 
 darkness, and to times of judgment and calamity. What is the par- 
 ticular reference here, is not agreed by expositors. The immediate 
 connexion seems to require us to understand it of deliverance from 
 the calamities that were impending over the nation then. They would 
 be afflicted, but they would be delivered. The tribes of Israel would 
 be carried captive away ; and Judah would also be removed. This 
 calamity would particularly affect the ten tribes of Israel — the northern 
 part of the land — the regions of Galilee— /or those tribes would he car- 
 ried away not to return. Yet this region also would be favoured with 
 a peculiarly striking manifestation of light. I see no reason to doubt 
 that the language of the prophet here is adapted to extend into that 
 future period when the Messiah should come to that dark region, and 
 become both its Light and^ts Deliverer. Isaiah may have referred to 
 the immediate deliverance of the nation from impending calamities, 
 but there is a fulness and richness of the language that seems to be 
 applicable only to the Messiah. So it is evidently understood in 
 Matt. iv. 13 — 16. ^ They that dwell. The same people are referred 
 
 to here as in the former member of the verse. II In the land of the 
 shadow of death. This is a most beautiful expression, and is peculiar 
 to the Hebrew poets. The word tzalmaveth is exceedingly 
 
 poetical. The idea is that of deaths as a dark substance or being, 
 casting a long and chilly shade over the land — standing between the 
 land and the light — and thus becoming the image of ignorance, misery, 
 and calamity. It is often used in the Scriptures to describe those 
 regions that were lying as it were in the penumbra of this gloomy 
 object, and exposed to all the chills and sorrows of this melancholy 
 darkness. Death, by the Hebrews, was especially represented as 
 extending his long and baleful shadow over the regions of departed 
 spirits. Job xxxviii. 17 : 
 
 Have the gates of death been opened to thee ? 
 
 Hast thou seen the gates of the shadow of death ? 
 
 Job X. 21 : 
 
 Before I go — I shall not return — 
 
 To the land of darkness 
 
 And of the shadow of death. 
 
 It is thus an image of chills, and gloom, and night — of anything that 
 resembles the still and mournful regions of the dead. The Chaldee 
 renders these two verses thus: “ In a former time Zebulun and 
 Xaphtali emigrated; and those who remained after them a strong 
 
224 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 3 Thou hast multiplied the 
 nation, and ^ not increased the 
 joy : they joy before thee accord- 
 
 1 or, to him. 
 
 ing to the joy in harvest, and as 
 men rejoice when they divide 
 the spoil. 
 
 3 Thou hast multiplied the nation, 
 
 Thou hast augmented their joy ; 
 
 They rejoice before thee, as with the joy of harvest. 
 As they rejoice who divide the spoil. 
 
 king shall carry into captivity, because they did not remember the 
 powder which was shown in the Red Sea, and the miracles which 
 were done in Jordan, and the wars of the people of the cities. The 
 people of the house of Israel who walked in Egypt as in the midst of 
 shades came out, that they might see a great light.*" 
 
 3. Thou hast midtiplied the nation. Thou hast rendefed the nation 
 strong, powerful, mighty. Several interpreters, as Calvin, Vitringa, 
 and Le Clerc, suppose that the prophet, here and in the two following 
 verses, speaks in the first instance of the prosperity near at hand, 
 and of the rapid increase of the Israelites after the return from the 
 Babylonish exile, in which the inhabitants of Galilee must have par- 
 ticipated, as may be inferred from the accounts of Josephus respecting 
 the great population of that province in his time. See Jewish Wars, 
 b. i. ch. 20, § 3. Vitringa also directs our attention to the fact that the 
 Jewish people, after the exile, not only filled Judea, but spread them- 
 selves into Egypt, Syria, Mesopotamia, Asia Minor, Greece, and Italy. 
 But there seems to be no necessity for referring it to such an increase 
 of the inhabitants. It may refer to the great increase of the Messiah’s 
 kingdom, or of the kingdom which he woyld set up, and whose com- 
 mencement would be in Galilee. See Hengstenberg, Christol. vol. i. 
 p. 354. II And not increased the joy. The Masorites here read in the 
 margin Sb to it, instead of not. Eleven MSS., two of them ancient, 
 have this reading. This reading is followed by the Chaldee Para- 
 phrase, the Syriac, and the Arabic. The LXX. seem also to have so 
 understood it. So also it is in the margin, and so the connexion 
 demands ; and it is unquestionably the correct reading. It would 
 then read, “ thou hast increased for it [the nation] the joy.” Heng- 
 stenberg, however, suggests that the phrase may mean, “ whose joy 
 thou didst not before enlarge,” that is, upon whom thou hast before 
 inflicted heavy sufferings. But this is harsh, and I see no reason to 
 doubt that an error may have crept into the text. H They joy before 
 thee according to the joy in harvest. This is a beautiful figure; and is 
 found frequently in ancient writings. The harvest was a time of 
 exultation and joy, and was commonly gathered amid songs and re- 
 joicings, and concluded with a festival. The phrase “ before thee ” 
 refers to the fact that the first-fruits of the harvest among the Hebrews 
 were presented with thanksgivings before God in the temple. Dent, 
 xii. 7 ; xiv. 22 — 26. H And as men rejoice, etc. This is also an ex- 
 pression of great joy and rejoicing. Such an occasion, at the close of 
 a battle, when great spoil or plunder had been taken, Avould be one 
 of great rejoicing. See Judg. v. 30; 1 Sam. xxx. 16 ; 2 Chron. xx. 
 25—28. 
 
 4. For thou hast broken. This verse, and the following, show the 
 way in which the occasion of the joy had been furnished. The ex- 
 pression “thou hast” does not necessarily refer to the past, but is a 
 form of expression derived from the nature of the prophetic visions. 
 
CHAPTER IX. 
 
 225 
 
 B. c. 738.] 
 
 4 For ^ thou hast broken the 
 yoke of his burden, and the staff 
 of his shoulder, the rod of his 
 oppressor, as in the day ^ of 
 Midian. 
 
 1 or, when thou breakest. z J udg. 7 . 2 1 , etc. 
 
 5 For ' every battle of the 
 warrior is with confused noise, 
 and garments rolled in blood; 
 ^but this shall be with burning 
 and ^fuel of fire. 
 
 2 or twhen the whole. 3 or, and it was. 4 meat. 
 
 4 For the yoke that burdened him, 
 
 The staff on his shoulder, 
 
 The rod of him that oppressed him, 
 
 Thou hast broken in pieces. 
 
 As in the day of Midian. 
 
 5 For the greaves of those defended with greaves 
 Are with a tumultuous noise ; 
 
 And the garment [of the warrior] is rolled in blood ! 
 They shall be for burning, 
 
 And the food of fire. 
 
 where that is described as past which is seen to pass before the eyes 
 of the prophet. See Introduction, § 7. ^ The yoke. This word is 
 
 often used to denote oppression or tyranny^ Lev. xxvi. 13 ; Deut. 
 xxviii. 48 — where oppression is described as “ an iron yoke.” Comp. 
 1 Kings xii. 4; Isa. xlvii. 6; Iviii. 6. 11 The staff of his shoulder. The 
 -word rendered staff here may mean a bough, a branch, a staff, stick, 
 or rod. Gesenius supposes that the expression here means the rod 
 by which punishment is inflicted, and that the phrase “ rod of, or for 
 the shoulder,” denotes oppression and servitude, Rosenmiiller thinks 
 that it refers rather to the custom among the ancients of placing a 
 piece of wood not unlike a yoke on the necks and shoulders of slaves, 
 as a mark of servitude. Hengstenberg understands it, “ the staff 
 which strikes the neck or back.” U The rod of his oppressor. This 
 doubtless refers to the chastisement Avhich was inflicted on those in 
 bondage, and is a phrase denoting oppression and servitude. The 
 word “his” here refers to Israel, II As in the day of Midian, This 
 refers to the deliverance that was accomplished under Gideon against 
 the Midianites. See Judg. vii., viii. That deliverance was a re- 
 markable interposition of God. It was accomplished not by human 
 strength; but Avas a signal manifestation of the power of God in 
 delivering the nation from the long oppression of the Midianites. So 
 the prophet says here that the deliverance will be as signal a proof of 
 the presence and power of God as it was in that day. Herder (Heb. 
 Poetry, \o\, ii. p. 296) says, “At that period, in the north part of the 
 country, a great deliverance was wrought. Then in the obscure 
 forests of Naphtali and Zebulun the light of freedom Avent forth over 
 all the land. So now, also, in this northern press of nations, in the 
 Avay along the sea of Galilee, where now the hostile Syrians are 
 exercising their oppressions, the light of freedom is going forth, and 
 there shall be joy and jubilee, like that of the song of Deborah.” 
 
 5. For every battle of the warrior. The expression used here has 
 caused great difficulty, from the fact that it occurs noAvhere else in 
 the Scriptures. The AAmrd (jto) stbn^ rendered here battle^ is sup- 
 posed to mean rather greaves^ or the armour of the Avarrior which 
 coA'ered the feet and the legs. It Avould be literally translated, “every 
 greave of those armed Avith greaA^es.” — Gesenius, The Chaldee renders 
 it, “for every gift of theirs is for evil.” The Syriac, “for every 
 tumult [of battle] is heard with terror.” Hengstenberg renders it, 
 
226 
 
 ISAIAH. 
 
 [b.c. 738. 
 
 “ for all war-shoes put on at the noise of battle, all garments dipped 
 in blood shall be burnt, shall be the food of fire.’’ The idea, accord- 
 ing to him, is, that the great future redemption will be like the de- 
 liverance under Gideon; “ because, far from being accomplished by 
 force of arms, with it all contention and war shall cease.” Gesenius 
 regards the figurative expression as a general designation of that 
 peace which shall never end. All the armour used in war shall then 
 be burnt, as being of no further use. 11 Is with confused noise. The 
 word used here — '©yn raash — denotes properly a shaking — as of a 
 spear ; a concussion, tumult, noise — as of a battle. Here it is sup- 
 posed to refer to the noise which the armour of the soldiers made — 
 particularly to the noise made by the greaves or war-shoes worn on 
 the feet and legs. Those greaves were fitted up, it is said, by numerous 
 large iron hooks, or clasps, and were fastened sometimes with large 
 nails. Comp. Joseph. Jewish Wars, b. vi. ch. 1, § 8. And garments. 
 This word here refers doubtless to the soldier’s cloak or blanket. 
 
 Boiled in blood. This is a description of the usual effect of war. 
 The image of war is that of a clangour made by the armour of soldiers, 
 and by garments that have been dipped in human blood. It is a 
 most revolting but just image. *11 But this shall be. In regard to 
 this threatened invasion and danger, this shall be the result. The 
 meaning is this. The prophet sees the image of war and of threatened 
 invasion. He hears the clangour of their greaves — the sound of their 
 march ; and he sees the usual emblem of battle — bloody garments. 
 But he says here that this invasion shall not be successful. There 
 was no occasion of alarm. The very armour of tlie warrior should 
 be burned up. The enemy should be defeated — and their greaves, 
 and their bloody garments, should be consumed. H With burning. 
 For burning — that is, it shall be consumed. And/weZ of fire. Heb., 
 food of fire. This is a strong, emphatic expression — “ it shall be to 
 be burned — the food of fire.” It denotes the certainty that they 
 would be vanquished; that the invading foe would not be successful ; 
 and that his very armoury and garments would be stripped off and 
 burned. To understand this, it is necessary to remark, that in ancient 
 times it was customary to strip the dead which w'ere slain in a van- 
 quished army, and to collect their armour, their chariots, etc., and 
 consume them.' The more valued spoils of battle were reserved as 
 the prey of the victors, or to be suspended in temples consecrated to 
 the gods. See Psa. xlvi. 9, 10 : 
 
 Ho maketh wars to cease unto the end of the earth ; 
 
 He breaketh the bow; 
 
 And cutteth the spear in sunder ; 
 
 He burneth the chariot in the fire. 
 
 Ezekiel has carried out this description more at length : 
 
 And the hihabitants of the cities of Israel shall go forth 
 And shall set on fire and burn the weapons, 
 
 Both the sliields and the bucklers, 
 
 The bows and the arrows, 
 
 And the clubs and the lances. — ch. xxxix. 9. 
 
 Zechariah has a similar figure as descriptive of tlie time of the Messiah : 
 
 Rejoice greatly, 0 daughter of Zion; 
 
 Shout, 0 daughter of Jerusalem ; 
 
 Behold thy kmg cometh unto thee. 
 
 * * * * * 
 
B. c. 738. 
 
 CHAPTER IX. 
 
 227 
 
 6 For unto us a child is horn, 
 unto y us a son is giyen, and the 
 government ^ shall be upon his 
 shoulder; and his name shall 
 
 y Luke 2. 11. 2 Matt. 28. 18. 
 
 6 For unto us a child is born ; 
 Unto us a son is given ; 
 
 And the government shall be 
 And his name shall be called 
 The mighty God, the Father 
 
 be called Wonderful, Counsellor, 
 The mighty God, The ever- 
 lasting Father, The Prince of 
 Peace. ^ 
 
 a Heb. 1. 8. b Eph. 2. 14. 
 
 upon his shoulder ; 
 
 Wonderful, Counsellor; 
 of Eternity, the Prince of Peace. 
 
 And I wiU cut off the chariot from Ephraim, 
 
 And the horse from Jerusalem, 
 
 And the battle bow shall be cut off, etc. — ch. ix. 9, 10. 
 
 This custom prevailed among several nations. Thus Yirgil ; — 
 
 — scutorumque incendi victor acervos. — JEniad^ vii. 562. 
 
 There can be no doubt, I think, that the prophet here has his eye on 
 the victories of the Messiah, and that he means to say, that in those 
 victories all armour would be for fuel of fire ; that is, that they would 
 be achieved without hostile arms. Applied to the Messiah, it means 
 either that his victories would be complete, or that in his victories 
 all necessity of such armour would cease. According to this, the 
 passage teaches that peace should be introduced by him without a 
 conflict, and thus harmonizes with the numerous parallel passages in 
 which peace is represented as a characteristic mark of the times of 
 the Messiah, when contention, war, and destruction shall cease. 
 See ch. xi. 6, 7. 
 
 6. For. This is given as a reason of the victories that were pre- 
 dicted in the previous verses. That it has reference to the Messiah 
 has been almost universally conceded ; and indeed it does not seem 
 possible to doubt it. The eye of the prophet seems to have been 
 fixed on this great and glorious event — as attracting all his attention. 
 The scenes of coming times, like o. panorama^ or picture^ passed before 
 him. Most of the picture seems to have been that of battles, con- 
 flicts, sieges, dimness, and thick darkness. But in one portion of 
 the passing scene there was light. It was the light that he saw 
 rising in the distant and darkened Galilee. He saw the joy of the 
 people ; the armour of war laid aside ; the image of peace succeeding ; 
 the light expanding and becoming more intense as the darkness 
 retired, until he sarv in this region the Prince of Peace — the Sun of 
 Righteousness itself. The eye of the prophet gazed intently on that 
 scene, and was fixed on that portion of the picture : he sees the 
 Messiah in his office, and describes him as already come, and as born 
 unto the nation. 5F Unto us. For our benefit. The prophet saw in 
 vision the darkness and gloom of the nation, and saw also the Son 
 that would be born to remove that darkness, and to enlighten the 
 world. ^ A child. nV. This word usually denotes a lad, a boy, a 
 youth. It is commonly applied to one in early life ; but no particular 
 stress is to be laid on the word. The vision of the prophet is, that 
 the long-expected Messiah is born, and is seen growing up amidst the 
 surrounding darkness of the north of Palestine, ver. 1. Js bo7m. 
 Not that he was born when the prophet spake. But in prophetic 
 vision, as the events of the future passed before his mind, he saw 
 
228 
 
 ISAIAH. 
 
 [r. c. 738. 
 
 that promised Son, and the eye was fixed intently on him. See tlio 
 Intro. § 7, and note, ch, i. 1. % A son. ben. This word does not 
 
 differ materially from the word translated child. In the future scenes, 
 as they passed before the mind of the prophet, he saw the child, the 
 son that Avas to be born, and described him as he appeared to his 
 view — as a child. Fixing the eye on him, he proceeds at once to 
 designate his character by stating the appropriate names -which he 
 would bear. H Is given. The Messiah is often represented as liaAdng 
 been given^ or sent; or as the rich gift of God. Note, Acts iv. 12 ; 
 John hi. 16; Eph. i. 22; John xAdi. 4. The Messiah was pre-emi- 
 nently the gift of the God of love. Man had no claim on him, and 
 God voluntarily gave his Son to be a sacrifice for the sins of tlie 
 Avorld. IT And the government shall be xipon his shoulder. The sense 
 of this passage is, that he shall mile^ or that the gOA^ernment shall be 
 vested in him. Various interpretations have, hoAvever, been given of 
 the phrase “ upon his shoulder.” Some have supposed that it means 
 simply he shall sustain the gOA^ernment, as the shoulder is that by 
 Avhich we uphold anything. Pliny and Cicero thus use the phrase. 
 See Rosenmuller. Others, that it means that he should wear the 
 royal purple from a child. — Grotius. Lowth supposes that it refers 
 to the ensign of government — the sceptre, the sword, the keys, or the 
 like, that Avere borne upon the shoulder, or suspended from it. See 
 note on ch. xxii. 22. It is evident from this latter place, that some 
 ensign of office was usually borne upon the shoulder. The sense is, 
 that he should be a king, and under this character the Messiah is 
 often predicted. ^ Axid his name shall be called. That is, his attributes 
 shall be such as to make all these appellations appropriate descrip- 
 tions of his poAver and work. To be called^ and to in the HebreAV, 
 often mean the same thing. The Avord may possibly mean, 
 Jehoa'AH shall call him ; 6r it may be regarded as taken impersonally. 
 Such a use of a verb is not uncommon in Isaiah. “ One calls him^* 
 is, according to the usage in Isaiah, as much as to say, he Avill justly 
 bear this name, or simply, he A\dll be. ^ Wonderful. This 
 
 word is derived from the verb to separate, to distinguish, or 
 
 to make great. It is applied usually to anything that is great or 
 Avonderful — as a miracle, Exod. xv. 2 ; Lam. i. 9 ; Dan. xii. 6. It is 
 applied here to denote the unusual and remarkable assemblage of 
 qualities that distinguished the Messiah. Those are specified more par- 
 ticularly in the other part of the Averse — such an assemblage of quali- 
 ties as to make proper the names Mighty God, etc. “The proper 
 idea of the word,” says Ilengstenberg, “is miraculous. It imports 
 that the personage here referred to, in his being and in his Avorks, 
 will be exalted above the ordinary course of nature, and that his 
 whole manifestation will be a mirjicle.” Yet it seems to me, that the 
 proper idea of the word is not that of miraculous. It is rather that 
 which is separated from the ordinary course of events, and Avhich is 
 fitted to excite amazement, Avonder, and admiration, Avhether it bo 
 miraculous or not. This Avill be apparent if the following places are 
 examined Avhere the AA'ord occurs in various forms. It is rendered 
 marvellous^ Psa. cxAdii. 23 ; cxxxix. 14 ; xcAuii. 1; Job v. 9; — wonder- 
 filly 2 Sam. i. 26; Psa. cxxxix. 14; Prov. xxx. 18; Job xlii. 3; Psa. 
 Ixxii. 18 ; Ixxxao. 10 ; — hidden^ Deut. xxx. 11 ; — things too highy Psa. 
 cxxxi. 1; — miracleSy Judg. vi. 13; Exod. xv. 11 ; Psa. Ixxvii. 14; 
 IxxxAdii. 10; Ixxxix. 5, (the word is translated toonders in the sense 
 
CHAPTER IX. 
 
 229 
 
 B. c. 738.] 
 
 of miracles in several places ;) — and hard^ Deut. xvii. 8 ; Jer. xxxii. 17. 
 Erom these passages it is clear that it may denote that which is 
 miraculous, but that this idea is not necessarily connected with it. 
 Anything which is fitted to excite Avonder and amazement from any 
 cause, AAuil correspond wdth the sense of the HebreAv word. It is a 
 word which expresses Avith surprising accuracy everything in relation 
 to the Redeemer. Eor the Messiah Avas wonderful in all things. It 
 Avas wonderful love by Avhich God gave him, and by which he came ; 
 ^;he manner of his birth was wonderful; his humility, his self-denial, 
 nis sorroAVS Avere wonderful ; his mighty works Avere wonderful ; his 
 dying agonies Avere wonderful; and his resurrection, his ascension, 
 Avere all fitted to excite admiration and wonder. Counsellor, This 
 Avord has been sometimes joined Avith “ Avonderful,"’ as if designed to 
 qualify it thus — loonderfid counsellor. But it expresses a distinct 
 attribute or quality. The name counsellor here denotes one of 
 
 honourable rank ; one who is fitted to stand near princes and kings 
 as their adviser. It is expressh^e of great wisdom, and of qualifica- 
 tions to guide and direct the human race. The LXX. translate this 
 phrase, “ The angel of the mighty counsel.” The Chaldee, “ The 
 God of Avonderful counsel.” U The mighty God. Syriac, “The mighty 
 God of ages.” This is one, and but one out of many, of the instances 
 in which the name God is applied to the Messiah. Comp. John i. 1 ; 
 Rom. ix. 5 ; 1 John v. 20 ; John xx. 28 ; 1 Tim. iii. 16 ; Heb. i. 8. 
 The name “mighty God” is unquestionably attributed to the true 
 God in ch. x. 21. Much controversy has arisen in relation to this 
 expression; and attempts liaA^e been made to show that the word 
 translated God may refer to a hero, a king, a conqueror. Thus 
 Gesenius renders it “mighty hero;” and supposes that the name 
 “ God” is here used in accordance with the custom of the Orientals, 
 Avho ascribe Divine attributes to kings. In like manner Pliischke 
 (see Hengstenberg) says, “In my opinion this name is altogether 
 symbolical. The Messiah shall be called strength of God, or strong 
 God, divine hero, in order by this name to remind the people of the 
 strength of God.” But after all such controversy, it still remains 
 certain that the natural and obvious meaning of the expression is to 
 denote a Divine nature. So it was OAldently understood by the 
 ancient versions ; and the fact that the name God is so often applied 
 to Christ in the New Testament, proves that it is to be understood in 
 its natural and obvious signification. ^ The everlasting Father. The 
 Chaldee renders this expression, “the man abiding for ever.” The 
 Vulgate, “the Eather of the future age.” LoAVth, “the Eather of 
 the everlasting age.” Literally, it is the Eather of eternity — 
 
 The AVord rendered everlasting properly denotes eternity^ and is 
 used to express for ever. See Psa. ix. 6, 19; xix. 10. It is often 
 used in connexion with — thus ti'fg for ever and ever, Psa. 
 X. 16; xxi. 5; xlv. 7. The IlebreAvs used the term father in a great 
 A^ariety of senses — as a literal father, a grandfather, an ancestor, a 
 ruler, an instructor. The phrase may either mean the same as tlie 
 Eternal Eather — and the sense Avill be, that the Messiah Avill not, jis must 
 be the case Avith an earthly king, hoAvever excellent, leave his people 
 destitute after a short reign, but Avill rule over them and bless them 
 for ever, (Hengstenberg;) or it maybe used in accordance Avith a 
 custom usual in Hebrew and in Arabic, where he Avho possesses a 
 thing is called the father of it. Thus the father of strength means. 
 
230 
 
 ISAIAH. 
 
 iB.c. 738, 
 
 strong ; the father of knowledge, intelligent ; the father of glory, glori- 
 ous ; the father of goodness, good ; the father of peace, peaceful. Ac- 
 cording to this, the meaning of the phrase, the Father of eternity, is 
 properly eternal. The application of the word here is derived from 
 this usage. The term Father is not applied to the Messiah here with 
 any reference to the distinction in the Divine nature ; for that word 
 is uniformly, in the Scriptures, applied to first, not to the second 
 person of the Trinity. But it is used in reference to duration as a 
 Hebraism involving high poetic beauty. He is not merely repre- 
 sented as everlasting, but he is introduced, by a strong figure, as 
 even the Father of eternity; as if even everlasting duration owed itself 
 to his paternity. There could not be a more emphatic declaration of 
 strict and proper eternity. It may be added, that this attribute is 
 often applied to the Messiah in the New Testament : John viii. 58 ; 
 Col. i. 17 ; Rev. i. 11, 17, 18 ; Heb. i. 10, 11 ; John i. 1, 2. ^ The 
 
 Printe of Peace. This is a Hebrew mode of expression denoting that 
 he would be a peaceful prince. The tendency of his administration 
 would be to restore and perpetuate peace. This expression is used 
 to distinguish him from the mass of kings and princes who have de- 
 lighted in conquest and blood. In contradistinction from all these, 
 the Messiah would seek to promote universal concord, and the ten- 
 dency of his reign would be to put an end to wars, and to restore 
 harmony and order to the nations. See the tendency of his reign still 
 further described in ch. xi. 6 — 9 ; note, ch. ii. 4. See also Mic. v. 4; 
 Hos. ii. 18. It is not necessary to insist on the coincidence of this 
 description with the uniform character and instructions of the Lord 
 Jesus. In this respect, he disappointed all the hopes of the Jewish 
 nation, who, in spite of the plain prophecies respecting his peaceful 
 character, expected a magnificent prince and a conquerori The ex- 
 pressions used here imply that he would be more than human. It 
 is impossible to believe that these appellations would be given under 
 the spirit of inspiration to a mere man. They express a higher nature ; 
 and they coincide with the account in the New Testament through- 
 out, that he would be Divine. It is true, indeed, that expressions of 
 a pompous and high-sounding character were commonly assumed by 
 Oriental princes. The following is a single instance of their arro- 
 gance, ostentation, and pride : “ Chosroes, king of kings, lord of 
 lords, ruler of the nations, prince of peace, saviour of men ; among the 
 gods, a man good and eternal, but among men, a god most illustrious, 
 glorious, a conqueror rising with the sun, and giving vision at night.’* 
 — Theoph. Simocatta Chron. iv. 8, quoted by Gresenius. But it can- 
 not be pretended that the spirit of inspiration would use titles in a 
 manner so unmeaning and so pompous as this. Besides, it was one 
 great object of the prophets to vindicate the name and character of 
 the true God, and to show that all such appellations belonged to him 
 alone. However such appellations might be used by surrounding 
 nations, and given to kings and princes by the heathen, yet in the 
 Scriptures they are not given to earthly mionarchs. That this passage 
 refers to the Messiah has been generally conceded, except b)’’ the 
 Jews, and by a few later critics. Jarchi and Kimchi maintain that 
 it refers to Hezekiah. They have been driven to this by the use 
 which Christians have made of the passage against the Jews. But 
 the absurdity of this interpretation has been shown in the notes on 
 ch. vii. 14. The ancient Jews incontestably referred it to the Messiah. 
 Thus the Targuni of Jonathan renders it, “ His name shall be called 
 
CHAPTER IX. 
 
 231 
 
 E.c. 738.] 
 
 7 Of the increase of his go- 
 vernment and peace there shall 
 he no end, npon the throne of 
 David, and npon his kingdom, 
 
 c Dan. 2. 44. ; 1 Cor. 15. 25. 
 
 to order it, and to establish it 
 with judgment and with justice, 
 from henceforth even for ever. 
 The zeal of the Lord of hosts 
 will perform this. 
 
 7 Of the increase of his government, and of Ms peace there shall be no end; 
 Upon the throne of David, and npon Ms kingdom ; 
 
 To fix it, and to establish, it 
 
 With judgment and justice from this time and for ever : 
 
 The zeal of Jehovah of hosts will do tMs. 
 
 God of wonderful counsel, man abiding for ever, the Messiah — 
 — whose peace shall be multiplied upon us in his days." Thus 
 Rabbi Jose, of Galilee, says, “ The name of the Messiah is 
 Shalom^ as it is said in Isa.ix. 6, ‘Father of Eternity, Prince of Pea6e.’ " 
 Ben Sira (fol. 40, of the Amsterdam edition, 1679) numbers among 
 the eight names of the Messiah those also taken from this passage, 
 Wonderful, Counsellor, Mighty God, Prince of Peace. The latter 
 Jews, however, have rejected this interpretation, because the Messiah 
 is here described as God. 
 
 7. Of the increase^ Qtc, The word rendered here — rulpp 
 
 — means properly his government as a prince — his principality ; and 
 is a continuation of the idea in the previous verse — “the Prince of 
 Peace." It means that his reign as a prince of peace, in extending 
 and promoting peace, shall be unlimited. IT And peace. This does 
 not signify in the original, as our translation would seem to, that 
 there should be no end to the increase of his peace ; but that there 
 should be no limit to peace — that is, that his reign should be one of 
 unlimited peace. The whole is a description of a prosperous, wide- 
 extended, ever-growing and unlimited empire of peace. IT No end. 
 The word here used (Yi?.) may refer either to space or time. The 
 connexion, however, seems to confine it to time^ and to mean simply 
 that over his wide-extended and peaceful principality he should reign 
 for ever. ^ Upon the throne of David. See note. Acts ii. 30. This 
 was in accordance with the promise made to David, 1 Kings viii. 25 ; 
 2 Sam. vii. 12, 13; Psa. cxxxii. 11. This promise was understood as 
 referring to the Messiah. The primary idea is, that he should be 
 descended in the line of David; and accordingly the New Testament 
 writers are often at pains to show that the Lord Jesus was of that 
 family, Luke ii. 4. When it is said that he would sit upon the throne 
 of David, it is not to be taken literally. The peculiarity of the reign 
 of David was, that he reigned over the people of God. Lie was chosen 
 for this purpose from humble life; was declared in his administration 
 to be a man after God’s own heart; and his long and prosperous 
 reign was a reign over the people of God. To sit upon the throne 
 of David, therefore, means to reign over the people of God ; and in 
 this sense the Messiah sat on his throne. There is also a similarity 
 in the two administrations, in the fact that the Messiah was taken 
 from humble life, and that his reign will be far-extended and pros- 
 perous. But the main idea of resemblance is, that the reign of each 
 extended over the people of God. ^ And upon his kingdom. That is, 
 over the kingdom of the people of God. It does not mean particu- 
 larly the Jews, but all those over whom the Divine administration 
 should be set up. ^ To order it. To raise up, or confirm it. The 
 
232 ISAIAH. [b. c. 738, 
 
 8 IT The Lord sent a word into I Jacob, and it hath lighted upon 
 I Israel. 
 
 Vision VI. Samakia.— Ch. ix. 8—21, x. 1—4. 
 
 Israel^ considered as distinct from Judah^ is threatened with punishment on 
 account of various vices. 
 
 8 The Lord sent an oracle into Jacob ; 
 
 And it hath lighted upon Israel. 
 
 w'ord also is sometimes used to denote to found a kingdom. Here it 
 means to confirm it^ to cause it to stand. If And to establish it. To 
 place it on a firm foundation; to make it firm. If With judgment ^ etc. 
 That is, under an administration that shall be just and right. Most 
 kingdoms have been those of blood, and have been established by 
 iniquity, and by the unjust overthrow of others. But the administra- 
 tion of the Messiah shall be established in righteousness, and shall be 
 destined to extend and perpetuate justice and righteousness for ever. 
 ^ From henceforth. That is, from the time which was the period of 
 the prophet’s vision — when he saw in vision the Messiah rising in 
 the dark parts of Galilee. Notes, vers. 1,2. If The zeal. The word 
 here used denotes ardour^ intense desire in accomplishing an object ; 
 and means that the establishment of this kingdom was an object of 
 intense and ardent desire on the part of Jehovah. It is also implied 
 that nothing else than that zeal of Jehovah could do it. We may 
 remark here, (1.) That if Jehovah feels so intense a desire for this, 
 then the subjects of the Messiah’s reign should also feel this. (2.) If 
 Jehovah feels this zeal, and if he will certainly accomplish this, then 
 Christians should be encouraged in their efforts to spread the gospel. 
 His purpose to do this is their only encouragement — and a sufficient 
 encouragement — to excite their zeal in this great and glorious work. 
 
 8. The Lord sent. Not Jehovah here, but Adonai. It is apparent 
 that this verse is the commencement of a new prophecy that is not 
 connected with that which precedes it. The strain of the preceding 
 prophecy had respect to Judah; this is confined solely to Israel, or 
 Ephraim. Here the division of the chapter should have been made, 
 and should not have been again interrupted till the 4th verse of ch. x., 
 where the prophecy closes. The prophecy is divided into^owr parts, 
 and each part is designed to threaten a distinct judgment on some 
 particular, prominent vice. I. Crime. Their pride and ostentation, 
 vers. 8, 9. Punishment. The land would be invaded by the Syrians 
 and the Philistines, vers. 11, 12. II. Crime. They had apostatized 
 from God, and the leaders had caused them to err, vers. 13, 16. 
 Punishment. Jehovah would cut off the chief men of the nation, vers. 
 14, 15, 17. III. Crime. Prevalent wickedness in the nation, ver. 18. 
 Punishment. The anger of Jehovah, consternation, anarchy, discord, 
 and want, vers. 19 — 21. lY. Crime. Prevalent injustice, ch. x. 1, 2. 
 Punishment. Poreign invasion, and captivity, ch. x. 3, 4. The poem 
 is remarkably regular in its structure, {Loioth,) and happy in its illus- 
 trations. At what time it was composed is not certain, but it has 
 strong interiial evidence that it immediately followed the preceding 
 respecting Judah. If Aword. A message, or prediction. Note, ch. ii. 1. 
 If Into Jacob. Jacob was the ancestor of the nation. But the name 
 came to be appropriated to the ten tribes, as constituting the majority 
 of the people. It was at first used to denote all the Jews, Numb. 
 
CHAPTEB IX. 
 
 233 
 
 B. c. 738.] 
 
 9 And all tlie people sliall 
 know, even Epliraiin and tlie 
 inkabitant of Samaria, tliat say 
 in tbe pride and stoutness of 
 heart, 
 
 10 Tbe bricks are fallen down, 
 but we will build with bewn 
 stones : tbe sycamores are cut 
 down, but we will ebange them 
 into cedars. 
 
 9 And all tbe people shall know [it], 
 
 Ephraim and tbe inhabitant of Samaria, 
 
 In pride and in arrogance of heart saying, 
 
 10 ‘ The bricks are fallen, but we will build with hewn stone ; 
 
 The sycamores are cast down, but we will replace them with cedars.* 
 
 xxiii. 7, 10, 23; xxiv. 17, 19; Dent, xxxii. 9; 1 Chron. xvi. 13; Psa. 
 xiv. 7; XX. 1; but it came, after the revolt of the ten tribes under 
 Jeroboam, to be used often to denote them alone, Amos vi. 8 ; Micah i. 5 ; 
 iii. 1 ; v. 8. The word or message which was sent, refers undoubtedly 
 to that which immediately follows. ^ A?id it hath lighted upon, 
 Heb., it fell. This is but a varied expression for, he sent it to Israel. 
 ^ Israel. The same as Jacob — the ten tribes — the kingdom of Ephraim. 
 
 9. And all the people shall knoio. Shall know the message ; or shall 
 
 know the judgment which God denounces against their crimes. The 
 Chaldee renders this, “All the people have exalted themselves, 
 Ephraim, and the inhabitants of Samaria, in their magnitude, and in 
 the pride of their heart.” H Ephraim. This is another name for 
 Israel, as Ephraim was the princiiDal tribe. Note, ch. vii. 2. ^ And 
 
 the inhabitant of Samaria. The capital of Ephraim or Israel. Note, 
 ch. vii. 9. IT That say in the pride. This is a description of general and 
 prevalent pride ; and it is traced to the source of all pride, the heart. 
 It was a desire of splendour, power, and magnificence, originating in 
 the heart, and manifesting itself by the language of self-confidence 
 and defiance at the judgments of God. ^ Stoutness. Heb., greatness. 
 It means a self-confident purpose ; and indicates the state of feeling 
 in a man when he trusts to his owm resources, and not to God. 
 
 10. The bricks are fallen dozen. The language of this verse is 
 figurative ; but the sentiment is plain. It contains the confession of 
 the inhabitants of Samaria, that their affairs were in a ruinous and 
 dilapidated state ; but also their self-confident assurance that they 
 would be able to repair the evils, and restore their nation to more 
 than their former magnificence. Bricks in Oriental countries were 
 made of clay and straw, and were rarely burned. Hence, exposed to 
 sun and rains, they soon dissolved. AValls and houses constructed 
 of such materials would not be very permanent, and to build wdth 
 them is strongly contrasted with building in a permanent and elegant 
 manner with hewn stone. The meaning is, that their former state 
 was one of less splendour than they designed that their subsequent 
 state should be. Desolation had come in upon their country, and 
 this they could not deny. But they confidently boasted that they 
 would more than repair ^-sthe evil. ^ We wiUbzdld. Our ruined 
 houses and w^alls. If With hewn stones. At once more permanent 
 and elegant than the structures of bricks had been. ^ The szjcamores. 
 These trees grew abundantly on the low lands of Judea, and were 
 very little esteemed, 1 Kings x. 27 ; 2 Chron. i. 15; ix. 27. “This 
 curious tree seems to partake of the nature of two different species,’* 
 says Calmet, “ the mulberry and the fig ; the former in its leaf, and 
 the latter in its fruit. Its Greek name 'XvKop.Koos is plainly descriptive 
 
234 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 11 Therefore the Loud shall 
 set up the adversaries of Eezin 
 against hini; and ^ join his enemies 
 together : 
 
 12 The Syrians before, and 
 
 1 mingle. 
 
 the Philistines behind ; and 
 they shall devour Israel with 
 ^ open mouth. For all this his 
 anger is not turned away, but 
 his hand is stretched out still. 
 
 2 whole. 
 
 11 Therefore will Jehovah exalt the princes of Bezin against him, 
 And mingle his enemies together : 
 
 12 The Syrians from the east, and the Philistines from the west ; 
 And they shall devour Israel with open mouth. 
 
 For all this his anger is not turned away, 
 
 But his hand is stretched out still. 
 
 of its character, being compounded of ctvkos, a fig-tree, and /x^poSf a 
 mulberry-tree. It is thus described by Norden : ‘ They have in 
 Egypt divers sorts of figs ; but if there is any difference between 
 them, a particular kind differs still more. I mean that which the 
 sycamore bears, that they name in Arabic giomez. This sycamore is 
 of the height of a beech, and bears its fruit in a manner quite different 
 from other trees. It has them on the trunk itself, which shoots out 
 little sprigs in form of a grape-stalk, at the end of which grows the 
 fruit, close to one another, most like bunches of grapes. The tree is 
 always green, and bears fruit several times in the year, without 
 observing any certain seasons, for I have seen some sycamores which 
 had fruit two months after others. This sort of tree is pretty com- 
 mon in Egypt.’ ” They were not highly valued, though it is probable 
 they were often employed in building. They are contrasted with 
 cedars here, (1.) Because the cedar was a much more rare and 
 precious w'ood. (2.) Because it was a much more smooth and elegant 
 article of building. (3.) Because it w'as more permanent. The grain 
 and texture of the sycamore are remarkably coarse and spongy, and 
 could therefore stand in no competition with the cedar for beauty 
 and ornament. ^ We will change them. We will employ in their 
 stead. IT Cedars. The cedar was a remarkably fine, elegant, and 
 permanent wood for building. It was principally obtained on Mount 
 Lebanon, and was employed in temples, palaces, and in the houses of 
 the rich. See note, chi ii. 18. The sycamore is contrasted with the 
 cedar in 1 Kings x. 27 : “ Cedars he made to be as sycamore- trees.” 
 The 'whole passage denotes self-confidence and pride ; and unwilling- 
 ness to submit to the judgments of God, and a self-assurance that they 
 would more than repair all the evils that would be inflicted on them. 
 
 11. Therefore. This verse indicates the punishment that would 
 come upon them for their pride. IT The Lord shall set up. Heb., shall 
 exalt. That is, they shall overcome and subdue him. IT The adver- 
 saries of Rezin. King of Syria, ch. vii. 1. It should be observed 
 here that twenty-one MSS., instead of adversaries, read princes of 
 Rezin. The sense seems to require this ; as in the following verse it 
 is said that the Syrians will be excited against them. IT Against him. 
 Against Ephraim. IT And join his enemies together. Heb., ^'mingle 
 them together.” They shall be excited into wild and agitated com- 
 motion, and shall pour down together on the land and devour it. In 
 what way this would be done is specified in ver. 12. 
 
 12. The Syrians. Ch. vii. 1. The Syrians had been the allies of the 
 Israelites ; but after the death of Rezin, it is probable that they 
 joined the Assyrians, and united with them in the invasion of 
 
CHAPTEE IX. 
 
 235 
 
 B. c. 738.] 
 
 13 IF For fhe people turnetli 
 not mito him that smiteth them^ 
 neither do they seek the Loud 
 of hosts. 
 
 14 Therefore the Lord •will 
 cut oft* from Israel head and 
 tail, branch and rush, in one 
 day. 
 
 13 For the people turneth not to him that smiteth them, 
 
 And Jehovah of hosts they do not seek. 
 
 14 Therefore Jehovah will cut off from Israel the head and the tail ; 
 The branch and the rush, in one day. 
 
 Samaria. — Abtn Ezra^ Grotius, ^Before. Heh.y from the east, Syria 
 was situated to the east of Samaria ; and the meaning is here, that 
 they would pour in upon Samaria from that side. II A7id the Philis- 
 tmes. The Philistines occupied the country south-west of Samaria, 
 lying along on the shores of the Mediterranean. It is not particularly 
 mentioned in the Scriptures that they invaded Samaria after this 
 prediction of Isaiah, but such a thing is by no means improbable. 
 They were long unsubdued, were full of hostility to the Jewish 
 people, and were many times engaged with them in wars, and several 
 times subdued them. Judges xiii., xiv ; 2 Chron. xxviii. 18. The 
 name Palestine is derived from Philistine, although this people occu- 
 pied but a small part of the country. See Eeland’s Palestine, c. vii. 
 II Behind. That is, from the icest — the region where they dwelt. 
 The sacred writers speak as if looking toward the east, the rising sun, 
 and they speak of the west as the region behind them. See notes on 
 Job xxiii. 8, 9. And they shall devour. Heb., ^^they shall eat.” 
 This figure is taken from a ravenous beast ; and means that they 
 should come up with raging desires, and fierce impetuosity, to destroy 
 the nation. II With open mouth. Heb., “ with the whole mouth.’’ 
 The metaphor is derived from raging and furious animals. Chaldee, 
 “in every place.” H For all this. XotAvithstanding all this. ^ His 
 anger ^ etc. See note, ch. v. 25. 
 
 13. For the people^ etc. This is a reason why his anger would not 
 cease ; and it is, at the same time, the suggestion of a new crime for 
 which the Divine judgment would rest upon them. It commences 
 the second part of the oracle. H Tmmeth not. It is implied here that 
 it was the design of the chastisement to turn them to God. In this 
 case, as in many others, such a design had not been accomplished. 
 H Unto him that smiteth them. To God, who had punished them. 
 H Neither do they seek. They do not seek his protection and favour ; 
 they do not worship and honour him. H 2'he Lord of hosts. Note, 
 ch. i. 9. 
 
 14. Will cut off — head a7xd tail. This is a proverbial expression, 
 which is explained in the following verse. See also Deut. xxviii. 
 13, 44. The head is often used to denote those in honour and 
 authority. The tail is an expression applicable to the lower ranks, 
 and would commonly indicate more than simply the common people. 
 It would imply contempt ; a state of great abjectness and meanness. 
 ®H Branch and rush. This is also a proverbial expression, meaning 
 the highest and lowest. See note, Isa. xix. 15. The word here 
 translated branch means properly the bough or top of the palm-tree. 
 The palm grew to a great height before it gave out any branches, and 
 hence the image is a beautiful one to denote those high in office and 
 authority. The word rush means the coarse, long-jointed reed, that 
 grows in marshes — an apt emblem of the base and worthless clashes 
 of society. 
 
236 
 
 ISAIAH. 
 
 [b.c. 738, 
 
 15 The ancient and hononr- 
 ahle, he is the head; and the 
 prophet that teacheth lieS; he is 
 the tail. 
 
 16 For ^ the leaders of this 
 people cause them to err; and 
 they that are led of them a?^e 
 ^ destroyed. 
 
 1 or, r/iey that call them blessed. 
 
 2 or, called blessed. 3 swallowed up. 
 
 17 Therefore the Lord shall 
 have no joy in their young men, 
 neither shall have mercy on 
 their fatherless and widows ; for 
 every one is an hypocrite and 
 an evil-doer, and every mouth 
 speaketh folly. For all this his 
 anger is not turned away, hut 
 his hand is stretched out still. 
 
 4 or, villany. 
 
 15 The aged and the honourable, he is the head, 
 
 And the prophet that teacheth falsehood, he is the tail. 
 
 16 For the leaders of this people cause them to err, 
 
 And they that are led of them are swallowed up. 
 
 17 Therefore the Lord shall not rejoice over their young men ; 
 And on their orphans and widows shall have no compassion. 
 For every one is profligate, and an evil-doer, 
 
 And every mouth speaketh folly. 
 
 For all this his anger is not turned away. 
 
 But his hand is still stretched out. 
 
 15. The ancient. The elder ; the old man. H And honourable. 
 Heb., “ The man of elevated countenance.^" The man of rank and 
 office. If The prophet that teacheth lies. The false prophet. Of those 
 there were many ; and probably at this time many in Samaria. 
 
 16. For the leaders of this people^ etc. Note, ch. hi. 12. Heb., 
 “they that call this people blessed” — referring more particularly to 
 the false prophets. ^ They that are led of them. Heb., “they that 
 are called blessed by them.” ^ Are destroyed, Heb., “ are swallowed 
 up."" See note, ch. hi. 12. They are ruined; or swallowed up as in 
 a vast whirlpool or vortex. 
 
 17. ^hall have no joy. He shall not delight in them so as to pre- 
 serve them. The parallel part of the verse shows that the phrase is 
 used in the sense of having mercy. If In their young men. The hope 
 and strength of the nation. The word here used commonly denotes 
 those who are chosen^ particularly for purposes of war. The sense is, 
 that the hope and strength of the nation, that on which the chief 
 reliance would be placed, would be cut off. If Neither shall have 
 mercy ^ etc. Judgment would sweep through the nation, even over 
 those who were the usual objects of the Divine protection — widow's 
 and orphans. Comp. Psa. x. 14, 18 ; xlviii. 5 ; Deut. x. 18 ; Jer. 
 xlix. 11 ; Hos. xiv. 3. These passages show that the fatherless and 
 the widow are the special objects of the Divine favour ; and w'hen, 
 therefore, it is said that the Lord would not have mercy even on 
 these, it show^s the extent and severity of the Divine judgments that 
 w'^ere coming on the nation. If For every one is an hypocrite, A 
 deceiver ; a dissembler. The w'ord used here, however, hhdneph^ 
 means rather a profane or profligate man, a man who is defiled or 
 polluted^ than a dissembler. It is applied often to idolaters and licen- 
 tious persons, but not to hypocrites. See Job viii. 13 ; xiii. 16 ; xv. 
 34 ; xvii. 8 ; Dan. xi. 32. If Every mouth speaketh folly. The w'ord 
 rendered folly may denote foolishness, but it is also used to denote 
 wickedness or crime, 1 Sam. xxv. 23. Probably this is the meaning 
 here. That the character here given of the Ephraimites is correct, is 
 
CHAPTER IX. 
 
 237 
 
 B. c. 738.] 
 
 18 H For wickedness burnetii 
 * as the fire : it shall devour the 
 briers and thorns, and shall 
 
 d Mat. 4. 1. 
 
 kindle in the thickets of the 
 forest : and they shall mount up 
 liUe the lifting up of smoke. 
 
 18 For iniquity bumeth libe a fire ; 
 
 The brier and the thorn it shall consume ; 
 
 And it shall kindle in the tliickets of the grove, 
 
 And they shall mount up in volumes of rising smoke. 
 
 abundantly shown also by other prophets. See particularly Ilosea. 
 IT For all this. Notwithstanding all the judgments that should 
 come thus upon the young men, and widows, and orphans, still his 
 anger was not turned away. This is the close of the second strophe 
 or part of this prophecy. 
 
 18. For wickedness. This commences the third part of the prophecy, 
 which continues to the end of the chapter. It is a description of 
 prevailing impiety. The effects and prevalence of it are described by 
 the image of a raging, burning flame, that spreads everywhere ; first 
 among the humble shrubbery — the briers, and thorns ; then in the 
 vast forests, until it spreads over the land, and sends a mighty column 
 of flame and smoke up to heaven. IT Burneth as the jire. Spreads, 
 rages, extends as fire does in thorns and in forests. In what respects 
 it burns like the fire, the prophet immediately specifies. It spreads 
 rapidly everywhere, and involves all in the effects. Wickedness is 
 not unfrequently in the Scriptures compared to a fire that is shut up 
 long, and then bursts forth with raging violence. Thus Hosea vii. 6 : 
 
 Truly, in the inmost part of it, their heart is like an oven, 
 
 While they lie in wait ; 
 
 All the night their baker sleepeth ; 
 
 In the morning it burneth hke a blazing star. 
 
 “As an oven conceals the lighted fire all night, while the baker takes 
 his rest, and in the morning vomits forth its blazing flame ; so all 
 manner of concupiscence is brooding mischief in their hearts, while 
 the ruling faculties of reason and conscience are lulled asleep, and 
 their wicked designs wait only for a fair occasion to break forth.” 
 Horsley on Hosea. See also Isa. 1. 2 ; Ixv. 5. ^ It shall devour. 
 
 Heb., “ it shall eat.” The idea of devouring, or eating, is one which 
 is often given to fire in the Scriptures. 11 The briers and thorns. By 
 the briers and thorns are meant doubtless the lower part of the popu- 
 lation ; the most degraded ranks df society. The idea here seems to 
 be, first, that of impiety spreading like fire over all classes of people ; 
 but there is also joined with it, in the mind of the prophet, the idea 
 of punishment. Wickedness would rage like spreading fire ; but like 
 fire, also, it would sweep over the nation accomplishing desolation and 
 calamity, and consuming everything in the fire of God’s vengeance. 
 The wicked are often compared to thorns and briers, fit objects to be 
 burned up. Isa. xxxiii. 12 : 
 
 And the people shall be as the burnings of lime ; 
 
 As thorns cut up shall they be burned in the fire. 
 
 % And shall kindle. Shall burn, or extend — as SAveeping fire extends 
 to the mighty forest, In the thickets of the forest. The dense, 
 close forest or grove. The idea is, that it extends to all classes of 
 people — high as well as Ioav. H And they shall mount up. The Hebrew 
 
238 
 
 ISAIAH. 
 
 [b. c. 73S. 
 
 19 Througli tlie wratli of the 
 Lord of hosts is the land dark- 
 enedj ^ and the people shall he 
 as the Huel of the fire : no man 
 shall spare his brother.-^ 
 
 e Acts 2. 20. 1 meat, 
 
 f Mic. 7. 2, 6. 
 
 20 And he shalP snatch on 
 the right hand^ and he hungry ; 
 and he ^ shall eat on the left 
 hand, and they shall not he 
 satisfied : they shall eat every 
 man the flesh of his own arm : 
 
 2 cut. g Lev. £6. 26 ; Jer. 19. 9. 
 
 19 Through the wrath of Jehovah of hosts is the land darkened [desolate], 
 And the people shall be as fuel for the fire : ^ 
 
 They shall not pity — even a man his brother. 
 
 20 But he shall cut upon the right hand, and yet he hungry ; 
 
 And he shall devour on the left hand, and they shall not be satisfied ; 
 Every man shall eat the fiesh of his own arm ; — 
 
 word here used — from — occurs nowhere else. The image 
 
 is that of a far-spreading, raging fire, sending columns of smoke to 
 heaven. So, says the prophet, is the rolling, raging, consuming fiLre 
 of the sins of the nation spreading over all classes of people in the 
 land, and involving all in wide-spread desolation. 
 
 19. Through the wrath. By the anger, or indignation. This 
 
 spreading desolation is the proof of his anger. H Is the land darkened. 
 The word here used occurs nowhere else. According to Gese- 
 
 nius, it is the same as C3Dn to he or make complete ; and hence 
 means in this place to he consumed, or laid waste. Kimchi and Aben 
 Ezra render it, “the land is darkened.” Sept. (rvyKCKavTai ; Chald. 
 
 — is scorched, Jerome renders it, conturbata est terra — the land is 
 disturbed. The effect is doubtless such as ascending and spreading 
 columns of fire and smoke would produce, and perhaps the general 
 word desolate had better be used in translating the word. H And the 
 people shall he as the fuel of the fire. This is an image of wide-spread 
 ruin. The idea is, that they shall destroy one another, as pieces of 
 W'ood, when on fire, help to consume each other. The way in which 
 it shall be done is stated more fully in the next verse. Ho man 
 shall spare his brother. There shall be such a state of wickedness, that 
 it shall lead to anarchy, and strife, and mutual destruction. The 
 common ties of life shall be dissolved, and a man shall have no com- 
 passion on his owm brother. 
 
 20. And he shall snatch. Heb., “he shall cut off.” Many have 
 supposed that this refers to a state of famine ; but others regard it as 
 descriptive of a state of faction extending throughout the whole com- 
 munity, dissolving the most tender ties, and producing a dissolution 
 of all the bonds of life. The context (vers. 19, 21) show's that the 
 latter is meant ; though it is not improbable that it would be attended 
 with famine. When it is said that he “would cut off his right hand,” 
 it denotes a condition of internal anarchy and strife. H And be 
 hungry. And not be satisfied. Such would be his rage, and his 
 desire of blood, that he w'ould be insatiable. The murder of those on 
 one side of him w'ould not appease his insatiable wrath. His desire 
 of carnage would be so great that it w'ould be like unappeased hunger. 
 ^ And he shall eat. The idea here is that of contending factions 
 excited by fury, rage, envy, hatred, contending in mingled strife, and 
 spreading death with insatiable desire everyw'here around them. 
 H They shall eat. Not literally ; but shall destroy. To eat the flesh 
 of any one, denotes to seek one’s life, and is descriptive of blood- 
 
CHAPTER IX. 
 
 239 
 
 B.c. 738.] 
 
 21 Manasseli, Epliraim; and 
 Ephraim^ Manasseli : and tEey 
 together shall he against Judah. 
 
 For all this his anger is not 
 turned away, hut his hand is 
 stretched out still. 
 
 21 Manasseh, Ephraim ; and Ephraim, Manasseh ; 
 And together they shall be against Judah. 
 
 Eor all this his anger is not turned away, 
 
 But his hand is still stretched out. 
 
 thirsty enemies. Psa. xxvii. 2 : “When the wicked, even mine enemies 
 and foes, came uiion me to eat up my flesh, they stumbled and fell.’" 
 Job xix. 22 ; 
 
 Why do ye persecute me as God, 
 
 And are not satisfied with my flesh ? 
 
 Comp. Dent. vii. 16 ; Jer. x. 25 ; xxx. 16 ; 1. 17 ; Hosea vii. 7. See 
 Ovid’s Metam. 8, 877 : 
 
 Ipse sues artus lacero divellere morsu 
 
 Coepit ; et infehx minuendo corpus alebat. 
 
 ^ The flesh of his own arm. The Chaldee renders this, “ each one 
 shall devour the substance of his neighbour.” Lowth proposes to 
 read it, “ the flesh of his neighbour,” but without sufficient authority. 
 The expression denotes a state of dreadful faction — where the ties of 
 most intimate relationship would be disregarded, represented here by 
 the appalling figure of a man’s appetite being so rabid that he would 
 seize upon and devour his own flesh. So, in this state of faction 
 and discord, the rage would be so great that men would destroy 
 those who were, as it were, their own flesh, e. their nearest kindred 
 and friends. 
 
 21. Manasseh, Ephraim. This verse is a continuation of the state- 
 ment in regard to the extent and fearfulness of the faction. Those 
 who were hitherto most tenderly and intimately allied to each other, 
 would now be engaged in furious strife. Manasseh and Ephraim 
 were the two sons of Joseph, (Gen. xlvi. 20,) and their names are 
 used as expressive of tender union and friendship. Comp. Gen. 
 xlviii. 20. The tribes of Ephraim and Manasseh were near each 
 other, and they always were allied together. The expression here 
 denotes that they who had hitherto been joined in tender alliance, 
 would be rent into contending factions thirsting for each other’s 
 blood. ^ And they together. They would be united in opposing 
 Judah while they were devouring each other, as it is not an uncom- 
 mon thing for those who are opposed to each other to unite in hostility 
 to a common foe. Comp. Luke xxiii. 12. This is an image that 
 heightens the description of the anarchy — introducing implacable) 
 animosity against another tribe while they were contending among 
 themselves. That such anarchies and factions existed, is apparent 
 from all the history of the kingdom of Israel. Comp. 2 Kings xv. 10, 
 seq. ; 2 Kings xv. 30. In this last passage, the death of Pekah is 
 described as having occurred in a conspiracy formed by Hoshea. 
 ^ For all this, etc. See ver. 12 ; note, ch. v. 25. This closes the third 
 strophe or part of the prophecy under consideration. The fourth and 
 last strophe occurs in ch. x. 1 — 4, 
 
240 ISAIAH. [b. c. 738 
 
 CHAPTER X. 
 
 OE * unto tiem that decree 
 unrighteous decrees, and 
 
 h Psa. 9-t. 20. 1 to the writers that. 
 
 ^ that -write grierousness which 
 they have prescribed ; 
 
 2 To turn aside the needy 
 from judgment, and to take away 
 the right from the poor of my 
 
 1 "Woe unto them that decree unrighteous decrees, 
 And that write oppressive decisions ; 
 
 2 To turn aside the needy from justice, 
 
 And to rob the poor of my people of right ; 
 
 ANALYSIS OF CHAPTER X. 
 
 This chapter is composed of two parts : the first (vers. 1 — 4) closes the pro- 
 phecy commenced in ch. ix. 8, and should have been connected with that in 
 the division into chapters ; and the second part commences an entirely new 
 prophecy respecting the destruction of the Assyrians. See the Analysis pre- 
 fixed to ver. 5. The first four verses of this chapter constitute the fourth 
 strophe or part of the prophecy commenced in ch. ix. 8, and contains a speci- 
 fication of a crime, and its punishment : — the crime., prevalent injustice and 
 oppression, ix. 1, 2 ; the punishment., foreign invasion, ix. 3, 4. See note, ix. 8. 
 
 1. JVoe unto them that decree unrighteous decrees. To those who 
 frame statutes that are oppressive and iniquitous. The prophet here 
 refers, doubtless, to the rulers and judges of the land of Judea. A 
 similar description he had before given, ch. i. 10, 23, etc. H And 
 that write, etc. Heb., “and to the writers who write violence.'* 
 The word translated “ grievousness" — — denotes properly tveari- 
 some labour, trouble, oppression, injustice. Here it evidently refers to 
 the judges who declared oppressive and unjust sentences, and caused 
 them to be recorded. It does not refer to the mere scribes, or re- 
 corders of the judicial opinions, but to the judges themselves, who 
 pronounced the sentence, and caused it to be recorded. “ The manner 
 of making Eastern decrees differs from ours : they are first written, 
 and then the magistrate authenticates them, or annuls them. This, 
 I remember, is the Arab manner, according to D’Arvieux. When 
 an Arab wanted a favour of the emir, the way was to apply to the 
 secretary, who drew up a decree according to the request of the 
 party ; if the emir granted the favour, he printed his seal upon it ; if 
 not, he returned it torn to the petitioner. Sir J. Chardin confirms 
 this account, and applies it, with great propriety, to the illustration 
 of a passage which I never thought of when I read over D’Arvieux. 
 After citing Isa. x. 1, ‘ Woe unto them that decree unrighteous decrees, 
 and to the loriters that icrite grievousness ’ — for so our translators have 
 rendered the latter part of the verse in the margin, much more 
 agreeably than in the body of the version — Sir John goes on, ‘The 
 manner of making the royal acts and ordinances hath a relation to 
 this ; tliey are always drawn up according to the request ; the first 
 minister, or he Avhose office it is, writes on the side of it, ‘ according 
 to the king’s will,’ and from thence it is sent to the secretary of state, 
 who draws up the order in form.’’ — Harmer. 
 
 2. To turn aside. Their sentences have the effect, and are designed 
 
 to have, to pervert justice, and to oppress the poor, or to deprive 
 them of their rights and just claims. Comp. ch. xxix. 21 ; Prov. 
 xxviii. 5. 11 The needy, D'W. Those of humble rank and circum- 
 
 stances ; who have no powerful fiiends and defenders. ^ Fromjudg^ 
 
CHAPTER X. 
 
 241 
 
 B.C. 738.] 
 
 people, tliat widows may be 
 tbeir prey, and that they may 
 rob tbe fatherless ! 
 
 3 And what * will ye do in 
 
 » Job 31. 14 ; Hos. 9. 7 ; Rev. 6. 1 ?. 
 
 the day of visitation, and in the 
 desolation which shall come from 
 far? to whom will ye flee for 
 help ? and where will ye leave 
 your glory ? 
 
 That widows may be their prey, 
 
 And that they may plunder the fatherless ! 
 
 3 And what will ye do in the day of visitation, 
 And in the desolation that shall come from far ? 
 To whom will ye flee for help ? 
 
 And where will ye deposit your wealth ? 
 
 meni. Prom obtaiiiing justice. II Aiid to take away. To take away 
 by violence and oppression. The word 7]| gazHl^ is commonly applied 
 to robbery, and to oppression ; to the taking away of spoils in battle, 
 etc. H That tvidows may be their prey. That they may rob widows, 
 or obtain their property. This crime has always been one particularly 
 offensive in the sight of God. See note, ch. i. 23. The widow and 
 the orphan are without protectors. Judges, by their ofldce, are parti- 
 cularly bound to preserve their rights ; and it therefore evinces 
 peculiar iniquity when they who should be their protectors become 
 in fact their oppressors, and do injustice to them without the possi- 
 bility of redress. Yet this was the character of the Jewish judges ; 
 and for this the vengeance of Heaven was about to come upon the land. 
 
 3. And what will ye do. The prophet here proceeds to denounce the 
 judgment or punishment that would follow the crimes specified in the 
 previous verses. That punishment was the invasion of the land by a 
 foreign force. “What will ye do? To whom will you fly? What 
 refuge will there be?” Implying that the calamity would be so 
 great that there would be no refuge or escape. IT In the day of visita- 
 tion. The word visitation is here used in the sense of God’s 
 
 coming to punish them for their sins. Comp. Job xxxi. 14; xxxv. 
 15 ; Isa. xxvi. 14 ; Ezek. ix. 1. The idea is probably derived from 
 that of a master of a family who comes to take account, or to investi- 
 gate tlie conduct of his servants, and where the visitation therefore is 
 one of reckoning and justice. So the idea is applied to God as 
 designing to visit the wicked ; that is, to punish them for their 
 offences. Comp. Hos. ix. 7. H And in the desolation. The destruc- 
 tion, or overthrowing. The word used here usually denotes a 
 
 storm, a tempest, (Prov, i. 27 ;) and then sudden destruction, or 
 calamity, that sweeps along irresistibly like a tempest, Zeph. i. 15 ; 
 Job XXX. 3, 14; Psa. xxxv. 8. H Which come from far. That 
 
 is, from Assyria, Media, Babylonia. The sense is, “A furious storm 
 of war is about to rage. To what refuge can you then flee ? or where 
 can you then find safety?” *i\ Where will ye leave your glory ^ By 
 the word glory here, some have understood the prophet as referring 
 to their aged men, their princes and nobles, and as asking where they 
 would find a safe place for them. But he probably means their 
 riches f wealthy magnificence. Thus Psalm xlix. 17 : 
 
 Por when he dieth, he shall carry nothing away ; 
 
 His glory shall not descend after him. 
 
 See also Hos. ix. 2 ; Isa. Ixvi. 12. The word “leave” here is used in 
 the sense of deposit^ or commit for safe keeping. Comp, Job xxxix. 14. 
 
 VOL. I. M 
 
242 
 
 ISAIAH. 
 
 tB. c. 738. 
 
 4 Without me they shall how 
 down under the prisoners, and 
 they shall fall under the slain. 
 
 For all this his anger is not 
 turned away, hut his hand is 
 stretched out still. 
 
 4 Abandoned by me, they shall bow down among the captives, 
 And shall fall among the slain. 
 
 Notwithstanding all this, his anger is not turned away ; 
 
 But his hand is stretched out still. 
 
 “ In the time of the invasion that shall come up like a tempest on the 
 land, where will you deposit your property so that it shall be safe r” 
 4. Without me. There has been a great variety of interpreta- 
 
 tion affixed to this expression. The sense in which our translators 
 understood it was, evidently, that they should be forsaken of God ; 
 and that as the effect of this they should bow dovm under the con- 
 dition of captives or among the slain. The Yulgate and the LXX., 
 however, and many interpreters, understand the "word here as a simple 
 negative. “ Where will you ffee for refuge ? Where will you deposit 
 your wealth so as not to bow down under a chain?” Vulgate, Ne 
 incurvemini sub vinculo. LXX., Tou fxr] e^Trecreiv els dTrajoovi\v, not to 
 fall into captivity. The Hebrew will bear eithe?: mode of construction. 
 Yitringa and Lowth understand it as our translators have done, as 
 meaning that God would forsake them, and that without him, that is, 
 deprived of his aid, they would be destroyed. II They shall how down. 
 They shall be subdued, as armies are that are taken captive. H Under 
 the prisoners. That is, under the condition of prisoners ; or as 
 prisoners. Some understand it to mean that they should bear down 
 in the place of prisoners ; that is, in prison. But it evidently means, 
 simply, that they should be captives. 11 They shall fall under the slain. 
 They shall be slain. Gesenius renders it among the prisoners, and 
 among the slain. The Chaldee reads it, “You shall be cast into 
 chains out of your own land, and beyond your own cities you shall 
 be cast out slain.” Yitringa supposes that the prophet in this verse 
 refers to the custom among the ancients of placing prisoners in war 
 under a yoke of wood to indicate their captivity. That such a custom 
 obtained, there can be no doubt ; but it is not probable that Isaiah 
 refers to it here. The simple idea is, that many of them should be 
 taken captive, and many of them slain. This prediction was fulfilled 
 in the invasion of Tiglath-pileser, 2 Kings xv., xvi. H For all this. 
 Notwithstanding these calamities. The cup of punishment is not 
 filled by these, but the Divine judgment shall still be poured out 
 further upon the nation. The anger of God shall not be fully ex- 
 pressed by these minor infiictions of his wrath, but his hand shall 
 continue to be stretched out until the whole nation shall be over- 
 whelmed and ruined. See note on ver. 12. 
 
 GENERAL ANALYSIS OE CHAPTERS X. 5-34, XI., XH. 
 
 At ver. 5, in this chapter, there is evidently the commencement of a new 
 prophecy or vision, and the division into chapters should have indicated such 
 a commencement. The prophecy is continued to the close of the twelfth 
 chapter. Its general scope is a tmeatening against Assyria, and the predic- 
 tion of ultimate safety, happiness, imd triumph to the people of Judah. It 
 has no immediate connexion with the previous ■vision, any fui’ther than the 
 subjects are similar, and one seems to have suggested the other. In tho 
 
B. c. 738.] 
 
 CHAPTER X. 
 
 243 
 
 5 ^ *0 ^Assyrian, tlie rod* 
 of mine anger, and ^ tlie staff 
 
 1 woe to the Assyrians. 2 Assher. 
 
 in tlieir hand is mine indigna 
 tion. 
 
 k Jer. 51. 20, 21. 3 oVtthough. 
 
 Vision VII.— Ch. x. 5—34, xi., xii. 
 
 Destruction of the Assyrians. — The coming of the Messiah. — A hymn of praise. 
 
 5 "Woe to the Assyrian ! the rod of mine anger ; 
 
 And he is the staff in whose hands is my indignation ! 
 
 previous vision the prophet had described the threatened invasion of Ephraim 
 or Israel by the Syrians ; in this, he describes the threatened invasion of 
 Judah by the Assyrians. The result of the invasion of Ephraim would be 
 the desolation of Samaria, and the captivity of the people ; but the result of 
 the invasion of Judah would be that God would interpose and humble the 
 Assyrian, and bring deliverance to his people. This chapter is occupied with 
 an account of the threatened invasion of Judea by the Assyrian, vers. 5 — 7 ; 
 with a statement of his confident boasting, and defiance of God, vers. 8 — 14 ; 
 with encouraging the people to confide in God, and not to be afraid of him ; and 
 with the assurance that he would be discomfited and overthrown, vers. 15 — 34. 
 The mention of this deliverance gives oacasion for the elevated and beautiful 
 statement respecting the deliverance of the nation by the Messiah, and 
 the glorious triumph that would attend his reign, which occm-s in ch. xi., xii. 
 
 When the prophecy was uttered, and in regard to whom, has been a ques- 
 tion. Vitiinga supposes that it was uttered in immediate connexion with 
 the foregoing, and that it is in fact a part of it. But from verses 9 and 11 
 it is evident that at the time this prophecy was uttered Samaria was de- 
 stroyed ; and from ver. 20 it is clear that it was after the ten tribes had 
 been carried into captivity, and when the Assyrian supposed that he could 
 accomplish the same destruction and captivity in regard to Jerusalem and 
 Judah that had taken place in regard to Samaria and Ephraim. As to the 
 remark of Vitringa, that the prophet anticipated these future events, and 
 spoke of them as already passed, it may be observed that the structure and 
 form of the expressions suppose that they w'ere in fact passed at the time he 
 wrote. See the notes on vers. 9, 11, 20. Lightfoot (Chronica Temporum) 
 supposes that the prophet here refers to the threatened invasion of the land 
 by Tiglath-pileser, kmg of Assyria, after he had destroyed Damascus, and 
 when, being about to advance upon Jerusalem, Ahaz stripped the temple of 
 its valuable ornaments, and sent them to him, 2 Efings xvi. 17, 18. Lowth 
 supposes that the threatened invasion here refers to that of Sennacherib. 
 This is probably the correct reference. This took place in the fourteenth 
 year of Hezekiah, 725 years before the Christian era. Hezekiah, alarmed at 
 the approach of Sennacherib, sent messengers to him to Lachish (2 Kings 
 xvih. 14) to obtain a cessation of hostilities. Sennacherib agreed to such a 
 peace on condition that Hezekiah should pay him three hundred talents of 
 silver, and thnty of gold. In order to meet this demand Hezekiah was 
 obliged to advance all the silver and gold in the treasury, and even to strip 
 the temple of its ornaments. Having done this he hoped for safety ; and on 
 this occasion, probably, this prophecy was uttered. It was designed to show 
 that the danger of invasion was not passed ; to assure them the king of 
 Assyria would still come against the nation, (comp. 2 Kings xviii. 17, etc. ;) 
 but that still God would interpose, and would deliver them. A further refer- 
 ence to this is made in Isa. xx., and a full history given in ch. xxxvii., 
 xxxvui. See notes on those chapters. 
 
 5. O Assyrian. The word 'in ho is commonly used to denounce 
 wrath, or to indicate approaching calamity ; as an interjection of 
 threatening, Isa. i. 4, “Woe, sinful nation;’' v. 8, 11, 18, 20, 21; Jer. 
 xlviii. 1; Ezek. xiii. 3. The Yulgate so understands it here; “Yae 
 
244 
 
 ISAIAH. 
 
 [B. c. 738 
 
 6 I ■will send Mm against an 
 hypocritical nation; and against 
 the people of my wrath will I 
 give Mm a charge, ^ to take the 
 / Jer. 47. 6, 7- 
 
 spoil, and to take the prey, and 
 to ^ tread them down like the 
 mire of the streets. 
 
 1 /ay them a treading. ch. 37. 26. 
 
 6 Against a dissembling nation will I send him ; 
 
 And against a people of my wrath will I give him a charge ; 
 To take the spoil, and to seize the prey, 
 
 And to trample them down as the mire of the streets. 
 
 Assur;’* and the LXX., Oual ^AtrtrvpioLSf Woe to the Assyrians. So 
 the Chaldee and the Syriac. It is not, then, a simple address to the 
 Assyrian ; but a form denouncing wrath on the invader. Yet it was 
 not so much designed to intimidate and appal the Assyrian himself, 
 as to comfort the Jews with the assurance that calamity should over- 
 take him. The “ Assyrian referred to here was the king of Assyria, 
 Sennacherib, who was leading an army to invade the land of Judea. 
 IT The rod of mine anger. That is, the rod or instrument by which I 
 will inflict punishment on a guilty nation. The Hebrew would bear 
 the interpretation that the Assyrian was an object against which God 
 was angry ; but the former is evidently the sense of the passage, as 
 denoting that the Assyrian was the agent by which he would express 
 his anger against a guilty people. Woe might be denounced against 
 him for his wicked intention, at the same time that God might design 
 to make use of his plans to punish the sins of his own people. The 
 word anger here refers to the indignation of God against the sins of 
 the Jewish people. IT And the staff. The word staff here is synony- 
 mous with rod^ as an instrument of chastisement or punishment, ch. 
 ix. 4 ; comp. v. 24 ; Nah. i. 13 ; Ezek. vii. 10. U In their hand. There 
 has been considerable variety in the interpretation of this passage. 
 Lowth and Noyes read it, “ the staff in whose hand is the instrument 
 of my indignation.** This interpretation Lowth adopts by omitting 
 the word on the authority of the Alexandrine copy of the LXX. 
 and five MSS., two of them ancient. Jerome reads it, “Woe to the 
 Assyrian ! He is the staff and the rod of my fury, in their hand is 
 my indignation.** So Eorerius, Ludovicus de Dieu, Cocceius, and 
 others. Vitringa reads it, “ and in the hands of those who are my 
 rod is my indignation.” Schmidius and Rosenmiiller, “ and the rod 
 which is in their hands is the rod of mine indignation.’* There is no 
 necessity for any change in the text. The Hebrew literally is, “Woe 
 to the Assyrian ! Rod of my anger ! And he is the staff. In their 
 hands is my indignation.’* The sense is sufficiently clear, that the 
 Assyrian was appointed to inflict punishment on a rebellious people 
 as the instrument of God. The Chaldee renders it, “Woe to the 
 Assyrian ! The dominion [power, ruler] of my fury, and the Angel 
 sent from my face against them for a malediction.** LXX., “And 
 wrath is in their hands.** IT In their hand. In the hand of the Assy- 
 rians, where the word “Assyrian” is, taken as referring to the king 
 of Assyria as the representative of the nation. 
 
 6. I will send him. Implying that he was entirely in the hand of 
 God, and subject to his direction ; and showing that God has control 
 over kings and conquerors, Prov. xxi. 1. *11 Against an hypocritical 
 
 nation. Whether the prophet here refers to Ephraim, or to Judah, 
 or to the Jewish people in general, has been an object of inquiry 
 amcmg interpreters. As the designs of Sennacherib were mainly 
 
CHAPTER X. 
 
 245 
 
 B, c. 738.1 
 
 7 Howbeit lie^meaiietlinot so, but it is in his heart to destroy 
 neither doth his heart think so ; and cut off nations not a few. 
 
 n Mic. 4. 12. 
 
 7 But he does not so purpose, 
 
 And his heart does not so design ; 
 
 But to destroy is in his heart, 
 
 And to cut off nations not a few. 
 
 against Judah, it is probable that that part of the nation was intended. 
 This is evidently the case, if, as has been supposed, the prophecy was 
 uttered after the captivity of the ten tribes. See ver. 20. It need 
 scarcely be remarked, that it was eminently the characteristic of the 
 nation that they were hypocritical. Comp. Isa. ix. 17 ; Matt. xv. 7 ; 
 Mark vii. 6. H And against the 'people of my 'wrath. That is, those 
 who were the objects of my wrath ; or the people on whom I am 
 about to pour out my indignation. H To take the spoil. To plunder 
 them. ^ And to tread them down. Heb., and to make them a treading 
 down. The expression is drawn from war, where the vanquished and 
 the slain are trodden down by the horses of the conquering army. It 
 means here, that the Assyrian would humble and subdue the people ; 
 that he would trample indignantly on the nation, regarding them 
 with contempt, and no more to be esteemed than the mire of the 
 streets. A similar figure occurs in Zech. x. 5 : “ And they shall be 
 as mighty men which tread down their enemies in the mire of the 
 streets in battle.” 
 
 7. Hoiobeit he meaneth not so. It is not his purpose to be the in- 
 strument in the hand of God of executing his designs. He has a dif- 
 ferent plan; a plan of his own which he intends to accomplish. 
 5T Neither doth his heart think so. He does not intend or design it. 
 The heart here is put to express purpose^ or will. H It is in his heart to 
 cut off nations. IJtterly to destroy, or to annihilate their political 
 existence. H Not a few. The ambitious purpose of Sennacherib w'as 
 not confined to Judea. His plan was also to invade and to conquer 
 Egypt ; and the destruction of Judea was only a part of his scheme, 
 Isa. XX. This is a most remarkable instance of the supremacy which 
 God asserts over the purposes of wicked men. Sennacherib formed 
 his own plan without compulsion. He devised large purposes of 
 ambition, and intended to devastate kingdoms. And yet God says 
 that he was under his direction, and that his plans would be over- 
 ruled to further his own purposes. Thus “ the wrath of man would 
 be made to praise him,” Psa. Ixxvi. 10. And from this we may learn, 
 (1.) That wicked men form their plans and devices with perfect free- 
 dom. They lay their schemes as if there were no superintending 
 Providence ; and feel — correctly — that they are not under the laws of 
 compulsion, or of fate. (2.) That God presides over their schemes, 
 and suffers them to be formed and executed with reference to his own 
 purposes. (3.) That the plans of wicked men often, though they do 
 not intend it, go to execute the purposes of God. Their schemes 
 result in just what they did not intend — the furtherance of his plans, 
 and the promotion of his glory. (4.) That their plans are neverthe- 
 less wicked and abominable. They are to be judged according to 
 what they are in themselves, and not according to the use which God 
 may make of them by counteracting or overruling them. Their in- 
 tention is evil; and by that they must be judged. That God brings 
 good out of them is contrary to their design, and a thing for which 
 
246 
 
 ISAIAH. 
 
 [b. c. 738, 
 
 8 For lie saitF, Are not my 
 princes altogether kings ? 
 
 9 Is not ® Calno ^ as Carcke- 
 
 o 2 Kings 18. 33 ; 19. 12, 13. p Amos 6. 2. 
 
 mish X ^ is not Hamath as Arpad t 
 is not Samaria as ’’ Damascus ? 
 
 g 2 Chron. 35. 20. r 2 Kings 16. 9. 
 
 8 For he saith, 
 
 Are not my princes altogether kings ? 
 
 9 “Is not Calno as Carchemish ? 
 
 “ Is not Hamath as Arpad 
 
 “ Is not Samaria as Damascus ? 
 
 they deserve no credit, and should receive no reward. (5.) The 
 wicked are in the hands of God. (6.) There is a superintending 
 Providence ; and men cannot defeat the purposes of the Almighty. 
 This extends to princes on their thrones ; to the rich, the great, and 
 the mighty, as well as to the poor and the humble — and to the humble 
 as well as to the rich and the great. Over all men is this superin- 
 tending and controlling Providence; and all are subject to the direc- 
 tion of God. (7.) It has often happened, in fact, that the plans of 
 wicked men have been made to contribute to the purposes of God. 
 Instances like those of Pharaoh, of Cyrus, and of Sennacherib; of 
 Pontius Pilate, and of the kings and emperors who persecuted the 
 early Christian church, show that they are in the hand of God, and 
 that he can overrule their wrath and wickedness to his glory. The 
 madness of Pharaoh was the occasion of the signal displays of the 
 power of God in Egypt. The wickedness, and weakness, and flexi- 
 bility of Pilate was the occasion of the atonement made for the sins 
 of the world. And the church rose in its primitive brightness and 
 splendour amid the flames which persecution kindled, and w^as aug- 
 mented in numbers, and in moral loveliness and power, just in pro- 
 portion as the wrath of monarchs raged to destroy it. 
 
 8. For he saith. This verse, and the subsequent verses to ver. 11, 
 contain the vaunting of the king of Assyria, and the descriptions of 
 his own confidence of success. ^ Are not my princes altogether kings? 
 This is a confident boast of his owji might and power. His own 
 dominion was so great that even his princes were endowed with the 
 ordinary power and regalia of kings. The word princes may here 
 refer either to those of his own family and court — to the satraps and 
 officers of power in his army, or around his throne ; or more probably 
 it may refer to the subordinate governors wffiom he had set over the 
 provinces which he had conquered. “Are they not clothed with 
 royal power and majesty? Are they not of equal splendour with the 
 other monarchs of the earth?’" How great, then, must have been his 
 oicn rank and glory to be placed over such illustrious sovereigns ? It 
 will be recollected that a common title which Oriental monarchs give 
 themselves, is that of King of Kings. See Ezek. xxvi. 7 ; Dan. ii. 37 ; 
 Ezra vii. 12. The Oriental princes are still distinguished for their 
 sounding titles, and particularly for their claiming dominion over all 
 other princes, and the supremacy over all other earthly powers. 
 
 9. Is not Calno as Carchemish? The meaning of this confident 
 boasting is, that none of the cities and nations against ivhich he had 
 directed his arms had been able to resist him. All had fallen before 
 him ; and all were alike prostrate at his feet. Carchemish had been 
 unable to resist him, and Calno had shared the same fate. Arpad 
 had fallen before him, and Hamath in like manner had been subdued. 
 The words which are used here are the same nearly that Rabshakeh 
 
CHAPTEU X. 
 
 247 
 
 B.c. 738. j 
 
 used when he was sent by Sennacherib to insult Hezekiah and the 
 Jews, Isa. xxxvi. 19 ; 2 Kings xviii. 34. Calno was a city in the land 
 of Shinar, and was probably the city built by Nimrod, called in Gen. 
 X. 10 Calneh^ and at one time the capital of his empire. It is men- 
 tioned by Ezekiel, ch. xxvii. 23. According to the Targums, Jerome, 
 Eusebius, and others, Calno or Calneh was the same city as Ctesiphoriy 
 a large city on the bank of the Tigris, and opposite to Seleucia. — • 
 Gesenius and Calmet, ^ Carchemish. This was a city on the Euphrates, 
 belonging to Assyria. It was taken by Necho, king of Egypt, and 
 re-taken by Nebuchadnezzar in the fourth year of Jehoiachin, king 
 of Judah, 2 Kings xxiii. 29. Probably it is the same city as Cercusium 
 or Kirkisia, which is situated in the angle formed by the junction of 
 the Chebar and the Euphrates. Comp. Jer. xlvi. 2 ; 2 Chron. xxxv. 20. 
 ^ Hamath. This was a celebrated city of Syria. It is referred to in 
 Gen. X. 18, as the seat of one of the tribes of Canaan. It is often 
 mentioned as the northern limit of Canaan in its widest extent. Numb, 
 xiii. 21 ; Josh. xiii. 5 ; Judg. iii. 3. The Assyrians became masters 
 of this city about 753 years before Christ, 2 Kings xvii. 24. Burck- 
 hardt mentions this city as situated on both sides of the river Orontes. 
 The town is at present of considerable extent, and contains about 
 30,000 inhabitants. There are four bridges over the Orontes in the 
 town. The trade of the town now is with the Arabs, who buy here 
 their tent-furniture and their clothes. This city was visited by the 
 Kev. Eli Smith in 1834. It lies, says he, on the narrow valley of the 
 *Asy; and is so nearly concealed by the high banks, that one sees 
 little of it until he actually comes up to the gates. See Robinson’s 
 Bib. Research, vol. iii. appendix, pp. 176, 177. ^ Arpad. This city 
 
 was not far from Hamath, and is called by the Greeks Epiphania, 
 2 Kings xviii. 34. ^ Samaria, The capital of Israel or Ephraim. 
 
 Erom the mention of this place, it is evident that this prophecy was 
 written after Samaria had been destroyed. See notes on ch. vii. 9 ; 
 xxviii. 1. H Damascus. The capital of Syria. See note, ch. vii. 9, 
 and the analysis of ch. xvii. The LXX. have varied in their trans- 
 lation here considerably from the Hebrew. They render these verses, 
 “ And he saith, have I not taken the region beyond Babylon, and 
 Chalane, where the tower was built, and I have taken Arabia, and 
 Damascus, and Samaria.” The main idea^ however, the hoast of the 
 king of Assyria, is retained. 
 
 10, 11. The argument in these two verses is this: “The nations 
 which I have subdued were professedly under the protection of idol 
 gods. Yet those idols were not able to defend them — though stronger 
 than the gods worshipped by Jerusalem and Samaria. And is there 
 any probability, therefore, that the protection on which you who are 
 Jews are leaning will be able to deliver you?” Jerusalem he re- 
 garded as an idolatrous city like others ; and as all others had hitherto 
 been unable to retard his movements, he inferred that it would be so 
 with J erusalem. This is, therefore, the confident boasting of a man 
 who regarded himself as able to vanquish all the gods that the nations 
 worshipped. The same confident boasting he uttered when he sent 
 messengers to Hezekiah. 2 Kings xix. 12 : “ Have the gods of the 
 nations delivered them which my father destroyed; as Gozan, and 
 Haran, and Rezeph ; and the children of Eden which were in The- 
 lasar ?” Isa. xxxvi. 18 — 20 : “ Hath any of the gods of the nations 
 delivered his land out of the hand of the king of Assyria? Where 
 are the gods of Hamath, and of Arphad? Where are the gods of 
 
248 
 
 ISAIAH, 
 
 [b. c. 738. 
 
 10 As my liaud liatli found 
 tlie kingdoms of tke idols, and 
 •wkose graven images did excel 
 tkem of Jerusalem and of Sa- 
 maria ; 
 
 11 Shall I not, as I have 
 
 done unto Samaria and her 
 idols, so do to Jerusalem and 
 her idols ? 
 
 12 Wherefore it shall come 
 to pass, thaty when the Lord 
 hath performed his whole work 
 
 10 “As my hand hath seized the kingdoms of the idols, 
 
 “Whose graven images were more mighty than those of Jerusalem and 
 Samaria ; 
 
 11 “As I have done to Samaria and her idols, 
 
 “ Shall I not do so to Jerusalem, and her images ?’* 
 
 12 But it shall be, when the Lord hath accomplished his whole work 
 
 Sepharvaim? And have they delivered Samaria out of my hand?** 
 IF Jlath found. That is, “ I have found them unable to defend them- 
 selves by their trust in their idols, and have subdued them.** IF The 
 kingdoms of the idols. The kingdoms that worship idols. IF And whose 
 graven images. That is, whose idols ; or whose representations of the 
 gods. The word properly signifies that which is hewn or cut out ; 
 and then the block of wood or stone that is carved into an image of 
 the god. Here it refers to the gods themselves, probably, as having 
 been found to be impotent, though he supposed them to be more 
 powerful than those of Jerusalem and Samaria. IF Did excel. Heb., 
 “ more than Jerusalem,** where the preposition d mem is used to 
 denote comparison. They w^ere more to be dreaded ; or more mighty 
 than those of Jerusalem. IF Of Jerusalem. Jerusalem and Samaria 
 had often been guilty of the worship of idols ; and it is probable that 
 Sennacherib regarded them as idolaters in the same sense as other 
 nations. They had given occasion for this suspicion by their having 
 often fallen into idolatrous habits ; and the Assyrian monarch did not 
 regard them as in any manner distinguished from surrounding nations. 
 It is not improbable that he was aware that Jerusalem worshipped 
 Jehovah, (comp. Isa. xxxvi. 20;) but he doubtless regarded Jehovah 
 as a mere tutelary divinity, the peculiar god of that land — as Baal, 
 Ashteroth, etc., were of the countries in which they were adored. 
 Por it was a common doctrine among ancient idolaters that each 
 nation had its peculiar god ; that the claims of that god were to be 
 respected and regarded in that nation; and that thus all nations 
 should worship their own gods undisturbed. Jehovah was thus 
 regarded as the tutelary god of the Jewish nation. The sin of Sen- 
 nacherib consisted in confounding Jehovah with false gods, and in 
 then setting him at defiance. 
 
 11 . Shall I not^ etc. “ Shall I not meet with the same success at 
 Jerusalem that I have elsewkere ? As I have overcome all others, 
 and as Jerusalem has no peculiar advantages; as the gods of other 
 nations were more in number and mightier than those of Jerusalem, 
 and yet were unable to resist me, what is there in Jerusalem that 
 can stay my progress?’* 
 
 12. Wherefore^ etc. In this verse God, by the prophet, threatens 
 punishment to the king of Assyria for his pride and wicked designs. 
 IF His whole work. His entire plan in regard to the punishment of 
 the Jews. He sent the king of Assyria for a specific purpose to 
 execute his justice on the people of Jerusalem. That plan he would 
 execute entirely by the hand of Sennacherib, and would then inflict 
 
CHAPTER X. 
 
 249 
 
 B. c. 738.] 
 
 upon mount Zion and on Jeru- 
 Balem, I will ^ punisli ^ tlie fruit 
 of the ^ stout heart of the king 
 of Assyria, and the glory of his 
 high * looks. 
 
 13 For he saith, By the 
 
 1 visit upon. s Jer. 50. 18. 
 
 2 greatness of the heart, t Psa. 18. 27. 
 
 strength of my hand I have done 
 it^ and hy my wisdom; for I 
 am prudent* and I have re- 
 moved the hounds of the people, 
 and have robbed their treasures, 
 and I have put down the in- 
 habitants like ^ a valiant man : 
 
 3 or, many people. 
 
 Upon Mount Zion, and Jerusalem ; 
 
 I will punish the fruit of the proud heart of the king of Assyria, 
 And the proud look of his eyes. 
 
 13 For he saith ; — “ By the strength of my hand I have done it, 
 
 “ And by my wisdom ; — For I am wise. 
 
 ‘‘ I have removed the bounds of nations ; 
 
 “ I have plundered their treasures ; 
 
 I have subdued the inhabitants as a vahant man. 
 
 deserved punishment on Sennacherib himself for his wicked purposes. 
 IT Upon mount Zion. Mount Zion was a part of Jerusalem, (see note, 
 ch. i. 8,) but it was the residence of the court, the dwelling-place of 
 David and his successors ; and perhaps here, where it is mentioned 
 as distinct from Jerusalem, it refers to the court, the princes, nobles, 
 or the government. “ I will execute my purposes against the govern- 
 ment, and the people of the city.’’ 1l I will punish. Heb., “ I will 
 visit;” but here evidently used to denote punishment. Note, ver. 3. 
 H The fruit of the stout heart. Heb., “ the fruit of the greatness of the 
 heart.” The “greatness of the heart” is a Hebraism for pride of heart, 
 or great swelling designs and plans formed in the heart. Fruit is that 
 which a tree or the earth produces ; and then anything which is produced 
 or brought forth in any way. Here it means that which a proud heart 
 had produced or designed, that is, plans of pride and ambition ; schemes 
 of conquest and of blood. The glory of his high looks. Heb., “ the 
 glory of the lifting up of his eyes” — an expression indicative of pride 
 and haughtiness. The word “glory” here evidently refers to the 
 self-complacency, and the air of majesty and haughtiness, which a 
 proud man assumes. In this verse we see, (1.) That God will accom- 
 plish all the purposes of which he designs to make wicked men the 
 instruments. Their schemes shall be successful just so far as they 
 may contribute to his plans, and no farther. (2.) When that is done, 
 they are completely in his power, and under his control. He can 
 stay their goings when he pleases, and subdue them to his will. 
 (3.) The fact that they have been made to further the plans of God, 
 and to execute his designs, will not free them from deserved punish- 
 ment. They meant not so ; and they will be dealt with according to 
 their intentions, and not according to God’s design to overrule them. 
 Their plans were wicked ; and if God brings good out of them it is 
 contrary to their intention, and hence they are not to be screened 
 from punishment because he brings good out of their plans contrary 
 to their design. (4.) Wicked men are in fact often thus punished. 
 Nothing is more common on earth ; and all the woes of hell will be 
 an illustration of the principle. Out of all evil God shall educe 
 good ; and even from the punishment of the damned themselves he 
 will take occasion to illustrate his own perfections, and in that dis- 
 play of his just character promote the happiness of holy beings. 
 
 13. For he saith. The king of Assyria saith. This verse and the 
 M 2 
 
250 
 
 ISAIAH. 
 
 [b, c. 73S, 
 
 14 And my liand hatli found, 
 as a nest, tlie riclies of the people : 
 and as one gathereth eggs that 
 are left, haye I gathered all the 
 
 earth ; and there was none that 
 moyed the wing, or opened the 
 mouth, or peeped. 
 
 14 “And my hand hath seized, as a nest, the riches of the people ; 
 “And as one gathereth eggs that have been deserted, 
 
 “ Have I gathered all the earth : 
 
 “ And there was none that moved the wing, 
 
 “ Or that opened the mouth, 
 
 “ Or that chirped/’ 
 
 following are designed to show the reason w^hy the king of Assyria 
 should be thus punished. It was on account of his pride and wicked 
 plans. He sought not the glory of God, but purposed to do evil, 
 f For I am 'prudent, I am wise ; attributing his success to his own 
 understanding rather than to God. ^ I have removed the hounds of 
 the people. That is, “ I have changed the limits of kingdoms ; I have 
 taken away the old boundaries, and made new ones at my pleasure. 
 I have divided them into kingdoms and provinces as I pleased.” No 
 higher assumption of power could have been made than thus to have 
 changed the ancient limits of empires, and remodelled them at his 
 will. It was claiming that he had so extended liis own empire as to 
 have effectually blotted out the ancient lines which had existed, so 
 that they were now all one and under his control. So a man 'who 
 buys farms and annexes them to his own, takes away the ancient 
 limits ; he runs new lines as he pleases, and unites them all into one. 
 This was the claim which Sennacherib set up over nations. ^ Have 
 robbed their treasures. Their hoarded wealth. This was another in- 
 stance of the claim which he set up of pow'er and dominion. The 
 treasures of kingdoms which had been hoarded for purposes of 
 peace or war he had plundered, and had appropriated to his own use. 
 Comp, note on ch. xlvi. 3. If 7 have put down the inhabitants, I have 
 subdued them ; have vanquished them. As a valiant man, . 
 
 Margin, many people. The Keri, or Hebrew marginal reading, is 
 without the ^ a mighty or strong man. The sense is not materially 
 different. It is a claim that he had evinced might and valour in 
 bringing down nations. Lowth renders it, “ them that were strongly 
 seated.” Noyes, “ them that sat upon thrones.” The Chaldee 
 renders the verse, not literally, but according to the sense, “ I have 
 made people to migrate from province to province, and have plundered 
 the cities that were the subjects of praise, and have brought dovm 
 by strength those who dwelt in fortified places.” Our translation 
 has given the sense correctly. 
 
 14. And my hand hath founds as a nest, Hy a beautiful and striking 
 figure here, the Assyrian monarch is represented as describing the 
 ease with which he had subdued kingdoms, and rifled them of their 
 treasures. No resistance had been offered. He had taken them 
 ■with as little opposition as a rustic takes possession of a nest with its 
 eggs or young when the parent bird is away. H Eggs that are left. 
 That is, eggs that are left of the parent bird ; when the bird, from 
 fright or any other cause, has gone, and when no resistance is offered. 
 H Have I gathered all the earth. That is, I have subdued and plundered 
 it. This shows the height of his self-confidence, and his arrogant 
 assumptions. That moved the wing. Keeping up the figure of the 
 nest. There was none that offered resistance— -as an angry bird does 
 
CHAPTER X. 
 
 251 
 
 B.c. 738. J 
 
 15 Shall the axe boast itself 
 against him that heweth there- 
 with ? or shall the saw magnify 
 itself against him that shaketh 
 
 it ? as if * the rod should shake 
 itself against them that lift it 
 up, or as if the staff should lift 
 up ^ itself as if it were no wood. 
 
 1 or, a rod sho^dd shake them. 
 
 C or, that which is not wood. 
 
 15 Shall the axe boast against him that heweth therewith ? 
 Shall the saw magnify itself against him that moveth it ? 
 As if the rod should shake itself against him that lifteth it ! 
 As if the staff should lift itself up as if it Avere not Avood ! 
 
 when her nest is about to be robbed. Or opened the mouth. To 
 make a noise in alarm. The dread of him produced perfect silence 
 and submission. ^ Or peeped. Or that chirped — the noise made by 
 young birds. Note, ch. viii. 19. The idea is, that such was the 
 dread of his name and power that there was universal silence. None 
 dared to resist the terror of his arms. 
 
 15. Shall the axe, etc. In this verse God reproves the pride and 
 arrogance of the Assyrian monarch. He does it by reminding him 
 that he was the mere instrument in his hand, to accomplish his pur- 
 poses ; and that it was just as absurd for him to boast of Avhat he had 
 done, as it would be for the axe to boast Avhen it had been AAuelded 
 Avith effect. In the axe there is no wisdom, no skill, no power ; and 
 though it may lay the forest Ioav, yet it is not by any skill or poAver 
 Avhich it possesses. So Avith the Assyrian monarch. Though nations 
 had trembled at his power, yet he was in the hand of God, and had 
 been directed by an unseen arm in accomplishing the designs of the 
 Ruler of the universe. Though himself free, yet he was under the 
 direction of God, and had been so directed as to accomplish his de- 
 signs. IT The saw magnify itself. That is, boast or exalt itself against 
 or over him that uses it. ^ That shaketh it. Or moves it backwards 
 and forAvards for the purpose of saAving. *11 As if the rod. A rod is 
 an instrument of chastisement or punishment; and such God re- 
 garded the king of Assyria. ^ Should shake itself, etc. The HebreAV 
 in this place is as in the margin : “a rod should shake them that lift 
 it up.” But the sense is evidently retained in our translation, as 
 this accords Avith all the other members of the verse, where the leading 
 idea is, the absurdity that a mere instrument should exalt itself 
 against him who makes use of it. In this manner the preposition ^ 
 over, or against, is evidently understood. So the Yulgate and the 
 Syriac. H The staff. This Avord here is synonymous Avith rod, and 
 denotes an instrument of chastisement. *11 As if it Avere no wood. 
 That is, as if it were a moral agent, itself the actor or deviser of Avhat 
 it is made to do. It Avould be impossible to express more strongly 
 the idea intended here, that the Assyrian Avas a mere instrument in 
 the hand of God to accomplish his purposes, and to be employed at 
 his Avill. The statement of this truth is designed to humble him ; 
 and if there be any truth that will humble sinners, it is, that they are 
 in the hands of God ; that he Avill accomplish his purposes by them ; 
 that Avhen they are laying plans against him, he will oAmrrule them 
 for his OA\m glory; and that they will be arrested, restrained, or 
 directed, just as he pleases. Man, in his schemes of pride and vanity, 
 therefore, should not boast. He is under the God of nations ; and it 
 is one part of his administration to control and govern all the in- 
 tellect IN THE UNiA^ERSE. Ill all these passages, hoAA'evcr, there is 
 
252 
 
 ISAIAH. 
 
 16 Therefore ** shall the Lord, 
 the Lord of hosts, send among 
 his fat ones ^ leanness ; and nn- 
 
 u Acts 12. 23. X Psa. 106. 15. 
 
 [b. c. 738. 
 
 der his glory he shall kindle a 
 burning like the burning of a 
 fire. 
 
 16 Therefore the Lord, the Lord of hosts, shall send 
 Upon his fat ones leanness, 
 
 And under his glory shall he kindle a burning 
 Like the burning of a fire. 
 
 not the slightest intimation that the Assyrian was not free. There is 
 no fate; no compulsion. He regarded himself as a free moral agent; 
 he did what he pleased ; he never supposed that he was urged on by 
 any power that violated his own liberty. If he did what he pleased, 
 he was free. And so it is with all sinners. They do as they please. 
 They form and execute such plans as they choose; and God over- 
 rules their designs to accomplish his own purposes. The Targum of 
 Jonathan has given the sense of this passage : “ Shall the axe boast 
 against him who uses it, saying, I have cut [wood] ; or the saw boast 
 against him who moves it, saying, I have sawed? When the rod 
 is raised to smite, it is not the rod that smites, but he who smites 
 with it.’* 
 
 16. Therefore shall the Lord. Heb., Adbw. % The Lord of hosts. 
 In the present Hebrew text the original word is also admdi^ but 
 fifty-two MSS. and six editions read Jehovah. On the meaning of 
 the phrase the Lord of hosts ^ see note, ch. i. 9. This verse contains a 
 threatening of the punishment that would come upon the Assyrian 
 for his insolence and pride, and the remainder of the chapter is mainly 
 occupied with the details of that punishment. The punishment here 
 threatened is, that while he appeared to be a victor, and was boasting 
 of success and of his plunder, God Avould send leanness — as a body 
 becomes wasted with disease. H His fat ones. That is, those who 
 had fattened on the spoils of victory ; his vigorous, prosperous, and 
 flourishing army. The prophet here evidently intends to describe 
 his numerous army glutted with the trophies of victory, and revelling 
 on the spoils. H Leanness. They shall be emaciated and reduced; 
 their vigour and strength shall be diminished. In Psa. cvi. 15, the 
 word leanness |in is used to denote destruction, disease. In 
 
 Micah vi. 10, it denotes diminution, scantiness — “ the scant ephah.” 
 Here it denotes evidently that the army, which was so large and 
 vigorous, should waste away as with a pestilential disease. Comp, 
 ver. 19. The fact was, that of that vast host few escaped. The 
 angel of the Lord slew a hundred and eighty-five thousand men in a 
 single night, 2 JCings xix. 35. See notes on ch. xxxvii. 36. H And 
 under his glory. That is, beneath the boasted honour, might, and 
 magnificence of the proud monarch. H He shall kindle. That is, 
 God shall suddenly and entirely destroy his magnificence and pride, 
 as when a fire is kindled beneath a magnificent temple. A similar 
 passage occurs in Zech. xii. 6 : 
 
 In that day I will make the governors of Judah 
 
 Like a hearth of fire among the wood, 
 
 And like a torch of fire in a sheaf ; 
 
 And they shall devour all the people roimd about. 
 
CHAPTER X. 
 
 253 
 
 B. c. 738.] 
 
 17 And tlie liglit of Israel 
 shall be for a fire, y and bis Holy 
 One for a fiame : and it shall 
 burn and devour his thorns and 
 his briers in one ^ day. 
 
 y Heb. 12. 29. 2 ch. 37. 36. 
 
 18 And shall consume the 
 glory of his forest, and of his 
 fruitful field, ^both soul and 
 body : and they shall be as when 
 a standard-bearer fainteth. 
 
 1 from the soxd^ and even to the flesh. 
 
 17 And the light of Israel shall be for a fire, 
 
 And his Holy One for a fiame ; 
 
 And it shall burn and consume his thorns and his briers 
 In one day. 
 
 18 And the glory of his forest, and of his fruitful field, 
 
 Prom the soul to the flesh shall he consume, 
 
 And he shall be as when a sick man wastes away with disease. 
 
 17. And the light of Israel. That is, Jehovah. The word light here 
 is used also to denote a fire^ or that which causes light and heat. 
 
 See Ezek. v. 2 ; Isa. xliv. 16 ; xlvii. 14. Here it is used in the same 
 sense, denoting that Jehovah would be the fire (‘lix) that would cause 
 the flame which would consume the Assyrian. Jehovah is often 
 compared to a burning flame or fire. Dent. iv. 24 ; ix. 3 ; Heb. xii. 
 29. ^ Shall be for afire. By his power and his judgment he shall 
 
 destroy them. ^ His Holy One. Israel’s Holy One ; that is, Jehovah 
 — often called in the Scriptures the Holy One of Israel. ^ And it 
 shall bum. That is, the flame that Jehovah shall kindle, or his judg- 
 ments that he shall send forth. H And devour his thorns' and his briers. 
 An expression denoting the utter impotency of all the mighty armies 
 of the Assyrian to resist Jehovah. As dry thorns and briers cannot 
 resist the action of heat, so certainly and speedily would the armies 
 of Sennacherib be destroyed before Jehovah. Comp, note, ch. ix. 18. 
 Lowth supposes that by “briers and thorns” here the common 
 soldiers of the army are intended; and by “the glory of his forest,” 
 (ver. 18,) the princes, officers, and nobles. This is doubtless the 
 correct interpretation ; and the idea is, that all would be completely 
 consumed and destroyed. H In one day. The army of Sennacherib 
 was suddenly destroyed by the angel. See note on ch. xxxvii. 36. 
 
 18. The glory of his forest. In these expressions the army of 
 
 Sennacherib is compared with a beautiful grove, thick set with trees ; 
 and as all the beauty of a grove which the fire overruns is destroyed, 
 so, says the prophet, it will be with the army of the Assyrian under 
 the judgments of God. If the “ briers and thorns” (ver. 17) refer to 
 the common soldiers of his army, then the glory of the forest — the 
 tall, majestic trees — refers to the princes and nobles. But this mode 
 of interpretation should not be pressed too far. ^ And of his fruitful 
 field. . The word used here — carmel — is applied commonly to 
 
 a rich mountain or promontory on the Mediterranean on the southern 
 boundary of the tribe of Asher. The word, how'ever, properly means 
 a fruitful field, a finely cultivated country, and Avas given to Mount 
 Carmel on this account. In this place it has no reference to that 
 mountain, but is given to the army of Sennacherib to keep up the 
 figure which the prophet commenced in ver. 17. That army, nume- 
 ous, mighty, and well disciplined, was compared to an extensive 
 region of hill and vale ; of forests and fruitful fields ; but it should all 
 be destroyed as when the fire runs over fields and forests, and con- 
 sumes all their beauty. Perhaps in all this there may be allusion to 
 
254 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 19 And tlie rest of tlie trees I of his forest shall he ^ few, that 
 1 number. | a child may write them. 
 
 19 And the remnant of the trees of his forest shall be few, 
 
 And even a child can write them down. 
 
 the proud boast of Sennacherib, (2 Kings xix. 23,) that he would 
 “go up the sides of Lebanon, and cut down the cedars thereof, and 
 the choice fir-trees thereof, and enter into the forest of Carmel."* In 
 allusion, possibly, to this, the prophet says that God would cut dowm 
 the tall trees and desolate the fruitful field — the “carmel’" of his 
 army, and would lay all waste. H Both soul and body, Heb.,yro??z 
 the soul to the flesh ; i. e. entirely. As the soul and the fiesh, or body, 
 compose the entire man, so the phrase denotes the entireness or totality 
 of anything. The army would be totally ruined. And they shall 
 be as when a standard-bearer fainteth. There is here a great variety of 
 interpretation. The LXX. read it, “And he shall fiee as one that 
 fiees from a burning flame.” This reading Lowth has followed ; but 
 for this there is not the slightest authority in the Hebrew. The 
 V ulgate reads it, “And he shall fly for terror” — et erit terrore profugus. 
 The Chaldee, “And he shall be broken, and shall fly.” The Syriac, 
 “ And he shall be as if he had never been."’ Probably the correct 
 idea is, and they shall be as lohen a sick man wastes away. The words 
 which are used (oDi) Dbps) are brought together for the sake of a 
 paranomasia — a figure of speech common in the Hebrew. The word 
 rendered in our faint eth — Dbp mesbs — is probably the infinitive 
 
 consti’uct of the verb ODD mdsds, to melt, dissolve, faint. It is applied 
 to the manna that was dissolved by the heat of the sun, Exod. xvi. 21 ; 
 to wax melted by the fire, Psa. Ixviii. 2 ; to a snail that consumes 
 away, Psa. Iviii. 8 ; or to water that evaporates, Psa. Iviii. 7. Hence 
 it is applied to the heart, exhausted of its vigour and spirit. Job. vii. 
 5 ; to things decayed that have lost their strength, 1 Sam. xv. 9 ; to 
 a loan or tax laid upon a people that wastes and exhausts their 
 wealth. It has the general notion, therefore, of melting, fainting, 
 sinking away with the loss of strength, Psa. xxii. 14 ; cxii. 10 ; xcvii. 
 5 ; Isa. xix. 1 ; xiii. 7 ; Josh. ii. 11 ; v. 1 ; vii. 5. The word rendered 
 standard-bearer (oDb) is from the verb dD3 ndsds. This word signifies 
 sometimes to lift up, to elevate, or to erect a flag or standard to public 
 view, to call men to arms, Isa. v. 26 ; xi. 10, 12 ; xiii. 2 ; xviii. 3 ; 
 xlix. 22 ; and also to lift up, or to exhibit anything as a judgment or 
 public warning, and may thus be applied to Divine judgments. 
 Gesenius renders the verb, to waste away, to be sick. In Syriac it has 
 this signification. Taylor (Heb. Con.) says, that it does not appear 
 that this word ever has the signification of a military standard under 
 which armies fight, but refers to a standard or ensign to call men 
 together, or to indicate alarm and danger. The probable signification 
 here is that which refers it to a man Avasting away with sickness, 
 Avhose strength and vigour are gone, and who becomes weak and 
 helpless. Thus applied to the Assyrian army, it is very striking. 
 Though mighty, confident, and \dgorous — like a man in full health — • 
 yet it would be like a vigorous man when disease comes upon him, 
 and he pines away and sinks to the grave. 
 
 19. And the rest of the trees, etc. Keeping up still the image of a 
 large and once dense forest, to Avhich he had likened the Assyrian 
 
CHAPTER X. 
 
 255 
 
 B.c. 738. J 
 
 20 ^ And it sliall come to 
 pass in that day, that the rem- 
 nant of Israel, and such as are 
 escaped of the house of Jacob, 
 
 shall no more again stay upon 
 him that smote them ; “ but shall 
 stay upon the ^ Loud, the Holy 
 One of Israel, in truth. 
 
 a 2 Chron. 28. 20. b Hos. 14. 3. 
 
 20 And it shall come to pass in that day, 
 
 That the remnant of Israel, — ^And tne escaped of the house of Jacob, 
 Shall no more lean again upon him that smote him, 
 
 But shall lean upon Jehovah, — The Holy One of Israel, in truth. 
 
 army. “ The rest'' here means that which shall be left after the 
 threatened judgment shall come upon them. ^ That a child may 
 icrite them. That a child shall be able to number them, or write their 
 names ; that is, they shall be very few. A child can number or count 
 but few ; yet the number of those who would be left, would be so 
 very small that even a child could count them Avith ease. It is pro- 
 bable that a few of the army of Sennacherib escaped, (see note, ch. 
 xxxvii. 37 ;) and, compared with the Avhole army, the remnant might 
 bear a striking resemblance to the few decaying trees of a once 
 magnificent forest of cedars. 
 
 20. And it shall come to pass. The prophet proceeds to state the 
 effect on the Jews of the judgment that would overtake the army of 
 the Assyrian. One of those effects, as stated in this verse, would be, 
 that they would be led to see that it was in A^ain to look to the 
 Assyrians any more for aid, or to form any further alliance Avith 
 them, but that they should trust in the Lord alone. H The remnant 
 of Israel. Those that would be left after the Assyrian had invaded 
 and desolated the land. IT Shall no more again stay. Shall no more 
 depend on them. Alliances had been formed Avith the Assyrians for 
 aid, and they had resulted as all alliances formed between the friends 
 and the enemies of God do. They are observed as long as it is for 
 the interest or the convenience of God’s enemies to observe them ; 
 and then his professed friends are made the victims of persecution, 
 invasion, and ruin. Upon him that smote them. Upon the Assyrian, 
 who Avas about to desolate the land. The calamities which he avouIcI 
 bring upon them would be the main thing Avhich would open their 
 eyes and lead them to forsake the alliance. One design of God’s 
 permitting the Assyrians to invade the land Avas to punish them for 
 this alliance, and to induce them to trust in God. % But shall stay, etc. 
 They shall depend upon Jehovah, or shall trust in him for protection 
 and defence. The Holy One of Israel. See ver. 17. ^ In truth. 
 They shall serve him sincerely and heartily, not with feigned or 
 divided service. They shall be so fully satished that the Assyrian 
 cannot aid them, and be so severely punished for ever having formed 
 an alliance Avith him, that they shall now return to Jehovah, and 
 become his sincere Avorshippers. In this Averse, the prophet refers 
 doubtless to the times of Hezekiah, and to the .extensive reformation 
 and general prevalence of piety Avhich Avould take place under his 
 reign, 2 Chron. xxxii. 22 — 33. Yitringa, Cocceius, Schmidius, etc., 
 hoAA'ever, refer this to the time of the Messiah ; Yitringa supposing 
 that the prophet refers immediately to the times of Hezekiah, but in a 
 secondary sense, for the complete fulfilment of the prophecy, to the 
 times of the Messiah. But it is not clear that he had reference to 
 any other period than that which Avould immediately follow the in. 
 vasion of Sennacherib. 
 
256 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 21 The remnant shall return, 
 even the remnant of Jacob, unto 
 the mighty God. 
 
 22 For though thy people 
 Israel he as the sand of the sea, 
 
 c ch. 6. 13; 65. 8, 9. 
 
 yet ^ a remnant * of them shall 
 return : the consumption de- 
 creed shall overflow ^ with right 
 eousness. 
 
 d Rom. 9. 27, 28. 1 in, or, among, 
 
 e ch. 28. 22 ; Dan. 9. 27. £ or, in. 
 
 21 The remnant shall return — 
 
 The remnant of Jacob, — ^XJnto the mighty God. 
 
 22 For though thy people, 0 Israel, be as the sand of the sea, 
 A remnant of them shall return. 
 
 The consummation is decreed, overflowiag with justice. 
 
 21. The remnant^ etc. That is, those who shall be left after the 
 invasion of Sennacherib. U Shall return. Shall abandon their 
 idolatrous rites and places of worship, and shall worship the true 
 God. IT The mighty God. The God that had evinced his power in 
 overcoming and destroying the armies of Sennacherib. 
 
 22. For though^ etc. In this verse, and in ver. 23, the prophet ex- 
 
 presses positively the idea that hut a remnant of the people should be 
 preserved amidst the calamities. He had said, (vers. 20, 21,) that a 
 remnant should return to God. He now carries forward the idea, 
 and states that only a remnant should be preserved out of the multi- 
 tude, however great it was. Admitting that the number was then 
 very great, yet the great mass of the nation would be cut off, and 
 only a small portion would remain. H Thy people Israel. Or rather, 
 “ thy people, O Israel” — making it a direct address to the Jews, rather 
 than to God. H Be as the sand of the sea. The sands of the sea 
 cannot be numbered, and hence the expression is used in the Bible 
 to denote a number indefinitely great, Psa. cxxxix. 18 ; Gen. xxii 17 ; 
 xli. 49; Josh. xi. 4; Judges vii. 12; 1 Sam. xiii. 5, etc. 11 "Yet a 
 remnant. The word yet has been supplied by the translators, and 
 evidently obscures the sense. The idea is, that a remnant only, a 
 very small portion of the whole, should be preserved. Though they 
 were exceedingly numerous as a nation, yet the mass of the nation 
 would be cut off or carried into captivity, and only a few would be 
 left. H Shall return. That is, shall be saved from destruction, and 
 return by repentance unto God, ver. 21. Or, if it has reference to 
 the approaching captivity of the nation, it means that but a few of 
 them would return from captivity to the land of their fathers. H The 
 consumption. The general sense of this is plain. The prophet is giving 
 a reason why only a few of them would return ; and he says, that the 
 judgment which God had determined on was inevitable, and would 
 overfiow the land in justice. As God had determined this, their 
 numbers availed nothing, but the consumption would be certainly 
 accomplished. The word consumption — from kala, to complete, 
 to finish, to waste away, vanish, disappear — denotes a languishing, or 
 wasting away — as in disease ; and then destruction, or that which 
 completes life and prosperity. It denotes such a series of judgments 
 as would be a completion of the national prosperity, or as should 
 terminate it entirely. H Decreed, hharutz. The word here used 
 
 is derived from hharatz, to sharpen or bring to a point ; to rend, 
 tear, lacerate ; to be quick, active, diligent ; and then to decide, 
 determine, decree ; because that which is decreed is brought to a 
 point, or issue. — Taylor, It evidently means here that it was fixed 
 
CHAPTER X. 
 
 257 
 
 B. c. 738.] 
 
 23 For tlie Lord God of hosts 
 shall make a consnmptioiij even 
 determined; in the midst of all 
 the land. 
 
 24 H Therefore thus saith the 
 Lord God of hosts, 0 my people 
 
 that dwellest in Zion, he not 
 f afraid of the Assyrian : he shall 
 smite thee with a rod, i and shall 
 lift up his staff against thee, 
 after the manner of Egypt. 
 
 / ch. 37. 6 . 1 but he shall. 
 
 23 For a consummation determined 
 
 Shall the Lord, Jehovah of hosts, make in the midst of the land. 
 
 24 Wherefore thus saith the Lord, Jehovah of hosts, 
 
 0 my people that dwellest in Zion, fear not the Assyrian ; 
 
 He shall [indeed] smite thee with a rod ; 
 
 And shall lift up a staff against thee, 
 
 [But it shall be] after the manner of Egypt. 
 
 upon or decreed in the mind of God, and that being thus decreed, it 
 must certainly take place. H Shall overflow. shoteph. This 
 
 word is usually applied to an inundation, when a stream rises above 
 its banks and overflows the adjacent land, Isa. xxx. 28; Ixvi. 12; 
 Psa. Ixxviii. 20. Here it means evidently that the threatened judg- 
 ment would spread like an overflowing river through the land, and 
 would accomplish the devastation which God had determined. 
 H With righteousness. With justice, or in the infliction of justice. 
 Justice would abound or overflow, and the consequence would be 
 that the nation would be desolated. 
 
 23. For the Lord God of hosts. Note, ch. i. 9. H Shall make a con^ 
 sumption. The Hebrew of this verse might be rendered, “for its 
 [destruction] is completed, and is determined on; the Lord Jehovah 
 of hosts will execute it in the midst of the land.” Our translation, 
 however, expresses the force of the original. It means that the 
 destruction was fixed in the mind or purpose of God, and would be 
 certainly executed. The translation by the LXX., which is followed 
 in the main by the Apostle Paul in quoting this passage, is somewhat 
 different ; “ For he will flnish the work, and cut it short in righteous- 
 ness ; for a short work will the Lord make in the whole habitable 
 world” — eV ry oiKovpeurj ‘ 6 \y ; as quoted by Paul, “upon the earth” — 
 €it\ rys yys. For the manner in which this passage is quoted by Paul, 
 see notes on Rom. ix. 27, 28. IT Li the midst of all the land. That is, 
 the land of Israel, for the threatened judgment extended no farther. 
 
 24. Therefore^ etc. In this verse the prophet returns to the main 
 subject of this prophecy, which is to comfort the people of Jerusalem 
 with the assurance that the army of the Assyrian would be destroyed. 
 ^ O my people. An expression of tenderness, showing that God 
 regarded them as his children, and notwithstanding the judgments 
 that he would bring upon them for their sins. In the midst of severe 
 judgments God speaks the language of tenderness ; and, even when 
 he punishes, has towards his people the feelings of a father, Heb. xii. 
 5 — 11. IT That dwellest in Zion. Literally, in mount Zion ; but here 
 taken for the whole city of Jerusalem. See note, ch. i. 8. IT Be not 
 afraid^ etc. For his course shall be arrested, and he shall be repelled 
 and punished, vers. 25 — 27. IT He shall smite thee. He shall, indeed, 
 smite thee, but shall not utterly destroy thee. IT And shall lift up 
 his staff. Note, ver. 5. The staff \iQxe. is regarded as an instrument of 
 punishment, (comp, note, ch. ix. 4;) and the sense is, that by his 
 invasion, and by his exactions, he would oppress and punish the 
 
I 
 
 258 
 
 25 For yet a very little wMle, 
 and the indignation ^ shall cease, 
 and mine anger in their * de- 
 struction. 
 
 26 And the Lord of hosts 
 shall stir up a scourge for him, 
 
 ff Dan. 11. 36. h 2 Kings I 9 . 35. 
 
 [b. c. 738. 
 
 according to the slaughter of 
 Midian * at the rock of Oreh : 
 and as his rod was upon the sea, 
 so shall he lift it up after the 
 manner of Egypt. 
 
 • Judg. 7- 25. 
 
 25 For yet a very little while, and the indignation shall cease, 
 And mine anger, in their annihilation. 
 
 26 And Jehovah of hosts shall raise up for him a scourge, 
 Like the stroke upon Midian at the rock Oreb ; 
 
 And as his rod was over the sea. 
 
 So shall he lift it up as he did in Egypt. 
 
 ISAIAH. 
 
 nation. ^ After the manner of Egypt, Heb., in the way of Egypt, 
 Some interpreters have supposed that this means that Sennacherib 
 would oppress and afSict the Jews in his going down to Egypt, or on 
 his way thither to attack the Egyptians. But the more correct inter- 
 pretation is that which is expressed in our translation — after the 
 manner of Egypt : that is, the nature of his oppressions shall be like 
 those which the Egyptians under Pharaoh inflicted on the Jews, 
 There are two ideas evidently implied here : (1.) That the oppression 
 would be heavy and severe. Those which their fathers experienced 
 in Egypt were exceedingly burdensome and cruel. So it would be in 
 the calamities that the Assyrian would bring upon them. But (2) 
 their fathers had been delivered from the oppressions of the Egyp- 
 tians. And so it would be now. The Assyrian would oppress them ; 
 but God would deliver and save them. The phrase “ in the way of,’* 
 is used to denote after the maimer of or, as an example, in Amos iv. 
 10 : “I have sent among you the pestilence after the manner of Egypt.’* 
 Heb., in the way of Egypt, Comp. Ezek. xx. 30. 
 
 25. For yet a very little tohile. This is designed to console them 
 
 with the hope of deliverance. The threatened invasion was brief, 
 and was soon ended by the pestilence that swept off the greater part 
 of the army of the Assyrian. IT The indignation shall cease. The 
 anger of God against his offending people shall come to an end ; his 
 purposes of chastisement shall be completed ; and the land shall be 
 delivered. ^ In their destruction, from 5a/a, to wear 
 
 out ; to consume ; to be annihilated. It means here, that his anger 
 Avould terminate in the entire annihilation of their poAver to injure 
 them. Such Avas the complete overthroAV of Sennacherib by the 
 pestilence, 2 Kings xix. 35. The word here used occurs in this form 
 in no other place in the Hebrew Bible, though the verb is used, and 
 other forms of the noun. The verb — Deut. vii. 4 ; xxix. 5 ; Josh, ix, 
 13 ; Neh. ix. 21, etc. Nomis — Ezek. xxiii. 43 ; Isa. xxxviii. 17 ; Jer. 
 xxxviii. 11, 12 ; Isa. xvii. 14, et al, 
 
 26. And the Lord of hosts shall stir up. Or shall raise up that 
 Avhich shall prove as a scourge to him. H A scourge for him. That 
 is, that Avhich shall punish him. The scourge or rod is used to 
 denote severe punishment of any kind. The nature of this punish- 
 ment is immediately specified. ^ According to the slaughter of Midian. 
 That is, as the Midianites Avere discomfited and punished. There is 
 reference here, doubtless, to the discomfiture and slaughter of the 
 Midianites by Gideon, as recorded in Judges vii. 24, 25. That was 
 
CHAPTER X 
 
 259 
 
 B. c. 738.] 
 
 27 And it sliall come to pass 
 in that day, that his hnrden 
 shall ^ he taken away from olf 
 thy shoulder, and his yoke from 
 
 off thy neck, and the yoke shall 
 he destroyed because of the 
 * anointing. 
 
 1 remove. k Dan. 9. 24. 
 
 27 And it shall come to pass in that day, 
 
 His burthen shall be removed off thy shoulder, 
 And his yoke from off thy neck ; 
 
 And it shall be broken before the anointing. 
 
 signal and entire ; and the prophet means to say that the destruction 
 of the Assyrian would be also signal and total. The country of 
 Midian or Madian was on the east side of the Elanitic branch of the 
 Red Sea ; but it extended also north along the desert of Mount Seir 
 to the country of the Moabites. See note on ch. lx. 6. H At the rock 
 of Oreh. At this rock Gideon slew the two princes of the Midianite-s, 
 Oreb and Zeeb, (Judges vii. 25 ;) and from this circumstance, pro- 
 bably, the name was given to the rock, Lev. xi. 15 ; Deut. xiv. 14. 
 It was on the east side of the Jordan. If And as his rod, etc. That 
 is, as God punished the Egyptians in the Red Sea. *lf So shall he lift 
 it up after the manner of Egypt. As God overthrew the Egyptians in 
 the Red Sea, so shall he overthrow and destroy the Assyrian. By 
 these two comparisons, therefore, the prophet represents the complete 
 destruction of the Assyrian army. In both of these cases the enemies 
 of the Jews had been completely overthrown, and so it would be in 
 regard to the hosts of the Assyrian. 
 
 27. Elis burden shall be taken away. The oppressions and exactions 
 of the Assyrian. From off thy shoulder. We bear a burden on the 
 shoulder ; and hence any grievous exaction or oppression is repre- 
 sented as borne upon the shoulder. ^ And his yoke, etc. Another 
 image denoting deliverance from oppression and calamity. If And 
 the yoke shall be destroyed because of the anointing. In the interpreta- 
 tion of these words, expositors have greatly differed. The Hebrew 
 is literally, “from the face of oil,” . The Yulgate renders it 
 
 literally, d facie olei. The LXX., “ His fear shall be taken from thee, 
 and his yoke from thy shoulders.’^ The Syriac, “ His yoke shall be 
 broken before the oxen.” The Chaldee Paraphrase, “The people 
 shall be broken before the Messiah.” Lowth renders it, “The yoke 
 shall perish from off your shoulders;” following the Septuagint. 
 Grotius suggests that it means that the yoke which the Assyrians 
 had imposed upon the Jews would be broken by Hezekiah, the king 
 who had been anointed with oil. Jarchi also supposes that it refers 
 to one who was anointed — to the king ; and many interpreters have 
 referred it to the Messiah, as the anointed of God. Vitringa supposes 
 that the Holy Spirit is here intended. Kimchi supposes that the 
 figure is derived from the effect of oil on wood in destroying its con- 
 sistency, and loosening its fibres ; and that the expression means that 
 the yoke would be broken or dissolved as if it were penetrated with 
 oil. But this is ascribing a property to oil which it does not possess. 
 Archbishop Seeker supposes that, instead of oil, the text should read 
 shoulder, by a slight change in the Hebrew. But for this conjectural 
 reading there is no authority. Cocceius supposes that the word oil 
 here means and is used to denote prosperity and wealth ; and 
 that the prophet means to say that the Assyrian would be corrupted 
 and destroyed by the great amount of wealth which he would amass. 
 
260 ISAIAH. (b. c. 738. 
 
 28 He is come to Aiath, lie 1 masli lie liatli laid up liis car- 
 is passed to Migron ; at Micli- | riages : 
 
 28 He is come to Aiath ; he is passed to Migron ; 
 
 At Michmasli he hath reviewed his forces. 
 
 The Rabbins say that this deliverance was wrought on account of 
 the great quantity of oil which Hezekiah caused to be consumed in 
 the synagogues for the study of the law — a striking instance of the 
 weak and puerile methods of interpretation which they have every- 
 where evinced. I confess that none of these explanations seem to 
 me to be satisfactory, and that I do not know what is the meaning of 
 the expression. 
 
 28. He is come to Aiath, These verses (28 — 32) contain a descrip- 
 tion of the march of the army of Sennacherib as he approached 
 Jerusalem to invest it. The description is expressed with great 
 beauty. It is rapid and hurried, and is such as one would give who 
 was alarmed by the sudden and near approach of an enemy — as if 
 while the narrator was stating that the invader had arrived at one 
 place, he had already come to another ; or as if while one messenger 
 should say that he had come to one place, another should answer 
 that he was still nearer, and a third, that he was nearer still, so as to 
 produce universal consternation. The prophet speaks of this as if he 
 saw it, (comp, note, ch. i. 1 ;) as if with the glance of the eye he sees 
 Sennacherib advancing rapidly to Jerusalem. The general course of 
 this march is from the north-east to the south-west towards Jerusalem, 
 and it is possible still to follow the route by the names of the places 
 here mentioned, and which remain at present. All the places are in 
 the vicinity of J erusalem, and this shows how much his rapid approach 
 was fitted to excite alarm. The name Aiath rig does not occur else- 
 where ; but Ai is often mentioned, and Aija is found in Neh. 
 xi. 31. Doubtless the same city is meant. It was situated near 
 Bethel eastward. Josh. vii. 2. It was at this place that Joshua was 
 repulsed on account of the sin of Achan, though the city was after- 
 wards taken by Joshua, the king seized and hanged, and the city 
 destroyed. It was afterwards rebuilt, and is often mentioned, Ezra 
 ii. 28 ; Neh. vii. 32. It is called by the LXX. Ayyai ; and by 
 Josephus Aina. In the time of Eusebius and Jerome its site and 
 scanty ruins were still pointed out, not far distant from Bethel 
 towards the east. The name, however, has at present wholly 
 perished, and no trace of the place now remains. It is probable that 
 it was near the modern Deir Diwan, about three miles to the east of 
 Bethel. See Robinson’s Bibli. Research, ii. 119, 312, 313. H He is 
 passed to Migron. That is, he does not remain at Aiath, but is ad- 
 vancing rapidly towards Jerusalem. This place is mentioned in 
 1 Sam. xiv. 2, from which it appears that it was near Gibeah, and 
 was in the boundaries of the tribe of Benjamin, to the south-west of 
 Ai and Bethel. No trace of this place now remains. ^ At Michmash, 
 This was a town within the tribe of Ephraim, on the confines of 
 Benjamin, Ezra ii. 27 ; Neh. vii. 31. This place is now called 
 Miikhmas, and is situated on a slope or low ridge of land between 
 two small Wadys, or water-courses. It is no-w desolate, but bears 
 the marks of having been a much larger and stronger place than the 
 other towns in the neighbourhood. There are many foundations of 
 hewn stones ; and some columns are lying among them. It is about 
 nine miles to the north-east of Jerusalem, and in the immediate neigh- 
 
fi.c. 738.] CHAPTER X. 
 
 261 
 
 29 They are gone over the 
 passage : they have taken np 
 their lodging at Geha; Ramah 
 
 Ms afraid; Giheah of Saul is 
 fled. 
 
 l Jer. 31. 15. 
 
 29 They have passed the strait ; Geba is their quarters for the night ; 
 Eamah is alarmed ; Gibeah of Saul has fled away. 
 
 bourhood of Gibeah and Ramah. — Robinson’s Bibli. Research, ii. 117. 
 In the time of Eusebius it was a large village. — Onomast. Art. 
 Machmas. IT He had laid up his carriages. Heb., “ he hath deposited 
 his weapons.” The word rendered hath laid up ("•'I??.') may possibly 
 mean he reviewed^ or he took an account of ; that is, he made that the 
 place of review preparatory to his attack on Jerusalem. Jerome says, 
 that the passage means that he had such confidence of taking Jeru- 
 salem that he deposited his armour at Michmash, as being unneces- 
 sary in the siege of Jerusalem. I think, however, that the passage 
 means simply that he had made Michmash one of his stations to 
 which he had come, and that the expression “he hath deposited his 
 armour there,” denotes merely that he had come there as one of his 
 stations, and had pitched his camp in that place on the way to 
 Jerusalem. The English word carriage sometimes meant formerly 
 that which is carried^ baggage, vessels, furniture, etc. — Webster. In 
 this sense it is used in this place, and also in 1 Sam. xvii. 22 ; 
 Acts xxi. 15. 
 
 29. They are gone over the passage. The word passage (*^1^^) may 
 refer to any passage or ford of a stream, a shallow part of a river 
 where crossing was practicable ; or it may refer to any narrow pass, 
 or place of passing in mountains. The Chaldee Paraphrase renders 
 this, “ they have passed the Jordan ;” but this cannot be the mean- 
 ing, as all the transactions referred to here occurred in the vicinity of 
 Jerusalem, and long after they had crossed the Jordan. In 1 Sam. 
 xiii. 23, the “passage of Michmash” is mentioned as the boundary of 
 the garrison of the Philistines. Between Jeba’ and Miikhmas there 
 is now a steep, precipitous valley, which is probably the “passage” 
 here referred to. This Wady or valley runs into another that joins 
 it on the north, and then issues out upon the plain not far from 
 Jericho. In the valley are two hills of a conical form, having steep 
 rocky sides, which are probably the rocks mentioned, in connexion 
 with Jonathan’s adventure, as a narrow defile or way between the 
 rock Bozez on the one side, and Seneh on the other, 1 Sam. xiv. 4, 5. 
 This valley appears at a later time to have been the dividing line 
 between the tribes of Ephraim and Benjamin, for Geba on the south 
 ^ide of this valley was the northern limit of Judah and Benjamin, 
 2 Kings xxiii. 8 ; while Bethel on its north side was on the southern 
 border of Ephraim, Josh, xvi, 1, 2. Robinson’s Biblical Research, 
 ii. 116. Of course it w'as an important place, and could be easily 
 guarded — like the strait of Thermopylse. By his having passed this 
 place is denoted an advance towards Jerusalem, showing that nothing 
 impeded his progress, and that he was rapidly hastening wdth his 
 army to the city. H They have taken up their lodging at Geba. They 
 have pitched their camp there, being entirely through the defile of 
 Michmash. Heb., “ Geba is a lodging-place for us that is, for the 
 Assyrians. Perhaps, hoAvever, there is an error in the common Hebrew 
 text here, and that it should be ych Idmo, for them, instead of la7iu, 
 for us. The LXX, and the Chaldee so read it, and so our translators 
 
262 
 
 ISAIAH. [b. c. 738. 
 
 30 ' Lift up tiy voice, 0 Le heard uuto Laish, 0 poor 
 daughter of Gallim ; cause it to Anathoth. 
 
 1 cry shrill toith. 
 
 30 Lift up thy voice, 0 daughter of Gallim ! 
 
 Cause it to be heard unto Laish, 0 poor Anathoth ! 
 
 have understood it, Geba here is not to be confounded with “ Gibeah 
 of Saul,” mentioned just after. It was in the tribe of Benjamin, 
 (1 Kings XV. 22;) and was on the line, or nearly on the line of 
 Judah, so as to be its northern boundary, 2 Kings xxiii. 8. It was 
 not far from Gibeath, or Gibeon. There are at present no traces of 
 the place known. ^ Ramah, This city was in the tribe of Benjamin. 
 It was between Geba and Gibeah, It was called Ramah^ from its 
 being on elevated ground. Comp, note. Matt. ii. 18. Ramah, now 
 called er-Rdm^ lies on a high hill a little east of the road from Jeru- 
 salem to Bethel. It is now a miserable village, with few houses, and 
 these in the summer mostly deserted. There are here large square 
 stones, and also columns scattered about in the fields, indicating an 
 ancient place of some importance. A small mosque is here with 
 columns, which seems once to have been a church. Its situation is 
 very conspicuous, and commands a fine prospect. It is near Gibeah, 
 about six Roman miles from Jerusalem. So Jerome, comm, in Hos. 
 V. 8 : “Rama quse est juxta Gabaa in septimo lapide a Jerosolymis 
 sita.” Josephus places it at forty stadia from Jerusalem, (Ant. viii. 
 12. 3.) *11 Is afraid. Is terrified and alarmed at the approach of 
 
 Sennacherib — a beautiful variation in the description denoting his 
 rapid and certain advance on the city of Jerusalem, spreading con- 
 sternation everywhere. H Gibeah of Saul, This was called “ Gibeah 
 of Saul,” because it was the birthplace of Saul, 1 Sam. xi. 4 ; xv. 
 34 ; 2 Sam. xxi. 6 ; and to distinguish it from Gibeah in the tribe of 
 Judah, Josh, xv, 57 ; and also a Gibeah where Eleazar ivas buried. 
 Josh, xxiv. 33. Jerome mentions Gibeah as in his day level with 
 the ground, (Epis. 86. ad Eustoch.) It has been almost wholly, 
 since his time, unnoticed by travellers. It is probably the same as 
 the modern village of Jeba, lying in a direction to the south-west of 
 Miikhmas. This village is small, and is half in ruins. Among these 
 there are occasionally seen large hewn stones indicating antiquity. 
 There is here the ruin of a small tower almost solid, and a small 
 building having the appearance of an ancient church. It is an 
 elevated place from which several villages are visible. — Robinson’s 
 Bibli. Research, ii. 113. ^ Is fled. That is, the inhabitants have 
 
 fled. Such was the consternation produced by the march of the 
 army of Sennacherib that the city was thrown into commotion and 
 left empty, 
 
 30. Lift up thy mice. That is, cry aloud from alarm and terror. 
 The prophet here changes the manner of describing the advance of 
 Sennacherib. He had described his rapid march from place to place, 
 (vers. 28, 29,) and the consternation at Ramah and Gibeah ; he noAV 
 changes the mode of description, and calls on Gallim to lift up her 
 voice of alarm at the approach of the army, so that it might reverberate 
 among the hills, and be heard by neighbouring towns. H Daughter, 
 A term often applied to a beautiful city or town. See note on*ch. i. 8. 
 H Gallim. This was a city of Benjamin, north of Jerusalem. It is 
 mentioned only in this place and in 1 Sam. xxv. 44. No traces of 
 this place are now to be found. *11 Cause it to be heard. That is, 
 
CHAPTEK X. 
 
 265 
 
 B. c. 738.] 
 
 31 Madmenali is remoyed ; I tliemselyes to flee, 
 tlie inhabitants of GeTbim gather I 32 As yet shall ho remain at 
 
 31 Madmenah is gone away ; 
 
 The inhabitants of Gebim flee together. 
 
 32 Yet this day shall he abide at Nob, 
 
 cause thy voice to be heard. Raise the cry of distress and alarm. 
 
 Unto Laish. There was a city of this name in the northern part of 
 Palestine, in the bounds of the tribe of Dan, Judg. xviii. 7, 29. But 
 it is contrary to all the circumstances of the case to suppose that the 
 prophet refers to a place in the north of Palestine. It was probably 
 a small village in the neighbourhood of Gallim. There are at present 
 no traces of the village. In 1 Mac. ix. 9, a city of this name is men- 
 tioned in the vicinity of Jerusalem, which is doubtless the one here 
 referred to. H O poor Anathoth, Anathoth was a city of Benjamin, 
 (Josh. xxi. 18,) where Jeremiah was born, Jer. i. 1. 'Anata, which 
 is doubtless the same place here intended, is situated on a broad 
 ridge of land at the distance of one hour and a quarter, or about three 
 miles from Jerusalem. Josephus describes Anathoth as twenty stadia 
 distant from Jerusalem, (Ant.x. 7. 3 ;) and Eusebius and Jerome men- 
 tion it as about three miles to the north of the city. ^Anata appears 
 to have been once a walled town, and a place of strength. Portions 
 of the wall still remain, built of large hewn stones, and apparently 
 ancient, as are also the foundations of some of the houses. The 
 houses are few, and the people are poor and miserable. Erom this 
 point there is an extensive view over the whole eastern slope of the 
 mountainous country of Benjamin, including all the valley of the 
 Jordan, and the northern part of the Dead Sea. Erom this place, 
 also, several of the villages here mentioned are visible. — Robinson’s 
 Bibli. Research, ii. 109 — 111. The word uoor applied to it here 
 denotes afflicted^ oppressed; and the language is that of pity on ac- 
 count of the impending calamity, and is not designed to be descriptive 
 of its ordinary state. The language in the Hebrew is a paranomasia, 
 a species of writing quite common in the sacred -writings. See Gen. 
 i. 2; iv. 12; Isa. xxviii. 10, 13 ; Joel i. 15 ; Isa.xxxii. 7 ; Micah i. 10, 14; 
 Zeph. ii. 4. Comp. Stuart’s Heb. Gram., ed. 1, § 246. The figure 
 abounded not only in the Hebrew, but among the Orientals generally. 
 Lowth reads this, “answer her, O Anathoth;” following in this the 
 Syriac version, which reads the word rendered poor as a verb 
 
 from Jntt, to answer, or respond, and supposes that the idea is 
 retained of an echo, or reverberation among the hills, from which he 
 thinks Anathoth, from the same verb, took its name. But the meaning 
 of the Hebrew text is that given in our translation. The simple idea 
 is that of neighbouring cities and towns lifting up the voice of alarm 
 at the approach of the enemy. 
 
 31. Madmenah. This city is mentioned nowhere else. The city of 
 Madmannah, or Medemene, mentioned in Josh. xv. 31, was in the 
 bounds of the tribe of Simeon, and was far south towards Gaza. It 
 cannot be the place intended here. H Is removed. Or, the inhabitants 
 have fled from fear. See ver. 29. ^ Gebim. This place is unknown. 
 It is nowhere else mentioned. IT Gather themselves to flee. A de- 
 scription of the alarm prevailing at the approach of Sennacherib. 
 
 32. As yet shall he remain. This is still a description of his advanc- 
 ing towards Jerusalem. He would make a station at Nob and remain 
 there a day — meaning, perhaps, only one day, such would be his 
 
264 
 
 ISAIAH* 
 
 [b. 0.738* 
 
 JNTob that day: lie shall shake 
 his hand against the mount of 
 the daughter of Zion, the hill of 
 Jerusalem. 
 
 33 Behold, the Lord, the 
 
 Lord of hosts, shall lop the 
 hough with terror : and the high 
 ones of stature shall he hewn 
 down, and the haughty shall he 
 humbled. 
 
 He shall shake his hand against the mount of the daughter of Zion, 
 Against the hill of Jerusalem. 
 
 33 Behold, the Lord, Jehovah of hosts. 
 
 Shall lop the flourishing branch with terror ; 
 
 And the high of stature shall be cut down ; 
 
 And the haughty shall be humbled. 
 
 impatience to attack and destroy Jerusalem. IT At Nob. Nob was a 
 city of Benjamin, inhabited by priests, Neh. xi. 32. When David 
 was driven away by Saul, he came to this city, and received supplies 
 from Ahimelech the priest, 1 Sam. xxi. 1 — 6. Nob must have been 
 situated somewhere upon the ridge of the Mount of Olives to the 
 north-east of the city. So Jerome, professedly from Hebrew tradition, 
 says, “ Stans in oppidulo Nob et proculurbem conspiciens Jerusalem.” 
 — Comm, m loc. Messrs. Hobinson and Smith sought all along the 
 ridge of the Mount of Olives, from the Damascus road to the summit 
 opposite to the city, for some traces of an ancient site which might be 
 regarded as the place of Nob, but without the slightest success, 
 (Bibli. Research, ii. 150.) II He shall shake his hand. That is, in the 
 attitude of menace or threatening. This language implies that the 
 city of Nob was so near to Jerusalem that the latter city could be 
 seen from it; and the description denotes that, at the sight of Jeru- 
 salem, Sennacherib would be full of indignation, and utter against it 
 the threat of speedy and complete ruin. H The mount of the daughter 
 of Zion. See note, ch. i. 8. The Chaldee renders this, “ He shall 
 come and stand in Nob, the city of the priests, over against the wall 
 of Jerusalem, and shall answer and say to his army, ‘ Is not this that 
 city of Jerusalem against which I have assembled all my armies, and on 
 account of which I have made an exaction on all my provinces? And 
 lo, it is less and more feeble than any of the defences of the people 
 which I have subjected in the strength of my hand.* Over against 
 that he shall stand, and shake his head, and shall bring his hand 
 against the mount of the sanctuary which is Zion, and against the 
 court which is in Jerusalem.** Jarchi and Kimchi say that Nob was 
 so near to Jerusalem that it could be seen from thence; and hence 
 this is mentioned as the last station of the army of the Assyrian, the 
 end of his march, and where the prize seemed to be within his grasp. 
 
 33. Behold, the Lord, etc. The prophet had described in the pre- 
 vious verses the march of the Assyrian towards Jerusalem, station 
 by station. He had accompanied him in his description until he had 
 arrived in full sight of the city which was the object of all his pre- 
 paration. He had described the consternation wkich was felt at his 
 approach in all the smaller towns. Nothing had been able to stand 
 before him; and now, flushed with success, and confident that Jeru- 
 salem would fall, he stands before the devoted city. But here the 
 prophet announces that his career was to close, and here his arms to 
 be stayed. Here he was to meet with an overthrow, and Jerusalem 
 would still be safe. This is the design of the prophecy, to comfort the 
 inhabitants of Jerusalem with the assurance that they still would be 
 
B. c. 738.] 
 
 CHAPTER X. 
 
 265 
 
 34 And lie shall cut down the 
 thickets of the forest with iron, 
 
 and Lebanon shall fall * by a 
 mighty one. 
 
 1 or, mightily. 
 
 34 And he shall hew down the thickets of the forest with iron, 
 
 And Lebanon shall fall by a mighty one. 
 
 safe. H Shall lop the hough. The word hough here (^^0 from 
 to adorn, to beautify ; and is given to a branch or bough of a tree on 
 account of its beauty. It is, therefore, descriptive of that which is 
 beautiful, honoured, proud; and is applied to the Assyrian on ac- 
 count of his pride and magnificence. In vers. 18, 19, the prophet 
 had described the army of the Assyrian as a magnificent forest. Here 
 he says that the glory of that army should be destroyed, as the vitality 
 and beauty of the waving bough of a tree are quickly destroyed when 
 it is lopped with an axe. There can scarcely be conceived a descrip- 
 tion that would more beautifully represent the fading strength of the 
 army of the Assyrian than this. H With terror. In such a way as to 
 inspire terror. ^ The high ones of stature. The chief men and officers 
 of the army. 
 
 34. And he shall cut down the thickets of the forest. The army of the 
 Assyrians, described here as a thick, dense forest. Comp. vers. 18, 19. 
 H With iron. As a forest is cut down with an axe, so the prophet 
 uses this phrase here to keep up and carry out the figure. The army 
 was destroyed with the pestilence, (2 Kings xix. 35;) but it fell as 
 certainly as a forest falls before the axe. ^ And Lebanon. Lebanon 
 is here evidently descriptive of the army of the Assyrian, retaining 
 the idea of a beautiful and magnificent forest. Thus in Ezek. xxxi. 3, 
 it is said, “ The king of the Assyrians was a cedar of Lebanon with 
 fair branches.’" Lebanon is usually applied to the Jews as descrip- 
 tive of them, (Jer. xxii. 6, 23 ; Zech. x. 10 ; xi. 1 ;) but it is evidently 
 applied here to the Assyrian army : and the sense is, that that army 
 should be soon and certainly destroyed, and that therefore the inha- 
 bitants of Jerusalem had no cause of alarm. See notes on ch. xxxvii. 
 
 ANALYSIS OF CHAPTER XI. 
 
 This chapter is connected with the preceding as part of the same general 
 prophecy. In that, the prophet had described the invasion of Sennacherib, 
 and had given the assurance that Jerusalem should he safe, notwithstanding 
 the threatened invasion. The general design of that prophecy was to console 
 the people with the assurance <f their deliverance from impending calamity. 
 But it was a general principle with the Hebrew prophets, and particularly with 
 Isaiah, when any event tending to console the people or to excite the nation’s 
 gratitude occurred, to cast the eye forward to that great future deliverance 
 which they anticipated under the Messiah. See the Introduction, ^ 7, (3.) 
 The contemplation of present objects dies away ; the mind fixes more mtently 
 on the glories of the Messiah’s reign ; the prophetic vision ranges over the 
 beauties of his person and the glories of his kingdom, until the prophet seems 
 to have forgotten the subject with which he commenced. This was perfectly 
 natural. It was by an obvious law of association in the mind, by which the 
 mention of deliverance in any form, however humble, would suggest that 
 great deliverance on Avhich the eye of every Jew would rest. It hence follows, 
 that wherever the prophet begins^ he usually ends with a glowing description 
 of the reign of the Messiah. However far from this central object of re- 
 vealed religion he may commence, yet there is a tendency everywhere to it 
 TOL. I. N 
 
266 
 
 ISAIAH. [B.C.73S. 
 
 CHAPTER XI. 
 
 AND ^ there shall come forth a 
 rod out of the stem of J esse, 
 
 and a branch ® shall grow out of 
 his roots : 
 
 m ch. 53. 2. n Acts 13. 23 ; Rev. 22. l6. 
 
 0 Zech. 6. 12. 
 
 1 But there shall come forth a shoot from the stock of Jesse, 
 And a scion shall spring forth from his roots. 
 
 in the prophetic writings ; and the moment that by any law of association 
 this object is suggested, or the eye catches a glimpse of it, the former object 
 sinks out of view, and the person and reign of the Messiah becomes the sole 
 theme of the prophetic description. This is the case here. Isaiah had com- 
 menced the prophecy with an account of the invasion of Sennacherib, ch. x. 
 5, etc. He had described the deliverance from that danger, ch. x. 33, 34. 
 The mention of this deliverance directs his thoughts to that far greater de- 
 liverance which would take place under the Messiah ; and immediately (ch. 
 xi.) he commences a glowing description of his coming and his reign. The 
 language with which he commenced the prophecy is retained ; the illustra- 
 tions are drawn from the subject before under consideration ; but the descrip- 
 tion pertains to the glories of the reign of the Messiah. The proof of tins 
 %vill appear in the notes on particular passages in the chapter. Its general 
 design is to console the people by the prospect of a great future deliverance 
 under the Messiah, and by a prospect of the glories of his reign. He describes, 
 (1.) The certainty that he would come, and his character, vers. 1 — 5. (2.) 
 
 The peace and prosperity which would follow from his advent, vers. 6 — 9. 
 (3.) The fact that the Gentiles would be called to partake of the privileges 
 of his reign, ver. 10. (4.) The restoration of the exiles to their native land 
 
 under his reign, vers. 11, 12. (5.) The fact that his reign would put a period 
 to dissensions and strifes between the contending nations of the Jews, ver. 13; 
 and, (6,) the universal prevalence of his religion, and the deliverance of his 
 people, vers. 14 — 16. 
 
 1. And there shall come forth a rod. In the previous chapter the 
 prophet had represented the Assyrian monarch and his army under 
 the image of a dense and flourishing forest, with all its glory and 
 grandeur. In opposition to this, he describes the illustrious personage 
 who is the subject of this chapter under the image of a slender twig 
 or shoot sprouting up from the root of a decayed and fallen tree. 
 Between the Assyrian, therefore, and the person who is the subject 
 of this chapter, there is a most striking and beautiful contrast. The 
 one was at first magnificent — like a vast-spreading forest — yet should 
 soon fall and decay ; the other was the little sprout of a decayed tree, 
 which should yet rise, expand, and flourish. H A rod, npn hKbter, 
 This word occurs in but one other place, Prov. xiv. 3 : “In the mouth 
 of the foolish is a rod of pride.” Here it means, evidently, a branchy 
 a tioig, a shoot, such as starts up from the roots of a decayed tree, and 
 is synonymous with the word rendered branch tzemahh) in ch. 
 iv. 2. See the note on that place. H Out of the ste?n, This 
 
 word occurs but three times in the Old Testament. See Job xiv. 8, 
 where it is rendered stock : 
 
 Though the root thereof wax old in the earth, 
 
 And the stock thereof die in the ground ; 
 
 and in Isa. xl. 24 : “Yea, their stock shall not take root in the earth.” 
 It means, therefore, the stock or stump of a tree that has been cut 
 down — a stock, however, which may not be quite dead, but where it 
 may send up a branch or shoot from its roots. It is beautifully 
 applied to an ancient family that is fallen into decay, yet where there 
 
CHAPTER XI. 
 
 267 
 
 s. c. 738.] 
 
 may be a descendant that shall rise and flourish — as a tree may fall 
 and decay, but still there may be vitality in the root, and it shall send 
 up a tender germ or sprout. ^ Of Jesse, The father of David. It 
 means, that he who is here spoken of should be of the family of Jesse 
 or David. Though Jesse had died, and though the ancient family 
 of David would fall into decay, yet there would arise from that family 
 an illustrious descendant. The beauty of this description is apparent, 
 if we bear in recollection that, when the Messiah was born, the ancient 
 and much honoured family of David had fallen into decay ; that the 
 mother of Jesus, though appertaining to that family, was poor, 
 obscure, and unknown ; and that, to all appearance, the glory of the 
 family had departed. Yet from that, as from a long-decayed root in the 
 ground, he should spring who would restore the family to more than its 
 ancient glory, and shed additional lustre on the honoured name of Jesse. 
 IT And a branch. netzer. A twig, branch, or shoot ; a slip, scion, 
 or young sucker of a tree that is selected for transplanting, and that 
 requires to be watched with peculiar care. The word occurs but four 
 times. Isa. lx. 21 : “ They shall inherit the land for ever, the branch 
 of my planting.’' Isa. xiv. 19 : “But thou art cast out of thy grave 
 as an abominable branch.” Dan. xi. 7. The word rendered branch 
 in Jer. xxiii. 5 ; xxxiii. 15, is a different word in the original, 
 tzhnahhf) though meaning substantially the same thing. The word 
 branch is also used by our translators in rendering several other 
 Hebrew words. See Taylor’s Concordance. Here the word is 
 synonymous with that which is rendered rod in the previous part of 
 the verse— a shoot, or twig, from the root of a decayed tree. Out 
 of his roots. As a shoot starts up from the roots of a decayed tree. 
 The LXX. render this, “ and a flower^ UvOos^ shall arise from the root.” 
 The Chaldee, “ and a king shall proceed from the sons of Jesse, and 
 the Messiah from his sons’ sons shall arise showing conclusively 
 that the ancient Jews referred this to the Messiah. 
 
 That this verse and the subsequent parts of the chapter refer to the 
 Messiah, may be argued from the following considerations : (1.) The 
 fact that it is expressly applied to him in the New Testament. Thus 
 Paul, in Rom. xv. 12, quotes the tenth verse of this chapter as 
 expressly applicable to the times of the Messiah. (2.) The Chaldee 
 Paraphrase shows that this was the sense which the ancient Jews put 
 upon the passage. That paraphrase is of authority only to show 
 that this was the sense which appeared to be the true one by the 
 ancient interpreters. (3.) The description in the chapter is not 
 applicable to any other personage than the Messiah. Grotius sup- 
 poses that the passage refers to Hezekiah, though “ in a more sublime 
 sense” to the Messiah. Others have referred it to Zerubbabel. But 
 none of the things here related apply to either, except the fact that 
 they had a descent from the family of Jesse; for neither of those 
 families had fallen into the decay which the prophet here describes. 
 (4.) The peace, prosperity, harmony, and order referred to in the sub- 
 sequent portions of the chapter, are not descriptive of any portion of 
 the reign of Hezekiah. (5.) The terms and descriptions here accord 
 with other portions of the Scriptures as applicable to the Messiah. 
 Thus Jeremiah (xxiii. 5 ; xxxiii. 15) describes the Messiah under the 
 similitude of a branchy a germ or shoot — using, indeed, a different 
 Hebrew word, but retaining the same idea and image. Comp. Zech. 
 iii. 8. It accords also with the description by Isaiah of the same per- 
 sonage in ch. iv. 2. See note on the place. (6.) I may add, that 
 
268 
 
 ISAIAH. 
 
 [B. c. 738. 
 
 2 And tlie Spirit of tlie Lord 
 sliall rest upon p Mm, tlie spirit 
 of wisdom ? and understanding, 
 
 p Matt. 3. 16; John 3. 34. q 1 Cor. 1. 30. 
 
 the spirit of counsel and might, 
 the spirit of knowledge, and of 
 the fear of the Lord ; 
 
 2 And the spirit of Jehovah shall rest upon him. 
 
 The spirit of wisdom and understanding ; 
 
 The spirit of counsel and might ; 
 
 The spirit of knowledge, and of the fear of Jehovah. 
 
 nearly all commentators have referred this to the Messiah ; and per- 
 haps it would not be possible to find greater unanimity in regard to 
 the interpretation of any passage of Scripture than on this. 
 
 2. A7id the Spirit of the Lord. The Spirit of Jehovah. Chaldee, 
 “And there shall rest upon him the spirit of prophecy from before 
 Jehovah.” In the previous verse the prophet had announced his 
 origin and his birth. In this, he proceeds to describe his extraordinary 
 endowments, as eminently holy, pure, and wise. There can be no 
 doubt that reference is here had to the Holy Spirit, the third person 
 of the sacred Trinity, as descending upon him in the fulness of his 
 influences, and producing in him perfect wisdom, knowledge, and the 
 fear of the Lord. The Spirit of Jehovah shall rest upon him — a 
 spirit producing wisdom, understanding, counsel, might, etc. All 
 these are in the Scriptures traced to the agency of the Holy Spirit. 
 See 1 Cor. xii. 8 — 11. The meaning here is, that the Messiah should 
 be endowed with these eminent prophetic gifts and qualifications for 
 his ministry by the agency of the Holy Spirit. It was by that Spirit 
 that the prophets had been inspired, (see 2 Pet. i. 21 ; 2 Tim. iii. 16 ;) 
 and as the Messiah was to be a prophet, (Deut. xviii. 15, 18,) there 
 was a fitness that he should be endowed in the same manner. If it 
 be asked how one who was Divine in his own nature could be thus 
 endowed by the aid of the Spirit, the answer is, that he was also tc 
 be a man descended from the honoured line of David, and that as a 
 man he might be furnished for his work by the agency of the Holy 
 Ghost. His human nature was kept pure ; his mind was made 
 eminently wise ; his heart always retained the fear and love of God, 
 and there is no absurdity in supposing that these extraordinary en- 
 dowments were to be traced to God. That he was thus under the 
 influence of the Holy Spirit, is abundantly taught in the New Testa- 
 ment. Thus, in Matt. iii. 16, the Holy Spirit is represented as 
 descending on him at his baptism. In John iii. 34, it is said, “Por 
 he whom God hath sent speaketh the words of God ; for God giveth 
 not the Spirit by measure unto him.” Comp. Col. i. 19. IF Shall 
 rest upon him. That is, shall descend on him and remain with him. 
 It shall not merely come upon him, but shall attend him permanently. 
 Comp. Numb. xi. 25, 26. IT The spirit of wisdom. The spirit pro- 
 ducing wisdom, or making him wise. Wisdom consists in the choice 
 of the best means to secure the best ends. This attribute is often 
 given to the Messiah in the New Testament, and was always evinced 
 by him. Comp. 1 Cor. i. 30; Eph. i. 17 ; Col. ii. 3, “In whom are 
 hid all the treasures of wisdom and knowledge.” IT And understand- 
 ing. The difference between the words here rendered wisdom and 
 understanding is, that the former denotes wisdom properly ; and the 
 latter that judgment resulting from wdsdom by which we distinguish 
 things, or decide on their character. IT The spirit of counsel. That by 
 which we shall be qualified to give counsel or advice ; the qualifica- 
 
CHAPTER XI. 
 
 269 
 
 B. c. 738.] 
 
 3 And shall make Mm of 
 quick ^ understanding in the 
 fear of the Lord : and lie shall 
 
 1 scents or, smell. 
 
 not judge after the sight of his 
 eyes, neither reproye after the 
 hearing of his ears : 
 
 3 And he shall delight in the fear of J ehovah, 
 And he shall not judge by the sight of his eyes, 
 Xor decide by the hearing of his ears : 
 
 tion of a public instructor and guide. See note on ch. ix. 6. H And 
 might. Strength, vigour, energy ; that strength of heart and purpose 
 which will enable a man to meet difficulties, to encounter dangers, to 
 be bold, open, and fearless in the discharge of his duties. ^ It is not 
 necessary to remark that this characteristic was found in an eminent 
 degree in the Lord Jesus Christ. H Of knowledge. ' That is, the 
 knowledge of the attributes and plans of Jehovah. Comp. Matt. xi. 
 27 : “Neither knoweth any man the Father, save the Son."’ John i. 
 18: “No man hath seen God at any time; the only begotten Son, 
 which is in the bosom of the Father, he hath declared him.” 1 John 
 V. 20. IT And of the fear of the Lord. The fear of Jehovah is often 
 used to denote piety in general, as consisting in a reverence for the 
 Divine commands, and a dread of offending him ; i.e. a desire to please 
 him, which is piety. Comp. Job xxviii. 28 ; Psa. xix. 9 ; cxi. 10 ■ 
 Prov. i. 7 ; viii. 13 ; xv. 33 ; xix. 23. That this characteristic was 
 found eminently in the Lord Jesus it is not necessary to attempt to 
 prove. 
 
 3. And shall make him of quick understanding. The LXX. 
 
 render this, “And the spirit of the fear of God shall fill him.” The 
 Chaldee, “And the Lord shall draw him near to him in his fear.” 
 The Syriac, “And he shall be resplendent (like the sun, or the stars) 
 in the fear of the Lord.” The Hebrew word here used is probably 
 derived from *7'") ridhh^ used only in Hiphil, to smell; and is kindred 
 with rudhh^ wind^ breathy for fragrant substances breathe out an 
 ordour. — Gesenius. It then denotes to take delight in smelling^ (Exod. 
 XXX. 38 ; Lev. xxvi. 31 ;) and thence, by an easy transition, to take 
 delight in anything, Amos v. 21. The reason is, that the objects of 
 smell are usually pleasant and agreeable ; and especially such as were 
 the aromatics used in public worship.- The sense here is, probably, 
 that he would take pleasure in the fear of Jehovah, that is, in piety, 
 and in devoting himself to his service. The interpretation given in 
 our translation is that given by many expositors ; though that above 
 suggested is probably the correct one. The word is used to denote 
 ^pleasure in a thing ; it is not used anywhere, it is believed, to denote 
 a quick understanding. Comp. Exod. v. 21 ; Phil. iv. 18. The idea 
 which is conveyed by our translators is probably derived from the 
 discernment of the quality of objects by an acute sense of smell; and 
 hence they interpreted the word to denote an acute discrimination of 
 any objects. IF And he shall not judge after the sight of his eyes. He 
 shall not judge of things by their external appearance, or with par- 
 tiality. This is language which is applicable to a magistrate, and is 
 spoken of the Messiah as the descendant of David, and as sitting on 
 his throne as a ruler of his people. He who judges “ after the sight 
 of his eyes,” does it according to external appearances, showing favour 
 to rank, to the rich and the great ; or judging as things appear with- 
 out a close and careful inquiry into their true nature and bearings. 
 
270 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 4 But ** witli rigMeousness 
 Bliall lie judge tlie poor, and 
 ^reproye with, equity for the 
 meek of the earth : and he shall 
 
 Psa. 72 . 2, 4 ; Rev. 19. 11. 1 argue. 
 
 4 But with righteousness shall he judge the poor, 
 
 And decide with equity for the afidicted of the earth , 
 And he shall smite the earth with the rod of his mouth, 
 And with the breath of his hps shall he slay the wicked. 
 
 smite the earth with the rod ^ of 
 his mouth, and with the hreath 
 of his lips shall he slay tho 
 wicked. 
 
 f Rev. 2 . 16 ; 19. 15. 
 
 Comp. John vii. 24: “Judge not according to the appearance, but 
 judge righteous judgment.’' Deut. i. 16, 17. ^ Neither reprove. n'DV. 
 This word means to shoio^ to prove ; to correct, reprove, convince ; to re- 
 proaeh, on censure; to punish; to judge, decide, etc. Here it is evidently 
 used as synonymous with “shall he judge” in the former part of the 
 parallelism — retaining the idea of a just judge who decides not accord- 
 ing to the hearing of the ears, but according to justice. U After the 
 hearing of his ears. Not by plausible statements and ingenious 
 defences, but by weighing evidence, and by an impartial examination 
 of the true merits of the case. This belonged to the Lord Jesus, be- 
 cause, (1,) he was never influenced by any undue regard to rank, 
 honour, or office. His opinions were always impartial — his judgments 
 without bias or favouritism. (2.) He was able to discern the true 
 merits of every case. He knew what was in man, saw the true state 
 of the heart, and therefore was not deceived or imposed upon as 
 human judges are. See John ii. 24, 25. Comp. Bev. ii. 23 ; John vi. 64. 
 
 4. Shall he judge the poor. That is, he shall see that impartial 
 justice is done them ; he shall not take part with the rich against the 
 poor, but shall show that he is the friend of justice. This is the 
 quality of a just and upright magistrate, and this character the Lord 
 Jesus everywhere evinced. He chose his disciples from among the 
 poor ; he co-ndescended to be their companion and friend ; he provided 
 for their wants ; and he pronounced their condition blessed. Matt. v. 3. 
 There may be a reference here to the poor in spirit — the humble, the 
 penitent ; but the main idea is, that he would not be influenced by 
 any undue regard for the higher ranks of life, but would be the friend 
 and patron of the poor. *11 And reprove, irpin. And judge, decide, 
 or argue for ; that is, he shall be their friend and their impartial judge, 
 ver. 3. H With equity. With uprightness, or uncorrupted integrity. 
 H For the meek of the earth. '.')???. For the humble, the lower 
 class ; referring to those who were usually passed by or oppressed by 
 those in power. IT And he shall smite the earth. By the earth here, 
 or the land, is meant evidently the wicked, as the following member of 
 the parallelism show's. Perhaps it is intended to be implied that the 
 earth, when he should come, would be eminently depraved — w'hich was 
 the fact. The characteristic here is that of an upright judge or prince, 
 wJio Avould punish the wicked. To smite the earth, or the wicked, is 
 expressive of punishment ; and this characteristic is elsewhere 
 attributed to the Messiah. See Psa. ii. 9 — 12; Bev. ii. 27. The 
 trait is that of a just, upright, impartial exercise of pow'er — such as 
 W'ould be manifested in the defence of the poor and the innocent, and 
 in the punishment of the proud and the guilty. II With the rod of his 
 mouth. The word 'ci'ip here rendered “ rodf denotes properly a stick 
 or staff; a rod for chastisement or correction, (Prov. x, 13 ; xiii» 24 ; 
 
b.c.738.] chapter XL 271 
 
 5 And righteousness shall he faithfulness the girdle of his 
 the girdle * of his loins, and reins. 
 
 t Eph. 6. 14. 
 
 5 And righteousness shall be the girdle of his loins, 
 
 And faithfulness the girdle of his reins. 
 
 Job xi. 34 ; xxi. 9 ;) the staff or sceptre of a ruler — as an emblem of 
 office, a measuring rod, a spear, etc. Note, ch. x. 6. It is not else- 
 where applied to the mouth, though it is often used in other con- 
 nexions. It means that which goes out of the mouth — a word, 
 command, threatening, decision ; and it is implied that it would go 
 forth to pronounce sentence of condemnation, and to punish. His 
 word would be so just, impartial, and authoritative, that the effect 
 would be to overwhelm the wicked. In a sense similar to this, Christ 
 is said to have been seen by John when “ out of his mouth went a 
 sharp two-edged sword,’" (Rev. i. 16 ;) that is, his commands and 
 decisions were so authoritative and so certain in their execution as tc 
 be like a sharp sword. Comp. Heb. iv. 12. Isa. xlix. 2: “And he 
 hath made my mouth like a sharp sword.” The discriminating 
 preaching, the pungent discourses, the authoritative commands of 
 the Lord Jesus when on earth showed, and his judicial decisions in 
 the day of judgment will show, the manner of the fulfilment of the 
 prediction. ^ And with the breath of his lips. This is synonymous 
 with the previous member of the parallelism. “The breath of his 
 lips” means that which goes forth from his lips — his doctrines, his 
 commands, his decisions. ^ Shall he slay the wicked. That is, he 
 shall condemn the wicked ; or he shall sentence them to punishment. 
 This is descriptive of a prince or ruler, who by his commands and 
 decisions effectually subdues and punishes the wicked — that is, he 
 does justice to all. Grotius interprets this, “by his prayers” — refer- 
 ring it to Hezekiah, and to the influence of his prayers in destroying 
 the Assyrians. The Chaldee Paraphrast translates it, “And by the 
 word of his lips he shall slay the impious Armillus.” By Armillus 
 the Jews mean the last great enemy of their nation, ivho would come 
 after Gog and Magog, and wage furious wars, and who would slay the 
 Messiah Ben Ephraim, whom the Jews expect, but who would be 
 himself slain by the rod of the Messiah Ben David, or the son of 
 D avid . — Cas tell, 
 
 5. And righteousness shall he the girdle of his loins. The sense of this 
 verse is plain. He will always exhibit himself as a just and faithful 
 king. The girdle of the loins refers to the cincture or band with which 
 the ancients girded themselves. A part of their dress consisted of an 
 outward, loose, flowing robe. This robe it was necessary to gird up, 
 or to confine close to the body in active labour, or in running ; and 
 the meaning of the figure here used is, probably, that the virtues of 
 righteousness and justice would adhere to him as closely and insepar-- 
 ably as the garment does to the body to which it was bound. The 
 figure of representing the virtues as clothing^ or describing them as 
 parts of dress with which we are invested, is common in the Scriptures, 
 
 I put on righteousness, and it clothed me ; 
 
 My judgment was as a robe and a diadem. — Job xxix. 14. 
 
 I will greatly rejoice in the Lord, 
 
 My soul shall be joyful in my God ; . 
 
 For he hath clothed me with' the garments of salvation, 
 
272 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 6 The “ wolf also shall dwell 
 with the lamh, and the leopard 
 shall lie down with the kid; 
 u ch. 65. 25. 
 
 and the calf, and the young lion, 
 and the fatling together ; and a 
 little child shall lead them. 
 
 6 And the wolf shall dwell with the lamb, 
 
 And the leopard shall lie down with the kid ; 
 
 And the calf, and the yonng lion, and the fatling together ; 
 And a little child shall lead them. 
 
 He hath covered me with the robe of righteousness, 
 
 As a bridegroom decketh himseK with ornaments, 
 
 And as a bride adometh herself with jewels. — Isa. Ixi. 10. 
 
 Comp. Hev. xix. 8, and Paul’s beautiful description in Eph. vi. 13 — 17. 
 In like manner, vice and wickedness are sometimes represented as so 
 closely adhering to a man as to be a part of his very clothing. Psa. 
 cix. 18, 19: 
 
 He clothed himself with cursiag like as with a garment. 
 
 Let it be unto him as the garment which covereth him. 
 
 And for a girdle wherewith he is girded continually. 
 
 The Chaldee renders this, “ And the just shall be round about him on 
 every side — ‘linp ‘linp — and the servants of truth shall come near to 
 him.” The idea is, that he shall be distinguished for justice and 
 truth, and that a zeal for these shall make him strong and active in 
 executing the purposes of his reign. This closes the description of 
 the ^personal qualities of the Messiah. The account of the effects of 
 his reign follows in the subsequent verses. 
 
 6. The wolf also. In this and the following verses, the prophet 
 describes the effect of his reign in producing peace and tranquillity on 
 the earth. The description is highly poetical, and is one that is 
 common in ancient writings in describing a golden age. The two 
 leading ideas are those oi peace and security. The figure is taken from 
 the condition of animals of all descriptions living in a state of harmony, 
 where those which are by nature defenceless, and which are usually 
 made the prey of the strong, are suffered to live in security. By 
 nature the wolf preys upon the lamb, and the leopard upon the kid, 
 and the adder is venomous, and the bear, and the cow, and the lion, 
 and the ox cannot live together. But if a state of things should arise 
 where all this hostility would cease ; where the wild animals would 
 xay aside their ferocity, and where the feeble and the gentle would be 
 safe ; where the adder would cease to be venomous, and where all 
 would be so mild and harmless that a little child would be safe, and 
 could lead even the most ferocious animals, that state would represent 
 the reign of the Messiah. Under his dominion such a change would 
 oe produced as that those who are by nature violent, severe, and 
 oppressive — those whose disposition is illustrated by the ferocious 
 and bloodthirsty propensities of the lion and the leopard, and by the 
 poison of the adder — would be changed and subdued, and would be 
 disposed to live in peace and harmony with others. This is the 
 general idea of the passage. We are not to cut the interpretation to 
 the quick, and to press the expressions, to know what particular class 
 of men are represented by the lion, the bear, or the adder. The 
 general image that is before the prophet’s mind is that of peace and 
 safety, such as that would he if a change were to be produced iir wild 
 animals, making them tame and peaceful and harmless. 
 
CHAPTER XI. 
 
 273 
 
 B. c. 738.] 
 
 This description of a golden age is one that is common in 0 riental 
 writers, where the wild beasts are represented as growing tame; 
 where serpents are harmless; and where all is plenty, peace, and 
 happiness. Thus Jones, in his Commentary on Asiatic Poetry, quotes 
 from an Arabic poet, Ihn Oneiriy p. 380 : 
 
 Justitia, a qua mansuetus fit lupus fame astrictus, 
 
 Esuriens, licet hinnulum candidum videat. 
 
 “Justice, by which the ravening wolf, driven by hunger, becomes 
 tame, although he sees a white kid.’’ Thus also Ferdusi, a Persian 
 poet : 
 
 Rerum Dominus, Mahmud, rex potens, 
 
 Ad cujus aquam potum veniunt simul agnus et lupus. 
 
 “Mahmud, mighty king, lord of events, to whose fountain the lamb 
 and the wolf come to drink." Thus Yirgil, Eclogue iv. 21 : 
 
 Ipsse lacte domum referent distenta capellae 
 Ubera ; nec magnos metuent armenta leones. 
 
 Home their full udders, goats, unurged shall bear, 
 
 Nor shall the herd the lordly lion fear. 
 
 And immediately after, 
 
 Occidet et serpens, et fallax herba veneni 
 Occidet ; — 
 
 The snake, and poison’s treacherous weed shall die. — Wrangham* 
 Again, Eclogue v. 60 : 
 
 Nec lupus insidias pecori, nec retia cervis 
 
 UUa dolum meditantur : amat bonus otia Daphnis. 
 
 So also Horace, Epod. xvi. 53, 54 : 
 
 Nec vespertinus circumgemit ursus ovile, 
 
 Nec intumescit alta viperis humus. 
 
 See also Claudian, lib. ii. v. 25, seq. ; and Theocritus, Idyll, xxiv. 
 84, as quoted by Gesenius and Rosenmuller. 
 
 These passages are beautiful, and highly poetic ; but they do not 
 equal the beauty of the prophet. There is an exquisite sweetness in 
 the passage of Isaiah — in the picture which he has drawn — particularly 
 in the introduction of the security of the young child, which does not 
 occur in the quotations from the heathen poets. 
 
 That this passage is descriptive of the times of the Messiah there 
 can be no doubt. It has been a question, to what particular part of 
 his reign the prophet has reference. Some have referred it to the time 
 when he came, and to the influence of his gospel in mitigating the 
 ferocity of his enemies, and ultimately disposing them to suffer Chris- 
 tians to live with them — the infuriated enemies of the cross under the 
 emblem of the wolf, the bear, the leopard, and the adder, becoming 
 willing that the Christian, under the emblem of the lamb and the 
 kid, should live with them without molestation. This is the inter- 
 pretation of Vitringa. Others have referred it to the Millennium— as 
 descriptive of a state of happiness, peace, and universal security then. 
 Others have referred it to the second coming of the Messiah, as de- 
 scriptive of a time when it is supposed that he will reign personally 
 on the earth, and when there shall be universal security and peace, 
 and when the nature of animals shall be so far changed that the 
 ferocity of those which are wild and ravenous shall cease, and they 
 N 2 
 
274 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 shall become harmless to the defenceless. Without attempting to 
 examine these opinions at length, we may perhaps express the sense 
 of the passage by the following observations: (1.) The eye of the 
 prophet is fixed upon the reign of the Messiah, not with reference to 
 time, but with reference to the actual facts of that reign. He saw the 
 scene pass before his mind in vision — see the Introduction, § 7. iii. 
 (4.) (5.) — and it is not the nature of such descriptions to mark tlie 
 time^ but the order, the passing aspect of the scene. Under the reign 
 of the Messiah he saw that this would occur looking down distant 
 times, as on a beautiful landscape, he perceived under the mild reign 
 of the Prince of Peace a state of things which would be well repre- 
 sented by the wolf dwelling with the lamb, the leopard crouching 
 down with the kid, and a little child safe in their midst. (2.) It was, 
 in fact, partially fulfilled in the earliest times of the gospel, and has 
 been everywhere. Under that gospel the mad passions of men have 
 been subdued ; their wild, ferocious nature has been changed ; their 
 love of conquest, and war, and blood, taken away ; and the change 
 has been such as would be beautifully symbolized by the change of 
 the disposition of the wolf and the leopard — suffering the innocent 
 and the harmless to live with them in peace. (3.) The scene will 
 not be fully realized until the reign of the Messiah shall be extended 
 to all nations, and his gospel shall everywhere accomplish its full 
 effects. The vision of Isaiah here has not yet received a full comple- 
 tion ; nor will it until the earth shall be full of the knowledge of the 
 Lord, ver. 9. The mind is, therefore, still directed onward. In future 
 times, UNDER the reign of the Messiah, what is here described 
 shall occur — a state of security, and peace, and happiness. Isaiah 
 saw the splendid vision, as in a picture, pass before the mind; the wars, 
 and persecutions, and trials of the Messiah's kingdom were for a time 
 at least thrown into the back ground, or not represented, and in that 
 future time he saw what is here represented. It has been partially 
 fulfilled — in all the changes which the Messiah's reign has made in 
 the natural ferocity and cruelty of men ; in all the peace which at any 
 time the church has been permitted to enjoy ; in all the revolutions * 
 promoting human safety, welfare, and happiness, which Christianity 
 has produced. It is to receive the complete fulfilment — rb aTroreX^arfia 
 — only in that future time when the gospel shall be everywhere 
 established on the earth. The essential thing, therefore, in the pro- 
 phecy, is the representation of the peace, safety, and harmony which 
 shall take place under the Messiah. So to speak, it was a taking out, 
 and causing to pass before the mind of the prophet, all the circum- 
 stances of harmony, order, and love in his reign — as in a beautiful 
 panoramic view of a landscape the beauties of the whole scene may 
 be made to pass before the mind ; the circumstances that might even 
 then, if surveyed closely, give pain, were hid from the view or lost in 
 the loveliness of the whole scene. (4.) That it does not refer to any 
 literal change in the nature of animals so that the ferocity of the un- 
 tamed shall be wholly laid aside, the disposition to prey on one 
 another wholly cease, and the poisonous nature of the adder be 
 destroyed, seems to me to be evident: (1.) Because the whole 
 
 description has a highly figurative and poetical cast. (2.) Because 
 such figurative expressions are common in all poetry, and especially 
 among the Orientals. (3.) Because it does not appear how the gospel 
 has any tendency to change the nature of the lion, the bear, or the 
 serpent. It acts on men, not on brutes ; on human hearts not on the 
 
CHAPTER XI. 
 
 275 
 
 B. c. 738.] 
 
 organization of wild animals. (4.) Because such a state of things 
 could not occur without a perpetual miracle, clianging the physical 
 nature of the whole animal creation. The lion, the wolf, the panther, 
 are made to live on flesh. The whole organization of their teeth and 
 digestive powers is adapted to this, and this alone. To fit them to 
 live on vegetable food would require a change in their whole structure, 
 and confound all the doctrines of natural history. The adder is 
 poisonous, and nothing but a miracle would prevent the poisonous 
 secretion, and make his bite innocuous. But where is a promise of 
 any such continued miracle as shall change the whole structure of the 
 animal creation, and make the physical world diff’erent from what it 
 is ? It is indeed probable that wild animals and venomous serpents 
 will wholly retire before the progress of civilization and Christianity, 
 and that the earth may be inhabited everywhere with safety — for such 
 is the tendency of the advance of civilization — ^but this is a very dif- 
 ferent thing from a change in the physical nature of the animal 
 creation. The fair interpretation of this passage is, therefore, that 
 revolutions will be produced in the wild and evil passions of men — - 
 the only thing with which the gospel has to do — as great as if 21 , 
 change were produced in the animal creation, and the most ferocious 
 and the most helpless should dwell together. The wolf zeebh) is 
 a well-known animal, so called from his yellow or golden colour. The 
 Hebrew name is formed by changing n he in tlie word zahdbhy gold, 
 to ^ aleph. — Bochart. The wolf, in the Scriptures, is described as 
 ravenous, fierce, cruel; and is the emblem of that which is wild, 
 ferocious, and savage among men. Gen. xlix. 27 : “Benjamin shall 
 ravin as a wolf.’' Ezek. xxii. 27 : “ Her princes in the midst thereof 
 are like wolves ravening the prey.” Matt. vii. 15 : “Beware of false 
 prophets, which come to you in sheep’s clothing, but inwardly they 
 are ravening wolves.” John x. 12; Matt. x. 16; Luke x. 3; Acts 
 XX. 29. The wolf is described as sanguinary and bloody, (Ezek. 
 xxii. 27,) and as taking its prey by night, and as therefore particularly 
 an object of dread. Jer. v. 6 : “A wolf of the evenings shall spoil 
 them.” Hab. i. 8: “Their horses are more fierce than the evening 
 wolves.” Zeph. iii. 3 : “Her judges are evening wolves, they gnaw 
 not the bones till to-morrow.” In the Scriptures, the wolf is con- 
 stantly represented in contrast with the lamb : the one the emblem of 
 ferocity, the other of gentleness and innocence. Matt. x. 16 ; Luke 
 X. 3. The heathen poets also regard the wolf as an emblem of 
 ferocity and cruelty : ' 
 
 Inde lupi ceu 
 
 Eaptores, atra in nebula, quos improba ventris 
 Exegit csecos rabies, etc. — Virg, ii. 355, seq. 
 
 As hungry wolves, with raging appetite, 
 
 Scour through the fields, nor fear the stormy night — 
 
 Their whelps at home expect the promised food, 
 
 And long to temper their dry chaps in blood — 
 
 So rushed we forth at once. — Bryden. 
 
 Cervi, luporum praeda rapacium. — Sor. Car. Lib. iv. Ode iv. 50. 
 
 See a full illustration of the nature and habits of the wolf in Bochart, 
 Hieroz. Part. i. B. iii. ch. x. pp. 821 — 830. ^ Shall dwell. Shall 
 sojourn, or abide. The word usually denotes a residence for a time 
 only away from home, not a permanent dwelling. The idea here is. 
 that they shall remain peacefully together. The same image occurs 
 
276 
 
 ISAIAH. 
 
 [b. c. 738, 
 
 in cli. Ixv. 25, in another form: “The wolf and the lamb shall feed 
 together/* IT The lamb. Everywhere the emblem of mildness, gen- 
 tleness, and innocence ; and therefore applied often to the people of 
 Gk)d, as mild, inoffensive, and forbearing, John xxi. 15 ; Luke x. 3 ; 
 Isa. xl. 11. It is very often applied by way of eminence to the Lord 
 Jesus Christ, John i. 29 ; Acts viii. 32 ; Isa. liii. 7 ; 1 Pet. i. 19 ; Rev. 
 V. 6, 8, 12, 13; vi. 16; vii. 9, 10, 14, 17, et al. II And the leopard. 
 
 The leopard, a well-known wild beast, was regarded in 
 Oriental countries as second in dignity only to the lion. The Arabic 
 writers say, “He is second in rank to the lion; and as there is a 
 natural hatred between them, victory is alternate between them.” 
 Hence, in the Scriptures, the lion and the leopard are often joined 
 together as animals of the same character and rank. Cant. iv. 8 ; 
 
 From the lions* dens, 
 
 From the mountains of the leopards. 
 
 See Jer. v. 6, and Hos. xiii. 7 : 
 
 Therefore I will be unto them as a lion, 
 
 As a leopard by the way will I observe them. 
 
 The leopard is distinguished for his spots, (Jer. xiii. 23, “ Can the 
 Ethiopian change his skin, or the leopard his spots?”) it has small 
 white eyes, wide jaws, sharp teeth, and is represented as extremely 
 cruel to man. It was common in Palestine, and was an object of great 
 dread. It lurked for its prey like the lion, and seized upon it sud- 
 denly, (Jer. v. 6 ; Hos. xiii. 7,) and was particularly distinguished for 
 its velocity, (Hab. i. 8,) and is often referred to in the classic writers 
 as an emblem of fleetness. See Bochart. The image here used by 
 Isaiah, that “ the leopard should lie down with the kid,” as an emblem 
 of peace and safety, occurs almost in the same form in the Sybilline 
 Oracles, lib. iii. : 
 
 irapbaXeis t* epi^o7s apa ^oorKrjcTovTaif 
 
 “leopards shall feed together with kids.” See Bochart, Hieroz. Par. 
 i. lib. iii. cap. vii. pp. 786 — 791. 11 With the kid. The young of the 
 
 goat, Gen. xxxvii. 21 ; Lev. xxiii. 19 ; Luke xv. 29. Like the lamb, 
 it was an emblem of gentleness, mildness, and inoffensiveness. H And 
 the calf. Another emblem of inoffensiveness and innocence. II And 
 the young lion. The Hebrew word here used ("''??) denotes one that 
 is old enough to go abroad for prey. It is employed as emblematic 
 of dangerous enemies, (Psa. xxxiv. 2 ; xxxv. 17 ; Iviii. 7 ;) and also 
 as emblematic of young heroes, or defenders of a state, Ezek. xxxviii. 
 13; Nah. ii. 13. H And the falling . The calf or other animal that 
 was well fed, and that would be therefore particularly an object of 
 desire to a wild beast. The beauty of the image is heightened by the 
 circumstance that now the ravenous beast w^ould live with that wdiich 
 usually excites its keenest appetite, without attempting to injure it. 
 H And a little child shall lead them. This is a peculiarly beautiful 
 image introduced into the picture of peace and prosperity. Naturally, 
 the lion and the leopard are objects of dread to a young child. But 
 here the state of peace and safety is represented as not only so entire 
 that the child might live with them in safety, but their natural 
 ferocity is so far subdued and tamed that they could be led by him at 
 his will. The verisimilitude of the picture is increased by the cir- 
 cumstance that these wild beasts may he so far tamed as to become 
 subject to the will of a man, and even of a child. 
 
CHAPTER XI. 
 
 277 
 
 B. 0. 738. J 
 
 7 And tlie cow and tlie Lear 
 shall feed; their young ones 
 shall lie down together: and 
 the lion shall eat straw like 
 the ox. 
 
 8 And the sucking child shall 
 play on the hole of the asp, and 
 the weaned child shall put his 
 hand on the ^ cockatrice^s den. 
 
 1 or, adder*s. 
 
 7 And the cow and the bear shall feed together ; 
 
 Their young ones shall he down [together] : 
 
 And the hon shaU eat straw hke the ox. 
 
 8 And the sucking child shall play on the hole of the asp, 
 
 And the weaned child shall put his hand on the den of the basilisk. 
 
 7. And the coxo and the hear shall feed. That is, together. Animals 
 that by nature do not dwell together, where by nature the one 
 would be the prey of the other, shall dwell together — an image of 
 safety and peace. And the lion shall eat straw like the ox. A 
 representation of the change that will take place under the reign of 
 the Messiah in the natural disposition of men, and in the aspect of 
 
 ^society ; as great as if the lion were to lose his natural appetite for 
 blood, and to live on the usual food of the ox. This cannot be taken 
 literally ; for such an interpretation would suppose a change in the 
 physical organization of the lion — of his appetites, his teeth, his 
 digestive organs — a change which it would be absurd to suppose will 
 ever exist. It would in fact make him a different being. And it is 
 clear, therefore, that the whole passage is to be interpreted in a moral 
 sense, as denoting great and important changes in society, and in the 
 hearts of men. 
 
 8. And the sucking child. An emblem here of harmlessness and 
 innocence. The change in the world under the Messiah shall be as 
 great as if a sucking infant should be able to play unharmed with a 
 venomous serpent. H Shall play. Shall delight himself — 2?^^® — as 
 children usually engage in their sports. Comp. Prov. viii. 30, 31 ; 
 Psa. cxix. 24. H On the hole of the asp. Over, or around the 
 cavern, hole, or place of retreat of the asp. He shall play over that 
 place as safely as if the nature of the asp were changed, and it had 
 become innocuous. The Hebrew word here rendered asp — pHKen 
 — denotes the serpent usually called the asp, whose poison is of such 
 rapid operation that it kills almost instantly. See Job xx. 14, 16 ; 
 Psa. Iviii. 4 ; xci. 13 ; Deut. xxxii. 33. The word occurs in no other 
 places in the Old Testament. This serpent is small. It is found 
 particularly in Egypt, though also in other places. See note on Job 
 XX. 14. It is here used as the emblem of the more sudden, malignant, 
 and violent passions ; and the idea is, that under the Messiah a 
 change would be wrought in men of malignant and deadly passions 
 as signal as if the asp or adder were to lose his venom and become 
 innocuous to a child. IF And the weaned child. But still a young 
 and helpless child. The image is varied, but the same idea is retained. 
 ^ Shall put his hand. That is, he shall do it safely, or uninjured. 
 IT On the cockatrice^ s den. Margin, or adder s. The word here rendered 
 cockatrice — tziphom — occurs only in the following places : Isa. 
 xiv. 29 ; xi. 8 ; lix. 5 ; Prov. xxiii. 32 ; Jer. viii. 17. In all these 
 places it is rendered cockatrice, except in Prov. xxiii. 32. The 
 cockatrice was a fabulous kind of serpent, supposed to be hatched 
 from the egg of a cock. The serpent here designated is doubtless a 
 
278 
 
 ISAIAH. 
 
 9 They shall not hurt nor 
 destroy in all my holy monn- 
 
 X Job 5. 23 ; ch. 35. 9 ; Rev. 21. 4. 
 
 [b. c. 738. 
 
 tain : for y the earth shall he full 
 of the knowledge of the Loud, 
 as the waters coyer the sea. 
 
 y Psa. 72. 19; Hab. 2. 14. 
 
 9 They shall not hurt nor destroy in all my holy mountain ; 
 For the earth shall be full of the knowledge of Jehovah, 
 As the waters cover [the depths of] the sea. 
 
 species of the adder , more venomous, perhaps, than the pethen^ but 
 still belonging to the same species. Bochart (Hieroz. P. ii. L. iii. 
 ch. ix.) supposes that the basilisk is intended — a species of serpent 
 that he says was supposed to poison even with its breath. The 
 general idea is the same here as above. It is in vain to attempt to 
 spiritualize these expressions, and to show that they refer to certain 
 individuals, or that the animals here designated refer to particular 
 classes of the enemies of the gospel. It is a mere poetic description, 
 denoting great peace and security ; and all the changes in the mad, 
 malignant, and envenomed passions of men, that may be necessary 
 to produce and perpetuate that peace. Pope has versified this 
 description in the following beautiful manner ; 
 
 The lambs with wolves shall graze the verdant mead, 
 
 And hoys in flowery hands the tigers lead. 
 
 The steer and lion at one crib shall meet, 
 
 And harmless serpents lick the pilgrim’s feet. 
 
 The smiling infant in his hand shall take 
 The crested basilisk and speckled snake ; 
 
 Pleased, the green lustre of the scales survey, 
 
 And with their forked tongue shall innocently play. — Messiah, 
 
 9. They shall not hurt. That is, those who are designated above 
 under the emblems of the lion, the leopard, the bear, and the adder. 
 ^ Nor destroy in all my holy mountain. Mount Zion ; here used, as 
 elsewhere, to denote the seat of his reign on the earth, or his church. 
 Notes, ch. i. 8 ; ii. 4. The disposition of men, naturally ferocious 
 and cruel, shall be changed so entirely, that the causes of strife and 
 contention shall cease. They shall be disposed to do justice, and to 
 promote each other’s welfare everywhere. *11 For the earth. That is, 
 in the times of the Messiah. It does not say that it shall be imme- 
 diate under his reign, but %mder his reign this shall occur on the 
 earth. ^ The knowledge of the Lord, This is put for piety, as the 
 fear of the Lord often is. The earth shall be full of a correct under- 
 standing of the existence, perfections, plans, and claims of God ; and 
 shall be disposed to yield to those claims — thus producing universal 
 peace. ^ As the waters cover the sea. That is, the depths or the 
 bottom of the sea. Comp. Hab. ii. 14. The vast waters of the ocean 
 cover all its depths, find their way into all the caverns, flow into all 
 the recesses on the shore — and thus shall the knowledge of Jehovah 
 spread like deep, flowing waters, until the earth shall be pervaded 
 and covered with it. It is evident that a time is here spoken of 
 which has not yet fully come, and the mind is still directed onward, 
 as was that of the prophet, to a future period when this shall be 
 accomplished. The prophecy has been indeed in part fulfilled. 
 Wherever the gospel has spread, its effect has been just that which 
 is predicted here. It has calmed and subdued the angry passions of 
 men ; changed their feelings and their conduct ; disposed them to 
 
CHAPTER XI. 
 
 279 
 
 B. c. 738,] 
 
 10 And in that day there 
 shall he a ^ root of Jesse, which 
 shall stand for an ensign of the 
 
 £ ver. 1. a Rom. 15. 9—12. 
 
 people ; to it shall the ® Gentiles 
 seek ; and his rest * shall he 
 ^ glorious. 
 
 h Matt. 11. 28 ; Heb. 4. 1, etc. 1 glory. 
 
 10 And in that day there shall be a root of Jesse, 
 Which shall stand as a banner for the people, 
 To it shall the Gentiles repair, 
 
 And his resting-place shall be glorious. 
 
 peace ; and tended to mitigate national ferocity, to produce kindness 
 to captives, and to those who had been oppressed. It has mitigated 
 laws that were cruel and bloody ; and has abolished customs, games, 
 sports, and pastimes that were ferocious and savage. It has often 
 changed the hitter persecutor, as it did Saul of Tarsus, to the mild- 
 ness and gentleness of a lamb ; and it has spread an influence over 
 nations tending to produce humanity and benevolence. It has pro- 
 duced mildness, gentleness, and love in the domestic circle ; changed 
 the cruel and lordly husband to a companion and friend ; and the 
 character of the stern and inexorable father to one of paternal kind- 
 ness and peace. Wherever it has spread in truth and not in form 
 merely, it has shed a mild, calming, and subduing influence over the 
 passions, laws, and customs of men. Hut its efiects have been but 
 partially felt ; and w'e are led, therefore, to look forward to future 
 times, when the prophecy shall be entirely fulfilled, and the power of 
 the gospel shall be felt in all nations. 
 
 10. And in that day. That future time when the reign of the 
 Messiah shall be established. Note, ch. iii. 2; iv. 1. The prophet 
 having described the birth and the personal characteristics of the 
 great personage to whom he referred, together with the peaceful 
 effects of his reign, proceeds to state the result of that reign in some 
 other respects. The first is, (ver. 10,) that the Gentiles would be 
 brought under his reign; the second, (ver. 14,) that it would be at- 
 tended with the restoration of the scattered people of Judea ; and 
 the third, (vers. 15, 16,) that it would be followed by the destruction 
 of the enemies of the people of God. ^ There shall be a root of Jesse. 
 There shall be a sprout, shoot, or scion of the ancient and decayed 
 family of Jesse. See note, v. 1. Chaldee, “There shall be a son of 
 the sons of Jesse.” The w^ord root here is evidently used in 
 
 the sense of a root that is alive when the tree is dead ; a root that 
 sends up a shoot or sprout ; and is thus applied to him who should 
 proceed from the ancient and decayed family of Jesse. See ch. liii. 2. 
 Thus, in Rev. v. 5, the Messiah is called “ the root of David,” and in 
 Rev. xxii. 16, “the root and the offspring of David.” *IT Which shall 
 stand. There is reference here, doubtless, to the fact that military 
 ensigns were sometimes raised on mountains or towers which were 
 ‘permanent, and which, therefore, could be rallying points to an army 
 or a people. The idea is, that the root of Jesse, i. e. the Messiah, 
 should be conspicuous, and that the nations should flee to him, and 
 ifiilly around him as a people do around a military standard. Thus 
 the Saviour says, John xii. 32 : “And I, if I be lifted up from the 
 earth, will dfaw all men unto me.” H For an ensign. Eor a standard, 
 or a sign around which they shall rally. ^ Of the people. That is, 
 as the parallelism shows, of the Gentiles, IT To it shall the Gentiles 
 seek. The heathen world shall look to it for safety and deliverance. 
 
280 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 11 And it shall come to pass 
 in that day, that the Lord shall 
 set his hand again the second 
 time to recover the remnant of 
 his people, which shall he left, 
 
 from ® Assyria, and from Egypt^ 
 and from Pathros, and from 
 Cush, and from Elam, and froij 
 Shinar, and from Hamath, ana 
 from the islands of the sea. 
 
 c Zech. 10. 10, 11. 
 
 11 And it shall come to pass in that day, 
 
 The Loud shall again put forth his hand the second time, 
 
 To possess the r^emnant of the people 
 
 That remaineth ; from Assyria, and from Egypt, 
 
 And from Pathros, and from Cush, and from Elam, 
 
 And from Shmar, and from Hamath, and from the islands of the sea. 
 
 In the Scriptures, the world is spoken of as divided into Jews and 
 Gentiles. All who are not Jews come under this appellation. This 
 is a distinct prophecy that other nations than the Jews should be 
 benefited by the work of the Messiah, and constitute a part of his 
 kingdom. This fact is often referred to by Isaiah, and constitutes a 
 very material feature in his prophecies ; ch. xlii. 1, 6 ; xlix. 22 ; liv. 3 ; 
 lx. 3, 5, 11, 16 ; Ixi. 6, 9 ; Ixii. 2 ; Ixvi. 12, 19. The word seek here 
 is used in the sense of seeking as a Deliverer, or a Saviour : they shall 
 apply to him for instruction, guidance, and salvation ; or they shall 
 apply to him as a nation looks to its deliverer to protect it. Comp, 
 ch. viii. 19; 2 Kings i. 3; Isa. Ixv. 1. 11 And his rest. The rest, 
 
 peace, and quietness which he shall give. This evidently includes all 
 the rest or peace which he shall impart to those who seek him. The 
 word nienuhha sometimes denotes a resting-place^ or a habitation, 
 Numb. X. 33 ; Micah ii. 10 ; Psa. cxxxii. 8 ; but it also denotes a 
 state of resty quietness^ Ruth i. 9; Jer. xlv. 3; Psa. xxiii. 2; xcv. 
 11; Deut. xii. 9; Isa. xxviii. 12; Isa. Ixvi. 1. Here it evidently 
 means the latter. It may refer (1) to the peace which he gives to 
 the conscience of the awakened and troubled sinner. Matt. xi. 28 — 30 ; 
 or (2) to the prosperity and peace which his reign shall produce. 
 II Shall he glorious. Heb., Shall be glory. That is, shall be full of 
 glory and honour. It shall be such as shall confer signal honour on 
 his reign. The Chaldee understands this of his place of residence, 
 his palace or court : “ And the place of his abode shall be in glory.” 
 The Vulgate renders it, and his sepulchre shall be glorious.” 
 
 11. And it shall come to pass. The prophet, having in the previous 
 verse stated the effect of the reign of the Messiah on the Gentile 
 world, proceeds to state the result on the scattered Jews. Whether 
 it is to be a literal re-collecting of the scattered tribes to the land of 
 their fathers, has been a subject of debate, and is still so by ex- 
 positors. We may be able to determine what is the correct general 
 interpretation after the particular phrases have been examined. H hi 
 that day. The future time referred to in this Avhole prophecy. The 
 word day is often used to denote a long time — or the time during 
 which anything continues, as the day denotes all the hours until it is 
 terminated by night. So day denotes the time of a man’s life — “ his 
 day ; ” or time in general ; or the time when one shall be prominent, 
 or be the principal object at that time. Thus it is applied to the time 
 of the Messiah, as being the period of the world in which he will be 
 the prominent or distinguished object. John viii. 56: “Abraham 
 rejoiced to see my day.” Luke xvii. 24 ; “ So shall the Son of man 
 
CHAPTER XI. 
 
 281 
 
 B. c. 738.] 
 
 be in his day.** The expression here means, that somewhere in that 
 future time when the Messiah should appear, or when the world 
 should be put under him as the Mediator, the event would take 
 place which is here predicted. As the word “ day” includes all the 
 time of the Messiah, or all his reign from his first to his second 
 advent, it is not to be supposed that the event would take place when 
 he was personally on earth. Isaiah saw it in vision, as one of the 
 events which was to occur after the ‘‘root of Jesse’* should stand as 
 an ensign to the nations. ^ That the Lord shall set his hand. That 
 Jehovah shall undertake this, and accomplish it. To set the hand 
 to anything is to undertake to perform it. IT The second time. tV2Xd , 
 This word properly means, as it is here translated, the second time, 
 implying that the prophet here speaks of a deliverance which would 
 resemble, in some respects, di former deliverance or recovery. By the 
 former recovery to which he here refers, he cannot mean the deliver- 
 ance from Egypt under Moses, for at that time there was no recovery 
 from scattered and distant nations. Besides, if that was the reference 
 by the former deliverance, then that here mentioned as the “ second” 
 deliverance would be that from the Babylonish captivity. But on 
 the return from that captivity there was not a collecting of the Jews 
 from all the nations here specified. When the Jews were led back 
 to Judea under Nehemiah, there is no record of their having been 
 collected from “Egypt,” or from “Cush,” or from “the islands of 
 the sea.” It is evident, therefore, I think, that by the former 
 deliverance to which the prophet here alludes — the deliverance which 
 was to precede that designated here as the second — he refers to the 
 return from the captivity of Babylon ; and by the “ second,” to some 
 still more future recovery that should take place under the adminis- 
 tration of the Messiah. This is further confirmed from the fact that 
 the whole scope of the prophecy points to that future period. H To 
 recover. Heb., to possess ^ or to obtain possession of — niDpb liqnoth. 
 This word properly means to obtain possession of by purchasing or 
 buying anything. But it is also applied to any possession obtained 
 of an object by power, labour, skill, or by delivering from bondage or 
 captivity, and is thus synonymous with redeem or deliver. Thus it is 
 applied to the deliverance of the people from Egypt, Deut. xxxii. 6 ; 
 Exod. XV. 16 ; Psa. Ixxiv. 2. It means here, that Jehovah would 
 redeem, rescue, recover his people ; but it does not specify the mode 
 in which it would be done. Any mode — either by collecting and 
 rescuing them from the regions into which they were scattered into 
 one place, or by a spiritual turning to him, wherever they might be, 
 would meet the force of this word. If in the lands where they were 
 scattered, and where they had wandered away from the true God, 
 they were converted, and should become again his people, the event 
 would correspond with all that is meant by the word here. They 
 would then be purchased, possessed, or recovered to himself, by 
 being delivered from their spiritual oppression. It is not necessary, 
 therefore, to resort to the interpretation that they should in this 
 “ second” deliverance be restored literally to the land of Canaan, 
 Any argument for that doctrine from this passage must be drawn 
 from the word here used — “ recover” — and that that idea is not neces- 
 sarily involved in this word is abundantly manifest from its familiar 
 use in the Old Testament. All that that word implies is, that they 
 should he possessed by God as his people ; an idea which is fully met 
 
282 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 by the supposition that the scattered J ews everywhere will be con- 
 verted to the Messiah, and thus become his true people. For this 
 use of the word, see Gen. xxv. 10 ; xlvii. 22 ; xlix. 30 ; 1. 13 ; Josh, 
 xxiv. 32; 2 Sam. xii. 3; Psa. Ixviii. 54; Lev. xxvii. 24; Neh. v. 8. In 
 no place does it necessarily imply the idea of collecting or restoring a 
 scattered people to their own land. ^ The remnant of his 'people. 
 That is, the remnant of the Jews still called his people. In all the 
 predictions respecting the calamities that should ever come upon 
 them, the idea is always held out that the nation would not be wholly 
 extinguished; but that, however great the national judgments, a 
 remnant would still survive. This was particularly true in regard to 
 the fearful judgments which Moses denounced on the nation if they 
 should be disobedient, and which have been so strikingly fulfilled, 
 Deut. xxviii. As the result of those judgments, Moses does not say 
 that Jehovah would annihilate the nation, or extinguish their name, 
 but that they would be “ left few in number,*' (Deut. xxviii. 62 ;) 
 that Jehovah would scatter them among all people, from the one end 
 of the earth even to the other, (Deut. xxviii. 64 ;) and that among 
 those nations they should find no ease, neither should the sole of 
 their foot have rest, ver. 65. In like manner it was predicted that 
 they should be scattered everywhere. “ I will scatter them also 
 among the heathen — whom neither they nor their fathers have known. 
 I will deliver them to be removed into all the kingdoms of the earth 
 for their hurt, to be a reproach, a proverb, a taunt, and a curse, in all 
 places whither I will drive them," Jer. xxiv. 9, 10. “I will execute 
 judgments in thee, and the whole remnant of thee will I scatter into 
 all the winds," Ezek. v. 10. “ I will also scatter them among the 
 
 nations, among the heathen, and disperse them in the countries," 
 Ezek. xii. 15. “I will sift the house of Israel among the nations, 
 like as corn is sifted in a sieve, yet shall not the least grain fall upon 
 the earth. They shall be wanderers among the nations," Amos ix. 9. 
 “ I will make a full end of the nations whither I have driven thee, 
 but I will not make a full end of thee, but correct thee in measure ; 
 yet will I not leave thee wholly unpunished," Jer. xlvi. 28. From 
 all these, and from numerous other passages in the Old Testament, it 
 is evident that it was designed that the Jewish nation should never 
 be wholly destroyed ; that though they were scattered among the 
 nations, they should still be a distinct people ; that while other 
 nations would wholly cease to exist, yet that a remnant of the Jewish 
 people, with the national peculiarities and customs, would still 
 survive. How entirely this has been fulfilled, the remarkable history 
 of the Jewish people everywhere testifies. Their present condition 
 on the earth as a people scattered in all nations, yet surviving — with- 
 out a king and a temple, yet preserving their national prejudices and 
 peculiarities — is a most striking fulfilment of the prophecy. See 
 Keith’s Evidence of the Fulfilment of Prophecy, pp. 64 — 82. IT From 
 Assyria, The name Assyria is commonly applied to that region of 
 country which lies between Media, Mesopotamia, Armenia, and 
 Babylon, and which is now called Kurdistan. The boundaries of 
 the kingdom have often varied, and, as a kingdom or separate nation, 
 it has long since ceased to exist. The name Assyria in Scripture is 
 given (1) to ancient Assyria, lying east of the Tigris, and between 
 Armenia, Susiana, and Media — the region comprising mostly the 
 modern kingdoms and the pashalick of Mosul. (2.) Most generally 
 the name Assyria means the kingdom of Assy ria^ including Babylonia 
 
CHAPTER XI. 
 
 283 
 
 B. c. 738.] 
 
 and Mesopotamia, and extending to the Euphrates, Isa. vii. 20 ; 
 viii. 7. (3.) After the overthrow of the Assyrian empire, the name 
 
 continued to be applied to those countries which were formerly held 
 under its dominion — including Babylonia, (2 Kings xxiii. 29 ; Jer. 
 ii. 18,) Persia, (Ezra vi. 22,) and Syria. — Rob. Cal. It is in this place 
 applied to that extensive region, and means that the Jews scattered 
 there — of whom there have always been many — shall be brought 
 under the dominion of the Messiah. If the Nestorian Christians in 
 the mountains of Kurdistan are the descendants of the lost ten tribes, 
 (see note on ver. 12,) then the reference here is doubtless to them. 
 There are, however, other Jews there, as there always has been. 
 See Dr. Grant’s work on the “Nestorians, or the lost Ten Tribes,” 
 New York, 1841. IT And from Egypt. The well-known country in 
 Africa watered by the Nile. In all ages there have been many Jews 
 there. Its vicinity to Palestine, its remarkable fertility, and the 
 advantages which it offered to them, attracted many Jews there ; and 
 at some periods they have composed no inconsiderable part of the 
 population. It was in this country that the translation of the 
 Hebrew Scriptures into the Greek language called the Septuagint 
 was made for the use of the numerous Jews residing there. At pre- 
 sent they are numerous there, though the exact number is unknown. 
 During the reign of Bonaparte an estimate was made for his informa- 
 tion of the number of Jews in the world, and in that estimate 
 1,000,000 was assigned to the Turkish empire — probably about a 
 third part of all on the earth. A large portion of this number is in 
 Egypt. IT And from Pathros. This was one of the three ancient 
 divisions of Egypt. It was the same as Upper Egypt, or the southern 
 part of Egypt, the Coptic portion of that country. The inhabitants 
 of that country are called Pathrusini. To that place many of the 
 Jews retired in the calamities of the nation, notwithstanding the 
 remonstrances of Isaiah, Jer, xliv. 1, 15. Eor this act God severely 
 threatened them. See Jer. xliv. 26 — 29. IT And from Cush. The 
 Chaldee reads this, “and from Judea;” the Syriac, “and from 
 Ethiopia.” This country denotes properly the regions settled by 
 the descendants of Cush, the eldest son of Ham, Gen. x. 8. 
 Commentators have differed very much about the region under- 
 stood in the Scriptures by the name Cush. Bochart supposes 
 that by it the southern parts of Arabia are always meant. Gese- 
 nius supposes that by Cush is always meant a region in Africa. 
 Michaelis supposes that by Cush the southern part of Arabia 
 and the African Ethiopia were both intended. In the Scrip- 
 tures, however, it is evident that the name is given to different 
 regions. (1.) It means what may be called the Oriental Cush^ in- 
 cluding the region of the ancient Susiana, and bounded on the south 
 by the Persian Gulf, and on the west and south-west by the Tigris, 
 which separates it from the Arabian Irak. This province has the 
 name Chusastan or Chusistan, and was probably the ancient Cush 
 mentioned in Zeph. hi. 10: “Prom beyond the rivers of Ethiopia, 
 (Heb. Cush^) my suppliants, even the daughter of my dispersed, shall 
 bring mine offering.” The principal rivers there were the Ulai, the 
 Kur, the Chobar, and the Choaspes. The same place is referred to 
 in 2 Kings xvii. 24, where the king of Assyria is said to have 
 “brought men from Babylon, and from Cuthah^ and from Ava,” 
 where the word Cuthah evidently refers to Cush^ the Armenian mode 
 of pronouncing Cush, by exchanging the letters &hin for Tau^ as they 
 
284 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 always do in pronouncing Ashur^ calling it Athur^ etc. See the 
 Chaldee Paraphrase, and the Syriac version passim, (2.) Cush^ as 
 employed by the Hebrews, usually denoted the southern parts of 
 Arabia, and was situated chiefly along the coast of the Red Sea ; 
 since there are several passages of Scripture where the name Cush 
 occurs, which can be applied to no other country, and least of all to 
 the African Cush or Ethiopia. See Numb. xii. 1, where the woman 
 whom Moses married is called an “Ethiopian,’* (Heb. Cushite.) It 
 can be scarcely supposed that she came from the distant regions of 
 Ethiopia in Africa, but it is evident that she came from some part of 
 Arabia. Also Habakkuk, ch. iii. 7, says — 
 
 I saw the tents of Cuslian in affliction ; 
 
 And the curtains of the land of Midian did tremble : 
 
 from which it is evident that Cushan and Midian were countries 
 adjacent ; that is, in the southern part of Arabia. Comp. 2 Chron. 
 xxi. 16; xiv. 9. (3.) The word Cush is applied to Ethiopia, or the 
 
 country south of Egypt, now called Abyssinia. This country com- 
 prehended not only Ethiopia above Syene and the Cataracts, but 
 likewise Thebais or Upper Egypt. Comp. Jer. xiii. 23 ; Dan. xi. 3 ; 
 Ezek. XXX. 4, 5 ; Isa. xlv. 14. See notes on Isa. xviii. 1. To which 
 of these regions the prophet here refers, it is not easy to determine. 
 As the other countries here mentioned, however, are chiefly in the 
 East, it is most natural to suppose that he refers to the Oriental Cush 
 mentioned under the first division. The general idea of the prophet 
 is plain, that the scattered Jews should be gathered back to Grod. 
 IT And from Elam. This was the name of a country originally pos- 
 sessed by the Persians, and so called from the son of Shem of the 
 same name, Gren. xiv. 1. It was the southern part of Persia, situated 
 on the Persian Gulf, and included, probably, the whole of the region 
 now called Susiana or Khusistan. The city Susa or Shushan was in 
 it, Dan. viii. 2. H And from Shinar, This was a part of Babylonia, 
 and is supposed to be the plain lying between the Tigris and the 
 Euphrates, Gen. x. 10; xi. 2; Dan. i. 2; Zech. v. 11. It was the 
 region elsewhere called Mesopotamia. The LXX. render it, “ and 
 from Babylon;” and it is remarkable that Luke, (Acts ii. 9,) where 
 he has reference probably to the place, speaks of “the dwellers in 
 Mesopotamia” as among those who heard “the wonderful works of 
 God” in their own language. It w'as in this plain that the tower of 
 Babel was commenced, Gen. x. *11 And from Hamath, See note, 
 ch. X. 9. IT And from the islands of the sea. This expression probably 
 denotes the islands situated in the Mediterranean, a part of which 
 were known to the Hebrews. But, as geography was imperfectly 
 known, the phrase came to denote the regions lying west of the land 
 of Canaan ; the unknown countries which were situated in that sea, 
 or west of it, and thus included the countries lying around the Medi- 
 terranean. The word translated islands here means properly 
 
 habitable dry land^ in opposition to water. Isa. xlii. 15 : “I will make 
 the rivers dry land;** where to translate it islands would make non- 
 sense. Hence it means also land adjacent to water, either washed 
 by it, or surrounded by it,' that is, a maritime country, coast, or island. 
 Thus it means coast when applied to Ashdod, (Isa. xx. 6;) to Tyre 
 (Isa. xxiii. 2, 5 ;) to Peloponnesus or Greece (called Chittim, Ezek. 
 xxvii. 6.) It means an island when applied to Caphtor or Crete, 
 (Jer. xlvii. 4 ; Amos i^. 7.) The word was commonly used by the 
 
CHAPTER XI. 
 
 285 
 
 B. C. 738.] 
 
 12 And lie shall set up an 
 ensign ^ for the nations, and shall 
 assemble the outcasts ^ of Israel, 
 
 d ch. 18. .3. e Psa. 147- 2 ; ch. 27. 13 ; 56. 8. 
 
 and gather together the dis- 
 persed-^ of Judah from the four 
 ^ corners of the earth. 
 
 / John 7. 35 ; James 1. 1. l wings. 
 
 12 And he shall set up a banner for the nations, 
 And shall gather the outcasts of Israel, 
 
 And shall collect the dispersed of Judah, 
 From the four extremities of the earth. 
 
 Hebrews to denote distant regions beyond the sea^ whether coasts or 
 islands, and especially the maritime countries of the West, to them 
 imperfectly known through the voyages of the Phoenicians. See note 
 on ch. xli. 1. Comp. Isa. xxiv. 15; xl. 15; xlii. 4, 10, 12; li. 5. 
 
 12. And he shall set up an ensign. See ver. 10. The Messiah shall 
 stand in view of the nations, as a standard is erected by a military 
 leader. An ensign or standard was usually lifted up on the moun- 
 tains, or on some elevated place, (comp. ch. xviii. 3 ;) and the meaning 
 here is, that the Messiah would be the conspicuous object around 
 which the nations would rally. IT And shall assemble. This word — 
 dsdph — properly means, to gather, collect, to assemble together, 
 as fruits are collected for preservation, Exod. xxiii. 10 ; to collect a 
 people together. Numb. xxi. 16; to gather or collect gold, 2 Kings 
 xxii. 4. It may also mean to gather or collect anything for destruc- 
 tion, Jer. viii. 13; and hence to take out of the way, to kill, destroy, 
 1 Sam. XV. 6; Ezek. xxxiv. 29. Here it is evidently synonymous 
 with the word “recover’* in ver. 11. It cannot be proved that it 
 means that God will literally reassemble all the scattered Jews ; for 
 the collecting them, or regathering them to himself as his people.^ though 
 they may be still scattered among the nations, is all that the words 
 necessarily imply. Thus when the word is used, as it is repeatedly, 
 to denote the death of the patriarchs, where it is said they were 
 “ gathered to their fathers,” it does not meati that they were buried 
 in the same grave, or the same vicinity, but that they were united to 
 them in death; they partook of the same lot; they all alike went 
 down to the dead, Gen. xxv. 8 ; xxxv. 29; xlix. 29; Numb. xx. 24 ; 
 Deut. xxxii. 50. IT The outcasts of Israel. The name “Israel,” ap- 
 plied at first to all the descendants of Jacob, came at length to denote 
 the “kingdom of Israel,” or of the “ ten tribes,” or of “Ephraim,” 
 as the tribes which revolted under Jeroboam were called. In this 
 sense it is used in the Scriptures after the time of Jeroboam, and thus 
 it acquired a technical signification distinguishing it from Judah. 
 IT The dispersed of Judah. “ Judah,” also, though often used in a 
 general sense to denote the Jews as such, without reference to the 
 distinction into tribes, is also used technically to denote the kingdom 
 of Judah as distinguished from the kingdom of Israel. The tribe of 
 Judah was much larger than Benjamin, and the name of the latter 
 was lost in the former. A considerable part of the ten tribes returned 
 again to their own land with those of the tribes of Judah and Ben- 
 jamin; a portion remained still in the countries of the East, and were 
 intermingled with the other Jews who remained there. All distinc- 
 tions of the tribes were gradually abolished, and there is no reason to 
 think that the “ten tribes” here referred to by the name “Israel,” 
 have now anywhere a distinct and separate existence. See this point 
 fully proved in a Review of Dr. Grant’s work on “The Nestorians, 
 
286 
 
 ISAIAH. 
 
 [b. c. 738 
 
 13 The * enyy also of Epltraim 
 sliall depart, and tlie adversa- 
 ries of Judah shall he cut off; 
 
 h Jer. 3. 18; Ezek. 37. 17. 22 ; Hos. 1. 11. 
 
 Ephraim shall not envy Ju- 
 dah, and Judah shall not vex 
 Ephraim. 
 
 13 The envy of Ephraim shall depart, 
 
 And the adversaries of Judah shall he cut off; 
 Ephraim shall not envy Judah, 
 
 And Judah shall not oppress Ephraim. 
 
 or the Lost Tribes,’' in the Biblical Repository for October, 1841, and 
 January 1842, by Prof. Robinson. The literal meaning here then 
 would be, that he would gather the remains of those scattered people, 
 whether pertaining to “ Israel” or “ Judah,” from the regions where 
 they were dispersed. It does not necessarily mean that they would 
 be regathered in their distinctive capacity as “Israel” and “Judah,” 
 or that the distinction would be still preserved ; but that the people 
 of God would be gathered together, and that all sources of alienation 
 and discord would cease. The meaning probably is, that ^nder the 
 Messiah all the remains of that scattered people, in all parts of the 
 earth, whether originally appertaining to “Israel” or “Judah,” should 
 be collected into one spiritual kingdom, constituting one happy and 
 harmonious people. To the fulfilment of this, it is not necessary to 
 be supposed that they would be literally gathered into one place, or 
 that they would be restored to their own land, or that they would be 
 preserved as a distinct and separate community. The leading idea 
 is, that the Messiah would set up a glorious kingdom, in which all 
 causes of alienation and discord would cease. H From the four corners 
 of the earth, Chaldee, “ from the four winds of the earth.” The LXX. 
 render it, “ from the four wings (irrepoyccy) of the earth.” It means 
 that they should be collected to God from each of the four parts of 
 the earth — the east, the west, the north, and the south. The Hebrew 
 word here rendered “ corners,” means properly “ wings,'* It is applied, 
 however, to the corner or border of a thing — as a skirt or mantle, 
 1 Sam. xxiv. 5, 11; Dent, xxiii. 1; and hence to the boundaries 
 or corners of the earth, because the earth seems to have been repre- 
 sented as a quadrangular plain, Ezek. vii. 2. 
 
 13. The envy also. The word envy here is used in the sense of 
 hatred^ or the hatred which arose from the ambition of Ephraim, and 
 from the prosperity of Judah. Ephraim here is the name for the 
 kingdom of Israel or the ten tribes. The reasons of their envy and 
 enmity towards Judah — all arising from their ambition — were the 
 following ; (1.) This tribe, in connexion with those which were allied 
 to it, constituted a very large and flourishing part of the Jewish 
 nation. They were therefore envious of any other tribe that claimed 
 any superiority, and particularly jealous of Judah. (2.) They occupied 
 a central and commanding position in Judea, and naturally claimed 
 the pre-eminence over the tribes on the north. (3.) They had been 
 formerly highly favoured by the abode of the ark and the tabernacle 
 among them, and on that account claimed to be the natural head of 
 the nation. Josh, xviii. 1, 8, 10; Judg. xviii. 31 ; xxi. 19 ; 1 Sam. i. 
 3, 24. (4.) When Saul was king, though he was of the tribe of 
 
 Benjamin, (1 Sam. ix. 2,) they submitted peaceably to his reign be- 
 cause the Benjaminites were in alliance with them, and adjacent to 
 them. But when Saul died, and the kingdom passed into the hands 
 
CHAPTER XI. 
 
 287 
 
 B. c. 733.] 
 
 14 But they stall fly upon 
 tte stoulders of tte Philistines 
 toward the west; they shall 
 
 spoil ^ them of the east together : 
 ^ they shall lay their hand upon 
 
 1 t/ie children. 2 Edom and Moab shall be 
 the laying on of their hand. 
 
 14 And they shall suddenly invade the borders of the Philistines westward; 
 Together shall they plunder the children of the East, 
 
 of David, of the tribe of Judah, their natural rival, thus exalting that 
 powerful tribe, they became dissatisfied and restless. David kept the 
 nation united ; but on his death they threw off the yoke of his suc- 
 cessor, and became a separate kingdom. Prom this time their ani- 
 mosities and strifes became an important and painful part of the 
 history of the Jewish nation, until the kingdom of Ephraim was re- 
 moved. The language here is evidently figurative, and means, that in 
 the time here referred to under the Messiah, the causes of animosity 
 before existing would cease ; that contentions between those who are 
 by nature brethren, and who ought to evince the spirit of brethren, 
 -would come to an end ; and that those animosities and strifes would 
 be succeeded by a state of amity and peace. "When the scattered 
 Jews shall be regathered to God under the Messiah, all the conten- 
 tions among them shall cease, and they shall be united under one 
 king and prince. All the causes of contention which had so long 
 existed, and which had produced such disastrous results, would come 
 to an end. The strifes and contentions of these two kingdoms, once 
 belonging to the same nation, and descended from the same ancestors 
 — the painful and protracted family broil — was the object that most 
 prominently attracted the attention then of the prophets of God. 
 The most happy idea of future blessedness which was presented to 
 the mind of the prophet was that period when all this should cease, 
 and when, under the Messiah, all should be harmony and love. 
 •IT And the adversaries of Judah shall he cut off. That is, Judah shall 
 be safe ; the people of God shall be delivered from their enemies — ■ 
 referring to the future period under the Messiah, when the church 
 should be universally prosperous. *il Judah shall not vex Ephraim. 
 Shall not oppress, disturb, or oppose. There shall be peace betw^een 
 them. The church prospers only when contentions and strifes cease; 
 when Christians lay aside their animosities, and love as brethren, 
 and are united in the great work of spreading the gospel around the 
 world. That time will yet come. When that time comes, the kingdom 
 of the Son of God will be established. Until that time, it will be in 
 vain that the effort is made to bring the world to the knowledge of 
 the truth ; or if not wholly in vain, the efforts of Christians who seek 
 the conversion of the world will be retarded, embarrassed, and greatly 
 enfeebled. How devoutly, therefore, should every friend of the Re- 
 deemer pray that all causes of strife may cease, and that his people 
 may be united as the heart of one man in the effort to bring the whole 
 world to the knowledge of the truth. 
 
 14. But they shall fly. The design of this verse is to show the 
 rapid and certain spiritual conquests which would result from the 
 conversion of the scattered Jewish people. The Jews understood 
 this literally, as referring to the conquests over their enemies. But 
 if the exposition which has been given of this chapter thus far is 
 correct, the passage is to be interpreted as a figurative description of 
 the triumph of the people of God under the Messiah. The time to 
 which it refers is that which shall succeed the conversion of the 
 
288 ISAIAH. b.c. 738. 
 
 Edom and Moab ; and ‘ tlie cEil- I dren of Ammon ^ shall obey 
 
 i ch. 60. 14. 1 their obedience. | them. 
 
 On Edom and Moab shall they lay their hand ; 
 
 And the sons of Ammon shall obey them. 
 
 scattered Jews. The effect of the gospel is represented under an 
 image which to Jews would be most striking — that of conquest over 
 the neighbouring nations with whom they had been continually at 
 war. Philistia, Edom, Moab, and Ammon, had been always the 
 enemies of Judea; and to the Jews no figurative representation could 
 be more striking than that after the union of Judah and Ephraim 
 they should proceed in rapid and certain conquest to subdue their 
 ancient and formidable enemies. The meaning of the phrase “they 
 shall fiy” is, they shall hasten with a rapid motion — like a bird. 
 They shall do it quickly, without delay — as an eagle hastens ta its 
 prey. It indicates their suddenly engaging in this, and the celerity 
 and certainty of their movements. As the united powers of Judah 
 and Ephraim would naturally make a sudden descent on Philistia, so 
 the Jews united under the Messiah would go to the rapid and certain 
 conversion of those who had been the enemies of the cross. ^ Upon 
 the shoulders. There has been a great variety in the interpreta- 
 
 tion of this passage, and it is evident that our translation does not 
 express a very clear idea. The LXX. render it, “ And they shall fly 
 in the ships of foreigners, and they shall plunder the sea.” The 
 Chaldee, “ And they shall be joined wdth one shoulder [that is, they 
 shall be united shoulder to shoulder], that they may smite the Philis- 
 tines who are in the west.” The Syriac, “But they shall plow the 
 Philistines;” that is, they shall subdue them, and cultivate their 
 land. The word rendered “ shoulder” means properly the shoulder, 
 as of a man or beast, ch. xlvi. 7 ; xlix. 22 ; Numb. vii. 9 ; Job xxxi. 22 ; 
 Ezek. xxiv. 4; the undersetters or shoulders to support the lavers, 
 1 Kings vii. 30; a corner or side of a building, Exod. xxxviii. 14; 
 and is applied to the side of anything — as the side of a building, the 
 border of a country, a city, or sea, 1 Kings vi. 8; vii. 39; Numb, 
 xxxiv. 11 ; Josh. xv. 8, 10, 11, etc. etc. Here it seems to mean, not 
 that the Jews would be borne upon the shoulder of the Philistines, 
 but that they would make a sudden and rapid descent upon their 
 borders; they would invade their territory, and carry their conquest 
 “ toward the west.” The construction is, therefore, “ they shall make 
 a rapid descent on the borders of the Philistines;” or, in other words, 
 the spiritual conquest over the enemies of the church of God shall be 
 certain and rapid. ^ The Philistines. Philistia was situated on the 
 south-western side of the land of Canaan. The Philistines were there- 
 fore adjacent to the Jews, and were often involved in war with them. 
 They were among the most constant and formidable enemies which 
 the Jews had. II Toward the west. This does not mean that they 
 should be borne on the shoulders of the Philistines to the west ; but 
 that they should make a sudden and rapid descent on the Philistines 
 who loere west of them. It stands opposed to the nations immediately 
 mentioned as lying east of the land of Judea. ^ They shall spoil. 
 They shall plunder ; or they shall take them and their towns and 
 property as the spoil of war. That is, they shall vanquish them, and 
 make them subject to them. According to the interpretation which 
 has been pursued in this chapter, it means, that the enemies of God 
 
CHAPTEE XI. 
 
 289 
 
 B. c. 738.] 
 
 15 And tlie Lord sliall ut- 
 terly destroy tlie tongue of the 
 Egyptian sea; and witL. his 
 mighty wind shall he shake his 
 
 hand oyer the river, and shall 
 smite it in the seven streams, 
 and make men go over ’ dry-shod. 
 
 1 in shoes. 
 
 15 iVnd Jehovah shall utterly destroy the tongue of the sea of Egypt ; 
 And shall shake his hand over the river with a mighty vind ; 
 
 And shall smite it into seven streams, 
 
 And make them to walk over it dry-shod. 
 
 shall be subdued and brought to the knowledge of the truth in a 
 rapid and decisive manner. The language is that which is drawn 
 from the idea of conquest ; the idea is that of a rapid and far-spreading 
 conversion among the nations to the gospel. ^ Them of the east. 
 Heb., “the sons of the east that is, the nations east of Judea. IT They 
 shall lay their hand. Heb., “Edom and Moab shall be the laying on 
 of their hand.’* * That is, they shall lay their hand on those nations 
 for conquest and spoil ; they shall subdue them. ^ Edom. Idumea ; 
 the country settled by the descendants of Esau — a country that was 
 south of Judea, and extended from the Dead Sea to the Elanitic gulf 
 of the Red Sea. They were an independent people until the time of 
 David, and were reduced to subjection by him; but they afterwards 
 revolted and became again independent. They were often engaged 
 in wars with the Jews, and their conquest was an object that was 
 deemed by the Jews to be very desirable. See notes, ch. xxxiv. H And 
 Moab. The country of the Moabites was east of the river Jordan, on 
 both sides of the river Arnon, and adjoining the Dead Sea. Their 
 capital was on the river Arnon. They also were often involved in 
 wars with the Jews. Comp. Deut. xxiii. 3. See notes on ch. xv., xvi. 
 
 *il And the children of Ammon. The Ammonites, the descendants of 
 Ammon, a son of Lot. Their country lay south-east of Judea, Deut. 
 ii. 19 — 21. Their territory extended from the river Arnon north to 
 the river Jabbok, and from the Jordan far into Arabia. It was 
 directly north of Moab. They were often engaged, in alliance with 
 the Moabites, in waging war against the Jews. H ^hall obey them. 
 Heb., “ shall be their obedience.” All these descriptions are similar. 
 They are not to be interpreted literally, but are designed to denote 
 the rapid triumphs of the truth of God after the conversion of the 
 J cws ; and the sense is, that the conquests of the gospel will be as 
 sudden, as great, and as striking over its enemies, as would have been 
 the complete subjugation of Philistia, Moab, Ammon, and Edom, to 
 the victorious army of the Jews. 
 
 15. And the Lord. The prophet goes on with the description of 
 the effect which shall follow the return of the scattered Jews to God. 
 The language is figurative, and is here drawn from that which was 
 the great storehouse of all the imagery of the Jews — the deliverance 
 of their fathers from the bondage of Egypt. The general sense is, 
 that all the embarrassments which would*^tend to impede them would 
 be removed ; and that God would make their return as easy, and as 
 safe, as woidd have been the journey of their fathers to the land of 
 Canaan, if the “ Egyptian Sea” had been removed entirely, and if the 
 “ river” with its “ seven streams,” by nature so formidable a barrier, 
 had been dried up, and a path had been made to occupy its former 
 place. Eiguratively, the passage means, that all the obstructions to 
 the peace and safety of the people of God would be removed, and 
 
 VOL. I. O 
 
290 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 that their way would be easy and safe. ^ The tongue. The Hebrews 
 applied the word tongue to anything that resembled a tongue — to a 
 bar of gold, (Josh. vii. 21, 24;) to a flame of Are, (note, Isa. v. 24; 
 comp. Acts ii. 3;) to a bay of the sea, or a gulf— from its shape, 
 Josh. XV. 5; xviii. 19. So we speak of a tongue of land. When it 
 is said that the Lord would “utterly destroy^' it, it is equivalent to 
 saying that it would be entirely dried up ; that is, so as to present no 
 obstruction. ^ Of the Egyptian sea. Some interpreters, among whom 
 is Vitringa, have supposed that by the tongue of the Egyptian Sea 
 here mentioned is meant the river Nile, which flows into the Medi- 
 terranean, here called, as they suppose, the Egyptian Sea. Yitringa 
 observes that the Nile, before it flows into the Mediterranean, is divided 
 into two streams or rivers, which form the Delta or the triangular 
 territory lying between these two rivers, and bounded on the north 
 by the Mediterranean. The eastern branch of the Nile being the 
 largest, he supposes is called the tongue or hay of the Egyptian Sea. 
 But to this interpretation there are obvious objections. (1.) It is not 
 known that the Mediterranean is elsewhere called the Egyptian Sea. 
 (2.) This whole description pertains to the departure of the children 
 of Israel from Egypt. The imagery is all drawn from that. But in 
 their departure, the Nile constituted no obstruction. Their place of 
 residence — in Goshen — was east of the Nile. All the obstruction 
 that they met with from any sea or river was from the Bed Sea. 
 (3.) The Bed Sea is divided at its northern extremity into two bays 
 or forks, which may be called the tongues of the sea — and across 
 one of which the Israelites passed in going from Egypt. Of these 
 branches, the western one was called the Heroopolite branch, and 
 the eastern the Elanitic branch. It was across the western branch 
 that they passed. When it is said that Jehovah would “destroy’" 
 this, it means that he would dry it up so that it would be no obstruc- 
 tion; in other words, he would take the most formidable obstructions 
 to the progress of his people out of the way. And icith his mighty 
 xoind. With a strong and powerful wind. Michaelis supposes that by 
 this is meant a tempest. But there is more probably a reference to a 
 strong and steady hot wind, such as blows over burning deserts, and 
 such as would have a tendency to dry up even mighty waters. The 
 illustration is probably derived from the fact that a strong east wind 
 was employed to make a way through the Bed Sea, Exod. xiv. 21. 
 If the allusion here be rather to a mighty wind or a tempest, than to 
 one that is hot and that tends to evaporate the waters even of the rivers, 
 then it means that the wind would be so mighty as to part the w’aters, 
 and make a path through the river, as was done in the Bed Sea and 
 at the Jordan. The idea is, that God would remove the obstructions 
 to the rapid and complete deliverance and conversion of men. ^ Shall 
 he shake his hand. This is to indicate that the mighty wind will be 
 sent from God, and that it is designed to effect this passage through 
 the rivers. The shaking of the hand in the Scripture is usually an 
 indication of anger, or of strong and settled purpose. See ch. x. 32 ; 
 xiii. 2 ; Zech. ii. 9. ^ Over' the river. Many have understood this as 
 
 referring to the Nile ; but two considerations show that the Euphrates 
 is rather intended. (1.) The term the hdnndhdr) is usually 
 
 applied to the Euphrates, called the hiver by way of eminence ; and 
 when the term is used without any qualification, that river is com- 
 monly intended. See note, ch. vii. 20 ; viii. 7. Comp. Gen. xxxi. 21 ; 
 xxxYi. 37; 1 Kings iv. 21; Ezra iv. 10, 16; v. 3. (2.) The effect of 
 
CHAPIER XI. 
 
 291 
 
 B. c. 738.] 
 
 16 And there shall he an high- 
 way for the remnant of his peo- 
 ple, which shall he left, from 
 
 Assyria; like as it was * to 
 Israel in the day that he came 
 up out of the land of Egypt. 
 
 k Exod. 14. 29. 
 
 16 And there shall be an highway for the renmant of his people. 
 Which shall be left, from Assyria ; 
 
 As it was to Israel, 
 
 In the day of his coming up from the land of Egypt. 
 
 this smiting of the river is said to be (ver. 16) that there would be a 
 highway for the people /rom Assyria — which could be caused only by 
 removing the obstruction which is produced by the Euphrates lying 
 between Judea and some parts of Assyria. And shall smite it. That 
 
 is, to dry it up, or to make it passable. H In the seven streams. The 
 
 word streams here denotes streams of much less dimensions 
 
 than a river. It is applied to a valley with a brook running through 
 
 it, Gen. xxvi. 19 ; and then to any small brook, or stream, or rivulet, 
 Gen. xxxii. 23; Psa. Ixxiv. 15. Here it denotes brooks or streams 
 that would be fordable. When it is said that the river should be 
 smitten “ in the seven streams,” the Hebrew does not mean that it 
 was already divided into seven streams, and that God would smite 
 them; but’ it means that God would smite it into seven streams or 
 rivulets — that is, into many such rivulets (for the number seven is 
 often used to denote a large indefinite number — note, ch. iv. 1 ;) and 
 the expression denotes that though the river presented an obstruction 
 in its natural size which they could not overcome, yet God would 
 make new channels for it, and scatter it into innumerable rivulets or 
 small streams, so that they could pass over it dry-shod. A remark- 
 able illustration of this occurs in Herodotus i. 189 : “ Cyrus, in his 
 march to Babylon, arrived at the river Gyndes, which, rising in the 
 mountains of Matiene, and passing through the country of the Dar- 
 neans, loses itself in the Tigris ; and this, after flowing by Opis, is 
 finally discharged into the Hed Sea. While Cyrus was endeavouring 
 to pass this river, which could not be performed without boats, one 
 of the white consecrated horses boldly entering the stream, in his 
 attempts to cross it, was borne away by the rapidity of the current, 
 and totally lost. Cyrus, exasperated by the accident, made a vow 
 that he would render this stream so very insignificant, that women 
 
 , should hereafter be able to cross it without so much as wetting their 
 [ feet. He accordingly suspended his designs on Babylon, and divided 
 his forces into two parts ; he then marked out with a line on each 
 i side of the river one hundred and eighty trenches ; these were dug 
 according to his orders, and so great a number of men were employed 
 that he accomplished his piu'pose ; but he thus wasted the whole of 
 that summer.” See also Seneca, de Ira. lib. iii. § 21. % Go over 
 
 dry-shod. Heb., in shoes, or sandals. The waters in the innumerable 
 i rivulets to which the great river should be reduced, would be so 
 shallow that they could even pass them in their sandals without 
 wetting their feet — a strong figurative expression, denoting that the 
 obstruction would be completely removed. “ The prophet under 
 these metaphors intends nothing else than that there would be no 
 impediment to God when he wished to deliver his people from cap- 
 tivity.” — Calvin, 
 
 16. And there shall be an highway. All obstructions shall be 
 
292 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 removed, and they shall be permitted to return without hinderance. 
 Comp, note on ch. xxxv. 8. *il For the remnant of his people from 
 Assyria, Note, ver. 11. H Like as it was to Israel, etc. That is, 
 God will remove all obstructions as he did at the Red Sea ; he will 
 subdue all their enemies; he will provide for their wants; and lie 
 will interpose by the manifest marks of his presence and protection, 
 as their God and their Priend. The general view of the chapter is, 
 therefore, that it refers to the triumph of the Messiah's kingdom ; 
 that it is not yet fully accomplished ; and that the time is coming 
 w^hen the scattered Jews shall be regathered to God — not returned 
 to their own land, but brought again under his dominion under the 
 administration of the Messiah ; and that this event shall be attended 
 with a sudden removal of the obstructions to the gospel, and to its 
 rapid spread everywhere among the nations. Comparing this with the 
 present state of the Jews, we may remark, in regard to this prospect, 
 (1.) That they are now, and will continue to be, scattered in all 
 nations. They have been driven to all parts of the earth — wanderers 
 without a home — yet continuing their customs, rites, and peculiar 
 opinions; and continuing to live, notwithstanding all the efforts of 
 the nations to crush and destroy them. (2.) They speak nearly all 
 the languages of the world. They are acquainted with all the customs, 
 prejudices, and opinions of the nations of the earth. They would, 
 therefore, be under no necessity of engaging in the laborious work of 
 learning language — which now occupies so much of the time, and 
 consumes so much of the strength of the modern missionary. (3.) The 
 law of God is thus in all nations. It is in every synagogue : and it 
 has been wefl said, that the law there is like extinguished candles, 
 and that all that is needful to illuminate the world is to light those 
 candles. Let the Jew everywhere be brought to see the true meaning 
 of his law ; let the light of evangelical truth shine into his synagogue, 
 and the world would be at once illuminated. The truth would go 
 with the rapidity of the sunbeams from place to place, until the W'hole 
 earth would be enlightened with the knowledge of the Redeemer, 
 (4.) The Jew's, w'hen converted, make the best missionaries. There 
 is a freshness in their view's of the Messiah, wlien they are converted, 
 which Gentile converts seldom feel. The apostles w'ere all Jew's; 
 and the zeal of Paul show's Avhat converted Jews will do w'hen they 
 become engaged in making known the true Messiah. If it has been 
 a characteristic of their nation that they w'ould “ compass sea and 
 land to make one proselyte,” what w'ill their more than three millions 
 accomplish when they become converted to the true faith of the 
 Redeemer? We have 5very reason, therefore, to expect that God 
 intends to make great use yet of the J ews whom he has preserved 
 scattered everywhere — though they be but “a remnant” — in con- 
 verting the W'orld to his Son. And we should most fervently pray, 
 that they may be imbued with love to their long-rejected Messiah, 
 and that they may everywhere become the missionaries of the cross. 
 
 ANALYSIS OP CHAPTER XII. 
 
 This chapter is a part of the vision which was commenced in ch. x., -^er. 5. 
 The prophet had foretold the deUverance of the nation from the threatened 
 invasion of Sennacherib, (ch. x. ;) he had then looked forward to the times 
 of the Messiah, and described the certainty, the character, and the couse- 
 
CHAPTER XII. 
 
 293 
 
 B. c. 738. J 
 
 CHAPTER XII. 
 
 AND in til at day thou shalt 
 say, 0 LoiiDj I ^ will praise 
 
 l Psa. 31. 1, etc. 
 
 thee : though thou wast angry 
 with me, thine anger is turned 
 away, and thou comfortedst me. 
 
 m Psa. 30. 5; ch. 54. 7» 8 ; Hos. G. 1. 
 
 1 And in that day thou shalt say, 
 
 ‘ 0 Jehovah, I vill praise thee, though thou wast angry with me ; 
 ‘ Thine anger is turned away, and thou hast comforted me. 
 
 quences of his reign, (ch. xi.) The eleventh chapter closes with a reference 
 to the deliverance of the nation from the oppression of the Egyptians. That 
 dehverance was celebrated with a beautiful ode, which was sung by Miriam 
 and “all the women,” who “went out after her with timbrels and with 
 dances,” Exod. xv. 1 — 21. In imitation of that deliverance, Isaiah says, in 
 this chapter, that the deliverance of which he speaks shall he celebrated also 
 with a song of praise ; and this chapter, therefore, is properly an expression 
 of the feeliugs of the redeemed people of God, in view of his great mercy in 
 interposing to save them. It should be read in view of the great and glorious 
 deliverance which God has wrought for us in the redemption of his Son ; and 
 with feelings of lofty gratitude that he has brought us from worse than 
 Egyptian bondage — the bondage of sin. The song is far better applied to the 
 times of the Messiah than it could be to anything which occurred under the 
 Jewish dispensation. The Jews themselves appear to have applied it to his 
 time. On the last day of the feast of tabernacles, they brought water in a 
 golden pitcher from the fountain of Siloam, and poured it, mingled with 
 wine, on the sacrifice that was on the altar with great rejoicing. See notes 
 on John vii. 14, 37. This custom was not required by Moses, and probably 
 arose from the command in ver. 3 of this chapter. Our Saviour apphed it 
 to himself, to the benefits of his gospel, and to the influences of the Spirit, 
 (John vii. ;) and the ancient Jews so applied it also. “ Why is it called the 
 house of drawing } Because from thence they draw the Holy Spirit ; as it is 
 written, ‘And ye shall draw water with joy from the fountains of salvation.’ ” 
 (Jerusalem Talmud, as quoted by Lowth.) 
 
 1. A7id m that daij. The day referred to in the previous chapter, 
 the time of the Messiah, when the effects of his reign shall be seen 
 everywhere. The duty of praise, however, is couched in such lan- 
 guage as to make it applicable to the event predicted in the former 
 part of the prophecy, (ch. x.,) — the delivering of the nation from the 
 invasion of Sennacherib, as well as the more glorious event on which 
 the prophet fixed his eye, (ch. xi.,) — the coming and reign of the 
 Messiah. The language of this song of praise would be appropriate 
 to both these events. H Thou shalt say. The address to an individual 
 here in the term “ thou” is equivalent to every 07ie, meaning that all 
 who Avere thus interested in the Divine interposition should say it. 
 II O Lord. O Jehovah — the great Author of this interposition. ^ I 
 will p7'aisey thee though thou wast angry with 77ie. If this language is 
 applied to the Jews, and supposed to be used by them in regard to 
 the invasion of Sennacherib, it means that God suffered their land to 
 be invaded and to be subjected to calamities in consequence of their 
 sins, ch. X. 6, seq. If it is supposed to be applied to the time of the 
 Messiah, then it is language ■which every redeemed sinner may use, 
 that God was angry with him, but that his anger is turned away. As 
 applicable to the redeemed, it is an acknowledgment -which they all 
 feel, that they have no claim to his mercy, and that it lays the foun- 
 dation foj|unceasing praise that his anger is turned away by the plan 
 of salvation. 
 
294 
 
 ISAIAH. 
 
 [b. c. 738. 
 
 2 Beliold, God is my salya- 
 tion; I will trust, and not be 
 afraid: for^tbo Loud JEHO- 
 YAH is my strength and 
 song ; be also is become my sal- 
 yation. 
 
 3 Therefore with joy ° shall 
 y 0 draw water p out of the wells 
 of saiyation. 
 
 n Psa. 118. 14. o Cant. 2. 3. 
 p John 4. 10, 14. 
 
 2 ‘ Behold, God is my salvation ; 
 
 ‘ I will trust and not be afraid : 
 
 ‘Eor my strength and my song is Jah, jEHoyAii ; 
 
 ‘ He also is become my salvation/ 
 
 3 And ye shall draw water with joy out of the wells of salvation ; 
 
 2 Behold^ God is my salvation. Or, God is the author, or source of 
 my salvation. It has not been brought about by any human hands, 
 but is to be traced directly to Him. The value of a gift is always 
 enhanced by the dignity and excellency of the giver ; and it confers 
 an inestimable value on the blessings of salvation, that they are con- 
 ferred by a being no less than the Infinite God. It is not by human 
 or angelic power ; but it is to be traced directly and enthely to 
 Jehovah. H J will trusty and not he afraid. Since God is its author ; 
 since he is able to defend me, and to perfect that which he has begun, 
 I will confide in him, and not be afraid of the power or machinations 
 of any enemy. In his hands I am safe. God is the foundation of our 
 confidence ; and, trusting in him, his people shall never be moved. 
 
 For the Loud JEHOVAH. This is one of the four places in which 
 our translators have retained the original word Jehovah, though the 
 Hebrew word occurs often in the Scriptures. The other places where 
 the word Jehovah is retained in our version are, Exod. vi. 3 ; Psa. 
 Ixxxviii. 18 ; Isa. xxvi. 4. The original in this place is nirp Jah, 
 Jehovah. The word Jah is an abbreviation of the w'ord Jehovah. 
 
 The abbreviated form is often used for the sake of conciseness, par- 
 ticularly in the Psalms, as in the expression Hallelujah — — that 
 is, praise Jehovah, Psa. civ. 35 ; cv. 15 ; cvi. 1, 8 ; cxi. 1 ; cxiii. 1 ; 
 Ixxxix. 9 ; xciv. 7, 12, et al. In this place, and Isa. xxvi. 4, the repeti- 
 tion of the name seems to be used to denote emphasis ; or perhaps to 
 indicate that Jehovah is the same always — an unchangeable God. In 
 tw^o codices of Kennicott, however, the name Jah is omitted, and 
 it has been conjectured by some that the repetition is an error of tran- 
 scribers. But the best MSS. retain it. The LXX., the Chaldee, and 
 the Syriac, however, omit it. H Is my strength and my so?ig. The 
 same expression occurs in the hymn that Moses composed after the 
 passage of the Hed Sea, in imitation of which this song is evidently 
 composed. Exod. xv. 2 : — 
 
 Jehovah is my strength and my song, 
 
 And he is become my salvation. 
 
 The word strength means that he is the source of strength ; and im- 
 plies that all who are redeemed are willing to acknowledge that all 
 their strength is in God. The word song implies that he is the proper 
 object of praise; it is to celebrate his praise that the “ song’' is com- 
 posed. ^ He also is become my salvation. This is also found in the 
 song of Moses, Exod. xv. 2. It means that God had become, or was 
 the Author of salvation. It is by his hand that the deliverance has 
 been effected, and to him should be the praise. ^ 
 
 3. Therefore. In view of all his mercies. The Hebrew is, how- 
 
CHAPTER XII. 
 
 295 
 
 B. c. 738.] 
 
 4 And in that day shall ye 
 say, 5 Praise the Lord, ^ call npon 
 his name, declare his doings 
 among the people, make meii- 
 
 q Psa. 145. 4—6. 1 or, proclaim. 
 
 tion that his name is exalted. 
 
 5 Sing ’■ imto the Lord ; for 
 he hath done excellent things ; 
 this is known in all the earth, 
 r Exod. 15. 1, 21 ; Psa. 98. 1. 
 
 4 And in that day shall ye say, 
 
 ‘ Praise Jehovah ; call upon his name ; 
 
 ‘ Make known among the people his deeds, 
 
 ‘ Make record that his name is exalted. 
 
 5 ‘ Sing to Jehovah ; for he hath done glorious things ; 
 ‘ Be this known in all the earth. 
 
 ever, simply, “ and ye shall draw\” It has already been intimated 
 that the Jew's applied this passage to the Holy Spirit ; and that pro- 
 bably on this they based their custom of drawing water from the 
 fountain of Siloam at the feast of the dedication. Note, John vii. 37. 
 The fountain of Siloam was in the eastern part of the city ; and the 
 water was borne from that fountain in a golden cup, and was poured, 
 with every expression of rejoicing, on the sacrifice on the altar. It 
 is not probable, however, that this custom was in use in the time of 
 Isaiah. The language is evidently figurative ; but the meaning is 
 obvious. A fountain or a well, in the sacred writings, is an emblem 
 of that which produces joy and refreshment; which sustains and 
 cheers. The figure is often employed to denote that which supports 
 and refreshes the soul ; which sustains man when sinking from ex- 
 haustion — as the bubbling fountain or well refreshes the weary and 
 fainting pilgrim. Comp. John iv. 14. It is thus applied to God as 
 an overflowing fountain, fitted to supply the w'ants of all his creatures, 
 Jer. ii. 13 ; xvii. 13 ; Psa. xxxvi. 9 ; Prov. xiv. 27 ; and to his plan 
 of salvation — the sources of comfort which he has opened in the 
 scheme of redeeming mercy to satisfy the wants of the souls of men, 
 Zech. xiii. 1 ; Isa. xli. 18 ; Rev. vii. 17. The word rivers is used in 
 the same sense as fountains in the above places, Isa. xlii. 15 ; xliii. 
 19, 20. Generally, in the Scriptures, streams, fountains, rivers, are 
 used as emblematic of the abundant fulness and richness of the mer- 
 cies which God has provided to supply the spiritual necessities of men. 
 The idea here is, therefore, that they should partake abundantly of 
 the mercies of salvation — that it was free, overflowing, and refreshing 
 — like waters to weary pilgrims in the desert ; and that their partak- 
 ing of it would be with joy. It would fill the soul with happiness — 
 as the discovery of an abundant fountain, or a well in the desert, fills 
 the thirsty pilgrim with rejoicing. 
 
 4. And in that da.y . Yer. 1. % Call ujpon his name. Margin, ‘‘pro- 
 
 claim.” It denotes to call upon him in the way of celebrating his 
 praise. The w'hole hymn is one of praise, and not of prayer. ^ De- 
 clare — among the people. Among all people, that they may be brought 
 to see his glory, and join in the celebration of his praise. *11 Jlis doings. 
 Particularly in regard to the great events which are the subject of the 
 previous predictions — ^his interposition in saving men by the Messiah 
 from eternal death. ®[I Make mention. Heb., “ cause it to be remem 
 bered.” See note on ch. Ixii. 6. ^ That his name is exalted. That 
 
 it is w'orthy of adoration and praise. It is worthy to be exalted, or 
 lifted up, in view of the nations of the earth, 2 Sam. xxii. 47 ; Psa, 
 xxi. 13 ; xlvi. 10. 
 
 5. Sing xinto the Lord, This is the same expression which occurs 
 
296 
 
 ISAIAH. [P. c. 738. 
 
 6 Cry ' out aud slioiit, thou is the Holy One of Israel in the 
 * inhabitant of Zion: for ^ great midst of thee. 
 
 s Zeph. 3. 14. 1 inhahitress. t Psa. 89. 18. 
 
 6 ^ Cry aloud, and sliout, thou inhabitant of Zion ; 
 
 ‘ For great is the Holy One of Israel in the midst of thee ! ’ 
 
 in the song of Moses, Exod. xv. 21. Isaiah evidently had that in his 
 eye. ^ lie hath done excellent things. Things that are exalted — — 
 that are worthy to be celebrated, and had in remembrance ; things 
 that are majestic, grand, and wonderful. U This is known in all the 
 earth. Or more properly, “let this be known in all the earth.” It 
 is worthy of being celebrated everywhere. It should be sounded 
 abroad through all lands. This expresses the sincere desire of all 
 who are redeemed, and who are made sensible of the goodness and 
 mercy of God the Saviour. The instinctive and the unceasing wish 
 is, that the wonders of the plan of redeeming mercy should be every- 
 where known among the nations, and that all flesh should see the 
 salvation of our God. 
 
 6. Cry out, 'brp?. This word is usually applied to the neighing of 
 a horse, Jer. v. 8 ; viii. 16. It is also used to express joy, pleasure, 
 exultation, by a clear and loud sound of the voice, Isa. xxiv. 14 ; xii. 
 6 ; X. 30 ; liv. 1 ; Jer. xxxi. 7 ; 1. 11. It is here synonymous with 
 the numerous passages in the Psalms, and elsewhere, where the people 
 of God are called on to exult, to shout, to make a noise as expressive 
 of their joy, Psa. xlvii. 1 ; Isa. xlii. 11 ; xliv. 23 ; Jer. xxxi. 7 ; Zeph. 
 iii. 14; Zech. ix. 9; Psa. cxlviii., cxlix. II And shout, This 
 
 word properly means to cry aloud, Prov. i. 20 ; viii. 3 ; to cry for 
 help, Lam. ii. 19; to raise a shout of joy, to rejoice or exult, "Lev. 
 ix. 24 ; Job xxxviii. 7; to praise, or celebrate with joy, Psa. li. 15 ; 
 lix. 17 ; xxxiii. 1 ; Ixxxix. 13. Here it denotes the joy in view of 
 God’s mercies, which leads to songs of exalted praise. H Thou in- 
 habitant of Zion, Thou that dwellest in Zion ; that is, thou who art 
 numbered with the people of God. Note, ch. i. 8. The margin here 
 is, in accordance with the Hebrew, “inhabitress of Zion;” and the 
 word here used is applicable to thd people^ rather than to an individual. 
 H For great is the Holy One of Israel. That is, God has shown him- 
 self great and worthy of praise, by the wonderful deliverance which 
 he has wrought for his people. Thus closes this beautiful hymn. It 
 is worthy of the theme ; worthy to be sung by all. Oh, may all the 
 redeemed join in this song of deliverance ! and may the time soon 
 come when the beautiful vision of the poet shall be realized in the 
 triumphant song of redemption echoing around the world : — 
 
 “ One song employs all nations ; and all cry, 
 
 ‘ Worthy the Lamb, for he was slain for us !’ 
 
 The dwellers in the vales and on the rocks 
 Shout to each other, and the mountain-tops 
 From distant mountains catch the flying joy ; 
 
 Till, nation after nation taught the strain, 
 
 Earth rolls the rapturous hosanna round .” — Tasky book vi, 
 
B. c. 713.] 
 
 CHAPTER XIII. 
 
 297 
 
 ANALYSIS OF CHAPTERS XIII., XIV. 1-27. 
 
 The thirteentli chapter of Isaiah commences a new prophecy, and, according 
 to the division of Yitringa, a new hook or part of his prophecies. The first 
 book, according to him, extending from ch. i. to the close of ch. xii., is occu- 
 pied with a series of prophecies respecting the Jews. The second portion, 
 from ch. xiii. to ch. xxxv. inclusive, consists of a number of separate predic- 
 tions respecting other nations, with which the Jews were, in various ways, 
 more or less connected. See the Introduction. 
 
 The thirteenth and fourteenth chapters, with the exception of the last five 
 verses of ch. xiv., contain one entire prophecy foretelling the destruction of 
 Babylon. The main design is to predict the destruction of that city ; but it 
 is also connected with a design to furnish consolation to the Jews. They 
 were to be carried captive there ; and the purpose of the prophet was to assure 
 them that the city to which they should yet be borne as exiles would be com- 
 pletely destroyed. 
 
 It is not easy to ascertain with certainty the precise time when this pro- 
 phecy was delivered, nor is it very material. It is certain that it was de- 
 livered either dm'ing the reigns of Uzziah, Jotham, Ahaz, or Hezekiah, (ch. 
 i. 1,) the reign of the last of whom closed 710 years before the Christian era ; 
 and since the Jews were carried captive to Babylon 586 years before that era, 
 the prophecy must have been delivered 124 years before that event ; and as 
 Babylon was taken by Cyrus 536 years b. c., it must have been delivered at 
 least 174 years before its accomplishment. Theodoret supposed that this pro- 
 phecy was published dm'ing the latter part of the reign of Hezekiah. Cocceius 
 and Lightfoot supposed that it was delivered about the same period as the 
 former; and this also is the opinion of Vitringa.- All that is of importance is, 
 that if it was a true prophecy of Isaiah, as there is the fullest demonstration, 
 it must have been delivered at least 170 years before the event which it fore- 
 tells was accomplished. The material points to settle in regard to the pro- 
 phecies are, (1,) whether they were delivered before the event ; (2,) whether 
 the things predicted could have been foreseen by human sagacity ; (3, ) whether 
 the prediction, is so clear and particular as to correspond with the event, or 
 not to be mere vague conjecture; and, (4,) whether there is such an occurrence 
 of events as to constitute in fact a fulfilment of the prophecy. If these things 
 meet, there is the fullest evidence that the prediction was from God. 
 
 At the time when this prophecy was delivered, the Jews were in the secure 
 possession of their own capital and country. They were harassed indeed by 
 surrounding nations, but they were still free. They had no controversy with 
 Babylon ; nor had they reason to apprehend danger from that distant people. 
 .Their being borne to that land was itself, in the time of Isaiah, a distant 
 event, and one that then was not likely to occur. It is remarkable that 
 Isaiah does not distinctly foretell that event here, but tlnows himself to a 
 period of time beyond that, when they would he in captivity, and predicts 
 their deliverance. His prophecy supposes that event to have occurred. It is 
 a vision passing before his mind after that event had taken place ; when they 
 would be in Babylon ; and when they would be sighing for deliverance, cli. 
 xiv. 1, 2. The prophet, therefore, may be conceived in this vision as taking 
 his stand beyond an event which had not yet occurred — the captivity of the 
 Jews and then removal to Babylon ; and predicting another event still more 
 futm'e, which would result in their deliverance — the complete overthrow of 
 the city, and the consequent deliverance of the Jewish people. V^e are to 
 conceive him standing, as it were, amidst the captive Jews, and directing his 
 eye onward to the complete recovery of the nation by the destruction of 
 Babylon itself, ch. xiv. 1, 2. See the Introduction, ^ 7, III. (4.) 
 
 This prophecy of the destruction of Babylon was delivered, we have seen, 
 at least 174 years before the event occurred. At the time when it was de- 
 livered, notmng was more improbable than the ruin of that city as described 
 by Isaiah, ch. xiii. 19 — 22. It was one of the largest, most floi:»:ishing, and 
 o 2 
 
298 
 
 ISAIAH. 
 
 [b. c. 718 . 
 
 perhaps the most strongly fortified city of the world. The prediction that it 
 should he lil?:e ^‘Sodom and Gomorrah;’’ that it should “never he inhabited;” 
 that the wild beast of the desert should lie there ; and that dragons should 
 he in their pleasant palaces, was wholly improbable, and could have been 
 foreseen only by God. There were no natural causes that were leading to 
 this which man could perceive, or of which a stranger and a foreigner, like 
 Isaiah, could have any Imowledge. This will appear evident by a brief 
 description of the condition of this celebrated city. Babylon (derived from 
 Babel, and probably built on the same spot as the tower of Babel) was the 
 capital of Babylonia, or Chaldea, and was probably built by Nimrod ; but it 
 was a long period before it obtained its subsequent size and splendour. It 
 was enlarged by Belus ; and so greatly beautified and improved by Semiramis, 
 that she might be called not improperly the foundress of it. It was subse- 
 quently greatly increased and embellished by Nebuchadnezzar. It stood in 
 the midst of a large plaiu, and on a very deep and fertile soil. It was on 
 both sides of the river Euphrates, and of course was divided by that river 
 into two parts. The two parts were connected by a bridge near the centre of 
 the city ; and there is also said to have been a timnel or subterranean passage 
 from the palace on the east of the river to the palace on the west, made 
 under the river. The old city was on the east, and the new city, built by 
 Nebuchadnezzar, was on the west. Both these divisions were enclosed by 
 one wall, and the wEole formed a complete square, which Herodotus, who 
 visited it, and who is the most ancient author who has written on it, says, 
 was 480 furlongs in compass, or 120 furlongs on each side ; that is, it was 
 fifteen miles on each side, or sixty miles in compass. Public belief has been 
 greatly staggered by the accounts which are thus given of the size of Babylon. 
 But the account of the extent of the walls given by ancient authors is nearly 
 uniform. Thus Herodotus says it was 480 stadia or furlongs in circumference. 
 Pliuy and Solinus make it the same. Strabo says it was 385 stadia in cir- 
 cumference ; Diodorus 360 ; Clitarchus, who accompanied Alexander, says it 
 was 365 ; and Curtins says it was 368. According to the lowest of these 
 estimates, it could not have been less than twelve miles square, or forty- eight 
 miles in circumference ; and was at least eight times as large in extent as 
 London and its appendages, and somewhat larger than the entire district of 
 Columbia. — Calmet, and Edin. Ency. It is not to be inferred, however, that all 
 this vast space was compactly built. It was enclosed with a wall ; but a con- 
 siderable portion of it might have been occupied vrith the public squares, with 
 palaces, and with hanging gardens, or possibly might have been unoccupied. 
 
 The walls of Babylon are said by Herodotus to have been eighty-seven 
 feet thick, and 350 riigh. They were built of brick or clay dried in the sun, 
 and not burned ; and were cemented by a kind of glutinous earth or bitumen 
 ■with which the adjacent region abounded. The whole city was surrounded 
 l3y an immense ditch, from which this clay had been taken to make the walls 
 of the city, and which, being always filled vith water, contributed materially 
 to its defence. There were an hmidred gates to the city, twenty-five on each 
 side. These gates were of solid brass. Between every two of them there 
 were three towers, raised ten feet above the walls. From the gates there 
 were streets, each 151 feet in width, winch ran through the city, so that there 
 were fifty streets in all, cutting each other at right angles, and forming 676 
 B([uares in the city. A bridge, sixty feet in mdth, crossed the Euplnates in 
 the centre of the city ; and at the extremities of the bridge were two palaces, 
 the old palace on the east, and the new palace on the west. The temple of 
 Belus, A\^ch occupied almost a square, was near the old palace on the east. 
 Babylon was celebrated for its hanging-gardens, built on arches, near four 
 huudi'cd feet square, and wliich w'cre elevated one above another by terraces 
 until they reached the lieight of the walls of -the city. On the highest terrace 
 was an aqueduct for watering the gardens, supplied with winter by a pump, 
 or probably by the Eersian wheel,, by which the water of the Euphrates wns 
 raised to this extraordinar)^ height. In order to prevent the danger of being 
 overflown by the rise in the Euphi’ates, two canals 'were cut from the river 
 
CHAPTER XIII. 
 
 299 
 
 b.c.713.] 
 
 fit a considerable distance above the town, by whicb. the superabundant waters 
 were carried into the Tigris. It is to be borne in mind, however, in order to 
 a just ^dew of this prophecy, that Babylon did not attain its highest splendour 
 and magnificence until after the time of Isaiah. It was under Nebuchadnezzar, 
 who ascended the throne of Babylon about 100 years after Isaiah died, that 
 it rose to its highest degree of splendour and power. When Isaiah lived, 
 though it was a city of great wealth and power, and distinguished for^ great 
 commercial advantages, yet it was then dependent on Assyria. It did not 
 become the capital of the vast kingdom of Chaldea until 680 years before 
 Christ, according to the chronology of Hales, when Assaradon became master 
 of Babylon, and reunited the empires of Assyria and Chaldea. 
 
 Babylon was the natural seat of empire in the East, and was early distin- 
 guished for its commercial advantages. A simple glance at the map of Asia 
 ■will convince any one that somewhere in the vicinity of Babylon is the 
 natural seat of power in the East ; and that few places on the globe are more 
 eligibly situated for a vast trade, as it was conducted before the discovery of 
 the Cape of Good Hope. The commerce from the rich regions of Asia natu- 
 rally passed through Babylon on its way to Europe and to Yv^estern Asia. It 
 was the centre of a vast fertile region, the productions of which were con- 
 veyed to Babylon, and from which they would naturally be borne down on 
 the Euphrates to the ocean. See note on ch. xliii. 14. The first empire of 
 which the earliest historians furnish any trace was in the land of Shinar, 
 the land of the Chaldeans, Gen. x. 8 — 10 ; xi. 1, 9. Syria, Arabia, Tyre, 
 'with all her wealth, and distant Egypt, were subject and tributary to it. The 
 natural advantages of that region for a vast capital are shown by the fact, 
 that, amidst all changes and revolutions, empire has been disposed to fix her 
 permanent seat somewhere on the banks of the Tigris or the Euphrates. Thus 
 Nineveh, the capital of Assyria, was long a mighty and magnificent com- 
 mercial city, as well as the proud capital of a vast empue. Thus, when Babjdon 
 fell, Seleucia rose on the banks of the Tigris — as if prosperity and power were 
 unwilling to leave the fertile plains watered by those rivers. Thus near 
 Seleucia arose Ctesiphon, the winter residence of the Parthian monarchs. 
 And thus under the sway of the Arabians, long after Nineveh, and Babylon, 
 and Seleucia had fallen, Bagdad and Ormus rivalled Babylon and Seleucia, 
 and “became, like them, the resort of the merchant and the home of the 
 learned.” “At this time Bagdad and Bussora are faded tokens of the splen- 
 dour of those which have faded and fallen.” The fact that there was in that 
 vicinity such a succession of celebrated cities demonstrates that there were 
 there some important commercial advantages. Among those advantages 
 respecting Babylon was the fact that it was in the centre of a vast fertile 
 region ; that it naturally received the productions of Armenia on the north ; 
 and that its midway position rendered it the natural thoroughfare for the 
 caravan trade between Eastern and Western Asia. Accordingly, Babylon was 
 early distinguished for its commerce and manufactures. Babylonian gar- 
 ments of uncommon value had made their way to Palestine as early as the 
 times of Joshua, Josh. vii. 21. Tapestries embroidered with figures of griffins, 
 and other monsters of Eastern imagination, were articles of export. Carpets 
 were wought there of the finest material and workmansliip, and formed an 
 article of extensive exportation. They were in high repute in the time of 
 CjTus, whose tomb at Pasargada was adorned with them. — Arrian, Exped. 
 Alex. vi. 29. Babylonian robes were also highly esteemed for the fineness 
 of their texture and the brilliancy of their purple, and were used by the 
 royal family of Persia. The commerce of that city and of Babylonia con- 
 sisted in the traffic in emeralds and other precious stones ; silver and gold ; 
 carpets, tapestries, and other manufactured cloths ; cotton and pearls ; cin- 
 namon and other spicery obtained from the East ; and in general of what- 
 ever articles were produced in the eastern parts of Asia, vffiich were natu- 
 rally brought to Babylon on the way to Western Asia and to Europe. Eor a 
 learned and interesting article on the commerce of Babylon, see Biblical 
 Repository, voL, vii., pp. 364—390. Thus, by the fertility of the soil ; by its 
 
800 ISAIAH. [b. 3. 713. 
 
 CHAPTER XIII. "wliicli Isaiali the son of Amoz 
 
 ^ H E burden of Babylon, “ did see. 
 
 u ch. £1. and 47, , .Ter. 50. and 51. 
 
 Vision VIII. — Ch. xiii., xiv. 1 — 27. — Babylon. 
 
 Inscription. 
 
 1 The oracle concerning Babylon which Isaiah the son op Amoz saw. 
 
 size and strength ; by its strong and lofty walls ; by its commercial advan- 
 tages ; and by everything that could contribute to the defence of an ancient 
 city, Babylon seemed to be safe ; and if there was any ancient city that 
 appeared to bid defiance to the attacks of enemies, or to the ravages of time, 
 it was Babylon. Yet Isaiah said that it should be destroyed ; and in the 
 course of our exposition we shall be greatly struck, not only with the certain 
 fulfilment of the prediction, but with the wonderful accuracy and minuteness 
 of the entire prophetic statement. 
 
 The vision opens (ch. xiii. 2, 3) with the command of God to assemble his 
 forces to go forth, and accomplish his work in regard to the city. By a 
 beautiful poetic image, the prophet represents himself as immediately.^ on the 
 issuing of this command, listening to the tumult and noise caused by those 
 who were assembling for war ; by the gathering together of nations ; by their 
 assembling from a far country to destroy the whole land, (vers. 4, 5.) He 
 then proceeds to depict the consternation that would follow ; the alarm of 
 the people, and their distress, when the day of the Lord should come, (vers. 
 6 — 10.) Then, changing the mode of address from himself to God, he sets 
 forth, in a variety of most distressing and appalling images, the destruction 
 that would come upon the inhabitants of Babylon — the humbling of their 
 pride, (ver. 11;) the almost entire destruction of the men, (ver. 12;) the 
 flight of the inhabitants, (vers. 13, 14 ;) the murder of those who should flee; 
 and the destruction of their wives and children, (vers, lo, 16.) He then 
 specifies (ver. 17) the instruments by which tliis should be done ; and closes 
 the chapter (vers. 19 — 22) with a minute and most particular account of the 
 complete and final overthrow of the city, of its entire and everlasting deso- 
 lation. The subsequent chapter, which is a continuation of this prophecy, 
 is occupied with an account of the deliverance of the Jews from their cap- 
 tivity, and with a further description of the humbling of that proud city and 
 of its monarch. See an analysis of it at the commencement of the chapter. 
 
 The thirteenth chapter ^Hs one of the most beautiful examples that can be 
 given of elegance of composition, variety of imagery, and sublimity of senti- 
 ment and diction in the prophetic stjde.” — Lowth. It may be added, that 
 it is one of the clearest predictions of a future event that can anywhere be 
 found ; and that the exact and minute fulfilment of it furnishes the highest 
 possible evidence that Isaiah “spake as he was moved by the Holy Ghost.’’ 
 
 1. The burden of Babylon. Or, the burden respecting or concerning 
 Babylon. This prophecy is introduced in a different manner from 
 those which have preceded. The terms which Isaiah employed in 
 the commencement of his previous prophecies, were vision, (see note, 
 ch. i. 1,) or WORD, ch. ii. 1. There has been considerable diversity 
 of opinion in regard to the meaning of the word “ bur den f 'which is 
 here employed. The Vulgate renders it burden in the sense of load., 
 
 onus;'* the LXX., vision, Spacris; the Chaldee, “the burden of the 
 cup of malediction which draws near to Babylon.” The Hebrew word 
 massu^ from oidsd, to lift, to raise up, to bear, to bear away, to 
 ntffer, to endure, means properly that which is borne; that which is 
 heavy; that which becomes a burden; and it is also applied to a gift 
 or present, as that Avhich is borne to a man, 2 Chron. xvii. 11. It is 
 also applied to a proverb or maxim — probably from the loeight and 
 
B. c. 713.] CHAPTEH XIII. 301 
 
 2 Lift yo up a Laiincr upon Band, tliat tliey may go into 
 tlie liigli mountain, exalt tlie tlie gates of tlie nobles, 
 voice unto them, sliake tbe 
 
 2 Upon a lofty mountam erect a banner ; 
 
 Exalt tbe voice unto them ; beckon with the hand ; 
 
 That they may enter the gates of the nobles. 
 
 importance of the sentiment condensed in it, Prov. xxx. 1; xxxi. 1. 
 It is applied to an oracle from God, 2 Kings xiv. 25. It is often trans- 
 lated Isa. XV.; Ixvii. 1; xix. 1; xxi. 11, 13; xxii. 1; xxiii. 1; 
 
 xxx. 6 ; Jer. xxiii. 33, 34, 38 ; Neh. i. 1 ; Zech. ix. 1 ; xii. 1 ; Mai. i. 1. 
 By comparing these places, it will be found that the term is applied 
 to those oracles or prophetic declarations which contain sentiments 
 peculiarly weighty and solemn ; which are employed chiefly in de- 
 nouncing wrath and calamity; and which, therefore, are represented 
 as weighing down, or oppressing the mind and heart of the prophet. 
 A similar usage prevails in all languages. We are all familiar with 
 expressions like this. We speak of news or tidings of so melancholy 
 a nature as to w’eigh down, to sink, or depress our spirits; so heavy 
 that we can scarcely bear up under it, or endure it. And so in this 
 case the view which the prophet had of the awful judgments of God, 
 and of the calamities which were coming upon guilty cities and 
 nations, was so oppressive that it Aveighed down the mind and heart 
 as a heavy burden. Others, hoAVCA^er, suppose that it means merely 
 a message or prophecy Avhich is taken xip^ or borne, respecting a place, 
 and that the Avord indicates nothing in regard to the nature of the 
 message. So Kosenmuller, Gesenius, and Cocceius understand it. 
 But it seems to me the former interpretation is to be preferred. 
 Grotius renders it, “ A mournful prediction respecting Babylon.’" 
 U Did see, SaAvin aAusion ; or in a scenical representation. The vari- 
 ous events were made to pass before his mind in a vision, and he Avas 
 permitted to see the armies mustered, the consternation of the people, 
 and the future condition of the proud city. This verse is properly 
 the title to the prophecy. 
 
 2. Lift ye up a banner. A military ensign or standard. The vision 
 opens here ; and the first thing Avhich the prophet hears is the solemn 
 command of God, addressed to the nations as subject to him, to rear 
 the standard of Avar, and to gather around it the mighty armies which 
 Avere to be employed in the destruction of the city. This command, 
 “ Lift ye up a banner,” is addressed to the leaders of those armies to 
 assemble them, and to prepare them for Avar. 11 U2wn the high moun- 
 tain, It Avas customary for military leaders to plant a standard on 
 a tOAA’’er, a fortress, a city, a high mountain, or any elevated spot, 
 in order that it might be seen afar, and be the rallying point for the 
 people to collect together. See note, ch. xi. 10. Here the prophet 
 does not refer to any particular mountain^ but means simply tlmt a 
 standard should be raised, around Avhich the hosts should be assembled 
 to march to Babylon. The Chaldee renders it, “ Over the city dAvelling 
 in security, lift up the banner.” H Lxalt the voice, liaise up the 
 voice, commanding the people to assemble, and to prepare for the 
 march against Babylon. Perhaps, however, the Avord voice here — 
 — bip qbl — refers to the clangour or sound of a trumpet used for mus- 
 tering armies. The Avord is often used to denote any noise, and is 
 frequently applied to thunder, to the trumpet, etc. H Unto them^ 
 
302 
 
 ISAIAH. [b.c. 713, 
 
 3 I liaye commande d my sanc- 
 tified ones, I have also called 
 my mighty ones for mine anger, 
 
 even them that rejoice in my 
 highness. 
 
 Joel 2. 11. 
 
 3 I have given orders to my consecrated ones ; 
 
 I have called my mighty ones to execute my ivrath ; 
 Those who exult in my great plan. 
 
 That is, to the Medes and Persians, who were to be employed in the 
 destruction of Babylon. ^ Shake the hand. In the way of beckoning 
 — as when one is at so great a distance that the voice cannot be heard, 
 the hand is waved for a sign. This was a command to beckon to the 
 nations to assemble for the destruction of Babylon. IT That they may 
 go into the gates of the nobles. The word here rendered “nobles’* 
 means properly voluntary^ free^ liberal; then those who are 
 noble or liberally-minded, from the connexion betw'een nobleness and 
 liberality ; then those who are noble or elevated in rank or office. In 
 this sense it is used here. Comp. Job xxxiv. 18 ; xii. 21 ; 1 Sam. ii. 8 ; 
 Psa. cvii. 40, where it is rendered “princes;” and Prov. viii. 16; 
 Numb. xxi. 18, where it is rendered “nobles.” Lowth renders it 
 here “princes.” Noyes renders it “tyrants;” a sense which the 
 word has in Job xxi. 28. See note on that place. There is no doubt 
 that it refers to Babylon; and the prophet designs probably to speak 
 of Babylon as a magnificent city — a city of princes or nobles. The 
 Chaldee renders it, “that they may enter its gates which open to 
 them of their own accord;” retaining the original signification of 
 voluntariness in the Hebrew word, and expressing the idea that the 
 conquest would be easy. Our common translation has expressed 
 the correct sense. 
 
 3. I have commanded. This is the language of God in reference to 
 those who were about to destroy Babylon, lie claimed the control 
 and direction of all their movements ; and though the command was 
 not understood by them as coming from him, yet it was by his direc- 
 tion, and in accordance with his plan. Comp, notes on ch. x. 7 ; 
 xlv. 5, 6. The command was not given by the prophets, or by an 
 audible voice ; but it was his secret purpose and direction that led 
 them to this enterprise, ‘ff My sanctified ones. The Medes and Per- 
 sians ; not called “sanctified” because they were holy, but because 
 they were set apart by the Divine intention and purpose to accomplish 
 this. The word sanctify often means to set apart^ either to God, 
 
 to an ofiice, to any sacred use, or to any purpose of religion, or of 
 accomplishing any of the Divine plans. Thus it means to dedicate 
 one to the office of priest, Exod. xxviii. 41 ; to set apart or dedicate 
 an altar, Exod. xxix. 36; to dedicate a people, Exod. xix. 10 — 14; 
 to appoint, or institute a fast, Joel i. 14 ; ii. 15 ; to sanctify a wai\ 
 Joel iii. 9 — that is, to prepare one’s self for it, or make it ready. Here 
 it means, that the Medes and Persians were set apart, in the purpose 
 of God, to accomplish his designs in regard to Babylon. Comp, note, 
 ch. X. 5, 6. If My mighty ones. Those who are strong; and who are 
 so entirely under my direction that they may be called mine. ^ For 
 mine anger. To accomplish the purposes of my anger against Babylon. 
 IT Even them that rejoice in my highness. It cannot be supposed that 
 the Medes and Persians really exulted, or rejoiced in God or in his 
 plans; for it is evident that, like Sennacherib, (ch. x.,) they were 
 seeking to accomplish their oxen purposes, and were not solicitous 
 
b.c.713.] chapter XIIL 303 
 
 4 Tlie noise of a mnltitndo in 
 tlie mountains, ^ lilvo as of a 
 great people ; a tumultuous noise 
 of tlie kingdoms of nations ga- 
 thered together: the Loud of 
 
 1 the likeness. 
 
 hosts mustereth the host of the 
 battle. 
 
 5 They come from a far coun- 
 try, from the end of heaven, even 
 the Loud, and the weapons of 
 his indignation, to destroy the 
 whole land. 
 
 4 A sound of a multitude in the mountains as of a great people ; 
 
 A tumultuous noise of the Ivingdoms of nations gathered together ; — 
 Jehovah of hosts^ mustereth Ms forces for battle. 
 
 5 They come from a distant country, 
 
 Prom the end of heaven ; — 
 
 Jehovah and the instruments of Ms wrath, 
 
 To destroy the whole land. 
 
 about the plans of God. Comp, note on ch. xlvii. 6. The 'svord 
 rendered “my highness” means properly my majesty or glory. 
 
 When applied to men, as it often is, it means pride or arrogance. It 
 means here the high and exalted plan of God in regard to Babylon. 
 It was a mighty undertaking ; and one in which the power, the justice, 
 and the dominion of God over nations would be evinced. In accom- 
 plishing this, the Medes and Persians would rejoice or exult, not as 
 the fulfilling of the plan of God ; but they would exult as if it were 
 their oicn plan, though it would be really the glorious plan of God. 
 Wicked men often exult in their success ; they glory in the execution 
 of their purposes; but they are really accomplishing the plans of God, 
 and executing his great designs. 
 
 4. The noise of a multitvde in the mountains. The prophet here 
 represents himself as hearing the confused tumult of the nations 
 assembling to the standard reared on the mountains, ver. 2. This 
 is a highly beautiful figure — a graphic and vivid representation of the 
 scene before him. Nations are seen to hasten to the elevated banner, 
 and to engage in active preparations for the mighty wmr. The sound 
 is that of a tumult^ an excited multitude hastening to the encampment, 
 and preparing for the conquest of Babylon, 'll Like as of a great 
 •people. Ileb., “ The likeness of a great people;” that is, such a con- 
 fused and tumultuous sound as attends a great multitude when they 
 collect together. A tumidtuous noise. Heb., “ The voice of the 
 tumultuous noise of the kingdoms of nations gathered together.” 
 ^ The Loud of hosts. Jehovah, the God of hosts or armies. Note, 
 ch. i. 9. IT Mustereth. Collects; puts in military array. Over all 
 this multitude of nations, hastening with confused sounds and tumult 
 like the noise of the sea, putting themselves in military array, God 
 unseen presides, and prepares them for his own great designs. It is 
 not easy to conceive a more sublime image than these mighty hosts 
 of war, unconscious of the hand that directs them and of the God 
 that presides over them, moving as ho wills, and accomplishing his 
 plans. 
 
 5. They come. That is, “ Jehovah and the weapons of his indigna- 
 tion” — the collected armies come.- The prophet sees these assembled 
 armies with Jehovah as their leader at their head. ^ From a far 
 country. The country of the Medes and Persians. These nations, 
 indeed, bordered on Babylonia, but still they stretched far to the 
 north and east, and probably occupied nearly ail the regions to the 
 
804 
 
 ISAIAH. 
 
 [b. c. 713, 
 
 6 H HoavI ye ; for tlie clay y 
 of tlie Lord is at Land ; it slialJ 
 come as a destruction from the 
 AlmigLty. 
 
 7 Therefore shall all hands 
 ^ he faint, and every man’s heart 
 shall melt : 
 
 y Zeph. 1. 7 ; Rev. 6. 17- 1 or, fall down. 
 
 6 Howl ye ! For the day of Jehovah is at hand ! 
 
 As a destruction from the Omnipotent shall it come. 
 
 7 Therefore shall all hands be slaclcened, 
 
 And every man’s heart shall melt : 
 
 east of Babylon which were then known. IT From the end of heaven. 
 The LXX. render this, “from the extreme foundation of the heaven,” 
 d-Tr’ d/cpoo 6€fjie\iov rov ovparov. The expression in the HebreAv, “ from 
 the end or extreme part of heaven,” means the distant horizon by 
 which the earth appears to be bounded, Avhere the sky and the land 
 seem to* meet. In Psalm xix. 6, the phrase “from the end of the 
 heaven” denotes the east^ where the sun appears to rise; and “unto 
 the ends of it” denotes the west. 
 
 His going forth is from the end of heaven ; 
 
 And his circuit unto the ends of it. 
 
 It is here synonymous with the phrase “the end of the earth,” in 
 Isa. A". 26. H Even the Lord. The word “ even,” introduced here 
 by the translators, Aveakens the force of this verse. The prophet 
 means to say that Jehovah is coming at the head of those armies 
 Avhich are the weapons of his indignation. 11 The weapons of his 
 indignation. The assembled armies of the Medes and Persians, called 
 “the weapons of his indignation,” because by them he will accom- 
 plish the purposes of his anger against the city of Babylon. See 
 note, ch. x. 5. H To destroy the whole land. The Avhole territory 
 of Babylonia, or Chaldea. Not only the city, but the nation and 
 kingdom. 
 
 6. Howl ye. Ye inhabitants of Babylon, in vicAV of the approaching 
 destruction. H The day of the Lord. The time Avhen Jehovah Avill 
 inflict vengeance on you clraAA^s near. See note, ch. ii. 12. Comp, 
 ver. 9. H As a destruction from the Almighty. Not as a desolation 
 from man, but as destruction sent from Him who has all poAver in 
 heaven and on earth. Destruction meditated by man might be re- 
 sisted ; but destruction that should come from the Almighty must be 
 final and irresistible. The Avord Almighty — Shdddai — one of the 
 names given to God in the Scriptures, denotes properly one aaLo is 
 mighty, or Avho has all poAver ; and is correctly rendered Almighty, 
 or Omnipotent, Gen. xvii. 1; xxviii. 3; xUdii. 3; Exod. vi. 3; Hutli 
 i. 20; Job v. 17; vi. 4, 14; viii. 3, 5; xi. 7; xiii. 3; xv. 25. In the 
 HebreAV here there is a paronomasia or pun — a figure of speech quite 
 common in the Scriptures — Avhicli cannot be retained in the transla- 
 tion : “ It shall come as a destruction — nirs keshodh — from the Almighty 
 — misshdddai. ’ ’ 
 
 7. Therefore shall all hands he faint. This is designed to denote 
 the consternation and alarm of the people. They aa'ouM be so terri- 
 fied and alarmed that they Avould haAm no courage, no hope, and no 
 poAver to make resistance. They Avould abandon their plans of de- 
 fence, and gHe themseNes up to despair. Comp. Jer. 1. 43 : “ The 
 king of Babylon hath heard the report of them, and his hands waxed 
 feeble ; anguish took hold of him, and pangs as of a Avoman in traA^ail.” 
 
CHAPTER XIII. 
 
 305 
 
 B. c. 713.] 
 
 8 And they sliall be afraid : 
 pangs and sorrows shall talce 
 hold of them ; they shall he in 
 pain as a woman that travaileth ; 
 they shall ^ he amazed ^ one at 
 another ; their faces shall he as 
 ^ flames. 
 
 9 Behold, the day ^ of the 
 
 1 wonder, 2 every man at his neighbour. 
 
 Loud cometh, cruel both with 
 wrath and fierce anger, to lay 
 the land desolate ; and he slinll 
 destroy the sinners thereof out 
 of it. 
 
 10 For the stars of heaven, 
 and the constellations thereof, 
 shall not give their light : the 
 
 3 faces of the flames. Mai. 4. 1. 
 
 8 And they shall be afraid ; 
 
 Pangs and sorrows shall take hold of them ; 
 
 As a woman in travail, they shall be pained ; 
 
 They shall be amazed one at another ; 
 
 Their faces shall be like flames. 
 
 9 behold the day of Jehovah cometh — 
 
 Inexorable, with vwath and fierce anger, 
 
 To lay the land desolate ; 
 
 And he shall destroy the sinners out of it. 
 
 10 For the stars of heaven, and the constellations thereof, 
 Shall not give their hght ; 
 
 Ezek. vii. 17 ; Zeph. iii. 16. ^ And every mans heart shall melt. Or 
 
 shall faint, so that he shall have no courage or strength. Comp. 
 Deut. XX. 8. The fact Avas, that the destruction of Babylon took 
 place in the night. It came STiddenly upon the city while Belshazzar 
 was at his impious feast; and the alarm wms so unexpected, and pro- 
 duced such consternation, that no defence was attempted. See Dan. 
 V. 30. Comp, notes on ch. xlv. 1. 
 
 8. They shall he in imin as a woman that travaileth. This com- 
 parison is often used in the Scriptures to denote the deepest possible 
 pain and sorrow, as well as the suddenness with which any calamity 
 comes upon a people ; Isa. xlii. 14 ; xxi. 3 ; Hos. xiii. 13 ; John xvi. 21 ; 
 Gal. iv. 19 ; 1 Thess. v. 3 ; Psa. xlviii. 6 ; Jer. vi. 24 ; xiii. 21 ; xxii. 23 ; 
 xlix. 24 ; 1. 43 ; Mic. iv. 9, 10. II They shall he amazed one at another. 
 They shall stare with a stupid gaze on one another, indicating a state 
 of great distress, anxiety, and alarm. They shall look to each other 
 for aid, and shall meet in the countenancei^of others the same ex- 
 pressions of wonder and consternation. 51 Their faces shall be as 
 flames. Their faces shall glow or burn like fire. When grief and 
 anguish come upon us, the face becomes inflamed. The face in fear 
 is usually pale. But the idea here is not so much that of fear as of 
 anguish; and, perhaps, there is mingled also here the idea of indigna- 
 tion against their invaders. 
 
 9. The day of the Loud cometh. Ver. 6. 51 Cruel. This 
 
 does not mean that God is cruel, but that the “ day of Jehovah” that 
 was coming should be unsparing and destructive to them. It would 
 be the exhibition oi justice^ but not of cruelty; and the word stands 
 opposed here to mercy, and means that God Avould not spare them. 
 The effect would be that the inhabitants of Babylon would be de- 
 stroyed. 51 Fierce anger. Heb., r|‘« pirr. A glow, or hurning of anger. 
 The phrase denotes the most intense indignation. Comp. Numb, 
 xxv. 4; xxxii. 14; 1 Sam. xxviii. 18. 51 To lay the land desolate. 
 
 Chaldee ; ver. 5. 
 
 10. For the stars of heaven. This verse cannot be understood 
 
306 
 
 ISAIAH. 
 
 [b. c. 713 
 
 Bun Bliall be darkened in kis 1 not cause ker ligkt to skine. 
 going fortk, and tke moon skall | 
 
 The sun shall he darkened in his going forth. 
 
 And the moon shall not cause her light to shine. 
 
 literally, but is a metaphorical representation of the calamities that 
 were coming upon Babylon. The meaning of the figure evidently is, 
 that those calamities would be suck as would be appropriately denoted 
 by the sudden extinguishment of the stars, the sun, and the moon. 
 As nothing would tend more to anarchy, distress, and ruin, than thus 
 to have all the lights of heaven suddenly and for ever quenched, this 
 was an apt and forcible representation of the awful calamities that 
 were coming upon the people. Darkness and night, in the Scriptures, 
 are often the emblem of calamity and distress. See note. Matt. xxiv. 29. 
 The revolutions and destructions of kingdoms and nations are often 
 represented in the Scriptures under this image. So respecting the 
 destruction of Idumea, Isa. xxxiv. 4 : 
 
 And all the hosts of heaven shall be dissolved, 
 
 And the heavens shall be rolled together as a scroll; 
 
 And all their host shall fall down. 
 
 As the leaf falleth from off the vine. 
 
 And as a fallmg fig from the fig-tree. 
 
 So in Ezek. xxxii. 7, 8, in a prophecy respecting tke destruction of 
 Pharaoh, king of Egypt : 
 
 And when I shall put thee out, 
 
 I will cover the heavens, and make the stars thereof dark, 
 
 I will cover the sun with a cloud. 
 
 And the mnon shall not give her light. 
 
 And the bright lights of heaven will I make dark over thee, 
 
 And set darloiess upon thy land. 
 
 Comp. Joel ii. 10 ; iii. 15, 16. Thus in Amos viii. 9 : 
 
 I will cause the sun to go down at noon. 
 
 And I will darken the earth in a clear day. 
 
 See also Rev. vi. 12 — 14 : 
 
 And I beheld v/hen he had opened the sixth seal, and lo. 
 
 The sun became black as sackcloth of hair. 
 
 And the moon became as blood ; 
 
 And the stars of heaven fell unto the earth. 
 
 Even as a fig-tree casteth her untimely figs 
 "When she is shaken of a mighty 'wind : 
 
 And the heaven departed as a scroll when it is rolled together. 
 
 Many have supposed that these expressions respecting the sun, moon, 
 and stars, refer to kings, and princes, and magistrates, as the lights of 
 the state ; and that the sense is, that their power and glory should 
 cease. But it is rather a figurative representation, denoting calamity 
 in general^ and describing a state of extreme distress, such as would he 
 if all the lights of heaven should suddenly become extinct. H And 
 the constellations thereof. . The word b'DD khesil means pro- 
 
 perly a fooly Prov. i. 32; x. 1, 18; xiii. 19, 20, et al. It also denotes 
 hopoy confidencoy expectaiiony Job xxxi. 24; Prov. iii. 26; Job viii. 14; 
 also the reins y the flanks y or loins y Lev. iii. 4, 10, 15 ; Psa. xxxviii. 7. 
 It is also, as here, applied to a constellation in the heavens ; but the 
 
CHAPTEE XIII. 
 
 S07 
 
 B. c 713.] 
 
 11 And I will pnnisli tlie 
 world for their evil, and tlie 
 wicked for tlieir iniquity ; and 
 I will cause the arrogancy of the 
 proud to cease, and will lay low 
 
 the liaugktiness of tke terrible, 
 12 I will make a man more 
 precious tkan fine gold ; even a 
 man than the golden wedge of 
 Opliir. 
 
 11 And I vdll punisli the world for their evil. 
 
 And the wicked for theh iniquity ; 
 
 And I will cause the arrogancy of the proud to cease, 
 And will lay low the haughtiness of the terrible. 
 
 12 I will make a man more precious than fine gold ; 
 
 Yea a man than the pure gold of Ophir. 
 
 connexion of this meaning of the word with the other significations 
 is uncertain. In Job ix. 9, and xxxviii. 31, it is translated Orion. 
 In Amos v. 8, it is translated the “ seven stars,” the Pleiades. In 
 Arabic, that constellation is called the giant. According to an Eastern 
 tradition, it was Nimrod, the founder of Babylon, afterwards trans- 
 lated to the skies ; and it has been supposed that the name the impious 
 or foolish one wms thus given to the deified Nimrod, and thus to the 
 constellation. The Eabbins interpret it Simis. The word constella^ 
 tions denotes clusters of stars, or stars that appear to be near to each 
 other in the heavens, and which, on the celestial globe, are reduced 
 to certain figures for the convenience of classification and memory — 
 as the bear, the bull, the virgin, the balance. This arrangement \vas 
 early made, and there is no reason to doubt that it existed in the 
 time of Isaiah. Comp, notes on Job ix. 9. 
 
 11. And I will punish the world. By the “world” here is evidently 
 meant the Babylonian empire, in the same way as “ all the world” in 
 Luke ii. 1 means Judea^ and in Acts xi. 28 means the Eoman 
 empire. Babylonia, or Chaldea, was the most mighty empire then 
 on earth, and might be said to comprehend the whole world. IT And 
 I will cause the arrogancy. This was the prevailing sin of Babylon, 
 and it was on account of this pride mainly that it was overthrown. 
 See notes on ch. xiv., xlvii. 1—7. Comp. Dan. iv. 22, 30. 
 
 12. I will make a man^ e^c. I will so cut off and destroy the men 
 of Babylon, that a single man to defend the city will be more rare 
 and valuable than fine gold. The expression indicates that there 
 would be a great slaughter of the men of Babylon. ^ Than fine gold. 
 Pure, unalloyed gold. The word here used CJ3 puz) is often dis- 
 tinguished from common gold, Psa. xix. 11 ; cxix. 127 ; Prov. viii. 19. 
 ^ Than the golden wedge of Ophir. The word liethtni) rendered 
 xeedge means properly gold ; yellow gold ; what is hidden, precious, 
 or hoarded ; and is used only in poetry. It indicates nothing about 
 the shape of the gold, as the word wedge would seem to suppose. 
 Ophir was a country to which the vessels of Solomon traded, and 
 which was particularly distinguished for producing gold ; but respect- 
 ing its particular situation there has been much discussion. The 
 “ships of Tarshish” sailed from Ezion Geber, on the Eed Sea, and 
 went to Ophir, 1 Kings xxii. 48 ; ix. 26 ; x. 22. Three years were 
 required for the voyage ; and they returned freighted with gold, 
 peacocks, apes, spices, ivory, and ebony, 1 Kings ix. 28; x. 11, 12. 
 Comp. 2 Chron. viii. 18. The gold of that country was more cele- 
 brated than that of any other country for its purity. Josephus sup- 
 poses that it was in the East Indies; Bruce that it was in South 
 Africa; Eosenmuller and others suppose that it was in Southern 
 
308 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 13 Therefore " I will shake 
 the heavens, and the earth * shall 
 remove out of her place, in the 
 wrath of the Lord of hosts, and 
 in the day of his fierce anger. 
 
 a Hag. 2. 6. 3 2 Pet. 3. 10, 11. 
 
 14 And it shall be as the 
 chased roe, and as a sheep that 
 no man taketh up : they shall 
 every man turn to his own 
 people, and flee every one into 
 his own land. 
 
 13 Wherefore I will make the heavens tremble, 
 
 And the earth shall be shaken out of her place, 
 
 In the indignation of Jehovah of hosts. 
 
 In the day of his burning anger. 
 
 14 Aud it [Babylon] shall be as a roe chased. 
 
 And lilie a flock which no man gathereth together ; 
 They shall turn every one towards his own people. 
 And flee every one to his own land. 
 
 Arabia. It is probable that the situation of Ophir must ever remain 
 a matter of conjecture. The Chaldee Paraphrase gives a different 
 sense to this passage: ‘‘I will love those who fear me, more than 
 gold in which men glory ; and those -who observe the law more than 
 the tried gold of Ophir. On the situation of Ophir the following 
 works may be consulted : — The Pictorial Bible, vol. ii. pp. 364 — 369 ; 
 Martini Lipenii, Disser. de Ophir ; Joan. Christophori Wichman- 
 shausen Diss. de navigatione Ophritica; H. Pelandi Disserta. de 
 Ophir, in Ugolin’s Thesau. Sac. Ant. vol. viii. ; and Porster on Arabia. 
 
 13. Therefore I will shake the heavens, A strong, but common 
 figure of speech in the Scriptures, to denote great commotions, judg- 
 ments, and revolutions. The figure is taken from the image of a 
 furious storm and tempest, when the sky, the clouds, the heavens 
 appear to be in commotion. Comp. 2 Sam. xxii. 8 ; 
 
 Then the earth shook and trembled. 
 
 The foundation of heaven moved and shook 
 Because he was Avi’oth. 
 
 See also Isa. xxiv. 19, 20’; Hag. ii. 6, 7. ^ And the earth shall remove 
 
 out of her place, A common figure in the Scriptures to denote the 
 great effects of the wrath of God ; as if even the earth should be 
 appalled at his presence, and should tremble and flee away from the 
 dread of his anger. It is a very sublime representation, and, as carried 
 out often by the sacred writers, it is unequalled in grandeur, probably, 
 in any language. Thus the hills, the mountains, the trees, the 
 streams, the very heavens are represented as shaken, and thrown into 
 consternation at the presence of God. See Hab. iii. 6, 10 : 
 
 He stood and measured the earth ; 
 
 He beheld and drove asunder the nations ; 
 
 And the everlasting mountains were scattered, 
 
 The perpetual hills did bow; — His ways are everlasting. 
 
 The mountains saw thee and they trembled ; 
 
 The overflowing of the water passed by ; 
 
 The deep uttered his voice, — And did lift up his hands on high. 
 
 See Hev. xx. 11 : “And I saw a great wkite throne, and him that 
 sat on it, from Avhose face the earth and the heaven fled away."’ The 
 figure in Isaiah is a strong one, to denote the terror of the anger of 
 God against Babylon. 
 
 14. And it shall he. Babylon shall be. IT As the chased roe. Once 
 60 proud, lofty, arrogant, and self-confident, it shall be as the tren;- 
 
CHAPTER XIII. 
 
 309 
 
 B. c. 713.] 
 
 15 Every one that is found I every one that is joined unto 
 shall ho thrust through ; and | them shall fall by the sword. 
 
 15 Every one that is overtaken shall be thrust through ; 
 
 And every one that is joined unto them shall fall by the sword. 
 
 bling gazelle, or the timid deer pursued by the hunter, and panting for 
 safety. The word tzebhi denotes a deer of the most delicate frame ; 
 the species that is most fleet and graceful in its movements ; properly 
 the gazelle. See Bochart’s Hieroz. P, i. B. hi. ch. xxv. “To hunt 
 the antelope is a favourite amusement in the East, but which, from 
 its extraordinary swiftness, is attended with great difficulty. On the 
 first alarm, it flies like an arrow from the bow, and leaves the best- 
 mounted hunter, and the fleetest dog, far behind. The sportsman is 
 obliged to call in the aid of the falcon, trained to the work, to seize 
 on the animal, and impede its motions, to give the dogs time to over- 
 take it. Dr. Russel thus describes the chase of the antelope : ‘ They 
 permit horsemen, without dogs, if they advance gently, to approach 
 near, and do not seem much to regard a caravan that passes within a 
 little distance ; but the moment they take the alarm, they bound 
 away, casting from time to time a look behind: and if they find 
 themselves pursued, they lay their horns backwards, almost close on 
 the shoulders, and flee with incredible swiftness. When dogs appear, 
 they instantly take the alarm ; for which reason the sportsmen 
 endeavour to steal upon the antelope unawares, to get as near as 
 possible before slipping the dogs ; and then, pushing on at full speed, 
 they throw off the falcon, which being taught to strike or fix upon the 
 cheek of the game, retards its course by repeated attacks, till the 
 greyhounds have time to get up.’ ” — Burders Orient. Cus. II As a 
 sheep. Or like a scattered flock of sheep in the wilderness that has 
 no shepherd, and no one to collect them together ; an image also of 
 that which is timid and defenceless. ^ That no man taketh up. That 
 is astray, and not under the protection of any shepherd. The mean- 
 ing is, that that people, once so proud and self-confident, Avould become 
 alarmed, and scattered, and be afraid of everything. ^ They shall 
 every man turn to his own people. Babylon was the capital of the 
 heathen Avoiid. It was a vast and magnificent city ; the centre of 
 many nations. It would be the place, therefore, where numerous 
 foreigners would take up a temporary residence, as London and other 
 large cities are now. Jeremiah (ch. 1. 37) describes Babylon as con- 
 taining a mingled population — “and upon all the mingled people 
 that are in the midst of her” — ^. e. the colluvies gentium^ as Tacitus 
 describes Rome in his time. Jeremiah also (ch. 1. 28) describes this 
 mingled multitude as fleeing and escaping out of the land of Babylon 
 when these calamities should come upon them. The idea in Isaiah 
 
 is, that this great and mixed multitude would endeavour to escape 
 the impending calamities, and flee to their own nations. 
 
 15. Every one that is found. In Babylon, or that is overtaken in 
 fleeing from it. This is a description of the capture of thecity, and 
 of the slaughter that would ensue, when the invaders W ’-fid." spare 
 neither age nor sex. H Every one that is joined unto thehx. Their 
 allies and friends. There shall be a vast, indiscriminate slaught^pf 
 all that are found in the city, and of those that attempt to flee frdn 
 
 it. Lowth renders this, “ and all that are collected in a body but 
 the true sense is given in our translation. The Chaldee renders it, 
 
310 
 
 16 Tlieir cMldren also sliall 
 be dashed to j)ieces before their 
 eyes ; their houses shall be 
 spoiled, and their -vviyes ra- 
 vished. 
 
 c Psa. 137. 8, 9. 
 
 [b. c. 713 
 
 17 Behold, I will stir up the 
 ^ Medes agaiust them, which 
 shall not regard silver ; and as 
 for gold, they shall not delight 
 in it. 
 
 d Dan. 5. 28, 31. 
 
 ISAIAH. 
 
 16 Their children also shall be dashed to pieces before their eyes ; 
 Their houses shall be plundered, and their wives ravished. 
 
 17 Behold, I will excite the Medes against them, 
 
 Who, as to silver, make no account of it, 
 
 And, as to gold, have no delight in it. 
 
 ‘‘ and every one who enters into fortified cities shall be slain with 
 the sword.” 
 
 16. Their children also shall he dashed to •pieces. This is a descrip- 
 tion of the horrors of the capture of Babylon ; and there can be none 
 more frightful and appalling than that which is here presented. That 
 this is done in barbarous nations in the time of war there can be no 
 doubt. Nothing was more common among American savages than 
 to dash out the brains of infants against a rock or a tree, and it was 
 often done before the eyes of the afflicted and heart-broken parents. 
 That these horrors were not unknown in Oriental nations of antiquity 
 is evident. Thus the Psalmist implies that it would be done in 
 Babylon, in exact accordance with this prediction of Isaiah, Psa. 
 cxxxvii. 8, 9 : 
 
 0 daughter of Babylon, who art to be destroyed ; 
 
 Happy shall he be who rewardeth thee as thou hast served us ; 
 
 Happy shall he be who taketh and dasheth thy httle ones against the stones. 
 
 Thus also it is said of Hazael, that Avhen he came to be king of Syria, 
 he would be guilty of this barbarity in regard to the Jews, 2 Kings 
 viii. 12. Comp. Nahum hi. 10. It was an evidence of the barbarous 
 feelings of the times ; and a proof that they were far, very far, from 
 the humanity which is now deemed indispensable even in war. 
 “fl Their houses shall he spoiled. Plundered. It is implied here, says 
 Kimchi, that this was to be done also “before their eyes,” and thus 
 the horrors of the capture would be greatly increased. 
 
 17. Behold^ I will stir up. I will cause them to engage in this 
 enterprise. This is an instance of the control which God claims over 
 the nations, and of his power to excite and direct them as he pleases. 
 II The Medes. This is one of the places in which the prophet specified 
 hy name the instrument of the wrath of God. Cyrus himself is sub- 
 sequently mentioned (Isa. xliv. 28 ; xlv. 1) as the agent by which 
 God would accomplish his purposes. It is remarkable also that 
 “the Medes” are here mentioned many years before they became a 
 jsenarate and independent nation. It was elsewKere predicted that 
 the JHedes would be employed in this siege of Babylon. Thus in Isa. 
 xxi. 2V' “ Gro up, O Elam, (that is, Persia :) besiege, O Media.” Jer. 
 li. 11 : “ Jehovah hath raised up the spirit of the kings of the Medes, 
 for his device is against Babylon to destroy it.” Media was a 
 co-iv^‘^i*y east of Assyria, which is supposed to have been peopled by 
 fhe descendants of Madai, son of Japheth, Gen. x. 2. Ancient Media 
 extended on the w'est and south of the Caspian Sea, from Armenia 
 on the north, to Paristan or Persia proper on the south. It Avas one 
 of the most fertile regions of Asia. It was an ancient kingdom. 
 
CHAPTER XIII. 
 
 811 
 
 p. c. 713.] 
 
 Ninus, the founder of the Assyrian monarchy, is said to have en- 
 countered one of its kings, whom he subdued, and whose province he 
 made a part of the Assyrian empire. Eor five hundred and twenty 
 years the Medes were subject to the Assyrians ; but, in the time of 
 Tigiath-pileser and Shalmaneser, they revolted, and by the destruc- 
 tion of the army of Sennacherib before Jerusalem— an event which 
 was itself subsequent to the delivery of this prophecy respecting 
 Babylon — they were enabled to achieve their independence. At the 
 time when this prophecy was uttered, therefore. Media was a dependent 
 province of the kingdom of Assyria. Six years they passed in a sort 
 of anarchy, until, about 700 years before Christ, they found in Dejoces 
 an upright statesman, who Avas proclaimed king by unWersal consent. 
 His son and successor, Phraortes, subdued the Persians and all upper 
 Asia, and united them to his kingdom. He also attacked Assyria, 
 and laid siege to Nineveh, the capital, but Avas defeated. Nineveh 
 Avas finally taken by his successor, Cyaxares, with the aid of his ally, 
 the king of Babylon ; and Assyria became a province of Media. This 
 Avidely- extended empire was delivered by him to his son Astyages, 
 the father of Cyrus. Astyages reigned about thirty-five years, and 
 then delivered the vast kingdom to Cyrus, about 556 years b. c., under 
 Avhom the prediction of Isaiah respecting Babylon Avas fulfilled. In 
 this Avay arose the Medo-Persian kingdom, and lienceforAvard the 
 laws of the Medes and Persians are ahvays mentioned together, Esther 
 i. 9 ; X. 2 ; Dan. au. 8, 12. Erom this time, all their customs, rites, 
 and laws became amalgamated. — Herod, lib. i. 95 — 130. In looking 
 at this prophecy, therefore, we are to bear in mind (1) the fact that, 
 Avhen it was uttered. Media Avas a' dependent province of the kingdom 
 of Assyria ; (2) that a long time Avas yet to elapse before it Avould 
 become an independent kingdom ; (3) that it Avas yet to secure its 
 independence by the aid of that very Babylon Avhich it Avould finally 
 destroy ; (4) that no human foresight could predict these revolutions, 
 and that every circumstance conspired to render this event improbable. 
 The great strength and resources of Babylon, the fact that Media 
 Avas a dependent proAunce, and that such great revolutions must occur 
 before this prophecy could be fulfilled, render this one of the most 
 striking and remarkable predictions in the sacred volume. ^ Which 
 shall not regard silver^ etc. It is remarkable, says Lowth, that 
 Xenophon makes Cyrus open a speech to his army, and in particular 
 to the Medes, who made the principal part of it, with praising them 
 for their disregard of riches : “Ye Medes and others who now hear 
 me, I Avell know, that you have not accompanied me in this expedition 
 Avith a view of acquiring Avealth.’’— Cyrop. lib. v. That this Avas the 
 character of the Medes is further evident from several circumstances. * 
 “He reckoned (says Xenophon) that his riches belonged not any 
 more to himself than to his friends. So little did he regard silver, or 
 delight in gold, that Croesus told him that by his liberality he would 
 make himself poor, instead of storing up vast treasures for himself. 
 The Medes possessed, in this respect, the spirit of their chief, of 
 Avhich an instance recorded by Xenophon is too striking and appro- 
 priate to be passed over. When Gobryas, an Assyrian governor, 
 whose son the king of Babylon had slain, hospitably entertained him 
 and his army, Cyrus appealed to the chiefs of the Medes and 
 Hyrcanians, and to the noblest and most honourable of the Persians, 
 whether giving first Avhat Avas due to the gods, and leaving to the 
 rest of the army their portion, they would not overmatch his generosity 
 
312 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 18 Their bows also shall dash 
 the young men to pieces ; and 
 they shall have no pity on the 
 fruit of the womb ; their eye 
 shall not spare children. 
 
 19 H And Babylon^ the glory 
 of kingdoms, the beauty of the 
 Chaldees’ excellency, shall be 
 as ^ when God oyerthrew So- 
 dom and Gomorrah. 
 
 1 the overthrowing of. e Gen. 19. 24. 
 
 18 Their bows shall dash the young men to pieces ; 
 
 And they shall have no mercy on the fruit of the womb ; 
 
 Their eye shall have no pity even on the children. 
 
 19 And Babylon, the glory of kingdoms, 
 
 The ornament, the pride of the Chaldees, 
 
 Shall become as the overthrow b}^ God of Sodom and Gomorrah. 
 
 by ceding to him their whole share of the first and plentiful booty 
 which they had won from the land of Babylon. Loudly applaud- 
 ing the proposal, they immediately and unanimously consented; 
 and one of them said, ‘ Gobryas may have thought us poor, because 
 we came not loaded with coins, and drink not out of golden cups ; 
 but by this he will know, that men can be generous even without 
 gold.’ ” See Keith on the Prophecies, p. 198, Ed. N. Y. 1833. This 
 is a remarkable prediction, because this is a very unusual circumstance 
 in the character of conquerors. Their purpose has been chiefly to 
 obtain plunder, and especially gold and silver have been objects to 
 them of great value. Eew, indeed, have been the invading armies 
 Avhich were not influenced by the hope of spoil ; and the want of that 
 characteristic among the Medes is a circumstance which no human 
 sagacity could have foreseen. 
 
 18. Their bows also. Bows and arrow's w'ere the usual w'eapons of 
 
 the ancients in war ; and the Persians Avere particularly skilled in 
 their use. According to Xenophon, Cyrus came to Babylon with a 
 great number of archers and slingers. — Cyrop. lib. ii. § i. *^1 Shall 
 dash the young men, etc. That is, they shall dash the young men to 
 pieces, or kill them by their bow’s and arrows. Vulgate — “ And 
 
 wdth their arrow's shall they slay the young.” The meaning of the 
 word, here rendered “dash to pieces,” is to smite suddenly to the 
 ground. 
 
 19. And Babylon, the glory of kingdoms. That is, the capital, or 
 chief ornament of many nations. Appellations of this kind, applied 
 to Babylon, abound in the Scriptures. In Dan. iv. 30, it is called 
 “great Babylon;” in Isa. xiv. 4, it is called “the golden city;” in 
 Isa. xlvii. 5, “the lady of kingdoms;” in Jer. li. 13, it is spoken of 
 as “ abundant in treasures ;” and in Jer. li. 41, as “the praise of the 
 whole earth.” All these expressions are designed to indicate its 
 immense w'ealth and magnificence. It was the capital of a mighty 
 empire, and Avas the chief city of the heathen world. IT The beauty 
 of the Chaldees excellency. Heb., “The glory of the pride of the 
 Chaldees ;” or the ornament of the proud Chaldees. It Avas their 
 boast and glory ; it Avas that on Avhich they chiefly prided themseh'es. 
 How Avell it deserved these appellations Ave have already seen. 
 
 Shall be as when God overthreio Sodom and Gomorrah, Gen. xix. 24. 
 That is, shall be completely and entirely overthroAvn ; shall cease to 
 be inhabited, and shall be perfectly desolate. It does not mean that 
 it shall be overthroAV'ii in the same manner as Sodom Avas, but that it 
 should be as completely and entirely ruined. The successive steps ia 
 the overthroAv of Babylon, by which this prophecy Avas so signally 
 
CHAPTER XIII. 
 
 313 
 
 u. c. 713.] 
 
 fulfilled, were the following; (1.) The taking of the city by Cyrus, 
 This was accomplished by his clearing out the Pallaco2)as, a canal that 
 was made for the purpose of emptying the superfluous waters of the 
 Euphrates into the lakes and marshes formed by it in the south-w'est 
 borders of the province towards Arabia. Into this canal he directed 
 the waters of the Euphrates, and was thus enabled to enter the city 
 in the channel of the river under the walls. See note on ch. xlv. 1, 2. 
 He took the city by surprise, and when the inhabitants, confident of 
 security, had given themselves up to the riot of a grand public 
 festival; and the king and the nobles were revelling at a public 
 entertainment. From this cause, also, it happened that the w^aters , 
 which were thus diverted from their usual channel, converted the 
 whole country into a vast, unhealthy morass, that contributed greatly 
 to the decline of Babylon. (2.) The second capture of Babylon by 
 Darius Hystaspes. Cyrus was not the destroyer of the city, but he 
 rather sought to preserve its magnificence, and to perpetuate its pre- 
 eminence among the nations. He left it to his successor in all its 
 strength and magnificence. But after his death it rebelled against 
 Darius, and bade defiance to the power of the whole Persian empire. 
 Fully resolved not to yield, they adopted the resolution of putting 
 every woman in the city to death, with the exception of their mothers 
 and one female, the best beloved in every family, to bake their bread 
 All the rest, says Herodotus, were assembled together and strangled 
 — Herod. B. iii. 150. The city Avas taken at that time by Darius, by 
 the aid of Zopyrus, son of Megabyzus, who, in order to do it, 
 mutilated himself beyond the power of recovery. He cut off his nose 
 and ears, and having scourged himself severely, presented himself 
 before Darius. He proposed to Darius to enter the city, apparently 
 as a deserter who had been cruelly treated by Darius, and to deliver 
 the city into his hands. He was one of the chief nobles of Persia: 
 Avas admitted in this manner within the walls ; represented himself as 
 having been punished because he advised Darius to raise the siegfi ; 
 was admitted to the confidence of the Babylonians ; and was finady 
 intrusted Avith an important military command. After several suc- 
 cessful conflicts with the Persians, and when it was supposed his 
 fidelity had been fully tried, he was raised to the chief command of 
 the army ; and Avas appointed to the responsible office of reixo(puXa^ 
 — or guardian of the Avails. Having obtained this object, he opened 
 the gates of Babylon to the Persian army, as he had designed, and 
 the city Avas taken without difficulty. — Herod. B. iii. 153 — 160. As 
 soon as Darius had taken the city, he “levelled the Avails, and took 
 away the gates, neither of Avhich things had Cyrus done before. 
 Three thousand of the most distinguished of the nobility he ordered 
 to be crucified ; the rest he suffered to remain.” — Herod. B. iii. 159. 
 (3.) After its conquest by Darius, it Avas ahvays regarded by the 
 Persian monarchs Avith a jealous eye. Xerxes destroyed the temples 
 of the city, and among the rest the celebrated temple or tower of 
 Eelus. — Strabo, xvi. 1, 5. “Darius,” says Herodotus, “had designs 
 upon the golden statue in the temple of Belus, but did not dare to 
 take it ; but Xerxes, his son, took it, and sleAv the priest who 
 resisted its removal.” (4.) The city Avas captured a third time, by 
 Alexander the Great. Mazseus, the Persian general, surrendered the 
 city into his hands, and he entered it Avitli his army — vehtt in aciem 
 irent — “ as if they Avere marching to battle.” — Quin. Cur. lib. v. c. 3. 
 It Avas afterwards taken by Antigonus, by Demetrius, by Antiochus 
 VOL. I. P 
 
814 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 20 It-^ shall never he inliahit- 
 ed, neither shall it he dwelt in 
 from generation to generation ; 
 
 f Jer. 50. 3, 39 ; 51. 29, 62 ; Rev. 18. 2, etc. 
 
 neither shall the Arabian pitch 
 tent there ; neither shall the 
 shepherds mate their fold 
 there : 
 
 20 It shall not he inhabited for ever ; 
 
 And it shall not he dwelt in from generation to generation ; 
 Neither shall the Arabian pitch his tent there, 
 
 Nor shall the shepherds make their folds there. 
 
 the Great, and by the Parthians ; and each successive conquest con- 
 tributed to its reduction. (5.) Cyrus transferred the capital from 
 Babylon to Susa or Shusan, (Neh. i. 1 ; Ezra ii. 8 ; iv. 16 ; ix. 11, 15,) 
 which became the capital of the kingdom of Persia, and of course 
 contributed much to diminish the importance of Babylon itself. 
 (6.) Seleucus Nicanor founded Seleucia in the neighbourhood of 
 Babylon, on the Tigris, chiefly with a design to draw off the inhabit- 
 ants of Babylon to a rival city, and to prevent its importance. A 
 great part of its population migrated to the new city of Seleucia. — 
 Plin. Nat. Hist. vi. 30. Babylon thus gradually declined until it lost 
 all its importance, and the very place where it stood was for a long 
 time unknown. About the beginning of the first century a small 
 part of it only was inhabited, and the greater portion was cultivated. 
 — Diod. Sic. ii. 27. In the second century nothing but the walls 
 remained. — Pausanius, Arcad. c. 33. It became gradually a great 
 desert ; and in the fourth century its walls, repaired for that purpose, 
 formed an enclosure for wild beasts, and Babylon was converted into 
 a hunting place for the pastime of the Persian monarchs. After this, 
 there is an interval of many ages in the history of its mutilated 
 remains, and of its mouldering decay. — Keith on the Prophecies, 
 p. 216 ; Jerome, Comm, on Isa. c. xiv. Benjamin of Tudela vaguely 
 alludes to the palace of Nebuchadnezzar, which he says could not be 
 entered on account of its being the abode of dragons and wild beasts. 
 Sir John Maundeville, who travelled over Asia, a. n. 1322, says, that 
 “Babylone is in the grete desertes of Arabye, upon the waye as men 
 gon towarde the kyngdome of Caldee. But it is full longe sithe ony 
 man durste neyhe to the toure ; for it is alle deserte and full of 
 dragons and grete serpentes, and fulle dyverse veneymouse bestes all 
 abouten.’^ 
 
 20. It shall never he inhabited. This has been completely fulfilled. 
 It is now, and has been for centuries, a scene of wide desolation, and 
 is a heap of ruins ; and there is every indication that it will continue 
 so to be. Prom BauwolfFs testimony it appears that in the sixteenth 
 century “there was not a house to be seen;” and now the “eye 
 wanders over a barren desert^ in which the ruins are nearly the only 
 indication that it had ever been inhabited. It is impossible to behold 
 this scene and not be reminded how exactly the predictions of Isaiah 
 and Jeremiah have been fulfilled, even in the appearance Babylon was 
 doomed to present, that she shoxild never be inhabited. — Keppel’s Nar- 
 rative, p. 234. “Babylon is spurned alike by the heel of the Ottoman, 
 the Israelites, and the sons of Ishmael.” — Mignan’s Travels, j). 108. 
 “ It is a tenantless and desolate metropolis.” — Ibid, p. 235. See Keith 
 on the Prophecies, p. 221. *11 Neither shall it be dwelt etc. This 
 
 is but another form of the expression, denoting that it shall be utterly 
 desolate. The following testimonies of travellers will show how this 
 
CHAPTER Xm. 
 
 815 
 
 fi. C.713.] 
 
 is accomplished. “ Ruins composed like those of Babylon of heaps 
 of rubbish impregnated with nitre, cannot be cultivated.” — Rich's 
 Memoir, p. 16. “The decomposing materials of a Babylonian struc- 
 ture doom the earth on which they perish to lasting sterility. On 
 this part of the plain, both where traces of buildings are left and 
 where none stood, all seemed equally naked of vegetation ; the whole 
 ground appearing as if it had been washed over and over again by the 
 coming and receding waters, till every bit of genial soil was swept 
 away; its half-clay, half-sandy surface being left in ridgy streaks, 
 like what is often seen on the hat shores of the sea after the retreating 
 of the tide.” — Sir R. K. Porter’s Travels, vol. ii. p. 392. “ The ground 
 is low and marshy, and presents not the slightest vestige of former 
 buildings of any description whatever.” — Buckingham's Travels, vol. 
 ii. p. 278. “The ruins of Babylon are thus inundated so as to render 
 many parts of them inaccessible, by converting the valleys among 
 them into morasses.” — Rich’s Memoir, p. 13. ^ Neither shall the 
 
 Arabian pitch tent there. The Arabians dwelt chiefly in tents, and 
 were a wandering people, or engaged in trafiic which was conducted 
 in caravans travelling from place to place. The idea here is, that 
 Babylon, so far from being occupied as a permanent residence for any 
 people, would be unfit even for a resting-place. It would be so utterly 
 desolate, so forsaken, and so unhealthy, that the caravan would not 
 even stop there for a night. "VVhat a change this from, its former 
 splendour ! How different from the time when it was the place of 
 magnificent palaces ; when strangers flocked to it ; and when people 
 from all nations were collected there ! IT Neither shall the shepherds^ 
 etc. This is an additional image of desolation. Babylon was situated 
 in the midst of a most fertile region. It might be supposed that,, 
 though it was to be destroyed, it would still furnish pasturage for 
 flocks. But no, says the prophet, it shall be so utterly and entirely 
 desolate, that it shall not even afford pasturage for them. The reasons 
 of this are, (1,) that the whole region round about Babylon was laid 
 under water by the Euphrates after the city was taken, and became a 
 stagnant pool, and of course an unfit place for flocks ; and (2) that 
 Babylon was reduced to an extended scene of ruins ; and on those 
 ruins — those extended wastes of broken walls, of bricks and cement 
 — no grass would grow. The prophecy has been remarkably fulfilled. 
 It is said that the Arabs cannot be persuaded to remain there even 
 for a night. They traverse these ruins by day without fear ; but at 
 night the superstitious dread of evil spirits deters them from remain- 
 ing there. “ Captain Mignan was accompanied by six Arabs com- 
 pletely armed, but he ‘ could not induce them to remain towards night, 
 from the apprehension of evil spirits. It is impossible to eradicate 
 this idea from the minds of these people, who are very deeply imbued 
 
 with superstition And when the sun sunk behind the Mujelibe, 
 
 and the moon would have lighted his way among the ruins, it was 
 with infinite regret that he obeyed the summons of his guides.’ ”— 
 Mignan’s Travels, as quoted by Keith, pp. 221, 222. “ All the people 
 
 of the country assert that it is extremely dangerous to approach the 
 mound” [the mound in Babylon called Kasr, or Palad] “ after night- 
 fall, on account of the multitude of evil spirits by which it is haunted.” 
 — Memoir on the Ruins of Babylon, by C. J. Rich, p. 27. The Rev. 
 Joseph Wolfif, speaking of his visit to Babylon, says, “I inquired of 
 them (the Yezeede) whether the Arabs ever pitched their tents 
 among the ruins of Babylon, No, said they ; the Arabs believe that 
 
316 
 
 ISaIAH* 
 
 [b. c. 713. 
 
 21 But * wild beasts of tbe 
 desert shall lie there : and their 
 houses shall be full of ^ doleful 
 
 1 Ziim. 2 Ochim, or, ostriches. 
 
 creatures : and wild ^ owls shall 
 dwell there, and satyrs shall 
 dance there. 
 
 3 daughters of the owl. 
 
 21 But wild beasts of the desert shall lodge there ; 
 And howlings [of monsters] shall fill their houses ; 
 And the daughters of the ostrich shall dwell there ; 
 And satyrs shall dance there. 
 
 the ghost of Nimrod walks amidst them in the darkness, and no Arab 
 would venture on so hazardous an experiment. 
 
 21 But wild beasts of the desert shall lie there, Heb., tziyim. 
 This word denotes properly those animals that dwell in dry and deso- 
 late places, from a waste, a desert. The ancient versions have dif- 
 fered considerably in the interpretation. The LXX. in different places 
 render it wild animals, Orjpia ; or demons, baiy.6via. The Syriac, wild 
 animals, spirits, sirens. The Vulgate, beasts, demons, dragons, Abar- 
 banel renders it apes. This word is applied to men in Psa. Ixxii. 9 ; 
 Ixxiv. 14; to animals, Isa. xxiii. 13; xxxiv. 14; Jer. 1. 39. Bochart 
 supposes that wild cats or catamounts are here intended. He has 
 proved that they abound in eastern countries. They feed upon dead 
 carcases, and live in the woods, or in desert places, and are remark- 
 able for their howl. Their yell resembles that of infants. See 
 Bochart, Hieroz. P. i. B. hi. ch. xiv. pp. 860 — 862. H And their 
 houses shall be full of doleful creatures. Margin, ochim, or ostriches. 
 The LXX. render clamours or howlings, without suppos- 
 ing that it refers to any particular animals. The Hebrew word is 
 found nowhere else. Bochart supposes that the yell or howd of wild 
 animals is intended, and not animals themselves. — Hieroz. P. i. B. iii. 
 ch. XV. H And owls shall dioell there, Heb., “ daughters of the owd 
 or ostrich.’' The owl is a 'well-known bird, that dwells only in ob- 
 scure and dark retreats, giving a doleful screech, and seeking its food 
 only at night. It is not certain, however, that the owl is intended 
 here. The LXX. render it sirens, creip^v^s. The Chaldee, “ The 
 daughter of the ostrich.” Bochart has gone into an extended argu- 
 ment to prove that the ostrich is intended here. — Hieroz. P. xi. B. ii. 
 ch. xiv. The Hebrew does not particularly denote the kind of bird 
 intended, but means those that are distinguished for their sound — 
 “the daughters of sound or clamour.” “The ostrich is a sly and 
 timorous creature, delighting in solitary, barren deserts. In the night 
 they frequently make a very doleful and hideous noise ; sometimes 
 groaning as if they were in the greatest agonies.” — Shaw’s Travels, 
 vol. ii. p. 348, 8vo ; Taylor’s Heb. Con. See Job xxx. 29 ; Isa. xxxiv. 
 13; xliii. 20; Jer. 1. 39; Micah i. 8; Lev. xi. 16; Heut. xiv. 15; 
 Lam. iv. 3. The word does not elsewhere occur. IT And satyrs shall 
 dance there, A satyr in mythology was a sylvan deity or 
 
 demi-god, represented as a monster, half man and half goat, having 
 liorns on his head, a hairy body, with the feet and tail of a goat. — 
 Webster. The -word here used properly denotes that -which is hairy 
 or rough; and is applied to goats in Gen. xxv. 25; Psa. Ixviii. 21 ; 
 Lev. xiii. 10, 25, 26, 30, 32. It is often rendered hair. See Taylor. 
 In Isa. xxxiv. 14, it is rendered satyr ; in Deut. xxxii. 2, it is ren- 
 dered “the small rain;” in Lev. xvii. 7, and 2 Chron. xi. 15, it is 
 rendered “ the devils,” meaning objects of worship, or idols, Bochart 
 
CHAPTER XIII. 
 
 317 
 
 B.c. 713.] 
 
 22 And ^tlie wild Leasts of 
 tlie islands shall cry in tlieir 
 ^ desolate houses, and dragons in 
 
 1 lim, £ or, palaces. 
 
 their pleasant palaces : and her 
 time is near s to come, and her 
 days shall not he prolonged. 
 
 g Deut. 32. 35, 36. 
 
 22 And jackals shall alternately howl in their palaces ; 
 And dragons in theh splendid pavilions. 
 
 And her time is near to come ; 
 
 And her days shall not be prolonged. 
 
 supposes that it refers to the idols that were wwshlpped among the 
 Egyptians, who placed goats among their gods. Doederlin supposes 
 that it means either fawns^ or a species of the monkey tribe, resem- 
 bling in their rough and shaggy appearance the wild goat. They are 
 here represented as “ dancing,” and in Isa. xxxiv. 14, as ‘‘ crying to 
 each other.” It is evident that the prophet intends animals of a 
 rough and shaggy appearance ; such as are quick and nimble in their 
 motions ; such as dwell in deserts, in forests, or in old ruins ; and 
 such as answer to each other, or chatter. The description would cer- 
 tainly seem more applicable to some of the simia or monkey tribe than 
 to any other animals. It is possible^ indeed, that he means merely to 
 make use of language that was well known, as describing animals 
 that the ancients supposed had an existence, but which really had not, 
 as the imaginary beings called satyrs. But it is possible, also, that 
 he means simply wild goats. Comp. Bochart’s Hieroz. P. xi. B. vi. 
 ch. vii. The LXX. render it demons, or devils, daigSuia. The Yulgate 
 pilosi — shaggy, or hairy animals. The Chaldee, “ demons The 
 essential idea is, that such wild animals as are supposed to dwell in 
 wastes and ruins, would hold their revels in the forsaken and desolate 
 palaces of Babylon. The following remarks of the Rev. Joseph Wollf 
 may throw light on this passage : “I then went to the mountain of 
 Sanjaar, which was full of Yezeede. One hundred and fifty years 
 ago they believed in the glorious doctrine of the Trinity, and wor- 
 shipped the true God ; but being severely persecuted by the neigh- 
 bour Yezeede, they have now joined them, and are worshippers 
 of the devil. These men frequent the ruins of Babylon, and dance 
 around them. On a certain night, which they call the Night of Life, 
 they hold their dances around the desolate ruins in honour of the 
 devil. The passage which declares that satyrs shall dance there 
 evidently has respect to this very practice. The original word trans- 
 lated satyr literally means, according to the testimony of the most 
 eminent Jewish rabbins, devil worshippers.” “It is a curious cir- 
 cumstance,” says Mr. Rich, in his Memoir on the Ruins of Babylon, 
 p. 30, in describing the Mujelibe, “ that here I first heard the Oriental 
 account of satyrs. I had always imagined the belief of their existence 
 was confined to the mythology of the west ; but a Choadar, who was 
 with me when I examined this ruin, mentioned by accident, that in 
 this desert an animal is found resembling a man from the head to the 
 waist, but having the thighs and legs of a sheep or a goat ; he said 
 also that the Arabs hunt it with dogs, and eat the lower parts, ab- 
 staining from the upper on account of their resemblance to the human 
 species.” “The Arabians call them Sied-as-sad, and say that they 
 abound in some woody places near Semava on the Euphrates.” 
 
 22. And the wild beasts of the islands, See notes, ch. xi. 11 ; 
 
 xli. 1, on the word rendered islands. The word denotes islands, ox 
 
318 
 
 ISAIAH, 
 
 [b. c. 713. 
 
 coasts, and as those coasts and islands were unknown and unexplored, 
 the word seems to have denoted unknown and uninhabited regions in 
 general. Bochart supposes that by the word here used is denoted a 
 species of wolves, the jackal, or the thoes. It is known as a wild animal 
 exceedingly fierce, and is also distinguished by alternate bowlings in 
 the night. See Bochart, Hieroz. P. i. B. iii. ch. xii. The word wolf 
 probably will not express an erroneous idea here. The Chaldee renders 
 it cats, H Shall cry, Hebrew, shall answer^ or respond to each other. 
 This is known to be the custom of wolves and some other wild animals, 
 who send forth those dismal howls in alternate responses at night. 
 This alternation of the howl or cry gives an additional impressiveness 
 to the loneliness and desolation of forsaken Babylon. H And dragons, 
 . This word in its various forms of tannim^ taninim^ tannin^ and 
 tannoth, denotes sometimes jackals or thoes^ as in Job xxx. 29 ; Psa. 
 xliv. 19 ; Micah i. 8 ; Mai. i. 3. But it also denotes a great fish, a 
 whale, a sea-monster, a dragon, a serpent. It is translated a whale in 
 Job vii. 12 ; Gen. i. 21 ; Ezek. xxxii. 2 ; serpents^ Exod. vii. 9, 10, 12 ; 
 dragons^ or dragon, Isa. li. 2 ; Psa. xci. 13 ; Neh. ii. 13 ; Isa. xxvii. 1 ; 
 Jer. li. 34 ; Deut. xxxii. 33 ; Psa. Ixxiv. 13 ; cxlviii. 7 ; xliv. 19 ; Jer. 
 xiv. 6 ; Mai. i. 3 — and elsewhere ; and once sea-monsters, Lam. iv. 3. 
 A dragon properly means a kind of winged serpent much celebrated in 
 the dark ages. Here it may not improperly be rendered jackal. See 
 Bochart, Hieroz. Part i. Book i. ch. ix. p. 69. H In their pleasant 
 palaces, Heb., their palaces of luxury or pleasure. The following 
 testimonies from travellers will show how minutely this was accom- 
 plished: “There are many dens of wild beasts in various parts.’" 
 “ There are quantities of porcupine quills.” “ In most of the cavities 
 are numberless bats and owls.” “These caverns, over which the 
 chambers of majesty may have been spread, are now the refuge of 
 jackals and other savage animals. The mouths of their entrances are 
 strewed with the bones of sheep and goats ; and the loathsome smell 
 that issues from most of them is sufficient warning not to proceed into 
 the den.” — Sir R. K. Porter’s Trav. vol. ii. p. 342. “The mound was 
 full of large holes ; we entered some of them, and found them strewed 
 with the carcases and skeletons of animals recently killed. The ordure 
 of wild beasts was so strong that prudence got the better of curiosity, 
 for we had no doubt as to the savage nature of the inhabitants. Our 
 guides, indeed, told us that all the ruins abounded in lions and other 
 wild beasts ; so literally has the Divine prediction been fulfilled, that 
 wild beasts of the deserts should lie there.” — Keppel’s Narrative, vol. 
 i. pp. 179, 180. And her time is near to come. This was spoken 
 about 174 years before the destruction of Babylon. But we are to 
 bear in mind that the prophet is to be supposed to be speaking to the 
 captive Jews in Babylon, and speaking to them respecting their re- 
 lease. See ch. xiv. 1, 2. Compare remarks on the analysis of this 
 chapter. Thus considered, supposing the prophet to be addressing the 
 Jews in captivity, or ministering consolation to them, the time was 
 near. Or if we suppose him speaking as in his own time, the period 
 when Babylon was to be destroyed was at no great distance. 
 
 On this whole prophecy, we may observe, (1,) that it was uttered 
 at least an hundred and seventy years before it was fulfilled. Of this 
 there is all the proof that can be found in regard to any ancient 
 writings. (2.) When uttered, there was the strongest improbability 
 that it would be fulfilled. This improbability arose from the following 
 circumstances ; (a) The Jews were secure in their own land, and they 
 
CHAPTER XIV. 
 
 319 
 
 B.c. 713.] 
 
 had no reason to dread the Babylonians. They had no wars with them, 
 and it Avas improbable that they Avould be plucked up as a nation and 
 carried there as captives. Such a thing had never occurred, and there 
 Avere no circumstances that made it probable that it would occur. 
 (b) The great strength and security of Babylon rendered it improbable. 
 It was the capital of the heathen Avoiid ; and if there was any city 
 that seemed impregnable, it Avas this, (c) It Avas improbable that it 
 Avould be overthroAvn by the Medes. Media, at the time when the 
 prophecy Avas uttered, Avas a dependent province of Assyria, (note, 
 ver. 17,) and it was Avholly improbable that the Medes would revolt ; 
 that they Avould subdue their masters ; that they would be united to 
 the Persians, and that thus a neio kingdom would arise, that should 
 overthrow the most mighty capital of the world, {d) It was impro- 
 bable that Babylon Avould become uninhabitable. It Avas in the midst 
 of a most fertile country ; and by no human sagacity could it have 
 been seen that the capital Avould be removed to Susa, or that Seleucia 
 would be founded, thus draining it of its inhabitants ; or that by the 
 inundation of waters it Avould become unhealthy. Hoav could mere 
 human sagacity have foreseen that there would not be a house in it in 
 the sixteenth century ; or that noAV (in 1839) it would be a Avide and 
 dreary Avaste ? Can any man noAv tell Avhat London, or Paris, or New 
 York, or Philadelphia Avill be tAVO thousand years hence? Yet a pre- 
 diction that those cities shall be the residence of “Avild beasts of the 
 desert,’’ of “satyrs” and “dragons,” Avould be as probable now as 
 Avas the prediction respecting Babylon at the time AvLen Isaiah uttered 
 these remarkable prophecies. (3.) The prophecy is not vague con- 
 jecture. It is not a general statement. It is minute, and definite, and 
 particular ; and it has been as definitely, and minutely, and particu- 
 larly fulfilled. (4.) This is one of the evidences of the Divine origin 
 of the Bible. How Avili the infidel account for this prophecy and its 
 fulfilment ? It Avill not do to say that it is accident. It is too minute, 
 and too particular. It is not human sagacity. No human sagacity 
 could haA^e foretold it. It is maX. fancied fulfilment. It is real, in the 
 most minute particulars. And if so, then Isaiah was commissioned 
 by Jehovah as he claimed to be — for none but the Omniscient 
 Jehovah can foresee and describe future CA^ents as the destruction of 
 Babylon Avas foreseen and described. And if this prophecy was in- 
 spired by God, by the same train of reasoning it can be proved that 
 the Avhole Bible is a revelation from heaven. Eor a very interesting 
 account of the present state of the ruins of Babylon, furnishing the 
 most complete evidence of the fulfilment of the prophecies in regard 
 to it, the reader may consult an article in the American Biblical 
 Repository, vol. viii. pp. 177—189. See also the two “Memoirs on 
 the Ruins of Babylon,” by C. I. Rich, Esq., London, 1816, and 1818. 
 
 ANALYSIS OF CHAPTEB XIV. 
 
 This chapter is a continuation of the prophecy respecting Babylon Avhich Avas 
 commenced in the previous chapter. The prophecy is concluded at ver. 27. 
 A considerable portion of the chapter is a poem of imequalled beauty and 
 sublimity. It is to be remembered that this prophecy Av^as uttered at least 174 
 years before they [the Jcav's] Avere carried into captivity; and the design of the 
 prophet is to declare the certainty of their release after they should be subjected 
 to this bondage. He doubtless intended that this prophecy should be borne 
 
320 
 
 ISAIAH. 
 
 [B. c. 713. 
 
 with them, in memory at least, to Babylon, and that it should comfort and 
 sustain them when there. See Introduction to ch. xiii. He therefore opens the 
 vision by a summary statement of the certainty of then deliverance, vers. 1 — 3. 
 This general declaration respecting the dehverance of the Jews is followed 
 by a triumphant song on that subject, that is singularly beautiful in its 
 imagery, and sublime in its conception. “It moves in lengthened elegiac 
 measure, like a song of lamentation for the dead, and is full of lofty scorn and 
 contumely from beginning to the end.’’ — Herder’s Spirit of Hebrew Poetry, 
 by Marsh, vol. ii. p. 206. It may be called the triumphal song of the Jews 
 when delivered from their long and oppressive bondage. The paits and design 
 of this poem may be thus expressed : 
 
 I. A chorus of Jews is introduced expressing their surprise at the sudden 
 and entire do'wnfall of Babylon, and the complete destruction of the proud and 
 haughty city. The whole earth is full of joy and rejoicing that the city so 
 long distinguished for oppressions and arrogance is laid low ; and even the 
 cedars of Lebanon are introduced as uttering a most severe taunt over the 
 fallen tyi*ant, and expressing their security now that he is no more, 
 vers. 4 — 8. 
 
 II. The scene is immediately changed from earth to hell. Hades, or the 
 region of the dead, is represented as moved at the descent of the haughty long 
 of Babylon to those abodes. Departed monarchs rise from then: thrones, and 
 insult him on being reduced from his pride and magnificence to the same low 
 state as themselves, vers. 9 — 11. This portion of the ode is one of the boldest 
 personifications ever attempted in poetry : and is executed with remarkable 
 brevity and force — so much so that we almost seem to see the illustrious 
 shades of the dead rise from their couches to meet the descending king of 
 Babylon. 
 
 III. The Jews now resume the speech, vers. 12 — 17. They address the 
 king of Babylon as fallen from heaven — like the bright star of the morning. 
 They speak of him as the most magnificent and proud of the monarchs of the 
 earth. They introduce him as expressing the most extravagant pm'poses of 
 ambition ; as designing to ascend to heaven, and to make his throne above 
 the stars ; and as aiming at equality with God. They then speak of liim as 
 cast dovTi to hell; and as the object of reproach by all those who shall 
 behold him. 
 
 lY. The scene is again changed. Certain persons are introduced who are 
 represented as seeing the fallen king of Babylon — as looking narrowly upon 
 him to make themselves sure that it was he — and as taunting him Avith his 
 proud desi^s and his purposes to make the world a Avilderness, vers. 15 — 20. 
 They see him cast out and naked ; lying among the undistinguished dead and 
 trodden under feet ; and contrast his condition with that of monarchs Avho 
 are usually deposited in a splendid mausoleum. But the once haughty long 
 of Babylon is represented as denied even a common burial, and as lying un- 
 distinguished in the streets. 
 
 V. The whole scene of the poem is closed by introducing God as purposing 
 the certain ruin of Babylon ; as designing to cut olf the whole of the royal 
 family, and to convert the whole city into pools of water, and a habitation 
 for the bittern, vers. 21 — 23. This is declared to be the pm'pose of Jehoa^ah ; 
 and a solemn declaration is made that when he makes a purpose none can 
 disannul it. 
 
 VI. A confirmation of this is added (vers. 24—27) in a fragment respecting 
 the destruction of the army of the Assyiian under Semiacherib, by Avhich the 
 exiles in 'Babylon Avould be comforted Avith the assurance, that he wlio Iiad 
 destroyed the Assyrian host with such ease could also efiect his purposes re- 
 specting Babylon. See the remarks mtroductorj'' to ver. 24. 
 
 “I believe it may be affirmed,” says Lowth, “that there is no poem of its 
 kind extant in any language, in Avhich the subject is so Avell laid out, and so 
 happily conducted, Avith such a richness of invention, Avith such a variety of 
 images, persons, and distinct actions, Avith such rapidity and ease of transition 
 in so small a conipass, as in this ode of Isaiah. For beauty of disposition. 
 
CHAPTER XIV, 
 
 321 
 
 B.C.713.J 
 
 CHAPTER XIV. 
 
 T^OR * tlie Lord will have mer- 
 ^ cy on Jacob, and will yet 
 choose * Israel, and set them in 
 
 h Psa. 102. 13. * Zech. 1. 17 ; 2. 12. 
 
 their own land : and the stran- 
 gers shall he joined with them, 
 and they shall cleave to the 
 house of Jacob. 
 
 1 For Jehovah will have pity on Jacob, 
 
 And will yet choose Israel, 
 
 And he shall give them rest in their own land ; 
 And the stranger shall be joined unto them. 
 And shall adhere to the house of Jacob. 
 
 strength of colouring, greatness of sentiment, brevity, perspicuity, and force 
 of expression, it stands among all the monuments of antiquity unrivalled.” 
 
 The king of Babylon who was the subject of this prediction, and who 
 reigned when Babylon was taken, was Belshazzar. See Dan. v. See Notes 
 on ver. 22. 
 
 1. For the Lord ^oill have mercy on Jacob. That is, he will pity the 
 captive JeAvs in Babylon. He will not abandon them, but will 
 remember them, and restore them to their own land. H And will yet 
 choose Israel. Will show that he regards them as still his chosen 
 people ; or will again choose them by recovering them from their 
 bondage, and by restoring them to their country as his people. The 
 names Jacob and Israel here simply denote the Jews. They do not 
 imply that all of those Avho were to be carried captive 'would return, 
 but that as a people they would be restored. ^ And set them^ etc. 
 Heb., “'will cause them to rest in their own country that is, will 
 give them peace, quietness, and security there. IT And the stranger 
 shall be joined with them. The stranger here probably refers to those 
 foreigners who would become proselytes to their religion while they 
 were in Babylon. Those proselytes would be firmly united with them, 
 and 'would return 'with them to their own land. Their captivity 
 would be attended 'with this advantage, that many even of those who 
 led them away would be brought to embrace their religion, and to 
 return with them to their own country. If it is asked what evidence 
 there is that any considerable number of the people of Chaldea became 
 Jewish proselytes, I answer that it is expressly stated in Esther viii. 17 : 
 “ And many of the people of the land became Jews ; for the fear of the 
 Jews fell upon them.” Ezra indeed has not mentioned the fact that 
 man’' . che people of Babylonia became proselytes to the religion of 
 the Jews, but it is in accordance with all that 'vve know of their history 
 and their influence on the nations with which from time to time they 
 were connected, that many should have been thus joined to them. 
 We know that, in subsequent times, many of other nations became 
 proselytes, and that multitudes of the Egyptians, the Macedonians, 
 the Romans, and the inhabitants of Asia Minor, embraced the Jewish 
 religion, or became what was called “proselytes of the gate.” They 
 Avere circumcised, and were regarded as entitled to a part of the privi- 
 leges of the JeAvish people. See Acts ii. 9 — 11. Comp. Acts xvii. 
 4, 17. Tacitus, speaking of his time, says, that “every abandoned 
 man, despising the religion of his country, bears tribute and revenue 
 to Jerusalem, AV'hence it happens that the number of the JeAvs is 
 greatly increased.” — Hist. L. v. c. v. That the Jews, therefore, Avho 
 Avere in Babylon should induce many of the Chaldeans during their long 
 captivitv to become proselytes, is in accordance with all their history. 
 
 p 2 
 
• S22 
 
 ISAIAH. [B. c. 713. 
 
 2 And tlie people Bliall take 
 tliem, and bring * * tbem to tbeir 
 place : and tbe bouse of Israel 
 eball possess tbem in tbe land 
 of tbe Loud for seryants and 
 handmaids : and they shall take 
 tbem captiyes, ^ whose captiyes 
 
 k ch. 18. 7; 60. 4, etc.; 66. 20. 
 
 1 that had taken them captives. 
 
 they were ; and they shall rule 
 oyer tbeir oppressors. 
 
 3 And it shall come to pass 
 in tbe day that the Loud shall 
 giye thee rest ^ from thy sorrow, 
 and from thy fear, and from tbe 
 bard bondage wherein thou wast 
 made to serye, 
 
 l Ezek. 28. 24. 
 
 2 And tbe people shall take tbem, and bring tbem to tbeir own place ; 
 And tbe bouse of Israel shall possess tbem in tbe land of jEHoyAH, 
 Lor servants and for handmaids ; 
 
 And they shall take tbem captive whose captives they were, 
 
 And they shall rule over tbeir oppressors. 
 
 3 And it shall be in tbe day when Jehovah shall give thee rest 
 From thy distress, and thy trembling, and thy slavish bondage, 
 ‘Which was laid upon thee, 
 
 2. And the people shall take them. That is, the people in Babylon. 
 
 *ir And bring them to their place. That is, they shall attend them to the 
 land of Judea, and aid in restoring them to their own country. There 
 is reference here doubtless to the fact that Cyrus Avould assist them, 
 (comp. Ezra. ch. i.,) and that many of the inhabitants of Chaldea who 
 would become proselytes would be willing to accompany them to their 
 own land. *1T And the house of Israel shall possess them in the land of 
 the Loud. Not in a foreign land, and among strangers and foes, but 
 in their own land, and among the institutions of their own religion. 
 They w^ould be willing -to return with them, and occupy a humble 
 place among them, as servants, for the sake of enjoying the privileges 
 of the true religion. It was a matter of course among the Hebrews 
 that proselytes would be regarded as occupying a less elevated place 
 in society than native-born Jews. 11 And they shall take them captives ^ 
 etc. That is, they shall induce them to become proselytes ; to be 
 willing to accompany them to their own homes, and to become their 
 servants there. It does not mean that they would subdue them by 
 force ; but they would be able by their influence there to disarm their 
 opposition, and to induce them to become the friends of their religion. 
 H And they shall rule over their oppressors. This is one instance where 
 the people of God would show that they could disarm their oppressors 
 by a mild and winning demeanour, and in 'which they would be ablt 
 to induce others to join with them. Such would be the force of theij 
 example and conduct, of their conversation and of their deportment, 
 even in the midst of proud and haughty Babylon, that their oppressors 
 would be won to embrace the religion of their captives. If in proud 
 and haughty Babylon those who loved the Lord could thus do good; 
 if when they Avere captives they could have such an influence OA^ei 
 their haughty masters, wliere is there a place in Avhich the friends of 
 God may not be useful by their example, their conversation, and their 
 prayers ? 
 
 3. And it shall come to pass. That is, then thou shalt take up a 
 
 taunting song against the king of Babylon, yer. 4. H That the Loud 
 shall give thee rest. Comp. ch. xxviii. 12. The nature of this pre- 
 dicted rest is more fully described in Ezek. xxviii. 25, 26. *11 From 
 
 *Jiy sorrow^ The long pain of thy captivity in Babylon. *il And from 
 
B. c. 713 J CHAPTER XIY. 323 
 
 4 That thou shalt take up 
 this ^ proverb against the king 
 of Babylon, and say, How hath 
 
 m Hab. 2. 6. 1 or, taunting speech 
 
 the oppressor ceased ! tbe -goldeu 
 city ” ceased ! 
 
 2 or, exactress of gold, n Uev. 18. 16. 
 
 4 That thou shalt pronounce this satuical song concerning the lung of Babylon. 
 And shalt say ; — 
 
 ‘ How hath the taskmaster ceased ! 
 
 ^ The exactress of gold is still ! 
 
 thy fear. Heb., trembling; that is, the apprehension of the ills to 
 which they were continually exposed. Trembling is usually one 
 effect of fear. IT And from thy hard bondage. The severe and galling 
 servitude of seventy years. 
 
 4. That thou shalt take up. Thou shalt utter, declare, or commence. 
 The word “take up” is used in the sense of utter, speak, or declare, 
 in Exod. xx. 7 ; xxiii. 1 ; Psa. xv. 2. ^ This proverb. bxtO'n- Vul- 
 
 gate, “parable.” Septuagint, '‘^lamentation” Bprivov. The Hebrew 
 word mashalf usually rendered proverb^ is also rendered a parable, or a 
 by-word. It properly denotes a metaphor, a comparison, a similitude ; 
 and is applied usually to a brief and pungent sentiment or maxim, 
 wdiere wisdom is embodied in few words. In these the ancients 
 abounded. They had few books ; and hence arose the necessity of 
 condensing as much as possible the sentiments of wisdom, that they 
 might be easily remembered, and transmitted to future times. These 
 maxims were commonly expressed in figurative language, or by a 
 brief comparison or short parable, as they are with us. The word 
 also means figurative discourse generally, and hence a song or poem, 
 Numb, xxiii. 7, 18 ; Job xxvii. 1 ; xxix. 1 ; Psa. xlix. 5. It is also 
 used to denote a satire, or a song of triumph over enemies, Micah ii. 
 4 ; Hab. ii. 6 ; Joel ii. 17. It is evidently used in this sense here — 
 to denote a taunting speech, a song of triumph over the prostrate king 
 of Babylon. In this beautiful song there are all the elements of the 
 most pungent satire ; and all the beauties of the highest poetry. 
 ^ Against the king of Babylon. Over the king of Babylon, or in regard 
 to him. It is not certain that any particular king of Babylon is here 
 intended. If there was, it was probably Belshazzar, in whose reign 
 the city was taken. See note on ver. 22. It may, however, be 
 designed to denote the Babylonian empire ; the kingdom that had 
 oppressed the Jews ; and thus the king may be referred to as the head 
 of the nation, and as the representative of the whole people. ^ Iloto 
 hath the oppressor ceased. The word “ oppressor” to denotes properly 
 the exactor of tribute, and refers here to the fact that Babylon had 
 oppressed its dependent provinces by exacting large revenues from 
 them, and thus cruelly oppressing them. ^ Ceased. Ceased to exact 
 tribute ; or (Heb.) “ is at rest.” It is now at rest ; and no more puts 
 forth its power in oppressing its dependent provinces. ^ The golden 
 city. Babylon. The word used here occurs nowhere else in 
 
 the Bible. According to the Jev/ish commentators it means an 
 exactress of gold, as if derived from dehabh, used for zehabh, gold. 
 
 Gesenius and Michaelis prefer another reading — mUrhebha, from 
 rahabh — and suppose that it means oppression. The Vulgate 
 renders it tribute — “the tribute hath ceased.” The LXX., solicitor, 
 or exactor, (of gold,) iTncnrovBacrTTjs. Vitringa supposes that the word 
 means geld, and that it refers to the golden sceptre of its kings that 
 
324 
 
 ISAIAH. 
 
 [B. c. 713. 
 
 5 The Lord hath hrokeii the 
 Btaff of the wicked; and the 
 sceptre of the rulers. 
 
 6 He who smote ® the people 
 in wrath with ‘ a continual 
 
 0 ch, 33. ], la stroke without removing. 
 
 stroke; he that ruled the nations 
 in anger; is persecuted; and none 
 hinder eth. 
 
 7 The whole earth is at rest, 
 and is cjuiet : they break forth 
 into singing. 
 
 5 ‘ Jehovah hath broken the rod of the wicked, 
 ‘ The sceptre of the tyrants ! 
 
 6 ‘ He who smote the people with anger, 
 
 ^ With a stroke that was not remitted ; 
 
 ‘ He who ruled the nations in anger, 
 
 ‘ Is persecuted, and none hindereth. 
 
 7 ‘ The whole world is quiet and at rest ; 
 
 ‘ They break forth into singing. 
 
 had now ceased to be swayed over the prostrate nations. The most 
 probable sense is, that it means the exactress of gold, or of tribute. 
 This best expresses the force of the word, and best agrees with the 
 parallelism. In this sense it does not refer to the magnificence of the 
 city, but to its oppressive acts in demanding tribute of gold from its 
 dependent provinces. 
 
 5. The Lord hath broken, Jehovah, by the hand of Cyrus. ^ The 
 staff of the wicked. That is, the sceptre of the king of Babylon. The 
 word rendered staff (HTBp) may mean either a bough, stick, staff, rod, 
 or a sceptre. The sceptre was the symbol of supreme power. It wms 
 in the form of a staff, and was made of wood, ivory, or gold. It here 
 means that Jehovah had taken away the power from Babylon, and 
 destroyed his dominion. 
 
 6. lie who smote. This may either refer to the king of Babylon, or 
 to the rod or sceptre which he had used, and wdiich was now broken. 
 Herder refers it to the sceptre, “ that wLich smote the nations.” On 
 the meaning of the w'ord smote^ see note, ch. x. 20. II The people. 
 The nations that were subject to his authority. ^ Vv’ith a continual 
 stroke. Marg., “a stroke without removing.'* Vulg., “with an incur- 
 able plague” — plagd insanabili. Septuagint, the same, TrK7]yg di/Larca. 
 The Hebrew is, as in the margin — a smiting without removing, or 
 without cessation. There wms no relaxation in its oppressions ; it %vas 
 always engaged in acts of tyranny. H He that ruled the nations, 
 Babylon was the capital of a vast empire, and that empire was com- 
 posed of many dependent nations. % Is persecuted. By those that 
 make war upon it. Its turn had come to be oppressed, and overthrown. 
 IT And 7ione hindereth. No nation opposes the invader. None of the 
 dependent kingdoms of Babylon have any real attachment to it, but 
 all rejoice at its downfall. The most mighty kingdom of the earth is 
 helpless and ruined. What a change was this ! How sudden and 
 striking the revolution ! And what a warning to proud and guilty 
 cities ! 
 
 7. The whole earth is at rest. The kingdom of Babylonia, or Chaldea, 
 extended nearly over the whole heathen world. Noav, that Babylon 
 was fallen, and that those oppressions would cease, the Avorld is repre- 
 sented as in peace and quietness. HI They break forth into singing. 
 That is, the inhabitants of all the nations that Avere subject to 
 Babylon noAv rejoice that they are released from its galling and 
 oppressive yoke, 
 
CHAPTER XIV. 
 
 325 
 
 B.c. 713.1 
 
 8 Yea, tlie fir-trees ^ rejoice 
 at thee, and the cedars of Le- 
 
 p Ezek. 31. 16. 
 
 hanoii, saying^ Since thou art 
 laid down, no feller is come up 
 against us. 
 
 8 ^ Even the fir-trees exult over thee, 
 
 ‘ And the cedars of Lebanon [also] ; saying, 
 
 ‘ “ Since thou wast laid low no one comes up, 
 ‘ Cutting us down.” 
 
 8. Yea, the fir-trees rejoice at thee. They join with the inhabitants 
 of the nations in rejoicing at thy dowmfall — for they noAV, like those 
 inhabitants, are suffered to remain undisturbed. On the word ren- 
 dered fir-trees, see notes on ch. i. 29. It is evident that a species of 
 evergreen is meant ; and probably some species that grew in Syria or 
 Palestine. The idea is plain. The very forest is represented as re- 
 joicing. It would be safe from the king of Babylon. He could no 
 longer cut it down to build his palaces, or to construct his implements 
 of war. This figure of representing the hills and groves, the trees, 
 the mountains, and the earth, as exulting or as breaking forth into joy, 
 is common in the Scriptures. 
 
 Let the heavens rejoice, and let the earth be glad ; 
 
 Let the sea roar, and the fulness thereof. 
 
 Let the field be joyful and all that is therein ; 
 
 Then shall all the trees of the wuod rejoice before the Lord. 
 
 Fsa. xevi. 11 — 13. 
 
 Let the floods clap their hands ; 
 
 Let the hills be jojTul together, before the Lord. — Tsa. xcviii. 8, 9. 
 
 Praise the Lord from the earth, — Te dragons and all deeps ; 
 
 Eire and hail ; snow and vapour ; — Stormy wind fulfilling liis word ; 
 
 Mountaius and all hills ; — Fruitful trees and all cedars. 
 
 Fsa. cxlviii. 7 — ^^12. 
 
 Comp. 1 Chron. xvi. 31 ; Hab. iii. 10, 11. The cedars of Lebanon. 
 Note, ch. X. 34. The cedars of Lebanon were much celebrated for 
 building; and it is not impossible that the king of Babylon had 
 obtained timber from that mountain with which to construct his 
 palaces at Babylon. They are now represented as rejoicing that he is 
 fallen, since they would be safe and undisturbed. A similar figure of 
 speech occurs in Virgil, Eel. v. 68 : 
 
 Peace, peace, mild Baphnis loves ; with joyous cry 
 
 The untill’d mountains strike the echoing sky ; 
 
 And rocks and towers the triumph spread abroad — 
 
 ‘‘ A god ! Mcnalcas ! Baphnis is a god !” — Wrangham. 
 
 It is a beautiful figure ; and is a fine specimen of the poetry of the 
 Hebrews, where everything is animated and full of life. 11 ^ince 
 thou art laid down. Since thou art dead. *Il No feller. No one to 
 cut us down. Jowett (Chris. Research.) makes the following remarks 
 on this passage on his visit to Lebanon. “As we passed through 
 the extensive forest of fir-trees situated between Deir el Kamr and 
 Ainep, we had already heard, at some distance, the stroke of one 
 solitary axe, resounding from hill to hill. On reaching the spot, we 
 found a peasant, whose labour had been so far successful, that he had 
 felled his tree and lopped his branches. He was now hewing it in 
 the middle, so as to balance the two halves upon his camel, which 
 stood patiently by him vraiting for his load. In the days of Hiram, 
 king of Tyre, and subsequently under tlie kings of Babylon, this 
 
326 
 
 ISAIAH. 
 
 [b. c. 7lo. 
 
 9 ^ Hell ^ from beneatli is 
 moyed for tliee to meet thee at 
 thy coming : it stirreth up the 
 
 1 or, the grave. q Ezek. 32. 21. 
 
 dead for thee, even all the ^ chief 
 ones of the earth ; it hath raised 
 up from their thrones all the 
 kings of the nations. 
 
 2 leaders^ or, great goats. 
 
 9 ^ Hades from beneath is in commotion on account of thee, 
 ‘ To meet thee at thy coming : 
 
 ‘ It stirreth up for thee the ghostly shades, 
 
 ‘ All the mighty ones of the earth ; 
 
 ‘ It riseth up from their thrones, 
 
 ‘ All the kings of the nations. 
 
 romantic solitude was not so peaceful; that most poetic image in 
 Isaiah, who makes these very trees vocal, exulting in the downfall of 
 the destroyer of nations, seems now to be almost realized anew — Yea, 
 the fir-trees rejoice at thee, and the cedars of Lebanon, saying, Since thou 
 art laid down, no feller is come up against us.** 
 
 9. Hell from beneath. The scene is now changed. The prophet had 
 represented the people of all the subject nations as rejoicing that the 
 king of Babylon had fallen, and had introduced even the trees of the 
 forest as breaking forth into joy at this event. He now transfers the 
 scene to the mournful regions of the dead ; follows the spirit of the 
 departed king of Babylon — the man who once gloried in the magnifi- 
 cence of his kingdom and his court, and who was more distinguished 
 for pride and arrogance than all other monarchs — down to the land of 
 darkness, and describes his reception there. This portion of the ode 
 is signally sublime, and is managed with great power and skill. It 
 is unequalled, perhaps, by any writings for boldness, majesty, and, at 
 the same time, for its severe sarcasm. The word hell here — she~ol 
 — is render by the Vulgate inf emus ; and by the LXX. hades, 'O a^r)s. 
 It properly means the grave, and then the dark regions of the lower 
 world — the region of ghosts, and shades ; a place where thick dark- 
 ness reigns. The verb from which it is derived means properly to ask, 
 to demand, to require, to seek; and this name sheol is supposed to have 
 been given to the grave, and to the regions of departed spirits, from 
 the insatiable demand which they are constantly making of the living. 
 See note, ch. v. 14, where the word is explained. The word denotes, 
 says Taylor, (Heb. Con.,) “the underground parts of the earth, 
 otherwise called the nether or loAver parts of the earth ; the earth be- 
 neath in opposition to the earth above, where men and other animals 
 live. In sheol are the foundations of the mountains, Heut. xxxii. 22. 
 In sheol men penetrate by digging into the earth, Amos ix. 2. Into 
 sheol the roots of trees do strike down, Ezek. xxxi. 16. Into sheol 
 Korah, Dathan, and Abiram went down alive. Numb. xvi. 30, 33. 
 In sheol the body is corrupted and consumed by worms. Job xvii. 13, 
 14 ; Psa. xvi. 10 ; xlix. 14. They that rest together in the dust are 
 said to go down to the bars, or strong gates of sheol. Job xvii. 16. In 
 ilieol there is no knowledge, nor can any praise God or give thanks 
 there, Psa. vi. 5 ; Eccles. ix. 10; Isa. xxxviii. 10, 11. Sheol and the 
 pit, death and corruption, are synonymous, Psa. xvi. 10 ; Ixxxix. 48 ; 
 Prov. i. 12 ; vii. 27 ; Ezek. xxxi. 16 ; Hos. xiii. 14. A grave is one 
 particular cavity purposely digged for the interment of a dead person ; 
 sheol is a collective name for all the graves. He that is in the grave 
 in sheol ; but he that is in sheol may not be in a grave, but in any 
 
CIIAPTEH XIV. 
 
 fi.c. 713.] 
 
 32ff 
 
 pit or in the sea. In short, it is the region of the dead ; which is 
 figuratively considered as a city or large habitation with gates and 
 bars in which there are many chambers, Prov. vii. 27.” Sheol is 
 never full, but is always asking or craving more, Prov. xxvii. 20 ; 
 Hab. ii. 5. Here it means, not a place of punishment, but the region 
 of the dead, where the ghosts of the departed are considered as re- 
 siding together. ^ From beneath. Prom beneath the earth. was 
 
 always represented as being in or under the ground, and the grave 
 was the avenue or door that led to it. See note on ch. v. 14. Is 
 moved for thee. Is roused to meet thee ; is surprised that a monarch 
 once so proud and magnificent is descending to it. The image here is 
 taken from the custom of the ancients in burying, especially of bury- 
 ing princes and kings. This was usually done in caves or sepulchres 
 excavated from a rock. See the notes and illustrations on ch. Ixvi. 4. 
 Mr. Stephens, in his Travels in Egypt, Arabia Petrsea, and the Holy 
 Land, has given an account of the manner in which he passed a night 
 in Petra, which may serve to illustrate this passage : “We ascended 
 the valley, and rising to the summit of the rocky rampart [of Petra], 
 it was almost dark when we found ourselves opposite a range of tombs 
 in the suburbs of the city. Here we dismounted ; and selecting from 
 among them one which, from its finish and dimensions, must have 
 been the last abode of some wealthy Edomite, we prepared to pass 
 the night within its walls. In the front part of it was a large chamber, 
 about twenty-five feet square and ten feet high ; and behind this Avas 
 another of smaller dimensions, furnished with receptacles of the dead, 
 not arranged after the manner of shelves along the Avail, as in the, 
 catacombs I had seen in Italy and Egypt, but cut lengthwise in the? 
 rock, ^ie ovens, so as to admit the insertion of the body Avith the feei:. 
 foremost. My plans for the morroAV being all arranged, the Bedouins 
 stretched themselves out in the outer chamber, while I Avent Avithin ; 
 and seeking out a tomb as far back as I could find, I craAvled in feet 
 first, and found myself very much in the condition of a man buried 
 alive. I had just room enough to turn round ; and the worthy old 
 Edomite for whom the tomb Avas made never slept in it more quietly 
 than I did.” — Vol. ii. pp. 82, 83, 86. To understand the passage be- 
 fore us, Ave are to form the idea of an immense and gloomy cavern, 
 all around Avhich are niches or cells made to receive the bodies of the 
 dead. In this vast vault monarchs repose in grandeur suitable to their 
 former rank, each on his couch, “in glory,” Avith their arms beside 
 them. See ver. 18. These mighty shades — these departed monarchs 
 — are represented as rising from their couches to meet the descending 
 king of Babylon, and receive him Avith insults on his fall. The HebreAV 
 Avmrd for moved denotes more than our translation conveys. It means 
 that they Avere agitated — they trembled — they advanced towards the 
 descending monarch Avith trepidation. The idea of the shades of the 
 mighty dead thus being troubled, and rising to meet the king of 
 Babylon, is one that is exceedingly sublinie. It stirreth tip. Sheol 
 stirreth up ; that is, they are stirred up or excited. So tlie LXX. 
 render it : “ All the giants Avho rule the earth rise up to thee.” *11 The 
 dead. Heb., C'hJQ'A rephdlm. The LXX. render this giants^ ol ylyavres. 
 So the Yulgate and the Chaldee. The meaning of this Avord has been 
 subject of great difference of opinion among lexicographers. It is 
 sometimes found as a gentile noun to denote the sons of Raphah, 
 called Eephaim, (2 Sam. xxi. 16, 18,) a Canaanitish race of giants that 
 lived beyond Jordan, (Gen. xiv. 5 ; xv. 20,) from Avhom Og the son 
 
328 
 
 ISAIAH. 
 
 [b. c. 713 
 
 10 All tLey shall spealc and 
 say nnto thee, Art thou also he- 
 come weak as we I art thou be- 
 come like unto us ? 
 
 11 Thy pomp is brought down 
 to the grave, and the noise of thy 
 viols : the worm is spread under 
 thee, and the worms cover thee. 
 
 10 ‘ All of them shall accost thee and say, 
 
 ‘ Art thou also become weak as we ? 
 
 ‘ ‘‘Art thou become like unto us ? 
 
 11 ‘ “ Brought down to hades is thy pride ? 
 
 ‘ “ The sound of thy ^dols ? 
 
 ‘ “Under thee is the worm spread [as thy couch] ? 
 ‘ “And thy covering, is it the earth-worm 
 
 of Bashan was descended, Deut. iii. 11. It is sometimes used to de- 
 note all the giant tribes of Canaan, Deut. ii. 11, 20; and is particu- 
 larly applied to men of extraordinary strength among the Philistines, 
 2 Sam. xxi. 16, 18. Vitringa supposes that the term was given to 
 the spirits of the dead on account of the fact that they appeared to be 
 larger than life ; that they in their form and stature resembled giants. 
 But a more probable opinion is, that it is applied to the shades of the 
 dead as being weak, feeble, or without power or sensation, from the 
 word rdphd^ weak, feeble, powerless. Thi^ interpretation is 
 strongly confirmed by the place before us, ver. 10 : “ Art thou also be- 
 come loeak as we?” The word is rendered giants in the following 
 places; 2 Sam. xxi. 16, 18, 20, 22; 1 Chron. xx. 5, 6, 8 ; Deut, ii. 
 11, 20; iii. 13; Josh. xv. 8; xviii. 16; Deut. iii. 11; Josh. xii. 4; 
 xvii. 15. It is rendered Rephaims^ Gen. xiv. 5; 2 Sam. v. 18, 22; 
 xxiii. 13; Gen. xv. 20. It is rendered the dead^ Isa. xxvi. 19: Job 
 xxvi. 5; Psa. Ixxxviii. 10; Prov. ii. 18; ix. 18; xxi. 16; Job^xvi. 
 5 ; and once it is rendered deceased^ Isa. xxvi. 14. It here means the 
 departed spirits of the dead — the inhabitants of that dark and dismal 
 region, conceived by the Hebrews to be situated beneath the ground, 
 where dwell the departed dead before their final destiny is fixed — 
 called sheol^ or hades. It is not the residence of the wdcked only — the 
 place of punishment — but the place where all the dead are supposed 
 to be congregated before their final doom is pronounced. IT The chief 
 ones of the earth. Margin, leaders^ or great goats. The Hebrew Avord 
 means properly great goats, or goats that are leaders of the flock. 
 Perhaps there is intended to be a slight degree of sarcasm in applying 
 this word to princes and monarchs. It is nowhere else applied to 
 princes, though the Avord is often used or applied to ra?ns, or to the 
 chief goats of a flock. ^ Fro?n their thi'ones. In hades, or sheol, 
 Tliey are there represented as occupying an eminence similar to that 
 Avliich distinguished them on earth. 
 
 10. All they shall speak, etc. Language of astonishment that one so 
 proud, and Avho apparently never expected to die, should be brought 
 doAvn to that humiliating condition. It is a severe taunt at the great 
 change Avhich had taken place in a haughty monarch. 
 
 11. Thy pomp. Thy magnificence. Note on ch. v. 14. ^ The 
 
 noise of thy viols. Instruments of music Avere often used in their feasts ; 
 and the meaning here is, that instead of being surrounded Avith splen- 
 dour, and the instruments of music, the monarch Avas noAvbrought down 
 to the corruption and stillness of the grave. The instrument referred 
 to by the word viol bnp nebhel, plur. nehhdlim, Gr. vd^Xa, Lat. nablium, 
 was a stringed instrument usually Avith tAvelve strings, and played b> 
 
CHAPTER XIV. 
 
 329 
 
 B. c. 713.] 
 
 12 How art tEou fallen from 
 heayen, 0 ^Lucifer, son of tlie 
 
 1 or, day-star. 
 
 morning ! how art thou cut 
 down to the ground, which didst 
 weaken the nations ! 
 
 12 ‘ How art thou fallen from heaven ! 
 
 ‘ 0 bright star, son of the dawn ! 
 
 ^ How art thou cut down to the earth ! 
 
 ^ 0 thou that didst weaken the nations ! 
 
 the pecten or by the hand. See notes and illustrations on ch. v. 12. 
 Additional force is given by all these expressions if they are read, as 
 Lowth reads them, as questions asked in surprise, and in a taunting 
 manner, over the haughty king of Babylon: “Is thy pride, then, 
 brought down to the grave?” etc. U The worm. This word, in 
 Hebrew rimma, denotes a worm that is found in putrid substances, 
 Exod. xvi. 20 ; Job vii. 5 ; xxi. 26. ^ Is spread under thee. Is become 
 thy couch — instead of the gorgeous couch on -which thou wert accus- 
 tomed to repose. IT And the worms, toleA — the same word which 
 
 occurs in ch. i. 18, and there rendered crimson. See note on that verse. 
 This word is usually applied to the insect from which the crimson dye 
 was obtained ; but it is also applied to the worm which preys upon 
 the dead, Exod. xvi. 20 ; Isa. Ixvi. 24. ^ Cover thee. Instead of the 
 splendid covering which was over thee when reposing on thy couch 
 in thy palace. What could be more humiliating than this language ? 
 How striking the contrast between his present situation and that in 
 which he reposed in Babylon ! And yet this language is as applica- 
 ble to all others as to that proud and haughty king. It is equally 
 true of the great and mighty everywhere ; of the rich, the gay, the 
 beautiful, and the proud, who lie on beds of down, that they will soon 
 lie where worms shall be their couch and their covering. How ought 
 this reflection to humble our pride ! How should it lead us to be 
 prepared for that hour when the grave shall be our bed — and when, far 
 away from the sound of the viol and the harp, from the sweet voice of 
 friendship and the noise of revelry, we shall mingle with our native dust ! 
 
 12. How art thou fallen from heaven. A new image is presented 
 here. It is that of the bright morning star, and a comparison of the 
 once magnifleent monarch with that beautiful star. He is now ex- 
 hibited as having fallen from his place in the east to the earth. His 
 glory is dimmed; his brightness quenched. Nothing can be more 
 poetic and beautiful than a comparison of a magnifleent monarch witli 
 the bright morning star ! Nothing more striking in representing his 
 death than the idea of that star falling to the earth ! ^ Lucifer. 
 
 Marg., day-star, bb'n helel^ from bbn haldl^ to shine. The word in 
 Hebrew occurs as a noun nowhere else. In two other places (Ezek. 
 xxi. 12 ; Zech. xi. 2) it is used as a verb in the imperative mood of 
 the Hiphil, and is translated howl, from the verb bb’ yalal, to howl or 
 cry. Gesenius and Rosenmiiller suppose that it should be so rendered 
 here. So Noyes renders it, “Howl, son of the morning!” But the 
 common translation seems to be preferable. The LXX. render it 
 ^EcoatpApos, and the Vulgate Lucifer, the morning star. The Chaldee, 
 “ How art thou fallen from high, who wert splendid among the sons 
 of men.” There can be no doubt that the object in the eye of the 
 prophet was the bright morning star ; and his design was to compare 
 this magnificent Oriental monarch with that. The comparison of a 
 
330 
 
 ISAIAH. 
 
 [b. c. 713 
 
 13 For tlion Bast said in tBine 
 Beart, I will ascend into Beayen, 
 I will exalt mj tBrone aBoye 
 tBe stars of God : I will sit 
 
 also npon tBe mount of tBe con- 
 gregation, in tBe sides ® of tBe 
 nortB : 
 
 r Dan. 8. 10. s Psa. 48. 2. 
 
 13 ‘ For tBou saidst in tBine Beart, “ I will mount to Beaven ! 
 ^ “ Above tbe stars 'will I exalt my tBrone ! 
 
 ‘ ‘‘ I will sit in the mount of tBe assembly [of the gods] ! 
 
 ‘ ‘‘Upon tbe [mountain] sides of tbe Kortb ! 
 
 monarch with tbe sun, or the other heavenly bodies, is common in the 
 Scriptures. H Son of the morning , This is a Hebraism, (see note on 
 Matt. i. 1,) and signifies that that bright star is, as it were, the pro- 
 duction or the offspring of morning ; or that it belongs to the morning. 
 The word son often thu-s denotes possession^ or that one thing belongs 
 to another. The same star in one place represents the Son of God 
 himself. Hev. xxii. 16 : “I am the bright and morning star.’^ % Which 
 didst weaken the nations. By thy oppressions and exactions, rendering 
 once mighty nations feeble. 
 
 13. For thou hast said in thine heart. It was thy purpose or design. 
 ^ I will ascend into heaven. Nothing could more strikingly show the 
 arrogance of the monarch of Babylon than this impious design. The 
 meaning is, that he intended to set himself up as supreme ; he designed 
 that all should pay homage to him ; he did not intend to acknowledge 
 the authority of God. It is not to be understood literally; but it 
 means that he intended not to acknowledge any superior either in 
 heaven or earth, but designed that himself and his laws should be re- 
 garded as supreme. ^ Above the stars of God, The stars which God 
 has made. This expression is equivalent to the former, that he would 
 ascend into heaven. ^ I will sit also upon the mount of the congrega- 
 tion. The "word rendered congregation — from to fix^ appoint — 
 
 properly means a fixed or definite time ; then an appointed place of 
 meeting ; then a meeting itself, an assembly, a congregation. What is 
 referred to here it is difficult to determine. The U^, render it, “ on a 
 high mountain, on the lofty regions which lie to the north.'’ The 
 Chaldee, “I will sit in the mount of covenant, in the regions of the 
 north.” Grotius supposes that when the king of Babylon said he would 
 ascend into heaven, he meant the land of Judea, which was calledheaven 
 because it was dedicated to God ; — that Avhen he said he would ascend 
 above the stars,* he meant to denote those “who where learned in the 
 laAv;” that by the “mount of the congregation” he meant Mount 
 Moriah, where was the temple ; and that by the “ sides of the north” 
 he meant Mount Zion, which he says was on the north of Jerusalem. 
 It is remarkable that the usually accurate Grotius should have fallen 
 into this error, as Mount Zion was not on the north of Jerusalem, but 
 was south of Mount Moriah. Yitringa defends the same interpreta- 
 tion in the main, but supposes that by the “mount of the congrega- 
 tion” is meant Mount Zion, and by “ the sides of the north” is meant 
 Mount Moriah lying north of Zion. He supposes that Mount Zion 
 is called “the mount of the congregation,” not because the congrega- 
 tion of Israel assembled there, but because it was the appointed place 
 where God met his people, or where he manifested himself to them, 
 and appeals to the folloAving places where the word which is here 
 rendered congregation is applied, in various forms, to the manifestation 
 which God thus made, Exod. xxv. 22 ; xxix. 42, 43 ; Psa. Ixxiv. 8. 
 
CHAPTER XIY. 
 
 831 
 
 B. c. 71S.] 
 
 So Lowth supposes that it refers to the place where God promised to 
 meet with his people, (Exod. xxv. 22 ; xxix. 42, 43,) and to commune 
 with them, and translates it the mount of the Divine presence/* 
 But to this interpretation there are great objections. (1.) The terms 
 here employed, “the mount of the congregation,” “ the sides of the 
 north,” are not elsewhere applied to Mount Zion, and to Mount 
 Moriah. (2.) It does not correspond with the evident design of the 
 king of Babylon. His object was not to make himself master of Zion 
 and Moriah, but it was to exalt himself above the stars ; to be elevated 
 above all inferior beings ; and to be above the gods. (3.) It is a most 
 forced and unnatural interpretation to call the land of Judea “heaven,’* 
 to speak of it as being “above the stars of God,” or as “above the 
 heights of the clouds ;” and it is clear that the king of Babylon had 
 a much higher ambition, and much more arrogant pretensions, than 
 the conquest of what to him would be the comparatively limited 
 province of Judea. HoAvever important that land appeared to the 
 Jews as their country and their home, or however important it was 
 as the place of the solemnities of the true religion, yet we are to re- 
 member that it had no such consequence in the eyes of the king of 
 Babylon. He had no belief in the truth of the Jewish religion ; and 
 all Judea, compared with his other vast dominions, would appear to be 
 a very unimportant province. It is evident, therefore, I think, that 
 the king of Babylon did not refer here to Judea, or to Zion. The 
 leading idea of his heart, which ought to guide our interpretation, 
 was that he designed to ascend in authorit7j over all inferior beings, and 
 to he like the Most High. We are to remember that Babylon was a city 
 of idolatry ; and it is most probable that by ‘ ‘ the mount of the congrega- 
 tion in the sides of the north,” there is reference to a belief prevalent in 
 Babylon that the gods had their residence on some mountain of the 
 north. This was a common opinion among the ancients. The Hindoos 
 call that mountain Meru ; the Persians, who are folloAvers of Zoroaster, 
 Ai Bordsch ; the Arabs, Kafe ; and the Greeks, Olympus. The 
 common opinion was that this mountain was in the centre of the 
 world, but the Hindoos speak of it as to the north of themselves in 
 the Himmaleh regions ; the followers of Zoroaster in the mountains 
 of Caucasus, lying to the north of their country ; and the Greeks 
 speak of Olympus, the highest mountain north of them in Thessaly. 
 The Hindoo belief is thus referred to by Ward: — ■“In the book of 
 Karma-Yipaka, it is said that the heavenly Vishnu, Brahma, and 
 Siva, are upon the three peaks of the mountain Su-Meru, and that at 
 the foot of this mountain are the heavens of twenty-one other gods.” — 
 View of the History, Literature, and Religion of the Hindoos, vol. i. 
 13. So Wilford, in a treatise on the mountain Caucasus, in the 
 Asiatic Researches, vol. vi. 488, says, “The Hindoos regard the 
 mountain Meru as the dwelling-place of the gods. In the Puranas it 
 is said, that upon the mountain Meru there is eternal day, for a space 
 of fourteen degrees around the mountain Su-Meru, and consequently 
 eternal night for the same space on the opposite side ; so the Hindoos 
 are constrained to admit that Su-Meru is directly upon the top of the 
 shadoAV of the earth, and that from the earth to that peak there is a 
 vast cone-formed hill, dense as other earthly bodies, but invisible, 
 impalpable, and impassable by mortals. On the side of this hill are 
 various abodes, which, the higher one ascends, become the more beau- 
 tiful, and which are made the dwellings of the blessed according to 
 the degrees of their desert. God and the most exalted of the divine 
 
332 
 
 ISAIAH 
 
 [B. c. 713. 
 
 beings have their abodes on the sides of the north, and on the top of 
 this mountain.” According to the Zendavesta, the A1 Bordsch is the 
 oldest and the highest of the mountains ; upon that is the throne of 
 Ormuzd, and the assemblage of the heavenly spirits, (Feruer.) See 
 Kosenmilller, Alterthumskunde, i. 154 — 157. Thus in Babylon some 
 of the mountains north in Armenia may have been supposed to be the 
 peculiar dwelling-place of the gods. Such a mountain would appear 
 to be under the north pole, and the constellations would seem to re- 
 volve around it. It is not improbable that the Aurora Borealis, play- 
 ing often as it does in the north with peculiar magnificence, might 
 have contributed to the belief that this was the peculiar abode of the 
 gods. Unable to account — as indeed all moderns are — for these 
 peculiar and magnificent lights in the north, it accorded with the 
 poetic and mythological fancy of the ancients to suppose that they 
 were designed to play around, and to adorn the habitation of the gods. 
 This disposition to make the mountains of the north the seat of the 
 gods may have arisen also, in part, from the fact that the country on 
 the north of Babylon was a volcanic region, and that the light emitted 
 from volcanoes was an appropriate manifestation of the glory of 
 superior invisible beings. “ On the borders of the Caspian [Sea], in 
 the country around the Bakir, there is a tract called The Field of Fire, 
 which continually emits inflammable gas ; while springs of naphtha 
 and petroleum occur in the same vicinity, as also mud volcanoes. In 
 the chain of Elburs, to the south of this sea, is a lofty mountain, 
 which, according to Morier, sometimes emits smoke, and at the base 
 of which there are several craters where sulphur and saltpetre are 
 procured in sufficient abundance to be used in commerce.” — Lyell’s 
 Geology, i. 297. We find some traces of these ideas in the Scriptures. 
 The north is often mentioned as the seat of the whirlwind, the storm, 
 and especially as the residence of the cherubim. Thus in Ezekiel’s 
 vision of the cherubim, the whole magnificent scene is represented as 
 coming from the norths as if the appropriate abode of the cherubim : — 
 
 I looked, and lo ! a whirhvind/rom the north 
 Came sweeping onward, a vast cloud that rolled 
 In volumes, charged with gleaming fire, along, 
 
 And cast its splendours all around. 
 
 Now from within shone forth, what seemed the glow 
 Of gold and silver molten in the flame. 
 
 And in the midst thereof the form expressed, 
 
 As of a fom’fold living thing — a shape 
 That yet contained the semblance of a man.” 
 
 Fzeh. i. 4, 5, trans. in MarsFs Herder, 
 
 Thus in Ezek. xxviii. 14, Tyre is said to be “ the anointed cherub that 
 covereth,” and to have been “upon the holy mountain of God,” or 
 the Gods — evidently meaning not Zion, but some mountain in the 
 vicinity of Eden. See ver. 13. Thus also in Zech. vi. 1 — 8, four 
 chariots are represented as coming out of the mountains, the first 
 chariot with red horses, the second wfith black horses, the third with 
 white horses, and the fourth with bay horses. The horses that have 
 gone through the earth are (ver 8) represented as going to the north 
 as their place of rest. These passages, particularly the one from 
 Ezekiel, show that the northern regions were regarded as the seat of 
 striking and peculiar manifestations of the Divine glory. Comp, notes 
 on Job xxiii. 9, and xxxvii. 22. And it is probable that in the view 
 of the Babylonians the northern mountains of Armenia, that seemed 
 
CHAPTER XIV. 
 
 333 
 
 B. c. 713.J 
 
 14 I will ascend aLoye tlie 
 heiglits of tlie clouds : I will be 
 < like the Most High. 
 
 t 2 Thess. 2. 4. 
 
 15 Yet “ thou shalt bo brought 
 down to hell, to the sides of the 
 pit. 
 
 u Matt. 11. 23. 
 
 14 ‘ ‘H will moimt up above the heights of the clouds ! 
 ‘ “ I vdll be like the Most High ! ” 
 
 15 ‘ But thou shalt be brought do^vn to Sheol ; 
 
 ‘ To the sides of the pit. 
 
 to be near the north pole around which the constellations revolved, 
 and that appeared to be surmounted and encompassed by the splendid 
 light of the Aurora Borealis, were regarded as the peculiar place 
 where the gods held their assemblies, and from whence their power 
 went forth through the nations. Over all their power it was the in- 
 tention of the king of Babylon to ascend, and even to rise above the 
 stars that performed their revolutions around the seats of the gods in 
 the north ; to be supreme in that assembly of the gods, and to be 
 regarded there as the supreme and incontrollable director of even all 
 the gods. It is probable, says Mitford, (Life of Milton, i. p. 73,) that 
 from this scarcely intelligible hint Milton threw up his palace for his 
 fallen angels : thus — 
 
 At length into the limits of the north 
 They came, and Satan to his royakseat, 
 
 High on a hill, far blazing as a mount 
 Raised on a mount, with pyramids and towers. 
 
 Prom diamond quarries hewn, and rocks of gold — 
 
 The palace of great Lucifer, so call 
 That structure in the dialect of men 
 Interpreted ; which not long after he, 
 
 Affecting an equality with God, 
 
 In imitation of that mount whereon 
 Messiah was declared in sight of heaven, 
 
 The mountain of the congregation called, etc. 
 
 14. I xoill he like the Most High, There is a remarkable resemblance 
 between this language and that used (2 Thess. ii. 4.) in regard to Anti- 
 christ : “ He, as God, sitteth in the temple of God, showing himself that 
 he is God.” And this similarity is the more remarkable because Anti- 
 christ is represented (in Rev. xvii. 4, 5) as seated in Babylon — the 
 spiritual seat of arrogance, oppression, and pride. Probably Paul had 
 the passage of Isaiah in his eye when he penned the description of 
 Antichrist. 
 
 15. Yet thou shalt he brought down to hell, Heb., to sheol. Comp, 
 ver. 9. H To the sides of the pit. The word “pit” here is evidently 
 synonymous with hell or hades^ represented as a deep, dark region 
 under-ground. The dead were often buried in caves, and the descent 
 was often dark and dreary to the vaults where they reposed. Hence 
 it is always represented as going down; or as the inferior regions. 
 The “sides of the pit” here stand opposed to the “sides of the north.” 
 He had sought to ascend to the one ; he should be brought down to the 
 other. The reference here is, doubtless, to the land of shades ; to the 
 dark and dismal regions -where the departed dead are supposed to 
 dwell — to sheol. So the parallelism proves. But the image or figure 
 is taken from the custom of burying, where in a deep natural cavern, 
 or a sepulchre excavated from a rock, the dead were ranged around 
 
334 
 
 ISAIAH. 
 
 16 They that see thee shall 
 narrowly look upon thee, and 
 consider thee, sayinff^ Is this the 
 man that made the earth to 
 tremble, that did shake king- 
 doms ; 
 
 17 That made the world as a 
 
 [ b , c. 7l3v 
 
 wilderness, and destroyed the 
 cities thereof ; that ^ opened not 
 the honse of his prisoners ? 
 
 18 All the kings of the na- 
 tions, even all of them, lie in 
 glory, eyery one in his own 
 honse. 
 
 1 or, didnot let his prisoners loose homewards. 
 
 16 ‘ Those who see thee shall attentively look on thee ; 
 
 ^ And narrowly consider thee ; [and say] 
 
 ‘ “ Is tliis the man that made the earth to tremble ? 
 
 ‘ “ That did shake Idngdoms ? 
 
 17 ‘ “ That made the world a desert ? 
 
 ^ That destroyed the cities thereof? 
 
 ‘ “ That dismissed not his captives to their homes 
 
 18 ‘ The kings of the nations, even all of them, lie in glory, 
 ‘ Every one in his own sepulchre : 
 
 the sides of the cavern in niches or recesses excavated for that purpose. 
 See note on ver. 9. 
 
 16. They that see thee. That is, after thou art dead. The scene 
 
 here changes, and the prophet introduces those who would contemplate 
 the body of the king of Babylon after he should be slain — the passers-by 
 arrested with astonishment, that one so proud and haughty was at 
 last slain, and cast out among the common dead, ver. 19. ^ Shall 
 
 narrowly look upon thee. To be certain that they were not deceived. 
 This denotes great astonishment, as if they could scarcely credit the 
 testimony of their senses. It also expresses insult and contempt. 
 They ask whether it is possible that one who so recently shook the 
 kingdoms of the earth should now lie cast out as unworthy of a burial. 
 ^ That made the earth to tremble. That agitated the world by his 
 ambition. 
 
 17. That made the world as a xoilderness. That made cities and 
 kingdoms desolate. IT That opened not the house of his prisoners. 
 This is a description of his oppression and cruelty. Of course many 
 prisoners would be taken in war. Instead of giving them liberty, he 
 threw them into prison, and kept them there. This may be rendered, 
 “his prisoners he did not release that they might return home.’’ See 
 the margin. The Chaldee renders it, “to his prisoners he did not 
 open the door.” The sense is substantially the same. The idea is, 
 that he was cruel and oppressive. He threw his captives into dun- 
 geons, and found pleasure in retaining them there. 
 
 18. All the kings of the nations. That is, this is the common way 
 in which the kings are buried. Lie in glory. They lie in a mag- 
 nificent mausoleum ; they are surrounded with splendour even in 
 their tombs. It is well known that vast sums of money were ex- 
 pended to rear magnificent mausoleums as the burial-place of kings. 
 With this design probably the pyramids of Egypt were reared ; and 
 the temple of Bel in Babylon, 'we are told, was employed for this 
 purpose. Josephus says that vast quantities of money were buried 
 in the sepulchre of David. The kings of Israel w’ere buried in a royal 
 burying-place on Mount Zion, 2 Chron. xxi. 20 ; xxxv. 24 ; Neh. iii. 
 16. For a description of the sepulchre of David, and of sepulchres in 
 general, see Cal. Diet. art. Sepulchre, Comp. Ezek. xxxii. *II Every 
 
CHAPTEE XIY. 
 
 335 
 
 B.c. 713. J 
 
 19 But thou art cast out of 
 tliy grave like an abominable 
 branch; and as the raiment of 
 those that are slain, thrust 
 
 through with a sword, that go 
 down to the stones of the pit ; 
 as a carcase trodden under 
 feet. 
 
 19 ‘ But thou art cast out of thy grave 
 
 ‘ As the sucker [of the plant] that is abominated ; 
 ‘ As the raiment of those who are slain, 
 
 ‘ Who are thrust through with a sword, 
 
 ‘ Who sink down among the stones of the pit ; 
 
 ‘ Like a carcase trodden under foot. 
 
 one in his own house. In a sepulchre constructed for himself. It was 
 usual for^kings to have a splendid tomb constructed for themselves. 
 
 19. But thou art cast out of thy grave. Thou art not buried like other 
 kings in a magnificent sepulchre, but art cast out like the common 
 dead. This was a mark of the highest infamy. See Isa. xxxiv. 3 ; 
 Ezek. xxix. 5 ; Jer. xxii. 19. Nothing was considered more dis- 
 graceful than to be denied the privileges of an honourable burial. 
 See note on ch. liii. 9. On the fulfilment of this prophecy, see note 
 on ver. 20. H Like an abominable branch, The LXX. 
 
 render this, “And thou shalt be cast upon the mountains as a dead 
 body that is abominable, with many dead that are slain by the sword, 
 descending to hades.” The Chaldee, “And thou shalt be cast out of 
 thy sepulchre as a branch that is hid.” Lowth supposes that by 
 “abominable branch” there is allusion to a tree on which a malefactor 
 was hanged, that was regarded as detestable and cursed. But there 
 are obvious objections to this interpretation. One is, that the word 
 branch {iietzer) is never applied to a tree. It means a shoot, a slip, 
 a scion. Note, ch. xi. 1. Another objection is, that there seems no 
 necessary allusion to such a tree ; or to anything that would lead to 
 it. Jerome says that the word netzer denotes a shoot or sucker that 
 starts up at the root of a plant or tree, and which is useless to the 
 husbandman, and which he therefore cuts off. So, says he, the king 
 of Babylon shall be cast off — as the farmer throws away the useless 
 sucker. This is probably the correct idea. The word abominable 
 means, therefore, not only that v/hich is useless, but indicates that the 
 shoot or sucker is troublesome to the husbandman. It is an object 
 that he hates, and which he gets clear of as soon as possible. So the 
 king of Babylon would be cast out as useless, hateful, abominable, to 
 be thrown away as the noxious shoot is, as unfit for use, and unworthy 
 to be preserved. IT As the raiment of those that are slain. As a gar- 
 ment that is all defiled with gore, and that is cast away and left to rot. 
 The garments of those slain in battle, covered with blood and dirt, 
 would be cast away as polluted and worthless ; and so would be the 
 king of Babylon. Among the Hebrews such garments were regarded 
 with peculiar abhorrence, ( Eosenmiiller ; ) perhaps from Hie dread 
 which they had of touching a dead body, and of course of anything 
 that was found on a dead body. ^ Thrust through icith a stvord. 
 That is, the slain thrust through. The effect of this was to pollute 
 the garment with blood, and to render it useless. *TT That go doion to 
 the stones of the pit. The “pit” here means the grave or sepulchre, 
 ver. 15. The phrase “ stones of the pit,” conveys the idea that the grave 
 or sepulchre was usually either excavated from the solid rock, or con- 
 structed of stones. The idea is simply, that those who were slain 
 
336 
 
 ISAIAH. 
 
 [b. c* 713. 
 
 20 Thou shalt not he joined 
 with them in burial, because 
 thou hast destroyed thy land, 
 and slain thy people : the seed 
 of evil-doers shall never be re- 
 nowned. 
 
 a: Job 18. 16; Psa. .37. 28. 
 
 21 Prepare slaughter for his 
 y children for the iniquity of 
 their fathers ; that they do not 
 rise, nor possess the land, nor 
 fill the face of the world with 
 cities. 
 
 y Exod. 20. 5. 
 
 20 ^ Thou shalt not be united with them in burial, 
 
 ‘ Because thou hast destroyed thy land, 
 
 ‘ Thy people thou hast slain. 
 
 ‘ The seed of evil-doers shall never be renowned. 
 
 21 ‘ Prepare ye slaughter for his children, 
 
 ‘ On account of the iniquity of their fathers ; 
 
 ‘ Lest they rise and inherit the land, 
 
 ‘ And fiU the face of the world with cities. 
 
 with the sword were buried in the usual manner, though their bloody 
 garments defiled were cast away. But the king of Babylon should 
 not have even the honour of such a burial as was given to those who 
 fell in battle. ^ As a carcase trodden tinder feet, IJnburied ; as the 
 body of a brute that is exposed to the air, and denied the honour of a 
 sepulchre. 
 
 20. Thou shalt not he joined with them in burial. That is, even with 
 those who are slain with the sword in battle, and to whom is granted 
 the privilege of a decent burial. ^ Hast destroyed thy land. Hast 
 been a cruel, harsh, and oppressive prince. ^ The seed of evil-doers. 
 The posterity of the wicked. ^ Shall never he renowned, Heb., shall 
 never be called^ or named — — i.e. shall never be distinguished, 
 celebrated, or honoured. This is a general proposition ; but the 
 prophet here possibly designs to apply it to the king of which he is 
 speaking, as having been descended from ancestors that were Avicked ; 
 or more probably it is a new circumstance, more fully explained in the 
 folloAving verse, that his posterity should be cut off from the honour of 
 succeeding him on the throne, and that they, as well as he, should be 
 loaded Avith disgrace. The design is to affirm the fact that the Baby- 
 lonian dynasty Avould end with him ; and that his posterity Avould be 
 reduced from the honours Avhich they had hoped to have inherited. 
 At the same time, the general proposition is applicable not only to the 
 posterity of the king of Babylon, but to all. It is a great truth 
 pertaining to the Divine administration, that the descendants of AAucked 
 men shall be dishonoured. So it is Avith the posterity of a traitor, a 
 pirate, a drunkard, a man of profligacy. They are involved in disgrace, 
 poverty, and calamity, as the result of the sin of their ancestor. 
 
 21. Prepare slaughter for his children. That is, cut them off not 
 only from inheriting the honour of their father, but from life. This 
 command seems to be directed to the Medes and Persians, and denotes 
 that they would thus cut off his children. If For the iniquity of their 
 fathers. On account of the crimes of their ancestors — the pride, 
 haughtiness, and oppression of the kings of Babylon. This is the 
 statement of a general principle of the Dhune administration, that the 
 consequences of crime often pass over from the perpetrator, and 
 impinge on his descendants. See Exod. xx. 5._ ^ That they do not 
 rise. That they do not rise to occupy the places of their fathers ; that 
 they be degraded and reduced from their elevation and honours, 
 
CHAPTER XIV. 
 
 837 
 
 B. c. 713.] 
 
 22 For I will rise up against name, and remnant, and son, 
 them, saitli tlie Loud of Posts, and nepliew, saitP tlie Lord. 
 and cut off from Babylon the 
 
 22 ‘For I will rise up against them, saitli Jehovah of hosts, 
 
 ‘ And will cut off from Babylon the name, and the remnant, 
 
 ‘The son and the nephew, saitli Jehovah. 
 
 H Nor Jill the face of the world with cities. The LXX. render this, 
 “and fill the land with wars.’* The Chaldee, “and fill the face of 
 the world with enemies'' The Syriac, “ and fill the face of the 
 earth with war," These versions evidently took the word arlm 
 to mean enemies or wars — a sense which the word sometimes may 
 have; but the common interpretation is to be preferred. The ap- 
 prehension was, that they would fill the land, if they lived, with 
 such cities of pride, magnificence, and wickedness, as Babylo7i was, and 
 that thus crimes would be multiplied and prolonged ; and hence the 
 purpose of God w^as not only to cut oft Babylon — the model of all 
 cities of arrogance and pride — but also to cut off those who would be 
 disposed to rear similar cities, and to fill the land again with crime. 
 
 22. For I toill 7'isej.ip against them^ saith the Lord of hosts. That is, 
 against the family of the king of Babylon. H A^id cut off from Babylon 
 the name. That is, all the males of the royal family, so that the name 
 of the monarch shall become extinct. Comp. Ruth iv. 5 ; Isa. Ivi. 5. 
 H And remnant. All that is left of them ; so that the family shall 
 cease to^exist. 11 And son^ and nepheic. Every one of the family who 
 could claim to be an heir of the throne. The dynasty shall cease ; 
 and the proud and haughty family shall become wholly extinct. 
 This is the solemn purpose in regard to the family of the monarch of 
 Babylon. It only remains to inquire when and how it was fulfilled. 
 
 The circumstances wLich it was said would exist in regard to the 
 king of Babylon, here spoken of, are the following: (1.) That he 
 would be a proud, haughty, and oppressive prince, ver. 17 — and 
 throughout the prophecy. (2.) That when he died he would be cast 
 out with the common dead, and denied the common honours of the 
 sepulchre — especially the honours which all other monarchs have in 
 their burial, vers. 18 — 20. (3.) That his posterity would be cut off, 
 
 and that he would have no one to succeed him on his throne; or that 
 the dynasty and the kingdom would terminate in him, vers. 21, 22. 
 
 In regard to the application and the fulfilment of this prophecy 
 there have been three opinions : I. That it does not refer to an in- 
 dividual sovereign, but to the kings of Babylon in general ; that the 
 description is designed to be applicable to the succession or the 
 dynasty, as signally haughty, proud, and oppressive ; and that the 
 prophet means to say that that haughty and wicked reign of kings 
 should cease. To this the objections are obvious: (1.) The wLole 
 aspect and course of the prophet seem to have reference to an 
 individual. Such an individual the prophet seems to have constantly 
 in his eye. He descends to sheol^ ver. 9; he is proud, ambitious, 
 oppressive, cast out — all of which circumstances refer naturally to an 
 individual, and not to a succession or dynasty. (2) The main cir- 
 cumstance mentioned in the prophecy is applicable only to an individual 
 — that he should be imburied^ vers. 18 — 21. It was not true of all the 
 kings of Babylon that they were unburied; and how could it be said 
 respecting a succession or a dynasty at all that it should be cast out of 
 the grave as an abominable branch, and that it should not be joined 
 
 VOL. I. Q 
 
338 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 23 I will also make it a pos- I witk tke besom of destruction, 
 session for tke Mttern, and pools saitk tke Loud of kosts. 
 of water; and 1 will sweep it \ 
 
 23 ‘ I will make it a kold for tke porcupine, 
 
 ‘ A morass of stagnant water ; 
 
 ‘ And I will sweep it witk tke besom of destruction, 
 
 ‘ Saitk Jehovah of kosts/ 
 
 witk otkers in burial? All tke circumstances, therefore, lead us to 
 suppose that tke prophet refers to an individual. II. The Jews, in 
 general, suppose that it refers to Nebuchadnezzar. But to this in- 
 terpretation tke objections are equally obvious : (1.) It was not true 
 that Nebuchadnezzar had no one to succeed him on tke throne ; or that 
 his family was totally cut off, as it was foretold of this king of Babylon 
 that his would be, vers. 21, 22. (2.) It was not true that he was 
 
 denied tke privileges of a burial which kings commonly enjoy. To 
 meet this diikculty, tke Jews have invented tke following story. They 
 say that when Nebuchadnezzar was driven from men during his de- 
 rangement, (Dan. iv.,) and when he was with the beasts of the field 
 seven years, the people made his son, Evil-Merodach, king ; but that 
 when Nebuchadnezzar was restored to his right mind and to his throne, 
 he threw Evil-Merodach into prison, where he lay until he died. At 
 the death of Nebuchadnezzar, the people released him to make him 
 king, but he refused because he did not believe that his father was 
 dead, and said that if his father should find him he would kill him ; 
 and that in order to convince him that his father was dead he wms 
 taken out of the grave. But this is manifestly a fiction. Besides, the 
 prophecy was not that the king should be taken out of the grave, but 
 that he should not be buried. Nebuchadnezzar was succeeded in the 
 kingdom by his son Evil-Merodach, and he by Belshazzar, in whom 
 the line of kings ended. III. The only other interpretation of which 
 this is susceptible, is that which refers it to Belshazzar, in whose 
 reign the city of Babylon was taken. This king, called in Scripture 
 Belshazzar, (Dan. v.,) was the son of Evil-Merodach, and the grand- 
 son of Nebuchadnezzar. His name, as it occurs in heathen writers, 
 was Nahonadius. In him the circumstances of the<> prophecy agree. 
 (1.) He was an impious prince. — Xenophon, Cyrop. lib. vii. ; Dan. v. 
 (2.) In his reign the city and the kingdom came to an end, as it was 
 foretold. (3.) Every circumstance of the taking of Babylon would 
 lead us to suppose that he was denied the privilege of a magnificent 
 sepulture, {a) He was slain in the night, Dan. v. 30. (5) It was in 
 
 the confusion of the capture of the city — amidst the tumult caused by 
 the sudden and unexpected invasion of Cyrus. It is therefore 
 altogether improbable that he had a regular and honoured burial. 
 Like the common dead, he would lie in the palace where he fell, or 
 in the street, (c) There is no evidence that Cyrus gave him an 
 honourable sepulchre. (4.) None of his posterity occupied the throne 
 to give honour to the memory of their father. (5.) In him the dynasty 
 and the kingdom ended. Immediately the kingdom on his death w'as 
 given to the Medes and Persians, Dan. v. 28 — 31. None of the 
 names of his posterity, if he had any, are known ; and God cut off from 
 him “the name and remnant, the son and nephew,'' as was predicted. 
 See Prideaux's Connexions, Part i. b. ii. pp. 257 — 271, Ed. 1815. 
 
 23. I will also make it a possession for the bittern. The word bittern^ 
 in English, means a bird with long legs and neck, that stalks among 
 
B. c. 713.] CHAPTER XIV. 339 
 
 24 ^ The Lord of hosts hath and as I haye pnrposed, so shall 
 sworn, saying, Surely as I have it stand : 
 thought, so shall it come to pass ; 
 
 24 Jehovah of hosts hath sworn, saj^ing. 
 
 Surely as I have devised, so shall it be ; 
 
 And as I have counselled, that shall stand ; 
 
 reeds and sedge, feeding upon fish. The Hebrew word tqj? ^ppodh 
 occurs but five times, Isa. xxxiv. 11 ; Zeph. ii. 14. According to 
 Bochart and Gesenius, it means the hedgehog. It has been variously 
 rendered. Some have supposed it to be a land animal ; some an 
 aquatic animal ; and most have regarded it as a fowl. Bochart has 
 proved that the hedgehog, or porcupine, is found on the shores of the 
 Euphrates. He translates this place, “I will place Babylon for an 
 habitation of the porcupine, even the pools of water;” that is, the 
 pools that are round about Babylon shall become so dry that porcupines 
 may dwell there. See Bochart, Hieroz. b. hi. ch. xxxvi. pp. 1036 — 
 1042. ^ And pools of water. Bochart supposes this means, even the 
 
 pools of water shall become dry. But the common interpretation is 
 to be preferred, that Babylon itself should become filled with pools of 
 water. This was done by Cyrus directing the waters of the Euphrates 
 from then* channel when the city was taken, and by the fact that the 
 waters never returned again to their natural bed, so that the region 
 was overflowed with water. See notes on ch. xiii. U And I will 
 sweep it with the besom of destruction. A besom is a broom ; and the 
 sense here is, that God would entirely destroy Babylon, and render it 
 wholly uninhabitable. 
 
 24. The Lord of hosts. See note, ch. i. 9. It is evident that this 
 verse, and the three following, is not directly connected with that 
 which goes before respecting Babylon. This pertains to the Assyrian ; 
 that had relation to Babylon. Yitringa says that this is attached to 
 the prophecy respecting Babylon, and is a peculiar yet not altogether 
 foreign argument, and is a sort of epilogue to the prophecy respecting 
 Babylon. The design, he says, is this : As the events which had 
 been foretold respecting Babylon seemed so great and wonderful as to 
 be almost incredible, the prophet, in order to show the Jews how 
 easily it could be accomplished, refers them to the case of Sennacherib, 
 and the ease with which he and his army had been destroyed. Lowtli 
 supposes that the Assyrians and Babylonians here are one people. 
 Rosenmiiller supposes that this prophecy respecting Sennacherib has 
 been displaced by the collector of the prophecies of Isaiah, and that it 
 should have been attached to the prophecy respecting the Assyrian 
 monarch. See ch. x. The probable sense of the passage is that 
 which makes it refer to the predicted destruction of Sennacherib, 
 ch. X. ; and the design of the prophet in referring to that here, is to 
 assure the Jews of the certain destruction of Babylon, and to comfort 
 them with the assurance that they would be delivered from their 
 captivity there. The prophecy respecting Babylon was uttered before 
 the destruction of Sennacherib ; but it is to be remembered that its 
 design was to comfort the Jews in Babylon. The prophet therefore 
 throws himself beyond the period of their captivity — though it was to 
 occur many years after the prophecy respecting Babylon was uttered; 
 and with this view he introduces the subject of the Assyrian. At 
 that future time, Sennacherib would have been destroyed. And as 
 
340 
 
 ISAIAH. 
 
 [e. c. 713. 
 
 25 That I will break the As- 
 syrian in my land, and upon my 
 mountains tread him under foot : 
 then ^ shall his yoke depart from 
 off them, and his burden depart 
 from off their shoulders. 
 
 26 This is the purpose that 
 is purposed upon the whole 
 
 2 ch. 10. 27. 
 
 earth ; and this is the hand that 
 is stretched out upon all the 
 nations. 
 
 27 For « the Loud of hosts 
 hath purposed, and who shall 
 disannul it? and his hand is 
 stretched out, and who shall 
 turn it back ? 
 
 a 2 Chron. 20. 6 ; Job 23. 13 ; Psa. 21. 30 ; 
 
 Dan. 4. .35. 
 
 25 To break the Assyrian in my land, 
 
 And upon my mountains I will tread him down, 
 
 And to remove from them his yoke, 
 
 And his burden shall depart from his shoulders. 
 
 26 This is the purpose that is purposed upon the whole earth 
 And this is the hand that is stretched out upon all the nations. 
 
 27 For Jehovah of hosts hath purposed, and who shall disannul it ? 
 And his hand is stretched out, and who shall turn it back ? 
 
 God would have fulfilled the prophecy respecting the proud and self- 
 confident Assyrian, so they might have the assurance that he would 
 fulfil his predictions respecting the no less proud and self-confident 
 king of Babylon ; and as he would have delivered his people from the 
 invasion of the Assyrian, even when he was at the gates of Jerusalem, 
 so he would deliver them in their captivity in Babylon. ^ Hath sworn. 
 See Heb. vi. 13 ; iii. 18 ; Gen. xxiv. 7 ; Exod. xiii. 5, 11 ; xxxiii. 1 ; 
 Numb, xxxii. 10. Jehovah is often represented as making use of an 
 oath, to denote the strong confirmation, the absolute certainty of what 
 he utters. The oath here was designed to comfort the Jews, when 
 they should be in Babylon, with the assurance that what he had thus 
 solemnly promised would assuredly come to pass. ^ As I have thought. 
 As I have designed, or intended. God’s promises never fail ; his 
 purposes shall all be accomplished. Comp. ch. xlvi. 10, 11. This 
 passage is full proof that God does not change : that whatever his 
 purposes are, they are indexible. Change supposes imperfection ; 
 and it is often affirmed that God is immutable, James i. 17 ; Mai. iii. 
 6 ; 1 Sam. xv. 29. 
 
 25. That I will break. That I will break his power ; that I will 
 discomfit and destroy his army. IT The Assyrian. Sennacherib. See 
 ch. X. H In my land. That is, in the land of Canaan. This is often 
 called his land ; and this expression shows that the passage does not 
 and cannot refer to the king of Babylon, for he was destroyed in his 
 own city, Dan. v. II And upon my mountains. That is, upon the 
 mountains of Palestine. The army of Sennacherib was destroyed on 
 the mountains that were near to Jerusalem. See notes, ch. x. 33, 34. 
 ^ Then shall his yoke. The yoke of the Assyrian. See note, ch. x. 27. 
 
 26. This is the purpose. This is the sum of the Avhole design — a 
 design that embraces the destruction both of the king of Assyria and 
 of Babylon. H Upon the whole earth. The successive kingdoms of 
 Assyria and Babylonia embraced the whole earth, and to destroy 
 them would in fact affect all the nations. 
 
 27. For the Lord of hosts. Note, ch. i. 9. H Who shall disannul it? 
 Who has power to defeat his purposes ? Difficult as they may be in 
 appearance, and incredible as their fulfilment may seem, yet his pur- 
 poses are formed in full view of all the circumstances ; and there is 
 
CHAPTER XIV. 
 
 341 
 
 B. c. 713.] 
 
 28 In tlie year * that king i Ahaz died •was this burden. 
 
 b 3 Kings l6. SO. j 
 
 Yision IX.— Ch. xir. 28—32. Fhilistia. 
 
 Inscription. 
 
 28 In the year that King Ahaz died was this oracle. 
 
 no power to resist his arm, or to turn him aside from the execution 
 of his designs. By this assurance God designed to comfort his people 
 when they should be in Babylon in a long and dreary captivity. 
 Comp. Psa. cxxxvii. And by the same consideration his people may 
 be comforted at all times. His plans shall stand. None can dis- 
 annul them. No arm has power to resist him. None of the schemes 
 formed against him shall ever prosper. Whatever ills, therefore, 
 may befall his people ; however thick, and gloomy, and sad their 
 calamities may be ; and however dark his dispensations may appear, 
 yet they may have the assurance that all his plans are wise, and that 
 they all shall stand. No matter how many, or how mighty, may be 
 the foes of the church ; no matter how strong their cities, or their 
 ramparts; no matter how numerous their armies, or how self-con- 
 fident may be their leaders, they have no power to resist God. If 
 their plans are in his way, they will be thrown down ; if revolutions 
 are needful among men to accomplish his purposes, they will be 
 brought about; if cities and armies need to be destroyed in order 
 that his plans may succeed, and his church be safe, they will be de- 
 molished, just as the army of Sennacherib was laid pale in death, 
 and as Babylon — the haughtiest of cities — was overthrown. Who 
 can stand against God ? and who can resist the execution of his will ? 
 
 28. In the year that king Ahaz died. This is the caption or title to 
 the following prophecy, which occupies the remainder of this chapter. 
 This prophecy has no connexion with the preceding; and should 
 have been separated from it in the division into chapters. It relates 
 solely to Philistia ; and the design is to comfort the Jews with the 
 assurance that they had nothing to apprehend from them. It is not 
 to call the Philistines to lamentation and alarm, for there is no 
 evidence that the prophecy was promulgated among them, (Yitringa ;) 
 but it is to assure the Jews that they would be in no danger from 
 their invasion under the reign of the successor of Ahaz, and that God 
 would more signally overthrow and subdue them than had been done 
 in his time. It is not improbable that at the death of Ahaz, and with 
 the prospect of a change in the government on the accession of his 
 successor, the Philistines — the natural enemies of Judah — had medi- 
 tated an invasion of the Jews. The Philistines had been subdued 
 in the time of Azariah, (2 Kings xv. 1 — 7,) or Uzziah, as he is called 
 in 2 Chron. xxvi. 1, who was the son and successor of Amaziah. He 
 broke down the wall of Gath, and the wall of Gabneh, and the wall 
 of Ashdod, and effectually subdued and humbled them, 2 Chron. 
 xxvi. 6. In the time of Aha4, and while he was engaged in his un- 
 happy controversies with Syria and Ephraim, the Philistines took 
 advantage of the enfeebled state of Judah, and made successful war 
 on it, and took several of the towns, 2 Chron. xxviii. 18; and at his 
 death they had hoped of being able to resist Judah — perhaps the 
 more so as they apprehended that the reign of Hezekiah would be 
 mild, peaceable, and unwarlike, Isaiah, in the prophecy before us. 
 
342 
 
 ISAIAH. 
 
 [b.c. 713. 
 
 29 Hejoice not tlion, whole 
 Palestina, Lecanse the rod of 
 him that smote thee is broken : 
 for out of the serpents root shall 
 
 c 2 Chron. £6. 6. 
 
 29 Eejoice not, 0 thou whole Philistia, 
 
 Because the rod of him that smote thee is broken ; 
 
 Por from the root of the serpent shall come forth a basUisk, 
 Aud his fruit shall be a fiery flying serpent. 
 
 warns them not to entertain any such fallacious expectations, and 
 assures them that his reign would be quite as disastrous to them as 
 had been the reign of his predecessors. ^ Was this burden. See 
 note, ch. xiii. 1. 
 
 29. Rejoice not thou. Hejoice not at the death of Ahaz, king of 
 Judah. It shall be no advantage to thee. It shall not be the means 
 of making an invasion on Judah more practicable. H Whole Palestina. 
 "We apply the name Palestine to the whole land of Canaan. Formerly 
 the name referred only to Philistia, from which W'e have derived the 
 name Palestine. The word ntLfrS Pelesheth means properly the land 
 of sojourners or strangers, from palash, to rove about, to wander, 
 to migrate. The LXX. render it d\x6<pvXoi^ strangers or foreigners^ 
 and 7 ^ aXXocpvXcav, land of strangers. Philistia was situated on the 
 south-western side of the land of Canaan, extending along the Medi- 
 terranean sea from Gaza on the south, to Lydda on the north. The 
 Philistines were a powerful people, and had often been engaged in 
 wars with Judah. They had made a successful attack on it in the 
 time of Ahaz ; and amidst the feebleness and distractions which they 
 supposed might succeed on the 'Change of the government of Judah, 
 and the administration of an inexperienced prince like Hezekiah, they 
 hoped to be still more successful, and would naturally rejoice at the 
 death of Ahaz. When the prophet says whole Palestina,’’ he means 
 to say that no part of Philistia w'ould have occasion to rejoice at the 
 succession of Hezekiah. See ver. 31. ^ Because the rod of him that 
 
 smote thee is broken. It was not true that they had been smitten 
 during the reign of Ahaz, but it had been done by his predecessor 
 TJzziah. Perhaps the prophet refers to that prince, and to his death. 
 He had smitten and subdued them. At his death they w'ould rejoice; 
 and their joy had been continued during the reigns of Jotham and 
 Ahaz. They would now rejoice the more that a young and inex- 
 perienced prince was to ascend the throne. Their joy had been that 
 TJzziah had died — and that joy had been augmenting since his death. 
 But the prophet now tells them that they will have no further occa- 
 sion for such joy. H For out of the serpent's root. That is, there shall 
 spring forth from the serpent, or shall succeed the serpent — as a 
 shoot or sprout springs from the root of a decayed tree. Note, ch. 
 xi. 1. By the serpent here is undoubtedly intended king TJzziah, 
 wdio had so severely chastised the Philistines. The w'ord serpent 
 denotes a serpent of any kind, and usually one far less venomous 
 than that which is meant by the word translated cockatrice. Pro- 
 bably the prophet does not give this name serpent to TJzziah or to 
 Ahaz, or the name cockatrice to Hezekiah, because he regarded the 
 names as properly descriptive of their character, but because they 
 
 come forth a ^ cockatrice, and 
 his fruit ^ shall he a fiery flying 
 serpent. 
 
 1 or, adder. d 2 Kings 18. 8. 
 
CHAPTER XIV. 
 
 343 
 
 B. C.713.] 
 
 30 And tlie first-born of tbe 
 poor sliall feed, and the needy 
 shall lie down in safety : and I 
 will kill thy root with famine, 
 and he shall slay thy remnant. 
 
 31 Howl, 0 gate ; cry, 0 city : 
 
 thou, whole Palestina, art dis- 
 solyed : for there shall come 
 from the north a smoke, and 
 ^ none shall l)e alone in his ^ ap- 
 pointed times. 
 
 1 or, he shall not, 2 or, assemblies. 
 
 30 And the most abject shall feed [in safety], 
 
 And the needy shall lie down in safety ; 
 
 And I will destroy thy root with famine. 
 
 And he shall slay thy remnant. 
 
 31 Howl, 0 gate ! cry out, 0 city I 
 
 0 Philistia, thou art altogether dissolved with fear. 
 Por from the north cometh a smoke ; 
 
 And there shall not be a straggler among his armies. 
 
 were so regarded by the Philistines. They were as odious and offen- 
 sive to them, and as destructive of their plans, as venomous reptiles 
 would be. ^ Shall come forth a cockatrice. See note on ch. lix. 5. 
 A basilisk, or adder — a serpent of most venomous nature. See note, 
 ch. xi. 8. That is, though TJzziah is dead, yet there shall spring up 
 from him one far more destructive to you than he was ; one who shall 
 carry the desolations of war much farther, and who shall more effect- 
 ually subdue you. Most commentators have concurred in supposing 
 that Hezekiah is here referred to, who “smote the Philistines even 
 unto Gaza and the border thereof, from the tower of the watchmen 
 to the fenced city,” 2 Kings xviii. 8. This is doubtless the correct 
 interpretation. The Chaldee renders it, however, “Because there 
 shall proceed from the descendants of Jesse the Messiah, and his 
 works shall be among you as a flying serpent.” This interpretation 
 Rosenmiiller supposes is correct ; but it is evidently foreign to the 
 scope of the passage. 
 
 30. And the first-born of the poor shall feed. That is, there shall be 
 safety to those parts of Judah which have long been exposed to the 
 invasions of the Philistines. Philistia bordered on Judea, and was 
 constantly making wars upon it, so that there was no safety felt. 
 Isaiah now says, that Hezekiah would so effectually and completely 
 subdue them that there should be no danger from their invasion. 
 The phrase “the first-born of the poor” is a Hebraism — a strong, 
 emphatic expression, denoting those who are the most poor ; the most 
 abject sons of poverty; those who have an eminence or a double por- 
 tion of want — as the first-born among the Hebrews were entitled to 
 peculiar distinctions and privileges. The idea is, that even the most 
 poor and defenceless would be safe. K Shall feed. That is, they 
 shall be supplied with food ; they shall feed safely as a flock does 
 that is guarded from wild beasts. They shall be no longer alarmed, 
 but shall dwell in security, peace, and plenty. ^ And I will kill thy 
 root. The word rendered root denotes properly the root of a plant, 
 which being dried up or killed, the plant of course withers and dies. 
 So God says that he would effectually and entirely destroy the power 
 of the Philistines. Slay thy remnant. That is, shall slay all that 
 appertains to thee. Or, he shall dry up the root, and the branches 
 shall wither and die also. The whole power of the nation shall be 
 withered and destroyed. 
 
 31. Howly O gate. That is, ye who throng the gate. The gates 
 of a city were the chief places of concourse. H Cry, 0 city. The 
 
344 
 
 ISAIAH. 
 
 [B. c. 713. 
 
 32 What shall one then an- 
 swer the messengers of the na- 
 tion ? That ^ the Loud hath 
 
 d Psa. 87. I— 6. e Zeph. 3. 12. 
 
 founded Zion, and the ^ poor of 
 his people shall ^ trust in it. 
 
 1 betake themselves unto. 
 
 32 And what answer shall he given to the ambassadors of a nation ? — 
 That Jehovah hath laid the foundation of Zion, 
 
 And the poor of his people take refuge in her. 
 
 prophet here fixes the attention upon some principal city of Philistia, 
 and calls upon it to be alarmed in view of the judgments that were 
 about to come upon the whole land. H Art dissolved. The word 
 dissolved is applied to that which melts, or which wastes away 
 
 gradually — and then to that which faints or disappears. It means 
 here that the kingdom of Philistia would disappear, or be destroyed. 
 It probably conveys the idea of its fainting, or becoming feeble from 
 fear or apprehension. II From the north a smoke. Prom the regions 
 of Judah, which lay north and east of Philistia. The smoke here 
 probably refers to a cloud of dust that would be seen to rise in that 
 direction made by an invading army. H And none shall be alone in 
 his appointed times. There has been a great variety of interpretation 
 in regard to this passage. Lowth renders it, “ And there shall not 
 be a straggler among his levies.*" The Hebrew is as in the margin, 
 “ And not solitary in his assemblies.’* The LXX. render it koX ovk 
 ia*ri Tov ehai — and it is not to be endured. The Chaldee, “And 
 there shall be none who shall retard him in his times.** The Arabic, 
 “ Neither is there any one who can stand in his footsteps.** The 
 Vulgate, “ Neither is there any one who can escape his army.’* 
 Aben Ezra renders it, “No one of the Philistines shall dare to remain 
 in their palaces, as when a smoke comes into a house all are driven 
 out.** Probably the correct idea is given by Lowth; and the same in- 
 terpretation is given by Gesenius, Posenmuller, Dathe, and Michaelis, 
 No one of the invading army of Hezekiah shall come by himself; no one 
 shall be weary or be a straggler ; the army shall advance in close, military 
 array, and in dense columns ; and this is represented as the cause of the 
 cloud or smoke that the prophet saw rising — the cloud of dust that 
 was made by the close ranks of the invading host. Comp. Isa. v. 27. 
 
 32. What shall one then answer. The design of this verse is obvious. 
 It is to show that Judea would be safe from the invasions of the 
 Philistines, and that God was the protector of Zion. For this pur- 
 pose the prophet refers to messengers or ambassadors who should be 
 sent for any purpose to Jerusalem — either to congratulate Hezekiah, 
 or to form an alliance with the Jews. The prophet asks what answer 
 or information should be given to such messengers when they came 
 respecting their state ? The reply is, that Jehovah had evinced his 
 purpose to protect his people. U Of the nation. Of any nation whose 
 ambassadors should be sent into Judea. IT That the Loud hath 
 founded Zion. That he is its original Pounder, and that he has now 
 shown his regard for it by protecting it from the Philistines. It 
 would be safe from their attacks, and Jehovah would thus show that 
 he had it under his own protection. The LXX. render this, “ And 
 what shall the kings of the Gentiles then answer ? That the Lord 
 hath founded Zion.** The scope of the passage is the assurance that 
 Zion would be safe, being founded and preserved by Jehovah ; and 
 that the Philistines had no cause of triumph at the death of Ahaz, 
 since God would still be the protector of his people, The doctrine 
 
CHAPTER XV. 
 
 845 
 
 B. c. 713.] 
 
 established by this passage is, that in all the changes which take 
 place by the death of kings, princes, magistrates, and ministers ; and 
 in all the revolutions which occur in kingdoms, the enemies of the 
 people of God have no cause for rejoicing. God is the protector of 
 his church; and he will show that he has founded Zion, and that his 
 people are safe. No weapon that is formed against his people shall 
 prosper, and the gates of hell shall not prevail against his church. 
 H SAall trust in it. In Zion. It was a strongly fortified city ; God 
 was its protector ; and in times of calamity his people could betake 
 themselves there in safety. In this strong place the most weak and 
 defenceless — the poorest of the people — would be safe. In the church 
 of God, the poor are the objects of as deep regard as the rich ; the 
 humble, the meek, the weak, the feeble, are there safe, and no power 
 of an enemy can reach or affect them. God is their defender and 
 their friend ; and in his arms they are secure. 
 
 ANALYSIS OF CHAPTERS XY., XVI. 
 
 J 1 . — The time of the prophecy. 
 
 This and the following chapter make one entire prophecy, and should not 
 have been divided. At what time it was delivered is unknown. The only 
 period which is designated is, that it was to be fulfilled in three years from 
 the time when it was uttered, ch. xvi. 14. Lowth supposes that it was de- 
 livered soon after the former, in the first years of the reign of Hezekiah, and 
 that it was fulfilled in the fourth year of his reign, when Shalmanezer invaded 
 the kingdom of Israel. He supposes that he might have marched through 
 Moab, and secured its strong places on his way to Judea. Gesenius supposes 
 that it was uttered by some contemporary of Isaiah, or by some earlier pro- 
 phet, without the epilogue, (ch. xvi. 14,) as a general denunciation against 
 Moab ; and that it was adopted by Isaiah, and applied to the Moabites during 
 his own time. This he argues because of the repetition of geographical 
 names; the play upon those names; the roughness and harshness of the ex- 
 pressions; and many favourite phrases which he says are foreign to “the 
 genuine Isaiah.” He supposes that it had its origin in the national animo- 
 sity which subsisted between the Jews and the Moabites; and that it might 
 have been composed on account of the tribute which had been withheld, 
 B. c. 896 ; or on account of the corruption of the Moabites, B. c. 949 ; or on 
 the taking possession of the territory by Reuben and Gad. But this is evi- 
 dently conjectural. It is fau to presume that it is a production of Isaiah 
 himself, umess it can be proved that he did not write it ; and the argument 
 from the style, to prove that it was written by some other person than Isaiah, 
 does not seem to be sufficient. It may have been witten by Isaiah at an 
 early period of his life, and subsequently incorporated into his prophecies, 
 and adapted by himself to a state of things existing in an advanced period 
 of his prophetic life. See note on ch. xvi. 14. Compare, however, the argu- 
 ments of Gesenius in his Commentary, and in the Biblical Repository, ^ ol. 
 vii., pp. 120, 121. It is certain that it was composed when the tribute was 
 withheld from Judah which was due from the Moabites. See ch. xvi. 1. 
 
 § 2 . — Sistory of Moab. 
 
 The land of Moab, so caUed from Moab the son of Lot by his eldest daughter, 
 (Gen. xix. 31 — 37,) was situated on the east side of the river Jordan, and 
 adjacent to the Dead Sea, and on both sides of the river Amon, although 
 strictly and properly speaking the river Arnon was regarded as its northern 
 boundary. Its capital city v/as on the river Arnon. The first residence of 
 Lot after fleeing from Sodom was Zoar., (Gen. xix. 30,) on the south-east of 
 the Dead Sea; from thence ho removed into the mountainous regions, where 
 
 Q, 2 
 
S46 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 his two sons were bom, Gen. xix. 30. The country was originally occupied 
 hy a race of giants called Emim^ (Deut. ii. 10,) whom the Moabites con- 
 quered and expelled. A considerable part of this country was subsequently 
 conquered by Sihon, king of the Amorites, who made the Arnon the boundary 
 of the land of Moab, and Heshbon his capital, Numb. xxi. 26. Comp. Numb, 
 xxi. 13; Judg. xi. 18. The Israelites passed by their land in journeying to 
 Canaan without distressing or embarrassing them; because God had said that 
 he had given ‘‘ Ar to the children of Lot for a possession,’ ' Deut. ii. 9. But 
 the adjacent region in the possession of the Amorites the Israelites took, 
 after a signal victory, and gave to the tribes of Reuben and Gad, Numb. xxi. 
 31 — 35. Thus the territory of the Jews, being bounded by the river Amon, 
 was adjacent to that of Moab. It is evident, however, though the Arnon was 
 the proper boundary of Moab, yet that a considerable portion of country on 
 the north of that river was usually regarded as lying in the land of Moab, 
 though strictly within the limits of the territory formerly of the Amorites, 
 and subsequently of the tribes of Reuben and Gad. Thus mount Nebo is 
 said to be in the land of Moab, (Deut. xxxii. 49; xxxiv. 1,) though it ivas 
 properly withm the limits of the Amorites. And thus many of the places in 
 the prophecy before us were on the north of that river, though specified as 
 in the country of Moab. It is probable that the boundary was never regarded 
 as permanently fixed, though the river Aimon was its natural and usual limit. 
 
 There was always a great antipathy between the Jews and the Moabites, 
 and they were the natural and constant enemies of the Jevfish nation. The 
 foundation of the enmity was laid far back in their history. Balaam seduced 
 the Israelites to sin by means of the daughters of Moab, Numb. xxv. 1, 2 ; 
 and God ordered that this people should not enter into the congregation of 
 his people, or be capable of office, to the tenth generation, because they had 
 the inhumanity to refuse the children of Israel a passage through their land 
 in their journey to Canaan, Deut. xxiii. 3. 
 
 Eglon, kiug of the Moabites, was the first who oppressed Israel after the 
 death of Joshua. Ehud Idlled him, and subdued the Moabites, Judg. iii. 21. 
 Toward the end of this period, however, peace and friendship Avere restored, 
 mutual honours were reciprocated, as the history of Ruth shows, and Moab 
 appears to have been a ^Dlace of refuge for outcasts and emigrant Hebrews, 
 Ruth i. 1; 1 Sam. xxii. 3; Jer. xl. 11; Isa. xvi. 3. David subdued Moab 
 and Ammon, and made them tributary, 2 Sam. viii. 2 — 12 ; xxiii. 20. The 
 right to levy this tribute seems to haA^e been transferred to Israel after the 
 division of the kingdom ; for after the death of Ahab they refused to pay the 
 customary tribute of 100,000 lambs and as many rams, 2 Kings i. 1; iii. 4; 
 Isa. xvi. 1.’ Soon after the death of Ahab they began to revolt, 2 Kings iii. 
 4, 5. They Avere subsequently engaged in wars AAuth the Jews. Amos 
 (i. 13, etc.) denounced great calamities on them, Avhich they probably suf- 
 fered under Uzziah and Jotham, longs of Judah, 2 Chron. xxvi. 7, 8 ; xxvii. 5. 
 Calmet supposes that they Avere carried captive by Nebuchadnezzar beyond 
 the Euphrates, as the prophets had threatened, Jer. ix. 26; xii. 14, 15; 
 xxv. 11^ 12 ; xlAoii. 47 ; xhx. 3, 6, 39 ; 1. 16 ; and that they Avere restored by 
 Cyrus to their land, as many other captive nations were. It is probable that 
 in the latter times they Avere subject to the Asmonean kings, and finally to 
 Herod the Great. — Ro^. Cal, It is remarkable that Jeremiah has introduced 
 much of tills chapter into his prophecy in his forty-eighth chapter. 
 
 § 3 . — Comparison of Isaiah with Jeremiah. 
 
 In order to see the resemblance betiveen the tAAm propheciQS, I insert here 
 a comparison of the corresponding parts, folloAving the order of Isaiah. 
 
 Isaiah xv. 
 
 2 On all their heads shall be baldness, 
 And every beard cut off. 
 
 3 In their streets they shall gird themselves 
 
 with sackcloth ; 
 
 On the tops of their houses, and in their 
 streets, every one shall howl. 
 
 Jeiiemiah xlvhi. 
 
 37 For every head shall be bald. 
 
 And every beard clipped. 
 
 Upon all the heads shall be cuttings 
 And upon the loi)is sackcloth. 
 
 38 There shall be lamentations generally 
 
 upon the housetops of Moab, and in 
 the streets thereof. 
 
B. C.713.] 
 
 CHAPTER XV. 
 
 347 
 
 Isaiah xv. 
 
 4 And Ileshbon shall cry, and Elealeh : " 
 Their voice shall be heard unto Jahaz: 
 Therefore the armed soldiers of Moab 
 
 shall cry out: 
 
 His life shall be grievous unto him. 
 
 5 His fugitives shall flee unto Zoar, an 
 
 heifer of three years old ; 
 
 For by the mounting up of Luhith with 
 weeping shall they go it up; 
 
 For in the way of Horonaim they shall 
 raise up a cry of destruction. 
 
 6 For the waters of Nimrim shall be deso- 
 late. 
 
 Therefore the abundance they have gotten , 
 
 And that which they have laid up, 
 
 Shall they carry away to the brook of the 
 willows. 
 
 [8, 9, xvi. 1—5, are wanting in Jeremiah.] 
 xvi, 6 We have heard of the pride of Moab ; 
 
 He is very proud ; 
 
 Even his haughtiness, and his pride, and 
 his wrath ; 
 
 But his lies shall not be so. 
 
 7 Therefore shall Moab howl for Moab, 
 Every one shall howl : 
 
 For the foundation of Kir-hareseth shall 
 ye mourn ; 
 
 Surely are they stricken. 
 
 8 As to the vine of Sibmah, the lords of 
 
 the heathen have broken down the 
 principal plants thereof ; 
 
 They have come even unto Jazer, 
 
 They wandered through the wilderness 
 Her branches are stretched out. 
 
 They are gone over the sea. 
 
 9 Therefore 1 will bewail with the weeping 
 
 of Jazer, the vine of Sibmah : 
 
 For the shouting of thy summer fruits, 
 And for thy harvest is fallen. 
 
 10 And gladness is taken away, and joy 
 
 out of the plentiful held ; 
 
 The treaders shall tread out no wine in 
 their presses; 
 
 I have made their vintage-shouting to 
 cease. 
 
 11 Wherefore my bowels shall sound like 
 
 an harp for Moab, 
 
 And mine inward parts for Kir-haresh. 
 
 Jeremiah xlviii, 
 
 34 From the cry of Heshbon even unto 
 Elealeh, 
 
 And unto Jahaz have they uttered their 
 voice. 
 
 34 From Zoar even unto Horonaim, 
 
 As an heifer of three yeai s old ; 
 
 For in the going up of Luhith, 
 Continual weeping shall go up. 
 
 3 A voice of crying shall be from Horo- 
 naim, 
 
 5 For in the going down of Horonaim, 
 The enemies have heard a cry of de- 
 struction. 
 
 34 For the waters also of Nimrirn shall be 
 desolate. 
 
 36 Because the riches that he hath gotten 
 is perished. 
 
 29 We have heard of the pride of Moab; 
 
 he is exceeding proud ; 
 
 His loftiness and his arrogancy. 
 
 And his pride and the haughtiness of his 
 heart : 
 
 30 I know his wrath, saith the Lord; 
 
 But it shall not be so: 
 
 His lies shall not so effect it. 
 
 31 Therefore will I howl for Moab, 
 
 And I will cry out for all Moab; 
 
 Mine heart shall mourn for the men of 
 
 Kir-heres. 
 
 32 O vine of Sibmah ! 
 
 Thy plants are gone over the sea; 
 
 They reach even unto the sea of Jazer. 
 
 32 O vine of Sibmah! 
 
 I will weep for thee with the weeping 
 of Jazer : 
 
 The spoiler |s fallen upon thy summer 
 fruits and upon thy vintage. 
 
 33 And joy and gladness is taken from the 
 
 plentiful field, and from the land of 
 Moab ; 
 
 And I have caused wine to fail from 
 the wine presses ; 
 
 FTone shall tread with shouting ; 
 
 Their shouting shall be no shouting. 
 
 36 Therefore my heart shall sound for Moab 
 like pipes ; 
 
 And mine heart shall sound like pipes 
 for the men of Kir-heres. 
 
 § 4 . — Moah after the exile. 
 
 After tlie exile, intimate connexions took place between the Jews and the 
 Moabites by marriages, Ezra ix. 1, seq. ; Neh. xiii. 1. These marriages, 
 however, were dissolved by Ezra as being in his view contrary to the law of 
 Moses. In the time of the Maccabees little mention is made of them, (comp. 
 Dan. xi. 41 ;) but Josephus mentions them in the history of Alexander 
 Jannseus. Heshbon and Xadaba, Lemba and Oronas, Gehthon and Zara, 
 cities of Moab, are there mentioned as being at that time in the possession of 
 the Jews. — Jos. Ant. b. xiii. ch. xv. J 4. After that, their name is lost 
 under that of the Arabians, as was also the case with Edom and Ammon. 
 At the time of AbuLfeda, Moab proper, south of the river Arnon, bore the 
 name of Karrak, from the city of that name, (comp, note on ch. xv. 1 ;) the 
 territory north of the Arnon, the name of Belka, wMch includes also the 
 country of the Amorites. Since that time the accounts of the country are 
 exceedingly meagre, and it is only until quite recently that the state of Moab 
 has attracted the attention of travellers. It has been ranged and ravaged by 
 the predatory tribes of Arabs, and through fear of them few travellers have 
 ventured to visit it. In February and March, 1806, however, Mr. Scetzen, 
 
348 
 
 ISAIAH. 
 
 [b.c. 713. 
 
 not without danger of losing his life, undertook a tour from Damascus down 
 to the south of the Jordan and the Dead Sea, and thence to Jerusalem, and 
 in his journey threw much unexpected light on the prophecy before us, 
 especially in regard to the places here mentioned. He found a multitude of 
 places, or the ruins of places, still bearing the old names, and thus has set 
 bounds to the perfectly arbitrary designations of the old maps. In September, 
 1812, that distinguished German traveller L. L. Bm'ckhardt made the same 
 tour from Damascus down to Karrak, whence he pursued his journey over 
 Wady Mousa, or Petra, and thence to Caii'o in Egypt. In 1818 a company 
 of intelligent English travellers (Bankes, Irby, Mangles, and Legh) made a 
 journey from Karrak to the land of the Edomites, particularly to Petra, and 
 thence back on the other side of the Jordan to Tiberias. In some respects 
 they confirmed, and in others extended, the accounts of Seetzen. See 
 Gesenius’ Comm. In the notes on these chapters, I have endeavoured to 
 embody the principal information found in these writers on the topography 
 of Moab. 
 
 § 5. — Analysis of this prophecy. 
 
 ‘‘The prophecy,’’ says Prof. Stuart, (Bib. Repository, vii. 110,) “is a piece 
 replete with vivid description, with animated and impassioned thought, with 
 poetic diction, and with scenes which are adapted to make a deep impression 
 on the mind of the reader.” The prophecy in the two chapters contains 
 the following parts : — 
 
 I. The capitals of Moab are destroyed suddenly in one night, ch. xv. 1. 
 
 II. In the midst of the consternation, the people hasten to the high places, 
 and to the altars and temples of the gods, to implore protection. They are 
 seen in the streets with sackcloth, and on the tops of the houses, crying out 
 with loud lamentations, and every expression of sorrow and despan, xv. 2 — I. 
 
 III. Some of the fugitives flee to Zoar for protection, and others to Luhith 
 and Horonaim — hastening to countries beyond their own borders, because 
 everything in their own land was Avithered and dried up, xv. 5 — 7. 
 
 IV. Consternation and desolation are spread throughout the land, and CA'^en 
 the streams are full of ^lood, and AAold beasts are seen coming up upon the 
 land, ch. xv. 8, 9. 
 
 V. The prophet pities them, Aveeps with them, (ch. xv. 5; xau. 11,) 
 and advises them to seek the favour of Judah by sending to them the 
 customary tribute which Avas due, and Avhich had been for a long time 
 Avithheld, xvi. 1. 
 
 VI. Some of the fugitHes are seen at the fords of Arnon endeaA'-ouring to 
 escape to Judea, and maldng supplication for reception, and imploring bless- 
 ings on the land, xvi. 2 — 6. But see the notes on ch. xvi. 2 — 7, for another 
 vieAv of the design of this passage. The AueAV here given is that suggested by 
 Gesenius and Prof. Stuart. 
 
 VII. They are repulsed, and the answer to their supplication is given in 
 such a tone as to show the deep sense of the injury received from Moab 
 which the J ewish people entertained, xvi. 7. 
 
 VIII. The prophet then proceeds in liis description of the utter wasting 
 of the country of Moab — desolation wliich excited the deepest feelings in his 
 heart, and so great as to move liis most tender compassion, xvi. 8 — 12. 
 
 IX. Then follows a limitation of the time when all this would take place. 
 Within three years all this Avould be fulfilled, xvi. 13, 14. 
 
 1. The burden of Moab. See note, ch. xiii. 1. This is the title of 
 the prophecy. The Chaldee renders this, “The burden of the cup of 
 malediction which is to come upon Moab.” H Because in the night. 
 The fact that this Avas to be done in the night denotes the suddenness 
 AAuth Avhich the calamity Avould come upon them. Thus the ex- 
 pression is used in Job to denote the suddenness and surprise Avith 
 which calamities come : 
 
B. C.713.] 
 
 CHAPTEK XV. 
 
 349 
 
 CHAPTER XV. 
 
 burden of Moab. Be- 
 cause in tbe nigbt Ar of 
 
 / Jer. 48; Ezek. 25. 8—11 ; Amos 21. 3. 
 
 Moab is laid waste, and ' brought 
 to silence ; because in the night 
 Kir of Moab is laid waste, and 
 brought to silence. 
 
 1 or, cut off. 
 
 Vision X. — Ch. xy., xvi. Moah. 
 
 1 The oracle respecting Moab. 
 
 Verily, by a nightly assault, Ar of Moab is laid waste and ruined ! 
 Verily, by a nightly assault, Kir of Moab is laid waste and ruined ! 
 
 Terrors take hold on him as waters, 
 
 A tempest stealeth him away in the night . — Job xxvii. 20. 
 
 So a thief is represented as coming in the night — in a sudden and un- 
 expected manner : 
 
 The mm'derer in the night is as a thief . — Job xxiv. 14. 
 
 See also Matt. xxiv. 43; 1 Thess. v. 2; 2 Pet. iii. 10; Rev. hi. 3; 
 xvi. 15. ^ Ar of Moab. This Avas the capital of Moab. It was 
 
 situated on the south of the river Arnon. It wms sometimes called 
 Bahhath Moah. Isaiah (ch. xvi. 7 — 11) calls it the city “ Avith Avails 
 of burnt brick.” Under the name of Areopolis it occurs in Eusebius 
 and Stephen of Byzantium, and in the acts of many synods of the 
 fifth and sixth centuries, Avhen it Avas the seat of a bishop. — Relandi 
 Palaestina, pp. 577, 578. Abulfeda says that, in his time, it was a 
 small town. Jerome says that the city Avas destroyed by an earth- 
 quake AN'hen he Avas young, probably about a. d. 315. Burckhardt 
 found a place called Rabba, about twenty miles south of the river 
 Arnon, Avhich he supposed to be the ancient Ar. Seetzen found 
 there ruins of considerable compass ; especially the ruins of an old 
 palace or temple, of Avhich portions of the wall and some pillars are 
 still standing. Legh says, “ There are no traces of fortifications to be 
 seen, but upon an eminence Avere a dilapidated Roman temple and 
 some tanks.” IT Is laid xoaste. That is, is about to be laid waste. 
 This passed before the mind of Isaiah in a vision, and he represents 
 it as it appeared to him, as already a scene of desolation. And 
 brought to silence. Margin, cut off. The Avord may mean either. 
 The sense is, that the city Avas to be destroyed, for so the word nm 
 damd often means : Hos. iv. 5 ; Jer. vi. 2 ; Hos. x. 15 ; Zeph. i. 11 ; 
 Hos. iv. 6 ; x. 7 ; Jer. xlvii. 5. H Kir of Moah. Probably this city 
 Avas the modern Kerek or Karak. The Chaldee renders it by the 
 name Kerdkka, or fortress ; hence the name Kerek or Karak. 
 According to Burckhardt, it lies about three hours, and according to 
 Abulfeda twelve Arabic miles, south of Ar Moab, upon a very high 
 and steep rocky hill, from Avhich the prospect extends even to Jerusa- 
 lem, and which, formed by nature for a fortress, overlooks the Avhole 
 surrounding country. In the wars of the Maccabees (2 Mac. xii. 17) 
 It is mentioned under the name of Kdpaica, Karaka, and it is noAV 
 known by the name of Kerek or Karak. In the time of the Crusades, 
 a heathen prince built there under king Eulco (in the year 1131) a 
 very important castle, which was very serviceable to the Pranks ; and 
 in 1183 it held out successfully against a formidable siege of a month 
 by Saladin. Abulfeda speaks of it as so strong a fortress that one 
 must abandon even the Avish to take it. It has been visited in modern 
 times by Seetzen, Burckhardt, and the company of English travellers 
 
350 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 2 He is gone up to Bajitli, 
 and to Dibon, the liigL. places, 
 to weep : Moab shall howl oyer 
 
 Neho, and over Medeha : on all 
 their heads shall he baldness, 
 and every beard cut off. 
 
 2 They go up to the temple ; Dibou is weeping upon the high places ; 
 Tor Nebo and Medeba Moab makes lamentation; 
 
 On every head there is baldness ; 
 
 Every beard is cut off. 
 
 referred to above. The place has still a castle, into which the whole 
 surrounding country brings its grain for safe keeping. The small 
 and poor town is built upon the remains of once important edifices, 
 and is inhabited by Moslems and Christians. It is the seat of a 
 bishop, though the bishop resides at Jerusalem. See Gesenius, in loc. 
 
 2. He is gone up. That is, the inhabitants of Moab in consternation 
 have fled from their ruined cities, and have gone up to other places 
 to weep. H To Bajith^ and to Dihon. Lowth supposes that these two 
 words should be joined together, and that one place is denoted. The 
 Chaldee renders it, “Ascend into the houses of Dibon."’ Kimchi 
 supposes that the word denotes a temple. It usually means house^ 
 and hence may mean a temple of the gods ; that is, the principal house 
 in the land. This interpretation is adopted by Gesenius and Noyes. 
 Vitringa supposes it to mean Beth-Meon, (Jer. xlviii. 23,) or Beth- 
 Baal-Meon, (Josh. xiii. 17,) north of the Arnon, now Macin. 1 have 
 adopted the translation proposed by Kimchi as better expressing the 
 sense in my view than that which makes it a proper name. Bibon — 
 perhaps the same place as Dimon in ver. 9 — was a city given by 
 Moses to Gad, and afterwards yielded to Keuben, Numb, xxxii. 3, 
 33, 34 ; Josh. xiii. 9. It was again occupied by the Moabites, Jer. 
 xlviii. 18, 22. Eusebius says it was a large town on the north of the 
 river Arnon. Seetzen found there ruins under the name of Diban in 
 a magnificent plain. Hence Dibo7i is here appropriately described as 
 going up from a plain to weep ; and the passage may be rendered, 
 “Dibon is weeping upon the high places.*" ^ To weep. Over the 
 sudden desolation which has come upon the principal cities. *^1 Moab 
 shall howl over Nebo. Nebo was one of the mountrdns on the east of 
 the Jordan. It wms so high, that from it an extended view could be 
 taken of the land of Canaan opposite. It was distinguished as being 
 the place where Moses died, Deut. xxii. 49 ; xxxiv. 1. The meaning 
 of this is, that 07i mount Nebo, Moab should lift up the voice of 
 wailing. Jerome says that the idol Chamos, the principal idol of 
 Moab, was on mount Nebo, and that this was the place of its worship. 
 This mountain "was near the northern extremity of the Dead Sea. 
 Mount Nebo was completely barren when Burckhardt passed over it, 
 and the site of the ancient city had not been ascertained. — Travels in 
 Syria, p. 370. On its summit, says Burckhardt, was a heap of stones 
 overshadowed by a very large wild pistachio tree. At a short 
 distance below to the south-west is the ruined place called Kereyat. 
 •H Aiid over Medeba. This was a city east of the Jordan in the 
 southern part of the territory allotted to Beuben. It was taken from 
 the Beubenites by the Moabites. Burckhardt describes the ruins of 
 this town, which still bears the same name. He says of it, it is 
 “ built upon a round hill ; but there is no river near it. It is at least 
 half an hour in circumference. I observed many remains of private 
 houses, constructed with blocks of silex ; but not a single edifice is 
 standing. There is a large birket [tank, or cistern], wluch, as there 
 
CHAPTER XV. 
 
 351 
 
 B. c. 713.] 
 
 is no spring at Medeba, might be still of use to the Bedouins, were the 
 surrounding ground cleared of the rubbish to allow the w'ater to flow 
 into it; but such an undertaking is far beyond the -views of the 
 wandering Arab. On the west side of the town are the foundations 
 of a temple built with large stones, and apparently of great antiquity, 
 A part of its eastern wall remains, constructed in the same style as 
 the castle wall at Ammon. At the entrance to one of the courts 
 stand two columns of the Doric order. In the centre of one of the 
 courts is a large well.” — Travels in Syria, pp. 366, 367. ^ On all 
 
 their heads shall be baldness^ etc. To cut off the hair of the head and 
 the beard was expressive of great grief. It is well known that the 
 Orientals regard the beard with great sacredness and veneration, and 
 that they usually dress it with great care. Great grief was usually 
 expressed by striking external acts. Hence they lifted up the voice 
 in wailing ; they hired persons to howl over the dead ; they rent 
 their garments ; and for the same reason, in times of great calamity 
 or grief, they cut off the hair, and even the beard. Herodotus (11, 36) 
 speaks of it as a custom among all nations, except the Egyptians, to 
 cut off the hair as a token of mourning. So also Homer says that on 
 the death of Patroclus they cut off the hair as expressive of grief, 
 (Iliad, xxiii. 46, 47.) 
 
 Xext these a melancholy band appear ; 
 
 Amidst, lay dead Patroclus on a bier ; 
 
 O’er all the course then scattered locks they threw. — Fope. 
 
 See also Odyss. iv. 197. This was also the custom with the Romans, 
 (Ovid, Amor. 3, 5, 12 ;) the Egyptians, (Diod. i. 84;) the Scythians, 
 (Herod. 4, 71 ;) and the modern Cretans. The principle on which 
 this is done is, that thereby they are deprived of what is esteemed 
 the most beautiful ornament of the body — an idea which lies at the 
 foundation of mourning in all countries and ages. The loss of the 
 beard also was the highest calamity, and Avould be expressive of the 
 deepest grief. “It is,” says D’Arvieux, who has devoted a chapter 
 to the exposition of the sentiments of the Arabs in regard to the 
 heard, “ a greater mark of infamy in Arabia to cut a man’s beard off, 
 than it is with us to whip a fellow at the cart’s tail, or to burn him in 
 the hand. Many people in that country would far rather die than 
 incur that punishment. I saw an Arab who had received a musket 
 shot in the jaw, and who was determined rather to perish than to 
 allow the surgeon to cut his beard off to dress his wound. His 
 resolution was at length overcome ; but not until the wound was 
 beginning to gangrene. He never allowed himself to be seen while 
 his beard was off ; and when at last he got abroad, he went always 
 with his face covered with a black veil, that he might not be seen 
 without a beard ; and this he did till his beard had grown again to a 
 considerable length.” — Pictorical Bible, vol. ii. 109. Burckhardt also 
 remarks, that the Arabs wlio have from any cause had the misfortune 
 to lose their beards invariably conceal themselves from view until 
 their beards are grown again. Comp. Isa. iii. 24 ; xxii. 12 ; Jer. 
 xli. 5 ; Micah i. 16. The idea is, that the Moabites would be 
 greatly afflicted. Jeremiah has stated the same thing of Moab, 
 ch. xlviii. 37 : 
 
 Por every head shall be bald, and every beard be dipt ; 
 
 And upon all hands shall be cuttings, 
 
 And upon the loins sackcloth. 
 
352 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 3 In tlieir streets tliey sliall 
 gird tliemselyes with sackcloth : 
 on the tops of their houses, and 
 in their streets, every one shall 
 howl, ^ weeping abundantly. 
 
 1 descending into weeping ^ or, coming down 
 with weeping. 
 
 4 And Heshhon shall cry, and 
 Elealeh; their voice shall he 
 heard even unto Jahaz: there- 
 fore the armed soldiers of Moah 
 shall cry out : his life shall he 
 grievous imto him. 
 
 3 In their streets they gird themselves with sackcloth ; 
 On their house-tops, and in their streets 
 
 Every one howleth, and profusely weepeth. 
 
 4 And Heshbon and Elealeh shall cry ; 
 
 Their voice shall be heard unto Jahaz : 
 
 Yea, the aiTued soldiers of Moab shall cry out ; 
 
 His hfe is burdensome unto him. 
 
 3. In their streets. Publicly. Everywhere there shall be lamenta- 
 tion and grief. Some shall go into the streets, and some on the tops 
 of the houses. H They shall gird themselves with sackeloth. The com- 
 mon token of mourning ; and also worn usually in times of humilia- 
 tion and fasting. It was one of the outward acts by which they 
 expressed deep sorrow, Gen. xxxvii. 34 ; 2 Sam. hi. 31 ; 1 Kings xxi. 
 27 ; 2 Kings xix. 1 ; Job xvi. 15. Note, ch. hi. 24. H On the tops of 
 their houses. The roofs of the houses in the East were, and still are, 
 made flat, and were places of resort for prayer, for promenade, etc. 
 The prophet here says, that all the usual places of resort would be 
 filled with weeping and mourning. In the streets, and on the roofs 
 of the houses, they would utter the voice of lamentation. H Shall 
 howl. It is known that in times of calamity in the East it is common 
 to raise an unnatural and forced howl, or long-continued shriek. 
 Persons are often hired for this purpose, Jer. ix. 17. H Weeping 
 abundantly. Heb., deseending into weeping ; i. e. going as we would 
 say deep into it^ or weeping much; immersed as it Avere in tears. 
 Comp. Jer. xih. 17 ; xiv. 17. 
 
 4. And Heshbon shall ay. This was a celebrated city of the 
 Amorites, twenty miles east of the Jordan, Josh. xiii. 17. It was 
 formerly conquered from the Moabites by Sihon, and became his 
 capital, and was taken by the Israelites a little before the death of 
 Moses, Numb. xxi. 25. After the carrying away of the ten tribes it 
 was recovered by the Moabites. Jeremiah (xlviii. 2) calls it “the 
 pride of Moab.** The town still subsists under the same name, and 
 is described by Burckhardt. He says it is situated on a hill, south- 
 west from El Aal [Elealeh]. “Here are the ruins of an ancient 
 town, together with the remains of some edifices built Avith small 
 stones ; a few broken shafts of columns are still standing, a number 
 of deep wells cut in the rock, and a large reservoir of Avater for the 
 summer supply of the inhabitants.” — Travels in Syria, p. 365. If A?id 
 Elealeh. This Avas a toAvn of Heuben, about a mile from Heshbon, 
 Numb, xxxii. 37. Burckhardt visited this place. Its present name 
 is El Aal. “ It stands on the summit of a hill, and takes its name 
 from its situation — Aal meaning ‘ the high.* It commands the Avhole 
 plain ; and the view from the top of the hill is very extensive, com- 
 prehending the Avhole of the southern Belka. El Aal was surrounded 
 by a Avell-built wall, of Avhich some parts yet remain. Among the 
 ruins are a number of large cisterns, fragments of Avails, and the 
 foundations of houses, but nothing Avorthy of notice. The plain 
 
CHAPTER XY. 
 
 353 
 
 B. c. 713.] 
 
 5 My ^ lieart sliall cry out for 
 Moab; ^Ms fugitives shall , flee 
 unto Zoar, an heifer of three 
 years old : for hy the mounting 
 
 g ch. l6. 11. 1 or, to the borders thereof ^ 
 
 even as an heifer. 
 
 up of Luhith with weeping shall 
 they go it up ; for in the way 
 of Horonaim they shall raise up 
 a cr^^ of ^ destruction. 
 
 2 breaking. 
 
 6 My heart crieth out for Moab ; 
 
 [The voice of] whose fugitives is heard unto Zoar as of an heifer three 
 years old ; 
 
 Up the ascent of Luhith they go weeping ; 
 
 Yea in the way of Horonaim they raise a cry of destruction. 
 
 around it is alternately chalk and flint.’^ — Travels in Syria, p. 365. 
 U Even unto Jahaz. This was a city east of Jordan, near to which 
 Moses defeated Sihon. It was given to Reuben, (Dent. ii. 32,) and 
 was situated a short distance north of Ar the capital of Moab. IT The 
 armed soldiers of Moab. The consternation shall reach the very army. 
 They shall lose their courage, and instead of defending the nation, 
 they shall join in the general weeping and lamentation. *[[ His life 
 shall be grievous. As -we say of a person who is overwhelmed with 
 calamities that his life is w'earisome, so says the prophet shall it be 
 with the whole nation of Moab. 
 
 5. My heart shall cry otd for Moab. This is expressive of deep com- 
 passion ; and is proof that in the view of the prophet the calamities 
 w'hich were coming upon it wxre exceedingly heavy. The same 
 sentiment is expressed more fully in ch. xvi. 11. See also Jer. xlviii. 
 36: “My heart shall sound for Moab like pipes.” The phrase 
 denotes great inward pain and anguish in view of the calamities of 
 others ; and is an expression of the fact that we feel ourselves 
 oppressed and borne down by sympathy on account of their sufferings. 
 See ch. xxi. 3. It is worthy of remark, that the LXX. read this as 
 if it were “Aw heart” — referring to the Moabites, “the heart of 
 Moab shall cry out.” So the Chaldee ; and so Lowth, Michaelis, and 
 others read it. But there is no authority for this change in the 
 Hebrew text; nor is it needful. In the parallel place in Jer. xlviii. 
 36, there is no doubt that the heart of the prophet is intended ; and 
 here the phrase is designed to denote the deep compassion which a 
 holy man of God would have even when predicting the ills that 
 should come upon others. How much compassion, how much deep 
 and tender feeling, should ministers of the gospel have when they 
 are describing the final ruin — the unutterable woes of impenitent 
 sinners under the awful wrath of God in the w^orld of woe ! ^ His 
 
 fugitives. Margin, Or, to the borders thereof as an heifer. 00'^^ • 
 Jerome and the Vulgate render this “her barsf and it has been ex- 
 plained as meaning that the voice of the prophet, lamenting the 
 calamity of Moab, could be heard as far as the bars or gates of Zoar ; 
 or that the w'ord bars means princes^ i. e. protectors, a figure similar 
 to shields of the land^ Psa. xlvii. 10 ; Hos. iv. 18. The LXX. render 
 it, eV axjTy — “the voice of Moab in her is heard to Zoar.” But the 
 more correct rendering is undoubtedly that of our translation, refer- 
 ring to the fugitives who should attempt to make their escape from 
 Moab when the calamities should come upon her, H Unto Zoar. 
 Zoar was a small town in the southern extremity of the Dead Sea, to 
 which Lot fled when Sodom was overthroAvn, Gen. xix. 23. Abulfeda 
 writes the name Zoghar, and speaks of it us existing in his day. The 
 
354 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 city of Zoar was near to Sodom, so as to be exposed to the danger of 
 being overthrown in the same manner that Sodom was, Zoar being 
 exempted from destruction by the angel at the solicitation of Lot, 
 Gen. xix. 21. That the town lay on the east side of the Dead Sea is 
 apparent from several considerations. Lot ascended from it to the 
 mountain where his daughters bore each of them a son, who became 
 the ancestors of the Moabites and the Ammonites. But these nations 
 both dwelt on tb<e east side of the Dead Sea. Barther, Josephus, 
 speaking of this place, calls it “ Zoar of Arabia*’ — Zodpcou rr}s *Apa)8/as, 
 (B. J. iv. 8, 4.) But the Arabia of Josephus was on the east of the 
 Dead Sea. So the Crusaders, in the expedition of king Baldwin, 
 A. D. 1100, after marching from Hebron, proceeded around the south 
 end of the lake, and came at length to a place called Segor^ doubtless 
 the Zoghar of Abulfeda. The probability therefore is, that it was 
 near the southern end of the sea, but on the eastern side. The exact 
 place is now unknown. In the time of Eusebius and Jerome it is 
 described as having many inhabitants, and a Homan garrison. In 
 the time of the Crusaders it is mentioned as a place pleasantly 
 situated, with many palm-trees. But the palm-trees have disappeared, 
 and the site of the city can be only a matter of conjecture. See 
 Hobinson’s Bibli. Hesearch. ii. 648 — 651. H An heifer of three years 
 old. That is, their fugitives flying unto Zoar shall lift up the voice 
 like an heifer, for so Jeremiah in the parallel place explains it, Jer. 
 xlviii. 34. Many interpreters have referred this, however, to Zoar, as 
 an appellation of that city, denoting its flourishing condition. Bochart 
 refers it to Isaiah, and supposes that he designed to say that he lifted 
 his voice as an heifer. But the more obvious interpretation is that 
 given above, and is that which occurs in Jeremiah. The expression, 
 however, is a very obscure one. See the various senses which it may 
 bear, examined in Bosenmuller and Gesenius, in loc. Gesenius 
 renders it, “ to Eglath the third;” and supposes, in accordance with 
 many interpreters, that it denotes a place called Eglath^ called the 
 third in distinction from two other places of the same name ; though 
 he suggests that the common explanation that it refers to an heifer of 
 the age of three years may be defended. In the third year, says he, 
 the heifer was most vigorous, and hence was used for an offering, 
 Gen. XV. 9. Until that age she was accustomed to go unbroken, and 
 bore no yoke. — Pliny, 8, 4, 5. If this refers to Moab, therefore, it 
 may mean that hitherto it was vigorous, unsubdued, and active ; but 
 that now, like the heifer, it was to be broken and brought under the 
 yoke by chastisement. The expression is a very difiicult one, and it 
 is impossible perhaps to determine what is the true sense. IT By the 
 mounting ug of Luhith. The ascent of Luhith. It is evident, from 
 Jer. xlviii. 5, that it was a mountain, but where is not clearly 
 ascertained. Eusebius supposes it was a place between Areopolis 
 and Zoar. See Beland, Palsest. pp. 577 — 579. The whole region 
 there is mountainous. ^ In the way of Horonaim. This was, doubt- 
 less, a town of Moab, but where it was situated is uncertain. The 
 word means tioo holes. The region abounds to this day with caves, 
 which are used for dwellings. — Seetzen. The place lay probably on a 
 declivity from which one descended from Luhith. H A cry of destruc- 
 tion. Heb., breaking. A cry appr'opriate to the great calamity that 
 should come upon Moab. 
 
 6. For the xoaters of Nimrim, It is supposed by some that the 
 prophet here states the cause why the Moabites would flee to the 
 
B. c. 7i3. 
 
 CHAPTER XY. 
 
 355 
 
 6 For tne waters of Mmrim 
 sliall Le ^ desolate : for tlie liay 
 is withered away, tlie grass fail- 
 eth, there is no green thing. 
 
 7 Therefore the abundance 
 
 they have gotten, and that which 
 they have laid up, shall they 
 carry away to the ^ brook of the 
 willows. 
 
 1 desolations. 2 or, valley of the Aralians. 
 
 6 For the waters of Nimiim shall become desolate, 
 
 For the herb is withered, the tender plant faileth, the green grass is no 
 more. 
 
 7 Wherefore the abundance which they have gotten, 
 
 And that which they have laid up, 
 
 Shall they carry away to the brook of the willows. 
 
 cities of the south ; to wit, that the %oaters of the northern cities would 
 fail, and the country become desolate, and that they would seek 
 support ill the south. But it is more probable that he is simply con- 
 tinuing the description of the desolation that would come upon Moab. 
 Nimrah, or Beth Nimra, meaning a house of limpid toaters^ was a 
 city of Reuben east of the Dead Sea, Numb, xxxii. 3. Comp. Jer. 
 xlviii. 34. It was doubtless a city celebrated for its pure fountains 
 and springs of ivater. Here Seetzen’s chart shows a brook flowing 
 into the Jordan called Nahr Nimrim^ or Wady Shoaib, “ On the 
 east of the Jordan over against Jericho there is now a stream called 
 Nimlim — doubtless the ancient Nim7'im. This flows into the Jordan, 
 and as it flows along gives fertility to that part of the country of 
 Moab.’’ — Rev, Eli Smith. It is possible that the waters failed by a 
 common practice in times of war, when an enemy destroyed the 
 fountains of a country by diverting their waters, or by casting into 
 them stones, trees, etc. This destructive measure of war occurs with 
 reference to Moab in 2 Kings iii. 25, when the Israelites, during an 
 incursion into Moab, felled the fruit-trees, cast stones into the 
 ploughed grounds, and closed the fountains^ or wells, ‘ll For the hay is 
 withered away. The waters are dried up, and the land yields nothing 
 to support life. 
 
 7. Therefore the abundance they have gotten. Their wealth they 
 shall remove from a place that is utterly burnt up with drought, 
 Avhere the waters and the grass fail, to another place where they may 
 And water. H To the brook of the willows. Margin, “ the valley of the 
 Arabians.” The LXX. render it, “ I will lead them to the valley of 
 the Arabians, and they shall take it.” So Saadias. It might perhaps 
 be called the valley of the Arabians because it was the boundary line 
 between them and Arabia on the south. Lowth renders it “to 
 Babylon.” The probability is, that the prophet refers to some valley 
 or brook that was called the brook of the willows, from the fact that 
 many willows grew upon its bank. Perhaps it was the small stream 
 Vvhich flows into the southern extremity of the Dead Sea, and which 
 forms the boundary of Arabia Petrea of the province of Jebal. They 
 withdrew towards the south, where towards Petra or Sela they had 
 their property in herds, (ch. xvi. 1 ;) for probably the invader came 
 from the north, and drove them in this direction. Lowth and most 
 commentators suppose that “ they” in this verse refers to the enemies 
 of Moab, and that it means that they Avould carry away the property 
 of Moab to some distant place. But the more probable meaning is, 
 that when the waters of the Nimrim should fail, they would remove 
 to a place better watered; that is, they would leave their former 
 
356 
 
 ISAIAH. 
 
 [b. c. 713, 
 
 8 For the cry is gone round 
 about the borders of Moab ; the 
 howling thereof unto Eglaim, 
 and the howling thereof unto 
 Beer-elim. 
 
 9 For the waters *of Dimon 
 
 shall be full of blood : for I will 
 bring ^ more upon Dimon, lions 
 ^ upon him that escapeth of 
 Moab, and upon the remnant of 
 the land. 
 
 ] additions, h 2 Kings 17. 25. 
 
 8 For the cry compasses the borders of Moab, 
 To Eglaim reacheth her moan, 
 
 To Beer-elim her howling. 
 
 9 Yea the waters of Dimon are full of blood ; 
 Yea I will bring more evils upon Dimon, 
 Upon him that escapeth of Moab, lions, 
 And upon him that remaineth in the land. 
 
 abode, and wander away. It is an image of the desolation that was 
 coming upon the land. 
 
 8. For the cry is gone round about, etc. The cry of distress and 
 calamity has encompassed the whole land of Moab. There is no part 
 of the land which is not filled with lamentation and distress. If The 
 howling. The voice of wailing on account of the distress. If Unto 
 Eglaim, This was a city of Moab east of the Dead Sea, which, 
 Eusebius says, was eight miles south of Ar, and hence, says Rosen- 
 rniiller, it was not far from the south border of Moab. It is mentioned 
 by Josephus (Ant. b. xiv. ch, i.) as one of the twelve cities in that 
 region which were overthrown by Alexander the Great. *11 Unto 
 Beer-elim, Literally, the well of the princes. Perhaps the same as 
 that mentioned in Numb. xxi. 14 — 18, as being in the land of Moab, 
 and near to Ar : 
 
 The princes digged the well. 
 
 The nobles of the people digged it, etc. 
 
 9. For the waters of Dimon, Probably the same as Dihon, ver. 2. 
 Eusebius says it was a large town on the northern bank of the river 
 Arnon. Jerome says that the letters m and h are often interchanged 
 in Oriental dialects. See note on ver. 2. If Shall he full of blood. 
 That is, the number of the slain of Moab shall be so great that the 
 blood shall colour the waters of the river — a very common occurrence 
 in times of great slaughter. Perhaps by the waters of Dimon the 
 prophet does not mean the river Arnon, but the small rivulets or 
 streams that might fiow' into it near to the city of Dibon. Probably 
 there were winter brooks there which do not run at all seasons. The 
 Chaldee renders it, “The waters of Dimon shall be full of blood, 
 because I will place upon Dimon an assembly of armies.’^ If For I 
 will bring more upon Dimon. Heb., “I will bring additions:'* that 
 is, I will bring upon it additional calamities. Jerome says, that by 
 those additional calamities the prophet refers to the lioiis which are 
 immediately after mentioned. If Lions upon him that escapeth of Moab. 
 Wild beasts upon those who escaped from the slaughter, and who 
 took refuge in the wilderness, or on the mountains. The Chaldee 
 renders it, “a king shall ascend with an army, and shall destroy the 
 remainder of their land.’* Aben Ezra interprets it of the king of 
 Assyria; and Jarchi of Nebuchadnezzar, who is called a lion in Jer. 
 iv. 7. Yitringa also supposes that Nebuchadnezzar is meant. But 
 it is more probable that the prophet refers to wild beasts, which are 
 often referred to in the Scriptures as objects of dread, and as bringing 
 
B. c. 713.] CHAPTER XVI. 357 
 
 CHAPTER XVI. 
 
 Q END ye the lamb * to tlie ruler 
 of the land from ^ Sela to the 
 
 wilderness, unto the mount of 
 the daughter of Zion. 
 
 I 2 Kings 3. 4. la rock, or, Petra. 
 
 1 Send ye the lamb to the ruler of the land, 
 Prom Sela through the desert, 
 
 To the mount of the daughter of Zion. 
 
 calamities upon nations. See Lev. xxvi. 22; Jer. v. 6; xv. 3; 
 2 Kings xvii. 25. IT Upon the remnant of the land. Upon all those 
 who escaped the desolation of the war. The LXX. and the Arabic 
 render this, “ upon the remnant of Adama'* — understanding the word 
 rendered land adhdm&y as the name of a city ; but it more pro- 
 bably means the land. 
 
 ANALYSIS OF CHAPTER XVI. 
 
 This chapter is a continuance of the former ; and the scope of it is to give 
 advice to the Moabites, and to threaten them with punishment, in case, as 
 the prophet foresaw, they should neglect or refuse to follow it. The advice 
 was (vers. 1 — 5) to send the customary tribute to the king of Judah; to seek 
 his protection, and to submit themselves to him. But the prophet foresaw 
 that through the pride of Moab (ver. 6) they would refuse to recognise their 
 subjection to Judah, and that as a consequence they would be doomed to 
 severe punishment, (vers. 7 — 11,) and to a certain overthrow within a speci- 
 fied time, vers. 12 — 14. See the analysis prefixed to ch. xv. 
 
 1. Send ye the lamh. Lowth renders this, “ I will send forth the 
 son from the ruler of the land:” meaning, as he supposes, that under 
 the Assyrian invasion even the young prince of Moab would be 
 obliged to flee for his life through the desert, that he might escape to 
 Judea; and that thus God says that he would send him. The only 
 authority for this, however, is that the LXX. read the word send in 
 the future tense {dnroareXw) instead of the imperative; and that the 
 Syriac reads bdr instead of /car, a lamb. But assuredly this is 
 too slight an authority for making an alteration in the Hebrew text. 
 This is one of the many instances in which Lowth has ventured to 
 suggest a change in the text of Isaiah Avithout sufficient authority. 
 The LXX. read this, “I will send reptiles (epTrera) upon the land. 
 Is not the mountain of the daughter of Zion a desolate rock?” The 
 Chaldee renders it, “ Bear ye tribute to the Messiah, the anointed of 
 Israel, who is powerful over youSvho were in the desert, to mount 
 Zion.” And this, understanding by the Messiah the anointed king 
 of Israel, is probably the true rendering. The word lamb — ^^3 kar — de- 
 notes properly a pasture lamb, a fat lamb, and is usually applied to the 
 lamb which was slain in sacrifice. Here it probably means a lamb, or 
 lambs collectively, as a tribute or acknowledgment of subjection to 
 Judah. Lambs were used in the daily sacrifice in the temple, and in the 
 other sacrifices of the Jews. Large numbers of them would therefore be 
 needed ; and it is not improbable that the tribute of the nations subject to 
 them was oftenrequiredtobepaidin animals for burnt-offering. Perhaps 
 there might have been this additional reason for that — that the sending 
 of such animals would be a sort of incidental acknowledgment of the 
 truth of the Jewish religion, and an offering to the God of the Hebrews. 
 At all events, the word here seems to be one that designates tribute ; 
 and the counsel of the prophet is, that they should send their tribute 
 
S58 
 
 ISAIAH. 
 
 [b. c. 718. 
 
 to the Jews. IT To the •^uler of the land. To the king of Judah. This 
 is proved by the addition at the close of the verse, “unto the mount 
 of the daughter of Zion.’' It is evident, from 2 Sam. viii. 2, that 
 David subdued the Moabites, and laid them under tribute, so that 
 the “ Moabites became David’s servants, and brought gifts.” That 
 lamhs were the specific kind of tribute Avhich the Moabites were to 
 render to the Jews, as a token of their subjection, is clearly proved in 
 2 Kings iii. 4 : “ And Mesha king of Moab was a sheep-master, and 
 rendered unto the king of Israel an hundred thousand rams, with the 
 wool.” This was in the time of Ahab. But the Moabites after his 
 death revolted from them, and rebelled, 2 Kings iii. 5. It is probable 
 that this tribute -was laid by David before the separation of the 
 kingdoms of Judah and Israel ; and as the kings of Judah claimed to 
 be the true successors of David and Solomon, they demanded that 
 the tribute should be rendered to them, and not to the kings of Israel ; 
 and this is the claim which Isaiah enforces in the passage before us. 
 The command of the prophet is to regain the lost favour of Israel by 
 the payment of the tribute that was due. The territory of Moab was 
 in early times, and is still, rich in fiocks of sheep. Seetzen made his 
 journey with some inhabitants of Hebron and Jerusalem who had 
 purchased sheep in that region. Lambs and sheep were often de- 
 manded in tribute. The Persians received fifty thousand sheep as a 
 tribute annually from the Cappadocians, and one hundred thousand 
 from the Medes. — Strabo, ii. p. 362. If From Sela to the wilderness. 
 The word Sela means a roch; and by it here there can be no 
 doubt that there is intended the city of that name, which was the 
 capital of Arabia Fetrea, The city was situated within the bounds of 
 Arabia or Idumea, but was probably at this time in the possession of 
 the Moabites. It was, therefore, the remotest part of their territory; 
 and the sense may be, “ Send tribute even from the remotest part of 
 your land;” or it may be that the region around that city Avas par- 
 ticularly favourable to pasturage, and for keeping flocks. To this 
 place they had fled with their fiocks on the invasion from the north. 
 See note, ch. xv. 7. Vitringa says that that desert around Petra was 
 regarded as a vast common, on which the Moabites and Arabians 
 promiscuously fed their flocks. The situation of the city of Sela, or 
 werpa, Petra meaning the same as Sela, a rock, was for a long time 
 unknoAvn, but it has lately been discovered. It lies about a journey 
 of a day and a half south-east of the southern extremity of the Dead 
 Sea. It derived its name from the fact that it was situated in a vast 
 hollow in a rocky mountain, and consisted almost entirely of dwell- 
 ings hewn out of the rock. It W'as the capital of the Edomites, 
 (2 Kings xiv. 7,) but might have been at this time in the possession of 
 the Moabites. Strabo describes it as the capital of the Kabatheans, 
 and as situated in a vale well watered, but encompassed by insur- 
 mountable rocks, (xvi. § 4,) at a distance of three or four days’ journey 
 from Jericho. Diodorus (xix. 55) mentions it as a place of trade, Avith 
 caves for dwellings, and strongly fortified by nature. Pliny, in the 
 first century, says, “The Nabatheans inhabit the city called Petra, in 
 a valley less than tAvo [Homan] miles in amplitude, surrounded by 
 inaccessible mountains, Avith a stream floAA'ing through it.” — Hist. 
 Nat. vi. 28. Adrian, the successor of Trajan, granted important 
 privileges to that city, Avhich led the inhabitants to give his name to 
 it upon coins. Several of these are still extant. In the fourth cen- 
 
CHAPTER XVI. 
 
 359 
 
 c. 713.] 
 
 tury, Petra is several times mentioned by Eusebius and Jerome; and 
 in the fifth and sixth centuries it appears as the metropolitan see of 
 the Third Palestine. See the article Petra in Reland’s Palestine. 
 Prom that time Petra disappeared from the pages of history, and 
 the metropolitan see was transferred to Rabbah. In what way Petra 
 w'as destroyed is unkno^\Ti. Whether it was by the Mohammedan 
 conquerors, or whether by the incursions of the hordes of the desert, 
 it is impossible now to ascertain. All Arabian writers of that period 
 are silent as to Petra. The name became changed to that which it 
 bears at present. Wady Musa; and it was not until the travels of 
 ISeetzen, in 1807, that it attracted the attention of the world. During 
 his excursion from Hebron to the hill Madurah, his Arab guide 
 described the place, exclaiming, “Ah! how I weep when I behold 
 the ruins of Wady Musa.” Seetzen did not visit it, but Burckhardt 
 passed a short time there, and described it. Since his time it has 
 been repeatedly visited. See Robinson’s Bib. Research, ii. 573 — 580. 
 
 This city was formerly celebrated as a place of great commercial 
 importance, from its central position and its being so securely de- 
 fended. Dr. Vincent, in his “ Commerce of the Ancients,” (vol. xi. 
 p. 263, quoted in Laborde’s Journey to Arabia Petrea, p. 17,) de- 
 scribes Petra as the capital of Edom or Sin, the Idumea or Arabia 
 Petrea of the Greeks, the Nabatea considered both by geographers, 
 historians, and poets, as the source of all the precious commodities of 
 the East. The caravans in all ages, from Minea in the interior of 
 Arabia, and from Gerrka on the gulf of Persia, from Hadramont on 
 the ocean, and some even from Sabea in Yemen, appear to have 
 pointed to Petra as a common centre ; and from Petra the trade seems 
 to have branched out into every direction, to Egypt, Palestine, and 
 Syria, through Arsinoe, Gaza, Tyre, Jerusalem, Damascus, and a 
 variety of intermediate roads that all terminated on the Mediterra- 
 nean.” Strabo relates, that the merchandise of India and Arabia 
 was transported on camels from Leuke Kome to Petra, and thence to 
 Rhinocolura and other places. — Strabo, xvi. 4, 18, 23, 24. Under 
 the Romans the trade was still more prosperous. The country was 
 rendered more accessible, and the passage of merchants facilitated by 
 military ways, and by the establishment of military posts to keep in 
 check the predatory hordes of the neighbouring deserts. One great 
 road, of which traces still remain, went from Petra to Damascus ; 
 another went ofi* from this road west of the Dead Sea to Jerusalem, 
 Askelon, and other parts of the Mediterranean. — Laborde, p. 213 ; 
 
 I Burckhardt, 374, 419. At a period subsequent to the Christian era 
 there always reigned at Petra, according to Strabo, a king of the 
 royal lineage, with whom a prince was associated in the government. 
 — Strabo, p. 779. The very situation of this city, once so celebrated, 
 as has been remarked above, was long unknown. Burckhardt, under 
 the assumed name of Sheikh Ibrahim, in the year 1811, made an 
 attempt to reach Petra under the pretext that he had made a vow to 
 sacrifice a goat in honour of Aaron on the summit of mount Hor near 
 to Petra. He was permitted to enter the city, and to remain there a 
 short time, and to look upon the wonders of that remarkable place, 
 but was permitted to make no notes or drawings on the spot. His 
 object was supposed to be to obtain treasures which the Arabs believe 
 to have been deposited there in great abundance, as all who visit the 
 ruins of ancient cities and towns in that regioq are regarded as having 
 come there solely for that purpose. If assured that they have nc 
 
360 
 
 ISAIAH. 
 
 [b,c, 713 
 
 such design, and if the Arabs are reminded that they have no means 
 to remove them, it is replied, “that, although they may not remove 
 them in their presence, yet when they return to their own land they 
 will have the power of commanding the treasures to be conveyed to 
 them, and it will be done by magic.” — Burckhardt, Travels in byria, 
 pp. 428, 429. 
 
 Burckhardt’s description of this city, as it is brief, may be here 
 given verbatim, “Two long days’ journey north-east from Akaba, 
 [a town at the extremity of the Elanitic branch of the 'Bed Sea, near 
 the site of the ancient Ezion Geber], is a brook called Wady Mousa, 
 and a valley of the same name. This place is very remarkable for its 
 antiquities ; and the remains of an ancient city, which I take to be 
 Petra, the capital of Arabia Petrea, a place which, so far as I know, 
 no European traveller has ever explored. In the red sand-stone of 
 which the vale consists, there are found more than two hundred and 
 fifty sepulchres, which are entirely hewn out of the rock, generally 
 with architectural ornaments in the Grecian style. There is found 
 there a mausoleum in the form of a temple, [obviously the same 
 which Legh and Laborde call the temple of victory,] on a colossal 
 scale, which is likewise hewn out of the rock, with all its apartments, 
 portico, peristylum, etc. It is an extremely fine monument of Grecian 
 architecture, and in a fine state of preservation. In the same place 
 there are yet other mausoleums with obelisks, apparently in the 
 Egyptian style ; a whole amphitheatre hewn out of the solid rock, 
 and the remains of a palace and many temples.” 
 
 Mr. Bankes, in company of Mr. Legh, and captains Irby and Mangles, 
 have the merit of being the first persons who, as Europeans, suc- 
 ceeded to any extent in making researches in Petra. Captains Irby 
 and Mangles spent two days amongst its temples, tombs, and ruins, 
 and have furnished a description of what they saw. But the most 
 full and satisfactory investigation which has been made of these ruins 
 was made by M. de Laborde, who visited the city in 1829, and was 
 permitted to remain there eight days, and to examine it at leisure. 
 An account of his journey, with splendid plates, was published in 
 Paris in 1830, and a translation in London in 1836. To this interest- 
 ing account the reader must be referred. It can only be remarked 
 here, that Petra, or Sela, was a city entirely encompassed with lofty 
 rocks, except in a single place, where was a deep ravine between the 
 rocks, which constituted the principal entrance. On the east and 
 west it was enclosed with lofty rocks of from three to five hundred 
 feet in height; on the north and south the ascent was gradual from^ 
 the city to the adjacent hills. The ordinary entrance ivas through a 
 deep ravine, which has been until lately supposed to have been the 
 only way of access to the city. This ravine approaches it from the 
 east, and is about a mile in length. In the narrowest part it is twelve 
 feet in width, and the rocks are on each side about three hundred 
 feet in height. On the northern side there are two tombs excavated 
 in the rocks nearly the entire distance. The stream which watered 
 Petra runs along in the bottom of the ravine, going through the city 
 and descending through a ravine to the west. See Robinson’s Bibli. 
 Research, vol. ii. pp. 514, 538. The city is wholly uninhabited, ex- 
 cept when the wandering Arab makes use of an excavated tomb or 
 palace in which to pass the night, or a caravan pauses there. The 
 rock which encompasses it is a soft free-stone. The tombs, with 
 which almost the entire city was encompassed, are cut in the solid 
 
CIIAPTEH XVI. 
 
 361 
 
 Bv c. 713.] 
 
 2 For it sliall be, that as a 
 wandering bird * cast out of the 
 
 1 or, a nett forsaken. 
 
 nest, so the daughters of Moab 
 shall be at the fords of * Arnon. 
 
 k Numb. 21. 13. 
 
 2 For as a wandering bird driven from her nest, 
 
 So shall be the daughters of Moab at the fords of Arnon. 
 
 rock, and are adorned in the various modes of Grecian and Egyptian 
 architecture. The surface of the solid rock was first made smooth, 
 and then a plan of the tomb or temple was drawn on the smoothed 
 surface, and the workmen began at the top and cut the various pillars, 
 entablatures, and capitals. The tomb was then excavated from the 
 rock, and was usually entered by a single door. Burckhardt counted 
 two hundred and fifty of these tombs, and Laborde has described 
 minutely a large number of them. For a description of these spendid 
 monuments the reader must be referred to the work of Laborde, 
 pp. 152 — 193, Lond. Ed. 
 
 That this is the Sela referred to here there can be no doubt ; and 
 the discovery of this place is only one of the instances out of many, 
 in which the researches of Oriental travellers contribute to throw 
 light on the geography of the Scriptures, or otherwise illustrate them. 
 For a description of this city, see Stephens’s Incidents of Travel in 
 Egypt, Arabia Petrea, and the Holy Land, vol. ii. ch. iv. p. 65, seq. ; 
 the work of Laborde referred to above ; and Kobinson’s Biblical Re- 
 searches, vol. ii. 573 — 580, 653 — 659. U TJnto the ynountof the daughter 
 of Zion. To mount Zion; i. e. to Jerusalem. Note, ch. i. 8. The 
 meaning of this verse therefore is, “ Pay the accustomed tribute to 
 the Jews. Continue to seek their protection, and acknowledge your 
 subjection to them, and you shall be safe. They will yield you pro- 
 tection, and these threatened judgments whll not come upon you. 
 But refuse, or withhold this, and you will be overthrown.” 
 
 2. For it shall he. It shall happen in the time of the calamity that 
 shall come upon Moab. ^ As a xoandering bird. See ch. x. 14. The 
 same idea is presented in Prov. xxvii. 8 : 
 
 As a bird that wanders from her nest, 
 
 So is a man that wandereth from his place. 
 
 The idea here is that of a bird driven away from her nest, where the 
 nest is destroyed, and the young fly about without any home or place 
 of rest. So would Moab be when the inhabitants were driven from 
 their dwellings. The reason why this is introduced seems to be, to 
 enforce what the prophet had said in the previous verse — the duty of 
 •paying the usual tribute to the Jews, and seeking their protection. 
 The time is coming, says the prophet, when the Moabites shall be 
 driven from their homes, and when they will need that protection 
 which they can obtain by paying the usual tribute to the Jew's. H The 
 daxighters of Moah. The females shall be driven from their homes, 
 and shall wander about, and endeavour to flee from the invasion 
 which has come upon the land. By the apprehension, therefore, that 
 their wives and daughters would be exposed to this danger, the pro- 
 phet calls upon the Moabites to secure the protection of the king of 
 Judah. Ii At the fords of Arnon. Arnon was the northern boundary 
 of the land of Moab. They would endeavour to cross that river, and 
 thus flee from the land, and escape the desolations tliat were coming 
 upon it. The river Arnon, now called Mujeb, flows in a deep, fright- 
 fully wdld, and rocky vale of the same name, (Numb. xxi. 14 ; Deut. 
 
 VOL. I. R 
 
862 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 3 * Take counsel, execute 
 judgment ; make tky skadow as 
 
 1 bring. 
 
 tke nigkt in tke midst of tke 
 noon-day; kide tke outcasts; 
 kewray not kim tkat wanderetk. 
 
 3 Take counsel ; evince prudence ; 
 
 Make thy shadow as the night in the midst of the noon- day ; 
 .Hide the exiles ; betray not the fugitives. 
 
 ii. 24; iii. 9,) in a narrow bed, and forms at this time the boundary 
 between the provinces of Belka and Karrak. — Seetzen. Bridges were 
 not common in the times here referred to ; and, indeed, permanent 
 bridges among the ancients were things almost unknown. Hence 
 they selected the places where the streams were most shallow and 
 gentle as the usual places of crossing. 
 
 3. Take counsel, Heb., bring counsel; or cause it to come — 
 or as it is in the keri^ The Yulgate renders this in the singular 
 
 number; and so is the keri, and so many MSS. I. D. Michaelis, 
 Lowth, Eickhorn, Gesenius, and Noyes, regard vers. 3 — 5 as a sup- 
 plicatory address of tke fugitive Moabites to the Jews to take them 
 under their protection, and as imploring a blessing on the Jewish 
 people if they would do it ; and ver. 6 as the negative answer of the 
 Jews, or as a refusal to protect them on account of their pride. But 
 most commentators regard it as addressed to the Moabites by the 
 prophet, or by the Jews, calling upon the Moabites to afford such 
 protection to the Jews who might be driven from their homes as to 
 secure their favour, and confirm the alliance between them ; and ver. 
 6 as an intimation of the prophet, that the pride of Moab is such that 
 there is no reason to suppose the advice will be followed. It makes 
 no difference in the sense here, whether the verb “give counsel” be 
 in the singular or the plural number : if singular, it may be under- 
 stood as addressed to Moah itself; if plural, to the inhabitants of 
 Moab. Yitringa supposes that this is an additional advice given to 
 the Moabites by the prophet, or by a chorus of the Jews, to exercise 
 the offices of kindness and humanity towards the Jews, that thus they 
 might avoid the calamities which were impending. The first counsel 
 was (ver 1) to pay the proper tribute to the Jewish nation ; this is 
 (vers. 3 — 5) to show to those who might be driven from their land 
 kindness and protection, and thus preserve the friendship of the 
 Jewish nation. This is probably the correct interpretation, as if he 
 had said, “Take counsel; seek advice in your circumstances; be not 
 hasty, rash, impetuous, unwise ; do not cast off the friendship of the 
 Jews ; do not deal unkindly with those Avho may seek a refuge in 
 your land, and thus provoke the nation to enmity ; — but let your land 
 be an asylum, and thus conciliate and secure the friendship of the 
 Jewish nation, and thus mercy shall be reciprocated and shown to you 
 by him who shall occupy the throne of David.” Yer. 5. The design 
 is, to induce the Moabites to show kindness to the fugitive Jews who 
 might seek a refuge there, and thus in turn the Jews might show them 
 Idndness. But the prophet foresaw (’S'^r. 6) that Moab was so proud 
 that he would neither pay the accustomed tribute to the Jews, nor 
 afford them protection ; and therefore the judgment is threatened 
 against them which is finally to overthrow them. II Execute judgment. 
 That is, do that which is equitable and right ; which you w'ould de- 
 sire to be done in like circumstances. ^ Make thy shadoio, shadow 
 or shade is often in the Scriptures an emblem of protection from the 
 
CHAPTER XVI. 
 
 363 
 
 B. c. 713.] 
 
 4 Let mine outcasts dwell 
 with thee, Moah : be thou a 
 covert to them from the face of 
 the spoiler ; for the ^ extortioner 
 
 is at an end, the spoiler ceasetb, 
 the - oppressors are consumed 
 out of the land. 
 
 1 wringer, 2 or, treaders down. 
 
 4 Let mine exiles, 0 Moab, dwell with, thee, 
 
 Be thou a covert to them from the face of the destroyer ; 
 Por the oppressor shall be no more ; the spoiler shall cease ; 
 And the trampler under foot shall perish from the land. 
 
 burning heat of the sun, and thence of those burning, consuming 
 judgments, which are represented by the intense heat of the sun. 
 Note, Isa. iv. 6. Comp. Isa. xxv. 4 ; xxxii. 2 ; Lam. iv. 20. H As 
 the night. That is, a deep, dense shade, such as the night is, com- 
 pared with the intense heat of noon. This idea was one that was very 
 striking in the East. Nothing, to travellers crossing the burning 
 deserts, could be more refreshing than the shade of a far projecting 
 rock, or of a grove, or of the night. Thus Isaiah counsels the 
 Moabites to be to the Jews — to furnish protection to them which may 
 be like the grateful shade furnished to the traveller by the rock in the 
 desert. The figure here used is common in the East. Thus it is said 
 in praise of a nobleman : Like the sun, he warmed in the cold ; and 
 W'hen Sirius shone, then was he coolness and shade.” In the Sunna 
 it is said : “ Seven classes of men will the Lord overshadow with his 
 shade, when no shade will be like his ; the upright Imam, the youth,” 
 etc. H Hide the outcasts. The outcasts of Judah — those of the Jews 
 who may be driven away from their own homes, and w'ho may seek 
 protection in your land. Moab is often represented as a place of 
 refuge to the outcast Hebrews. See the analysis to ch. xv. ^ Bewray 
 not him that wander eth. Reveal not — '^30 — do not show them to their 
 pursuer ; i. e. give them concealment and protection. 
 
 4. Let mine outcasts. This may be understood as the language of 
 Judea, or of God. Mine outcasts” may mean the exiles of Judea, 
 or God may call them his. The sense is essentially the same. It 
 denotes those who were fugitives, wanderers, exiles from the land of 
 Judea, and who took refuge in the land of Moab ; and God claims for 
 them protection. Dwell with thee. Not dwell permanently, but 
 sojourn — — let them remain with you as exiles ; or let them find 
 a refuge in your land. *^1 Be thou a covert to them. A refuge ; a 
 hiding-place ; a place of secrecy — sether. ^ From the face of the 
 spoiler. That is, the conqueror from whose desolating career they 
 would seek a refuge in the land of Moab. Who this spoiler would be 
 is not known. It would seem to be some invader who was carrying 
 desolation through the land of Judea. It may be observed, however, 
 that Lowth, by setting the points aside, supposes that this should be 
 read, “let the outcasts of Moab sojourn with thee, O Zion.” So 
 Noyes. But this seems to me not to suit the connexion and the 
 design ; which is, to persuade the Moabites to conciliate the favour of 
 the J ews by affording a hiding-place for their fugitives. IT For the 
 extortioner is at an end. Literally, “ there is an end, or there will be 
 an end of the oppressor ; or he will be ivanting.” The Chaldee renders 
 it, “ the enemy is at an end.” The idea here seems to be, that the 
 oppressor in the land of Judea would not continue there always ; the 
 exiles of the Jews might soon return ; and Judea be able then to re- 
 turn. kindness to Moab. Judea did not ask that her exiles should 
 
364 
 
 ISAIAH. 
 
 [b. C.713. 
 
 5 And in mercy shall the 
 throne he * established ; and ^ he 
 shall sit upon it in truth in 
 the tabernacle of David, judg- 
 ing and seeking judgment, and 
 
 1 or, prepared. I Dan. 7* 14, 27 ; Mic. 4. 7; 
 Luke i. 32, 33. m Psa. 72. 2. 
 
 hasting righteousness. 
 
 6 ^ We have heard of the 
 pride ” of Moab ; he is very 
 proud : even of his haughtiness, 
 and his pride, and his wrath : 
 l)ut his lies shall not T)e so. 
 
 n Zeph. 2. 10. 
 
 5 And the throne shall be established in benignity ; 
 
 And in fidelity shall he sit thereon in the citadel of David ; 
 Judging — and anxious for right — and prompt in equity. 
 
 6 We have heard of the pride of Moab. He is very proud. 
 Ah ! his haughtiness, and his pride, and his insolence ! 
 Vain are his self-confident boastings ! 
 
 permanently abide in Moab, but asked only a temporary refuge, with 
 the certainty that she would be soon delivered from her oppressions, 
 and would then be able to furnish aid to Moab in return. V The op^ 
 pressors are consumed. Or, “the treader down,’* he that has trodden 
 down the nations shall soon be removed, and then in turn Judea will 
 be able to repay the kindness which is now asked at the hand of Moab 
 in permitting her exiles to remain in their land. 
 
 5. And in mercy. In benignity ; kindness ; benevolence. H Shall 
 the throne he established. The throne of the king of Judah. That is, 
 he that shall sit upon the throne of David shall be disposed to repay the 
 kindness which is now sought at the hand of Moab ; and shall be able 
 to do it. 11 And he shall sit upon it. The king of Israel. IT In truth. 
 In faithfulness ; that is, shall be true and faithful. His character 
 shall be such that he will do justice, and will furnish protection and 
 aid to the Moabites, if they now receive the fugitives of Israel. H In the 
 tabernacle of David. In the dwelling-place — the palace of David ; for 
 so the word tabernacle or tent^ bhel^ seems to be used here. It 
 means temple in Ezek. xli. 1. It denotes a habitation, or dwelling- 
 place in general, in Prov. xiv. 11 ; Psa. Hi. 7 ; xci. 10. The palace, 
 court, or citadel of David was on mount Zion ; and the sense here is, 
 that the king to whom Israel refers would be a worthy successor of 
 David — just, true, faithful, benignant, and disposed to repa}^ the 
 favours now sought at the hand of Moab. H Seeking judgment. 
 Anxious to do right; and seeking an opportunity to recompense those 
 who had shown any favour to the people of the Jews. Moab, there- 
 fore, if slie would now afford protection to the Jews, might be certain 
 of a recompense. H And hasting righteousness. Not tardy and slow 
 in doing what should be done — anxious to do justice to all. It is im- 
 plied here also, that a king who would be so just, and so anxious to do 
 right to all, would not only be ready to show kindness to the Moabites 
 if they protected the fugitives of Judea, but would also be disposed to 
 do right if they refused that protection — that is, would be disposed to 
 inflict punishment on them. Alike, therefore, by the hope of the 
 protection and favour of the king of the Jews, and by the dread of 
 punishment, the prophet endeavours to persuade Moab now to secure 
 their favour by granting protection to their exiles. 
 
 6. We have heard of the pride of Moab. We Jews; we have all 
 heard of it; that is, we knoio that he is proud. The evident design of 
 the prophet here is, to say that Moab was so proud, and was well 
 known to be so haughty, that he would reject this counsel. He would 
 
b.c.713. 
 
 CHAPTER XVI. 365 
 
 7 Therefore shall Moah howl 
 for Moah ; every one shall howl : 
 for the foundations of Kir-hare- 
 
 seth ” shall ye * mourn ; surely 
 they are stricken. 
 
 n 2 Kings 3. 25. 1 or, mutter. 
 
 7 Therefore Moah shall howl for Moah, 
 
 Every one shall howl ; 
 
 For the foundations of Kir-hareseth shah, ye mourn, 
 For they are stricken ! 
 
 neither send the usual tribute to the land of Judea, (ver. 1,) thus 
 acknowledging his dependence on them ; nor would he give protection 
 to the exiled Jew^s as they should wander through his land, and thus 
 endeavour to conciliate their favour and secure their friendship. As 
 a consequence of this, the prophet proceeds to state that heavy 
 judgments would come upon Moah as a nation. H He is very proud. 
 The same thing is stated in the parallel place in Jer. xlviii. 29. Comp, 
 ver. 11. Moah was at ease; he was confident in his security; he 
 feared nothing ; he sought no means, therefore, of securing the friend- 
 ship of the Jews. U And his icrath. As the result of pride and 
 haughtiness. Wrath or indignation is excited in a proud man when 
 he is opposed, and when the interests of others are not made to give 
 w'ay to his. 11 But his lies shall not be so. The Hebrew phrase 
 “not so"’ here seems to be used in the sense of “not right,” “not firm, 
 or established;” that is, his vain boasting, his false pretensions, his 
 lies shall not be confirmed or established, or they shall be vain and 
 impotent. In the parallel place in Jeremiah it is, “but it shall not be 
 fco ; his lies shall not effect it.” The word rendered his lies here 
 means his boasting, or vain and confident speaking. In Isa. xliv. 25 
 it is connected with the vain and confident responses of diviners and 
 soothsayers. Here it means that Moab boasted of his strength and 
 security, and did not feel his need of the friendship of the Jews ; but 
 that his security was false, and that it should not result according to 
 his expectations. That Moab was proud is also stated in ch xxv. 8 ; 
 and that he was disposed to give vent to his pride by reproaching the 
 people of God is apparent from Zeph. ii 8 : 
 
 I have heard the reproach of Moab, 
 
 And the revilings of the children of Ammon, 
 
 Whereby they have reproached my people, 
 
 And boasted themselves upon their border. 
 
 7. Therefore shall Moab howl for Moab. One part of the nation shall 
 mourn for another ; they shall howl or lament in alternate responses. 
 Jerome renders it, “the people (shall howl) to the city; the city to 
 the provinces.” The general idea is, that there w'ould be an universal 
 lamentation throughout the land. This would be the punishment 
 which would result from their pride in neglecting to send the tribute 
 and seeking the favour of the Jews ; or they would lament because the 
 expectation of finding a refuge among the Israelites was taken away. 
 H For the foundations. On account of the foundations of Kir-hareseth, 
 for they shall be overthrown ; that is, that city shall be destroyed. 
 The word here rendered occurs nowhere else but 
 in this place and in Hos. iii. 1. The LXX. render it, “the inhabitants.” 
 The Chaldee, “men.” Jeremiah, in the parallel place, renders it also 
 “men,” Jer. xlviii. 31. In Hos. iii. 1, it is rendered “fiagons of 
 wine” — and it has been supposed by many that it has this sense here, 
 
366 
 
 ISAIAH. 
 
 [b. c. 713 . 
 
 8 For tlie fields of Heslibon 
 languish, and tlie yine of Silo- 
 maE : tlie lords of tlie lieatlien 
 Faye broken down the principal 
 plants thereof, they are come 
 
 even nnto Jazer, they wandered 
 through the wilderness ; her 
 branches are ^ stretched out, they 
 are gone oyer the sea. 
 
 1 or, plucked up. 
 
 8 For the fields of Heshbon languish— 
 
 The vine of Sibmah, 
 
 For the lords of the nations have broken do^vn its choicest plants. 
 They reached unto Jazer ; 
 
 They wandered away through the desert ; 
 
 Her branches were spread out ; 
 
 They crossed the sea. 
 
 as this would agree with what is immediately added of the fields of 
 Heshbon, and the vine of Sibmah. Hosenmiiller renders it by strong 
 men, or heroes;'* * and supposes that it means that the strong men of 
 Kir-hareseth would be destroyed, and that they would mourn on that 
 account. The probable sense is, that that on which the city rested, 
 or was based, was to be destroyed. So Kimchi, Jarchi, and the Syriac 
 understand it. Kir-hareseth: Literally, wall of potsherds or of bricks, 
 Aquila renders it, roix^p oarpaKiPcp ; Symmachus, reix^i oarpaKlvcp, 
 This was a city of Moab, but where it was situated is unknown. 
 Vitringa supposes that it was the same as Kir-Moab, (ch. xv. 1,) 
 which, Gesenius says, is not improbable, for it is now mentioned as in 
 ruins, and as one of the chief cities. 
 
 8. For the fields of Heshbon, See note, ch. xv. 4. 5T Languish, 
 They are parched up with drought. The fields here evidently mean 
 vineyards ^ for so the parallelism demands. So in Heut. xxxii. 32 ; 
 
 Their vine is of the vine of Sodom, 
 
 And of the fields of Gomorrah. 
 
 *f[ And the vine of Sibmah, Sibmah, or Shibmah, "was a city of Heuben, 
 Numb, xxxii. 38; Josh. xiii. 19. Jeremiah, in the parallel place, 
 (xlviii. 32,) speaks of the vine of Sibmah also. He also says that the 
 enemies of Moab had taken Sibmah, and that the vine and wine had 
 been destroyed, Jer. xlviii. 33. There was no more certain mode of 
 producing desolation in a land where grapes were extensively culti- 
 vated than to cut down the vines. The Turks constantly practise 
 that in regard to their enemies ; and the result is, that wide desolation 
 comes upon the countries which they invade. At this time it is pro- 
 bable that Sibmah belonged to the Moabites. It is mentioned here 
 as being distinguished for the luxuriant production of the grape. 
 Seetzen still found the vine cultivated in that region. Jerome says, 
 that between Sibmah and Heshbon there was scarcely a distance of five 
 hundred paces, half a Homan mile. IT The lords of the heathen. The 
 princes of the heathen nations that had come to invade Moab. The 
 words “have broken down” (^^bn) may be taken in either of two 
 senses : either to beat, strike, or break down — as in our version ; or to 
 beaten, or smitten with wine — i, e. to become intoxicated — like the 
 Greek oIpottXt]^ — smitten with loine. The former is doubtless the sense 
 here. IT The principal plants thereof. The choice vines of it — the soreh 
 n'piniu. See notes on ch. v. 2. IT They are come. That is, the vines 
 of Sibmah had spread or extended themselves even to Jazer — indicat- 
 ing their great luxuriance and fertility, Jazer was a city at the foot 
 
CHAPTER XYI. 
 
 367 
 
 B.c. 713.] 
 
 9 Y Therefore ® I Yydll he wail 
 with the weeping of J azer the 
 vine of Sibniah: I will water 
 thee with my tears^ 0 Heshhon, 
 
 0 Jer. 48. 32, etc. 
 
 and Elealeh ; for ^ the shouting 
 for thy summer fruits, and for 
 thy harvest is fallen. 
 
 1 or, the alarm is fallen upon. 
 
 9 Therefore, I ’vvill weep for the vine of Sibniah as with the weeping of J azer ; 
 I will water thee with my tears, 0 Heshbon and Elealeh. 
 
 Eor upon thy summer fruits and upon thy harvests is the shouting fallen. 
 
 of the mountains of Gilead which was given to Gad, and afterwards 
 to the Levites, Josh. xxi. 39. Jerome says it was about fifteen miles 
 from Heshbon. Seetzen found the ruins of a city called Szar, and 
 another place called Szir, from which a small stream (Nahar Szir) 
 flows into the Jordan. — Gesenius, That the shoots of the vine of 
 Sibmah reached unto Jazer and the desert is a beautiful poetic ex- 
 pression for the extensive spread and luxuriance of the vine in that 
 region. ^ They wandered. The vines wandered in the desert. They 
 found no twig or tree to which they could attach themselves, and they 
 spread around in wild luxuriancy. Through the wilderness. The 
 wilderness or desert of Arabia which encompassed Moab. ^ Her 
 hranehes are stretched out. Are extended far, or are very luxuriant. 
 IT They are gone over the sea. Called, in the parallel place in Jer. 
 xlviii. 32, “the sea of Jazer” — probably some lake that had that 
 name near the city of Jazer. It m.dij possibly mean the Dead Sea, but 
 that name is not elsewhere given to the Dead Sea in the Scriptures. 
 It has been objected by some to this statement that modern travellers 
 have not found any such place as the “ sea of Jazer or any lake in 
 the vicinity of Jazer. But 'we may observe (1) that Seetzen found a 
 stream flowing into the Jordan near Jazer ; and (2) that it is possible 
 that a pond or lake may have once there existed which may have been 
 since, in the course of ages, filled with sand. It is known, for example, 
 that in the vicinity of Suez the ancient narrow gulf there, and the 
 large inland sea made by the Bitter Lakes, have been choked up by 
 the sand of the desert. Seetzen also says that he saw some pools 
 near the source of the stream called Nahar Szir, {River Szir,) — Prof. 
 Stuart, Bibl. Repos, vii. 158. The whole description of the vines of 
 Sibmah is poetic ; designed not to be literally understood, but to 
 denote their remarkable luxuriance and fertility. A similar descrip- 
 tion of a though there used to denote the Jewish people — occurg 
 
 in Psa. Ixxx. 8 — 11 : 
 
 Thou hast brought a vine out of Egypt ; 
 
 Thou hast cast out the heathen and planted 
 Thou preparedst room before it. 
 
 And didst cause it to take deep root, 
 
 And it filled the land. 
 
 The hills were covered mth the shadow of h, 
 
 And the boughs thereof were hke the goodly cedars. 
 
 She sent out her boughs unto the sea, 
 
 And her branches unto the river. 
 
 9. Therefore I will bewail. So great is the desolation, that I, the 
 prophet, will lament it, though it belongs to another nation than 
 mine own. The expression indicates that the calamity will be great. 
 See note, ch. xv. 5. TI With the weeping of Jazer, That is, I will 
 pour out the same lamentation for the vine of Sibmah which I do for 
 
368 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 10 And P gladness is taken 
 away, and joy out of tke plenti- 
 ful field ; and in tlie vineyards 
 there shall be no singing, neither 
 shall there he shouting: the 
 treaders shall tread out no wine 
 
 p ch. 24. 8. 
 
 in their presses; I have made 
 their vintage shouting to cease. 
 
 11 Wherefore my bowels ? 
 shall sound like an harp for 
 Moab, and mine inward parts 
 for Kir-haresh. 
 
 q ch. 63. 15. 
 
 10 And gladness and joy are taken away from the fruitful field ; 
 And in the vineyards there shall be no singing, no shout of joy ; 
 No treader shall tread out the wine in the vats ; 
 
 I have caused the harvest shout to cease. 
 
 11 Wherefore my bowels shall sound like an harp for Moah, 
 
 And mine heart for Kir-haresh. 
 
 Jazer; implying that it would be deep and bitter sorrow. See Jer. 
 xlviii. 32. ^ I will water thee with my tears. Indicating the grievous 
 calamities that were coming upon those places, on account of the 
 pride of the nation. They were to Isaiah foreign nations, but he had 
 a heart that could feel for their calamities. ^ For the shouting for thy 
 summer fruits. The shouting attending the ingathering of the harvest. 
 Note, ch. ix. 3, The word used here denotes properly a joyful 
 
 acclamation, a shout of joy or rejoicing such as was manifested by the 
 vintager and presser of grapes, Jer. xxv. 30, xlviii. 33 ; or such as 
 ■was made by the warrior, Jer. li. 14. Here it means, that in the time 
 when they would expect the usual shout of the harvest it should not 
 be heard, but instead thereof there should be the triumph of the 
 warrior. Literally, “upon thy summer fruits, and upon thy harvests, 
 has the shouting fallen that is, the shout of the Avarrior has fiilleii 
 upon that harvest instead of the rejoicing of the husbandman. So 
 Jeremiah evidently understands it, xlviii. 32: “The spoiler is fallen 
 upon thy summer fruits, and upon thy vintage.’* Lowth proposes 
 here a correction of the Hebrew text, but without necessity or 
 authority. 
 
 10. And gladness ^ etc. The gladness and joy that Avas commonly 
 felt in the field producing a rich and luxuriant harvest. U Out of the 
 plentiful field. Heb., “from Carmel:^' but Carmel means a fruitful 
 field, as well as the mountain of that name. See note, ch. x. 18. 
 H I have made their vintage shouting to cease. That is, by the deso- 
 lation that has come upon the land. The Auneyards are destroyed ; 
 and of course the shout of joy in the vintage is no more heard. 
 
 11. Wherefore my bowels. This is also, an expression of the deep 
 grief of the prophet in vieAV of the calamities Avhich Avere coming upon 
 Moab. The bowels in the Scriptures are everyAvhere represented as 
 the seat of compassion, pity, commiseration, and tender mercy. Gen. 
 xliii. 30: “His boAvels did yearn upon his brother” — he deeply felt 
 for him, he greatly pitied him. See 1 Kings iii. 26 ; Psa. xxv. 6 ; Prov. 
 xlii. 10 ; Cant. v. 4 ; Isa. Ixiii. 15 ; Jer. iv. 19 ; xxxi. 20 ; Phil. i. 8 ; 
 ii. 1. In classic Avriters the A\^ord “ boAvels” denotes the upper Viscera 
 of victims — the heart, the lungs, the liver, Avhich Avere eaten during 
 or after the sacrifice. — Robinson’s Lex. on the Avord (rntXayxvov. In tlie 
 Scriptures it denotes the inward parts — evidently also the upper 
 viscera, regarded as the seat of the emotions and passions. The Avoid 
 as we use it — denoting the loAver viscera — by no means expresses the 
 sense of the word in the Scriotures ; and it is this change in the signL 
 
CHAPTER XVI. 
 
 369 
 
 c. 713.] 
 
 12 IT And it shall come to 
 pass, when it is seen that Moab 
 is weary ’’ on the high place, that 
 he shall come to his sanctuary to 
 
 r ch. 26. 16. 
 
 pray ; but * he shi 11 not prevail, 
 13 This is the word that the 
 Lord hath spoken concerning 
 Moab since that time. 
 
 s Prov. 1. 28. 
 
 12 And it shall be that, when Moab is seen weary in the high place, 
 
 He shall come to his sanctuary to pray ; 
 
 But he shall not prevail. 
 
 13 Such is the sentence which Jehovah uttered' respecting Moab of old. 
 
 fication which renders the use of the very language of the Bible 
 unpleasant or inappropriate. We express the idea by the use of the 
 word heart — the seat of the affections. H Shall sound like an harp. 
 The bowels are represented in the Scriptures as affected in various 
 modes in the exercise of pity or compassion. Thus, in Lam. i. 20, 
 Jeremiah says, “My boAvels are troubled.” See Lam. ii. 1; Jer. 
 xxxi. 20. Job (ch. xxx. 27) says, “My bowels boiled^ and rested 
 not:” there wms great agitation — deep feeling. Thus Jer. iv. 19 ; 
 
 My bowels ! My bowels ! I am pained at my very heart. 
 
 My heart maketh a noise in me. 
 
 So Isa. Ixiii. 15 : “ Where is the sounding of thy bowels and mercies 
 The word “ sound” here means to make a tumultuous noise ; and the 
 whole expression here denotes that his heart wms affected with the 
 calamities of Moab, as the strings of the harp vibrate when beaten with 
 the plectrum or the hand. His heart was deeply pained and affected 
 by the calamities of Moab, and responded to those calamities, as the 
 strings of the harp did to the blow of the plectrum. H Mine inward 
 parts. The expressions here used are somewhat analogous to ours of 
 the beating of the hearty to denote deep emotion. Forster says of the 
 savages of the South Sea, that they call compassion a barking of the 
 bowels. ^ For Kir-haresh. Ver. 7. 
 
 12. When it is seen. When it occurs ; that is, when Moab actuallr 
 becomes weary. H Is weary on the high place. The high place denotes 
 the place of idolatrous worship, and here means the same as the tem- 
 ple of Chemosh, or his sanctuary. Temples and altars w^ere usually 
 constructed on such places, and especially the temples of the heathen 
 gods. Moab is represented here as looking to her gods for protection. 
 AVeary, exhausted, worn dowm with calamities, she is represented as 
 fleeing from the desolate towns and cities, and taking refuge at the 
 altar, and seeking assistance there. This, says Jerome, is the final 
 misery. She is now forsaken of those aids to which she had ahvays 
 trusted, and on which she had relied. Her men slain; her towns 
 destroyed ; her strong places broken down ; her once fertile fields 
 languishing and desolate, — she flees to the shrine of her god, and finds 
 even her god unable to aid and defend her. ^ Shall come to his sanc- 
 tuary. To his principal sanctuary ; or to the temple of the principal 
 god wdiich they worshipped — the god Chemosh, 1 Kings xi. 7. This 
 does not mean the temple at Jerusalem, though Kimchi so understands 
 it ; but the temple of the chief divinity of Moab. Jerome says that 
 this temple was on mount Nebo. H Shall not prevail. That is, her 
 prayer shall not be heard. 
 
 13. This is the word. This is the substance of the ybrme?* predictions 
 respecting Moab. This has been the general course or sense of the 
 
 R 2 
 
370 
 
 ISAIAH. 
 
 [b.c. 713. 
 
 14 But iio^Y tlie Lord liatL 
 spoken^ saying, WitMn three 
 years, as ^ the years of an hire- 
 ling, and the glory of Moah shall 
 
 t ch. 21. 16. 
 
 he contemned, with all that 
 great multitude ; and the rem- 
 nant shall he very small and 
 ^ feeble. 
 
 1 or, not many. 
 
 14 But now hath Jehovah spoken, saying, 
 
 Within three years as the years of an hireling, 
 The glory of Moab shall be contemned. 
 
 With all that great multitude ; 
 
 And the remnant shall be very small and feeble. 
 
 prophecies respecting Moab, during all its history. % Since that time. 
 Formerly ; from former times. There had been a course of predictions 
 declaring in general that Moab should be destroyed ; and the prophet 
 says here that he had expressed their general sense, or that his pre- 
 dictions accorded with them all — for they all predicted the complete 
 overthrow of Moab. He now says (ver. 14) that these general pro- 
 phecies respecting Moab which had been of so long standing were now 
 to be speedily accomplished. The prophecies respecting Moab, fore- 
 telling its future ruin, may be seen in Exod. xv. 15 ; Numb. xxi. 29 ; 
 xxiv. 17 ; Psa. lx. 8 ; cviii. 9 ; Amos ii. 2 ; Zeph. ii. 9. It may, 
 however, be intended here that the former portion of this prophecy 
 had been uttered by Isaiah himself during the early part of his pro- 
 phetic life. He is supposed to have prophesied some sixty or more 
 years, (see the Introduction, § 3 ;) and it may be that the prophecy 
 in the fifteenth and the previous part of the sixteenth chapters had 
 been uttered during the early part of his life, without specifying the 
 time when it would be fulfilled ; but now he says that it would be 
 accomplished in three years. Or it may be that some other prophet 
 had uttered the prediction which he now repeats with additions at the 
 close. The fact that Isaiah had done this on some occasions seems 
 probable from the beginning of ch. ii., which appears to be a quotation 
 irom Mic. iv. 1 — 3. See analysis to ch. xv., and notes on ch. ii. 2. 
 
 14. Bict now the Lord hath spoken. This refers to the particular 
 and specific prophecy of Isaiah, that destruction should come upon 
 them in three years. Instead of a general but indefinite prediction of 
 calamity to the Moabites, such as had been uttered by the former 
 prophets, or by Isaiah himself before, it was now specific and definite 
 in regard to the time when it should be fulfilled. ^ Within three years. 
 We have no means of ascertaining the exact fulfilment of this predic- 
 tion, nor do we certainly know by whom it Avas accomplished. ^ As 
 - the years of an hireling, A man that is hired has a certain time speci- 
 fied during which he is to labour ; the years, the months, the days 
 for which he is engaged are agreed on, nor will he suffer any addition 
 to be made to it. So the prophet says that the very time is fixed. It 
 shall not be varied. It Avill be adhered to by God — as the time is 
 adhered to between a man Avho employs another and him who is hired. 
 And it means, that exactly at the time which is here specified the pre- 
 dicted destruction should come upon Moab. *ll The glory of Moah, 
 That in Avhich it glories, or boasts — its wealth, its armies, its cities, 
 towns, etc. Shall be contemned. Shall be esteemed of no value ; 
 shall be destroyed. II And the remnant. There shall be feAV cities, 
 few men, and very little Avealth that shall escape the desolation. 
 Comp. ch. X. 25; xxiv. 6. Jerome says that “this prophecy Avas 
 
CHAPTER XVI. 
 
 871 
 
 li. c. 713.] 
 
 delivered after the death of Ahaz, and in the reign of Hezekiah, 
 dui’ing whose reign the ten tribes were led by Sennacherib, king of 
 Assyria, into captivity. And, therefore, after three years the Assyrians 
 came and destroyed Moab, and very few Avere left in the land who 
 could inhabit the deserted cities, or cultivate the desolate fields.’ ’ But 
 it is not certainly known to what particular time the prophecy refers. 
 In regard to the present state of Moab, and the complete fulfilment 
 of the prophecies respecting it, the following works may be consulted ; — 
 Newton on the Prophecies ; Keith on the Prophecies ; Burckhardt’s 
 Travels in Syria ; and Captains Irby and Mangles’ Travels. In regard 
 to the fulfilment of these predictions respecting the destruction of 
 Moab, it may be sufiicient to refer to the remarks which I have made 
 on the particular places which are mentioned in these two chapters, 
 and to the writers mentioned above. All travellers concur in the 
 general desolation of that country which was once so thickly studded 
 with towns, and that abounded so richly in flocks, and produced so 
 luxuriantly the grape. It is now strewed with ruins. All the cities 
 of Moab have disappeared. Their place is characterised, in the map 
 of Yolney’s Travels, by t/ie rums of towns, Burckhardt, who encoun- 
 tered many difiiculties in so desolate and dangeorus a land, thus 
 records the brief history of a few of them: — “The ruins of Eleale, 
 Heshbon, Meon, Medaba, Dibon, Arver, all situated on the north side 
 of the Arnon, still subsist to illustrate the history of the Beni Israel.” 
 — Life and Travels, prefixed to the Travels in Nubia, pp. 48, 49. 
 “ And it might be added,” says Keith, “ that they still subsist to 
 confirm the inspiration of the Jewish Scriptures, for the desolation of 
 each of these cities was the theme of a distinct prediction.” — Prophe- 
 cies, p. 129. Within the boundaries of Moab, Burckhardt enumerated 
 about fifty ruined cities, many of them extensive. In general they 
 are a broken down and undistinguishable mass of ruins ; but in some 
 instances there are remains of temples, sepulchral monuments, traces 
 of hanging gardens, efitire columns lying on the ground, and dilapi- 
 dated walls made of stones of large dimensions. See Travels in Syria, 
 pp. 311—456. 
 
 In view of these two chapters, constituting one prophecy, and the 
 facts in regard to the present state of the country of Moab, we may 
 observe that we have here clear and unanswerable evidence of the 
 genuineness and truth of the sacred records. That evidence is found 
 in the particularity with which places are mentioned ; and in the fact 
 that impostors would not specify places, any farther than was unavoid- 
 able. Mistakes, we all know, are liable to be made by those who 
 attempt to describe the geography of places which they have not seen. 
 Yet here is a description of a land and its numerous towns, made 
 nearly three thousand years ago, and in its particulars it is sustained 
 by all the travellers in modern times. The ruins of the same towns 
 are still seen ; their places in general can be designated ; and there is 
 a moral certainty, therefore, that this prophecy was made by one who 
 kneio the locality of those places, and that therefore the prophecy is 
 ancient and genuine. An impostor would never have attempted such 
 a description as this ; nor could he have made it so accurate and true. 
 In the language of Prof. Stuart (Bib. Repos, vol. vii. pp. 108, 109) we 
 may say, “ How obviously everything of this kind serves to give con- 
 firmation to the authority and credibility of the sacred records ! Do 
 sceptics undertake to scoff at the Bible, and aver that it is the work 
 of impostors who lived in later ages? Besides asking them what 
 
572 
 
 ISAIAH. 
 
 [b. c. 713 
 
 object impostors could have in forging a book of such high and lofty 
 principles, we may ask — and ask with an assurance that need not fear 
 the danger of being put to the blush — whether impostors of later ages 
 could possibly have so managed as to preserve all the localities in 
 complete order which the Scriptures present ? Rare impostors the^ 
 must indeed have been — men possessed of more knowledge of anth 
 quity than we can well imagine could ever be possessed by such as 
 would condescend to an imposition of such a character. In fact, the 
 thing appears to be morally impossible, if one considers it in the light 
 of antiquity ^ when so little knowledge of a geographical kind was in 
 existence, and when mistakes respecting countries and places with 
 which one was not personally familiar were almost, if not altogether, 
 unavoidable. 
 
 “ How happens it, now, that the authors of the Old Testament 
 Scriptures should have possessed such a wonderful tact in geography, 
 as it would seem they did, unless they lived at the time and in the 
 countries of which they have spoken ? This happens not elsewhere. It 
 is but yesterday since one of the first scientific writers on geology in 
 Great Britain published to the world the declaration that our Missis- 
 sippi and Missouri rivers belong to the tropics. Respectable writers, 
 even in Germany, the land of classical attainments, have sometimes 
 placed Coelo-Syria on the east of the Anti-Libanus ridge, or even 
 seemed to transfer Damascus over the mountains, and place it between 
 the two Lebanon ridges in the valley.’^ No such mistakes occur in 
 the sacred writers. They write as men who were familiar with the 
 geography of places named ; they mention places with the utmost 
 familiarity ; — and after a lapse of almost three thousand years, every 
 successive traveller who visits Moab, Idumea, or Palestine, does some- 
 thing to confirm the accuracy of Isaiah. Towns, bearing the same 
 name, or the ruins of towns, are located in the same relative position 
 in which he said they were ; and the ruins of once splendid cities, 
 broken columns, dilapidated walls, trodden-down vineyards, and half- 
 demolished temples, proclaim to the world that those cities are what 
 he said they would be, and that he was under the inspiration of God. 
 
 ANALYSIS OF CHAPTER XVII. 
 
 The prophecy which comprises vers. 1 — 11 of this chapter professes by its 
 title to be against Damascus only. But it relates to the kingdom of Samaria 
 no less than to Damascus. The reason is, that the kingdoms of Israel and 
 Damascus were confederated against the kingdom of Judah. The design of 
 the prophecy may have been to warn the kingdom of Israel of the approach- 
 ing destruction of the city of Damascus, and by this means to keep them from 
 forming an alliance with them against Judah. When it was delivered is 
 unknown. Lo^vth supposes that it was immediately after the prophecies in 
 the seventh and eighth chapters, in the reign of Ahaz : and this supposition 
 is not improbable, though it is not quite certain. He also supposes that it 
 was fulfilled when Damascus was taken captive by Tiglath-pileser, and its 
 inhabitants carried to Kii', (2 Kings xvi. 9,) and when he overran also a great 
 part of the kingdom of Israel and carried its inhabitants captive to Assyria. 
 
 In regard to the time when it was uttered, there can be little doubt that it 
 was when the' alliance existed between Damascus and the kingdom of Ephraim 
 or Samaria, for on no other supposition can it be accounted for that the two 
 kingdoms were united in the prophecy. See vor, 3. The scope or design of 
 the prophecy is indicated in the close, (ver. 14:) “This is the portion of 
 
OHAPTEll XYII. 
 
 373 
 
 B. c. 713.] 
 
 them that spoil us, and the lot of them that rob us and one design at least 
 was to give an assurance to the kingdom of Judah, that the alliance between 
 Damascus and Samaria was not to be dreaded, but that the kingdom of Judah 
 would be safe. No alliance formed against them would be successful ; no 
 purpose to destroy them should be an object of dread. 
 
 The prophecy may be regarded as consisting of three parts : I. The pre- 
 diction of the Divine judgment against Damascus, vers. 1, 2. II. The 
 prediction respecting Ephraim, the ally of Damascus, and its fulfilment, vers. 
 3 — 11. III. A prediction respecting the Assyrians, and the calamities that 
 should come upon them as a n'ation, vers. 12 — 14. 
 
 DAMASCUS. — VIEW OF THE PRESENT CITY. 
 
 The kingdom of Syria or Damascus was overthrown in the fourth year of 
 the reign of Ahaz. It is clear, therefore, that the prophecy was delivered 
 before that time. And if so, its proper place in the collection of the pro- 
 phecies of Isaiah would ha ve been immediately after the ninth chapter. The 
 reason why it is placed here Lightfoot supposes to be, that, in the seventli 
 and eighth chapters, the special design was to denounce judgment on the two 
 kingdoms of Damascus and Ephraim; but that the design here was to con- 
 nect the prediction of those judgments with the surrounding kingdoms, and to 
 show how they would be affected by it. The prophecy is therefore placed amidst 
 those which relate to foreign nations, or to kingdoms out of the land of Canaan. 
 
 Damascus was a celebrated city of Syiia, and was long the capital of the 
 Idngdom of Damascus. It was a city in the time of Abraham, for the steward 
 in his house, Eliezer, was said to be of Damascus, Gen. xv. 2. It is situated 
 in a very fertile plain at the foot of mount Anti-Libanus, and is surrounded 
 by hills. It is watered by a river which the ancients called Chrysorrhoas^ as 
 if it flowed with gold. This river was divided into several canals, wliich 
 were conducted to various parts of the city. It rose in the mountains of 
 Anti-Libanus, and it is probable that the branches of that river were 
 anciently called Abana and Pharpar, 2 Kings v. 12. This river is now called 
 the Barraday, and the peculiar beauty and fertility of Damascus is owing 
 wholly to it. It' rises in the adjacent mountains of Anti-Libanus, and by 
 
374 
 
 ISAIAH. 
 
 -THE 
 
 [b. c. 713 
 
 away from deinff a city, and it 
 shall be a ruinous heap. 
 
 u Jer. 49. 23, etc.; Amos 1. 3—5 ; Zech. 
 
 1, fulfilled. X 2 Kings Id. 9. 
 
 CHAPTER XYII. 
 
 “ burden of Damascus. 
 
 Bebold, Damascus is taken 
 
 Yision XI. — Cb. XYII. 1 — 11. Damascus. 
 
 The ORACLE concerning Damascus. 
 
 1 Lo, Damascus is removed from being a city. 
 And is become a pile of ruins. 
 
 numerous natural and artificial channels is made to spread over the plain on 
 which the city stands. It waters the whole extent of the gardens — an extent 
 of country about nine miles in diameter, in the midst of which the city is 
 situated— and when this is done, the water that is left fiows ofi* to the south- 
 east through the plain, where, amid the arid sands, it is soon absorbed or 
 evaporated, and the river disappears. The gardens are planted mth all kinds 
 of trees ; mostly such as produce fruit, among which the apricot holds the 
 ascendency. Pomegranate, orange, lemon, and fig-trees abound ; and rising 
 above these are other trees of huge proportions, intermingled with the poplar, 
 and sometimes the willow. Into every garden of the city water is carried, 
 and this river thus divided gives to Damascus the beauty for which it has 
 been so celebrated. The Persian geographers say that the plain of Damascus 
 is one of the four paradises of the East; and it is now said that there is not 
 in all Syria a more dehghtful place. 
 
 Prom the time of Abraham until David, the Scripture says nothiug of 
 Damascus. In his time it was subdued, and brought under his authority. 
 Towards the end of the reign of Solomon, the authority of the Jews was cast 
 ofi* by Rezin, and Damascus became again iadependent. Jeroboam, king of 
 Israel, again conquered Damascus, and brought Syria into subjection, (2 Kings 
 xiv. 28 ; ) but after his death the Syrians again estabhshed their independ- 
 ence. Eezin became king of Damascus, and entered into an alhance mth 
 Pekah, king of Israel, and unitedly they invaded Judah, and made great 
 havoc in its territories. See notes, ch. vii. Comp. 2 Kings xvi. 5. Tiglath- 
 pileser, however, king of Assyria, came to the assistance of the king of 
 Judah, and took Damascus, and destroyed it, and killed Eezin, and earned 
 the Syrians into captivity beyond the Euphrates. To this event, probably, 
 Isaiah refers in the prophecy before us. He, however, did not foretell its 
 utter and perpetual ruin as he did that of Eabylon. Damascus again re- 
 covered from its calamities. Holofemes again took it, Judith ii. 27. It is 
 spoken of as flourishing in the time of Ezeldel, (xxvii.,18.) . The Romans took 
 it in the time, and by the agency, of Pompey the Great, about sixty years 
 before Christ. It afterwards fell into the hands of the Arabians. It was 
 taken by the Ottomans, a. d. 1517 ; and has since been in the possession of 
 the Turks. At present it has a population of about 100,000. The name by 
 which it is now known is Dl Sham. It is a part of the Paschahe of Damascus, 
 which extends to the southern extremity of the Dead Sea. Mohammed Ali 
 of Egypt obtained possession of it mthout resistance in June 1832 ; and since 
 that time it has been under the jurisdiction of his son Ibrahim. It is re- 
 garded by Musselmen as a place of peculiar sanctity. According to them, 
 Mecca has the first place, Jerusalem the next, and Damascus the tliird. 
 
 The prophecy respecting Damascus occupies vers. 1 — 11 of the chapter. 
 The general sense is, that Damascus and its allies would be greatly enfeebled 
 and almost destroyed. Its fulfilment is to be referred to the invasion of 
 Damascus by Tiglath-pEeser and the Assyrians. The remainder of the 
 chapter (vers. 12 — 14) is a distinct prophecy. See notes, on ver. 12. 
 
 1. The burden of Damascus. The oracle indicating calamity or 
 destruction to Damascus. See note, ch. xiii. 1. ^ Damascus is taken 
 
 aicay. That is, it shall be destroyed. It was represented to the pro- 
 phet in Yision as destroyed. Note, ch. i. 1. And it shall he a ruinous 
 
CIIAPTEK, XVII. 
 
 375 
 
 B. C. 713.] 
 
 2 The cities of Aroer are for- 
 saken ; they shall he for Hocks, 
 •vvTiich shall lie down, and none 
 y shall make them afraid. 
 
 3 The fortress also shall cease 
 
 y Jer. 7. 33. 
 
 from Ephraim, and the kingdom 
 from Damascus, and the rem- 
 nant of Syria : they shall he as 
 the glory of the children of Is- 
 rael, saith the Loud of hosts. 
 
 2 Forsaken are the cities of Aroer ; 
 
 They shall be for flocks, 
 
 "Which shall he do^vn, and none shall E£ake them afraid. 
 
 3 And the fortress shall cease from Ephraim, 
 
 And the khigdom from Damascus, and from the rest of Syria ; 
 And they shall be as the glory of the children of Israel, 
 
 Saith Jehovah of hosts. 
 
 hea'p. See ch. xxv. 2. This took place under the kings of Assyria, 
 and particularly under Tiglath-pileser. This was in the fourth year 
 of Ahaz, 2 Kings xvi. 9. 
 
 2. The cities of Aroer. By Aroer here seems to be meant a tract 
 or region of country pertaining to Damascus, in which were situated 
 several cities. Grotius supposes that it was a tract of country in Syria 
 which is called by Ptolemy Aueira, Aveipa. Yitringa supposes that 
 one part of Damascus is meant by this, as Damascus was divided by 
 the river in the same manner that Babylon was. There were several 
 cities of the name of Aroer. One was on the river Arnon in the land 
 of Moab, Dent. ii. 36; hi. 12; Josh. xii. 2. Burckhardt found this 
 city under the name of Araayr. There was another city of this name 
 fuxtlier north, over against Rabbath- Ammon, Josh. xiii. 25. There 
 was a third city of this name in the tribe of Judah, 1 Sam. xxx. 28. 
 Of the city of Araayr which Burckhardt visited, nothing is now re- 
 markable but its entire desolation. Gesenius supposes (Comm. i?i loc.) 
 that the phrase “the cities of Aroer” means the cities round about 
 Aroe^, and that were connected with it, similar to the phrase “ daugh- 
 ters of a city.” This city he supposes was near the river Arnon, 
 within the limits of Moab, and that the prediction here was fulfilled 
 by Tiglath-pileser, when he carried away the inhabitants of Galilee, 
 Gilead, and other places mentioned in 2 Kings xv. 29. There can be 
 no doubt that it was under the jurisdiction of Damascus. *fT Are 
 forsaken. Are desolate, and the inhabitants have fied. H They shall 
 he for flocks^ etc. See note, ch. v. 17. 
 
 3. The fortress. The strong place of defence; the fortified place. 
 ^ Shall cease. Shall come to an end ; shall cease to be ; for so the 
 word shdhdth is often used, Gen. viii. 22 ; Isa. xxiv. 8 ; Lam. v. 
 15. From Ephrahn. The name given to the kingdom of Israel, or 
 to the ten tribes, because Ephraim was the largest of the ten, and was 
 a leading tribe in their counsels. Note, ch. vii. 2. Ephraim, or the 
 kingdom of Samaria, is here mentioned in connexion Avith Damascus 
 or Syria, because they were confederated together, and Avould be in- 
 volved in the same overthrow. *11 And the remnant of Syria, That 
 which is left of the kingdom of Syria after the capital Damascus shall 
 be destroyed. They shall he as the glory of the children of Israel. 
 That is, as the defences, or the strongly fortified towns and fastnesses 
 of the kingdom of Israel shall pass away or be destroyed, so it shall 
 be with the kingdom of Damascus. As they are allied with each 
 other, they shall fare alike. The Chaldee reads this, “ And the do- 
 minion shall cease from Ephraim, and the kingdom from Damascus.” 
 
376 
 
 ISAIAH. 
 
 [b. c.713, 
 
 4 And in that day it shall 
 come to pass, that the glory of 
 Jacob shall he made thin, and 
 ^ the fatness of his desh shall 
 wax lean. 
 
 s ch. 10. 16. a Jer. 51. 33. 
 
 5 And "it shall he as when 
 the harvest-man gathereth the 
 corn, and reapeth the ears with 
 his arm ; and it shall he as he 
 that gatliereth ears in the valley 
 of Eephaim. 
 
 4 And it shall come to pass in that day, 
 
 That the glory of Jacob shall become thin, 
 
 And the fatness of his flesh shall be lean. 
 
 0 And it shall be as when one gathereth the standing harvest. 
 And his arm gathereth the grain; 
 
 And it shall be hke the harvesting in the valley of Eephaim, 
 
 4. 2'he glory of Jacob, Jacob is here used to denote the kingdom 
 of Israel, or Samaria. The word glory here denotes dignity, power ; 
 that on which they relied, and of which they boasted, if Shall be 
 made thin. Shall be diminished, as a body wastes away by disease, 
 and becomes feeble. The prophet sets forth the calamities of Ephraim 
 by two figures ; the first is that of a body that becomes emaciated by 
 sickness, the other that of the harvest when all the fruits are gathered 
 except a few in the upper branches, vers. 5, 6. IF And the fatness of his 
 flesh shall xoax lean. He shall become feeble, as a man does by waisting 
 sickness. Chaldee, “ The riches of his glory shall be removed.” 
 
 5. And it shall etc. This is the other figure by which the prophet 
 
 sets forth the calamities that were coming upon Ephraim — an image 
 designed to denote the fact that the inhabitants and w^ealth of the land 
 would be collected and removed, as the husbandman gathers his har- 
 vest, and leaves only that which is inaccessible in the upper boughs of 
 the tree, or the gleanings in the field. H As when the harvest-man 
 gathereth the corn. The wheat, the barley, etc. ; for so the word corn — 
 now applied by us almost exclusiveiy to maize — means in the ^rip- 
 tures. The sense in this passage is plain. As the farmer cuts down 
 and collects his grain and removes it from the harvest field, so the 
 enemies of Ephraim would come and remove the people and their 
 wealth to a distant land. This received a complete fulfilment when 
 the ten tribes were removed by the Assyrians to a distant land. This 
 was done by Tiglath-pileser, 2 Kings xv.* 29 ; and by Shalmaneser, 
 2 Kings xvii. 6. IF And reapeth the ears with his arm. As he collects 
 the standing grain with one arm, so that he can cut it with the sickle 
 in the other hand. The word rendered ^'"reapeth"' 0?Fv) means here 
 to collect together as a reaper does the standing grain in his arm! The 
 word rendered ears — sJnbholim — means here rather the spires or 
 
 stalks of standing grain. IF In the valley of Hephaim. The valley of 
 Kephaim is mentioned in 2 Sam. v, 18 — 22; xxiii. 13; 1 Chron. xi. 
 15 ; xiv. 9. The name means “ The Giants,” but why it was given to 
 it is now unknown. In passing from Bethlehem to Jerusalem, it lies 
 on the left, and descends gradually to the south-west, until it contracts 
 in that direction into a deeper and narrower valley, called Wady el- 
 AVerd, which unites further on with Wady Ahmed, and finds its Avay 
 to the Mediterranean. The plain extends nearly to Jerusalem, ami is 
 terminated by a slight rocky ridge forming the brow of the valley of 
 Hinnom. See Josephus, Ant. vii. 4, 1 ; viii. 12, 4. Also Robinson’s 
 Bibl. Research, i. 323, 324. It seems to have been distinguished for 
 its fertility, and is here used to denote a fertile region in general. 
 
CHAPTER XVII. 
 
 377 
 
 B. c. 713.] 
 
 6 51 Yetgleaniug-grapessliall 
 be left in it, as the shaking of 
 an oliye-tree, two or three ber- 
 ries in the top of the uppermost 
 bough, four or five in the out- 
 most fruitful branches thereof, 
 saith the Lord God of Israel. 
 
 7 At that day shall a man 
 
 look * to his Maker, and his eye 
 shall have respect unto the Holy 
 One of Israel. 
 
 8 And he shall not look to 
 the altars, the work of his hands, 
 neither shall respect that which 
 his fingers have made, either 
 the groves or the ^ images. 
 
 b Mic. 7* 1 sun images. 
 
 6 Yet there shall be left gleanings like the shaking of the olive-tree, 
 ^wo or three berries in the top of the uppermost bough, 
 
 Foui cr five in the fruitful branches ; 
 
 Saith Jehovah, God of Israel. 
 
 7 In that day shall a man look to his Maker, 
 
 And his eyes shall have respect to the Holy One of Israel. 
 
 8 And he shall not look to the altars, the work of his hands, 
 
 Nor shall he have respect to that which his fingers have made ; 
 Neither the groves, nor the solar statues. 
 
 6. Yet gleaning grapes^ etc. They shall not all be removed, or 
 destroyed. A few shall be left, as a man who is gathering grapes or 
 olives will leave a few that are inaccessible on the topmost boughs, or 
 the farthest branches. Those would be usually the poorest, and so 
 it may be implied that those left in Israel would be among the poorer 
 inhabitants of the land. H Tioo ox three. Avery few — such as would 
 be left in gathering grapes, or in endeavouring to shake olives from a 
 tree. H Four or five. A very few that would remain on the farthest 
 branches, and that could not be shaken off or reached. 
 
 7. At that day shall a man look to his Maker. Instead of confiding 
 in their strongly fortified places and armies, they shall look for aid 
 and protection to the God that made them, and who alone can help 
 them. National afflictions and judgments often have the effect to turn 
 the eyes of even a wicked and rebellious j)eople to God. They feel 
 their danger ; they are convinced of their guilt ; they see that no one 
 but God can protect them ; and for a time they are willing, even by 
 humiliation and fasting, to seek the Divine protection. H His eyes 
 shall have respect^ etc. He shall look up to or regard. ^ The Holy 
 One of Israel. The God of Israel ; the true God. As the Syrians 
 were allied with the kingdom of Samaria or Ephraim, they were, of 
 course, acquainted with the true God, and in some sense acknowledged 
 him. In these times of impending calamity they -would be led to seek 
 him, and implore his aid and protection. There is no reason to believe, 
 however, that they would turn permanently to him, or become his 
 true worshippers. 
 
 8. A7id he shall not look to the altars. That is, the altars of the 
 gods which the Syrians worshipped, and the altars of the false gods 
 which had been erected in the land of Israel or Samaria by its wicked 
 kings, and particularly by Ahaz. Ahaz fancied an altar which he 
 saAV at Damascus, when on a visit to Tiglath-pileser, and ordered 
 ITrijah the priest to construct one like it in Samaria, on which he 
 subsequently offered sacrifice, 2 Kings xvi. 10 — 13. It is well known; 
 also, that the kings of Israel and Judah often reared altars to false 
 gods in the high places and the groves of the land. See 2 Kings xxi. 
 3—5, The Ephraimites were particularly guilty in this respect. 
 
378 
 
 ISAIAH. 
 
 [b. c. 713 . 
 
 9 ^ In tliat day shall his strong 
 cities he as a forsahen hough, 
 and an uppermost branch, which 
 
 they left, because of the children 
 of Israel: and there shall he 
 desolation. 
 
 9 In that day shall his strong cities be as the remains of a forest. 
 And an uppermost branch, 
 
 'Which they forsook [as if ] on account of the children of Israel ; 
 And there shall be desolation. 
 
 Hos. viii. 2 ; “Because Ephraim has made many altars to sin, altars 
 shall be unto him to sin.’^ ^ Which his fingers have made. Perhaps 
 indicating that the idols which they worshipped had been constructed 
 with special art and skill. See ch. ii. 8. *11 Either the groves. The 
 
 altars of idols were usually erected in groves, and idols were worship- 
 ped there before temples were raised. See Exod. xxxiv. 13 ; Deut. 
 vii. 5 ; xii. 3 ; Judg. iii. 7 ; 1 Kings xiv. 23 ; xviii. 19 ; 2 Chron. 
 xxxiii. 3. Comp, notes, ch. i. 29. *II Or the images. Margin, sun 
 images. hhdmmanim. This word is used to denote idols in 
 
 general, in Lev. xxvi. 30 ; 2 Chron. xxxiv. 4. But it is supposed 
 to denote properly images erected to the sun, and to be derived from 
 iron hlitimma^ the sun. Thus the word is used in Job xxx. 28 ; Isa. 
 xxiv. 22 ; xxx. 26 ; Cant. vi. 10. The word, according to Gesenius, 
 is of Persian origin. — Comm, in loc. The sun was undoubtedly wor- 
 shipped by the ancient idolaters, and altars or images would be erected 
 to it. See notes on Job xxxi. 26. 
 
 9. His strong cities. The cities of the united kingdoms of Damas- 
 cus and Samaria. IT Be as a forsaken hough. There has been much 
 difficulty in the interpretation of this passage. Lowth says, “No one 
 has ever been able to make any tolerable sense of these words and 
 proposes himself the translation. 
 
 In. that day shall his strongly fenced cities become 
 
 Like the desertion of the Hivites and the Amorites : 
 
 following in this the translation of the LXX., but doing violence to 
 the Hebrew text. Rosenmuller translates it, “ as the remnant of a 
 grove when the thicket is cut down, and when few trees are left.’* 
 The word rendered “bough,” hhoresh^ means properly a thicket, 
 or thick foliage, a wood that is entangled or intricate, 1 Sam. xxiii. 
 15, 16, 18 ; 2 Chron. xxvii. 4 ; and probably this is the idea here. 
 The phrase may be rendered, “ as the leavings or residue of a grove, 
 copse, or entangled wood and the idea is, that as 2 ^ few trees might 
 be left when the axeman cuts down the grove, so a few inferior and 
 smaller towns should be left in the desolation that would come upon 
 Damascus. *il And an up^wrmost branch, Yer. 6. As a few berries 
 are left in the topmost branch of the olive or the vine, so shall a few 
 cities or people be left in the general desolation. ^ Which they left. 
 "Which are left, or which the invaders would leave. ^ Because of the 
 children of Israel. Literally, “ from the face,” ^. e. before the children of 
 Israel. Lowth supposes that it refers to the Amorites, who left their 
 land before the Israelites, or gave up their land for them. Yitringa 
 renders it, “on account of the children of Israel;” and supposes 
 that it means that a few cities Avere spared by the purpose of God in 
 the invasion by Tiglath-pileser, to be a residence of the Israelites that 
 should remain ; or that, for some reason which is not known, the 
 Assyrians chose to spare a few toAvns, and not wholly to destroy the 
 
CHAPTER XVII. 
 
 379 
 
 B.c. 713.1 
 
 10 Because ® thou hast for- 
 gotten the God of thy salvation, 
 and hast not been mindful of the 
 Rock of thy strength, therefore 
 shalt thou plant pleasant plants, 
 and shalt set it with strange 
 slips : 
 
 c Jer. 17. 13. 
 
 11 In the day shalt thou make 
 thy plant to grow, and in the 
 morning shalt thou make thy 
 seed to Sourish ; hut the harvest 
 shall heap in the day of 
 
 grief and of desperate sorrow. 
 
 d Jer. 5. 31. 1 or, removed in the day of 
 
 inheritance^ and there shall be deadly sorrow » 
 
 10 Because thou hast forgotten the God of thy salvation, 
 
 4nd hast not been mindful of the rock of thy strength, 
 
 Therefore shalt thou plant beautiful plants, 
 
 And set shoots from a foreign sod. 
 
 11 In the day thou shalt make thy plants to grow, 
 
 And in the morniag shalt thou make thy seed to flourish ; 
 
 But the harvest shall be an heap in the day of [expected] possession, 
 And shall be incurable sorrow. 
 
 country. The general idea is plain, that a few towns would be left, 
 and that it would be before the children of Israel, or in their presence, 
 or in order that they might continue to dwell in them. Jerome inter- 
 prets the whole as referring to the time when the land of Judea was 
 forsaken on the invasion of the Romans. ^ And there shall he desola- 
 tion. The land shall be desolated, except the few cities and toAvns 
 thht shall be left, like the gleaning of the olive-tree. 
 
 10. Because thou^ etc. Because the kingdom of Israel or Samaria 
 
 had done it. ^ The God of thy salvation. The God in whom alone 
 Avas salvation; or Avho alone could protect thee. Comp. Micah vii. 7 ; 
 Hab. iii. 18. IT The Rock of thy strength. God. A rock of strength 
 is a strongly fortified place ; or a rock which an enemy could not suc- 
 cessfully assail. High rocks were selected as a place of refuge from 
 an invading foe. See notes on ch. i. 10, 21. In allusion to this, God 
 is often called a rock^ and a strong tower : Deut xxxii. 4, 15, 18, 30, 
 31, 37 ; 1 Sam. ii. 2 ; 2 Sam. xxii. 2, 3, 32 ; Psa. xviii. 31, 46 ; xix. 
 14; xxviii. 1; xxx. 1, 2. ^ Shalt thou plant f)leasant plants. Plants 
 
 that are fitted to produce pleasure or delight ; that is, you shall culti- 
 vate your fields, and set them out with choice vines and plants in hope 
 of a future harvest, but you shall be disappointed. ^ And shalt set it 
 with strange slips. The word slips means the cuttings of the vine that 
 are set in the ground to grow; or the shoot or sucker that is taken oflf 
 and set out, or put in the earth to take root and grow, as is often done 
 by farmers and gardeners. The word '‘'‘strange^' here means 
 
 those which are procured from a distance, and which are therefore 
 esteemed valuable ; plants selected Avith care. This does not mean, 
 as Lowth supposes, strange and idolatrous w'orship, and the vicious 
 practices connected Avith it ; but it means that, though they should be 
 at great pains and expense in cultivating their land, yet the enemy 
 Avould come in and make it desolate. 
 
 11. In the day, etc. Thou shalt cultivate it assiduously and con- 
 stantly. Thou shalt be at special pains that it may be watered and 
 pruned in order that it may produce abundantly. H And in the 
 morning. "With early care and attention — denoting the pains that 
 Avould be bestoAved on the young plant. ^ The harvest shall be a heap. 
 The margin reads this, “ the harvest shall be removed in the day of 
 inheritance,” rendering it as if the word “i?. nedh — usually meaning 
 heap — were derived from nudh, to shake, move, wander ; or as if 
 
380 
 
 ISAIAH. 
 
 [b. c. 713 
 
 12 % Woe to tlic hiiultitude 
 of many people, which make a 
 noise like the noise of the seas ; 
 
 1 or, noise. 
 
 and to the rushing of nations, 
 that make a rushing like the 
 rushing of ^ mighty waters ! 
 
 2 or, many. 
 
 Vision XII. — Ch. xvii. 12—14. Destruction of Sennacherib, 
 
 12 Ah ! a multitude of many nations ! 
 
 Lilie the raging of the sea do they rage ! 
 
 And a sound of people ! 
 
 Like the roaring of mighty waters do they roar ! 
 
 it were to be removed. Probably the translation in the text is correct ; 
 and the sense is, “ W^hen from the plant which was so beautiful and 
 valuable, and which you cherished with so much care, you expected 
 to obtain a rich harvest, you had only sorrow and inexpressible dis- 
 appointment.” The figure used here is supposed by Rosenmuller to 
 be that of hendiadys — eV Zib. dvoiu — by which the phrases “ shall be an 
 heap,” and “desperate sorrow,” are to be taken together, meaning 
 “the heap of the harvest shall be inexpressible sorrow.” H Li the 
 day of grief , The word rendered grief here rmo means properly in- 
 heritance^ heirship, possession, and should have been so rendered here. 
 It means that in the day when they hoped to possess the result of their 
 planting, or in the time of the usual harvest, they would obtain or^y 
 grief and disappointment. H And of desperate sorrow. The word ren- 
 dered “ desperate,” dnush, denotes that which is weak, mortal, 
 incurable, Job. xxxiv. 6 ; Jer. xxx. 12, 15 ; xvii. 16. The sense here 
 is, that there would be grievous disappointment, and that there would 
 be no remedy for it ; and the idea of the whole is, that calamities were 
 coming upon the nation which would blast all their hopes, and de- 
 stroy all their prospects. The prophecy was fulfilled in the invasion 
 by Tiglath-pileser, and the army of the Assyrians. 
 
 The twelfth verse commences a new prophecy, which has no con- 
 nexion with that which precedes it ; and which in itself gives no 
 certain indication of the time when it was uttered, or of the people to 
 which it relates. It is a broken and detached piece, and is evidently 
 the description of some army rushing to conquest, and confident of. 
 success, but which was to be overtaken with sudden calamity. The 
 entire description is so applicable to the invasion of the land of Judah 
 by the army of Sennacherib, and his overthrow by the angel of 
 Jehovah, that, by the common consent of interpreters, it has been 
 regarded as referring to it. See notes on ch. x. But when it was 
 spoken, or why it was placed here, is unknown. It may be added 
 that many commentators, and among the rest Gesenius, have sup- 
 posed that the following chapter is a part of this prophecy. The 
 general sense of the prophecy is, that numerous hostile nations would 
 overrun Palestine, but that Jehovah would destroy them all. 
 
 12. Woe to the midtitude, etc. The word “woe,” 'in ho, may be 
 either an interjection simply directing the attention to them, or it may 
 be a word indicating approaching calamity and judgment. See note, 
 ch. V. 6. Gesenius supposes that it is rather the language of com- 
 passion on account of the evil which they threatened to bring upon 
 the people of God, like 1 Kings xiii. 30, “Ah! woe, my brother !” 
 ^ The midtitude of many people. Or, the tumult of many nations — a 
 
CHAPTER XVII. 
 
 381 
 
 B. c. 713.] 
 
 13 The nations shall rush like 
 the rushing of many waters : 
 but/ God shall rebuke them, 
 and they shall flee far ofl‘, and 
 shall be chased as the chaff of 
 the mountains before the wind, 
 and like ‘ a rolling thing before 
 
 e Psa. 9. 5. 1 or, thistle-down. 
 
 the whirlwind. 
 
 14 And, behold, at eyening- 
 tide trouble; and before the 
 morning he is not. This is 
 the portion of them/ that spoil 
 us, and the lot of them that 
 rob us. 
 
 / Jer. 2. 3. 
 
 13 Like the roaring of many waters do the nations roar ; 
 
 But He shall rebuke them, and they shall flee far away ; 
 
 And they shall be driven like the chafi* of the mountain before the wind, 
 And like the thistle-down before the whiiiwind. 
 
 14 At the time of evening, lo, terror! 
 
 Before the morning, he is no more I 
 
 This is the portion of those that plunder us ; 
 
 And the lot of those that rob us. 
 
 description of the noise attending an invading army made up of many 
 nations mingled together, such as was that of Sennacherib. H Which 
 make a noise^ etc. This is a beautiful description of a vast army, and 
 of the shouting, the tumult, the din, which attends its march. The 
 same comparison occurs in Jer. vi. 23 ; Psa. Ixv. 7. See Ezek. xliii. 
 2 ; Rev. i. 15 ; xiv. 2 ; xix. 6. IT And to the rushing of nations. The 
 rushing of mighty armies to conquest. 
 
 13. God shall rebuke them. The word God is not here in the 
 
 original, but is evidently to be supplied. The word rebuke means 
 that he would disarrange their plans, prevent their success, and defeat 
 their purposes. It shows the great power of God, that he can thus 
 by a rebuke — a word — arrest mighty nations, and discomfit them when 
 they are tumultuously hastening onward in the confidence of victory. 
 This discomfiture refers doubtless to the overthrow of Sennacherib 
 and his army by the pestilence, 2 Kings xix. 35. See notes, ch. 
 xxxvii. 36. H And they shall flee far off. The whole army of 
 Sennacherib was not destroyed, but a part with himself returned to 
 Assyria, 2 Kings xix. 36. *11 And shall be chased as the chaffy etc. 
 
 Denoting the ease with which God would do it, and the certain and 
 entire discomfiture of the army. The figure is one that is very 
 striking in describing an army that is routed and that flies in disorder. 
 Comp. Job xxi. 18; Psa. i. 4; xxxv. 5; Isa. xxix. 5; Hos. xiii. 3. 
 II And like a rolling thing. Margin, thistle-down. It means literally 
 anything that rolls : baba gdlgdly from bba gdldly to roll. It is applied 
 to chaff, stubble, or anything that is driven about by a whirlwind, 
 Psa. Ixxxiii. 14. 
 
 14. At evening-tide trouble. In the time of evening — that is, in the 
 night. H Before the morning he is not. That is, he is destroyed. 
 This is strikingly descriptive of the destruction of the army of Senna- 
 cherib on that fatal night when the angel of the Lord slew one 
 hundred and eighty-five thousand men. See note on ch. xxxvii. 36. 
 H This is the portion of them that spoil us. Of those who would 
 plunder us. This is a general declaration in regard to the enemies of 
 the Jewish people. This is the lot, the end, the destiny of all who 
 attempt to destroy them. That is, the people of God shall be safe, 
 whoever rises up against them ; and whatever may be the number, or 
 the power of their foes, they shall be overthrown. 
 
382 
 
 ISAlAB:. 
 
 [B. c. 713. 
 
 ANALYSIS OF CHAPTER XVIK. 
 
 ‘‘The eighteenth chapter of Isaiah,” says bishop Horsley, “is one of the 
 most obscure passages of the ancient prophets. It has been considered as 
 such by the whole succession of interpreters, from Jerome to bishop Lowth.” 
 “The object of it,” says bishop LoAvth, “the end and design of it; the 
 people to whom it is addressed ; the history to which it belongs ; the person 
 who sends the messengers ; and the nation to whom they are sent, are all 
 obscure and doubtful. Much of the obscurity' lies in the highly figurative 
 cast of the language, and in the ambiguity of some of the principal words, 
 arising from the great variety of the senses often comprehended under the 
 primary meaning of a single root.” 
 
 Lowth supposes that Egypt is the country referred to ; that the prophecy 
 was delivered before the return of Semiacherib’s expedition to Egypt; anh 
 that it was designed to give to the Jews, and perhaps likewise to the 
 Egyptians, an intimation of the destruction of their great and powerful 
 enemy. Taylor, the editor of Calmet’s Dictionary, supposes that it relates 
 to a people lying in southern or Upper Egypt, or the country above the 
 cataracts of the Nile, L e. Nubia ; and that the people to whom the message 
 is sent are those who were situated north on the river Nile, where the 
 various streams which go to form the Nile become a single river ; and that 
 the nation represented as “scattered and peeled,” or, as he renders it, “a 
 people contracted and deprived,” i. e. in their persons, refers to the Pigmies 
 as they are described by Homer, Strabo, and others. See this view drawn 
 out in the Fragments appended to Calmet’s Diet. No. cccxxii. Rosenmliller 
 says of this prophecy, that “it is involved in so many and so great difficul- 
 ties, on account of unusual expressions and figurative sentences, and the 
 history of those times, so little known to us, that it is impossible to explaiu 
 and unfold it. We seem to be reading mere enigmas^ in explainiug which, 
 although many learned interpreters have taken great pains, yet scarcely two 
 can be found who agree.” Gesenius connects it with the closing verse of 
 the previous chapter ; and so does also Vitringa. Gesenius supposes that it 
 refers to a nation in distant Ethiopia in alliance with Israel. To this, says 
 he, and to all the nations of the earth, the prophet addresses himself, in 
 order to draw their attention to the sudden overthrow which God would 
 bring upon the enemy, after he has quietly looked upon their violence for a 
 long time. According to this view, the prophecy belongs to the period 
 immediately preceding the fourteenth year of Hezekiah, when the Assyrian 
 armies had already overrun, or were about to overrun Palestine on their way 
 to Egypt, and the prophet confidently predicts their destruction. At this 
 time, he remarks, Tirhakah, long of Ethiopia, with a part of Egypt, had 
 armed himself against the Assyiians ; for which purpose he had probably 
 entered into an alliance mth the Hebrews. To this friend and ally of Israel 
 the prophet gives the assm'ance that God was about to destroy completely 
 the common enemy, the Ass)a'ian. Py some, the land here referred to has 
 been supposed to be Egypt ; by others Ethiopia iu Africa ; by others Judea ; 
 by others the Roman empire ; and others have supposed that it refers to the 
 destruction of Gog and Magog in the times of the Messiah. Vitringa sup- 
 poses that the prophecy must be referred either to the Egyptians or the 
 Assyrians ; and as there is no account, he says, of any calamity coming upon 
 the Egyptians like that which is described in vers. 4-— 6, and as that descrip- 
 tion is applicable to the destruction of the Assyrians under Sennacherib, he 
 regards it as referring to liim. Calvin says that many have supposed that 
 the Troglodytes of Upper Egypt are meant here, but that this is improbable, 
 as they were not kno^vn to have formed any alliances with other nations. 
 He supposes that some nation is referred to in the vicinity of Eg}q>t and 
 Ethiopia, but what people he does not even conjecture. Amidst this 
 diversity of opinion, it may seem rash to hazard a conjecture in regard to 
 
CHAPTER XVIII. 
 
 C^TER XVIII. 
 *^0E to the land shadowing 
 
 with wings, which is beyond 
 the riyers ^ of Ethiopia : 
 
 p-ch.SO. 3— 5; Ezek.30.4—9; Zeph.2. 12. 
 
 Yision XIII. — Ch. xviii. Nubia, or Ethiopia, 
 1 Ho ! land of rustling wings ! 
 
 ■Which borders on the rivers of Cush ; 
 
 the situation of the nation who sent the messengers, and the nation to whom 
 they were sent ; and it is obviously improper to hazard such a conjecture 
 without a careful examination of the phrases and words which occur in the 
 prophecy. "When that is done ; when the characteristics of the nation have 
 been fully determined, then perhaps we may be able to arrive* at some satis- 
 factory conclusion in regard to this very difficult portion of the Bible. The 
 prophecy consists of the following parts : (1.) The prophet addresses himself 
 to the nation here described as a “land shadowing with wings,” and as 
 sending ambassadors, in a manner designed to call their attention to the 
 great events soon to occur, vers. 1, 2. (2.) He addresses all nations, calling 
 
 upon them also to attend to the same subject, ver. 3. (3.) He says that 
 
 God had revealed to him that destruction should come upon the enemies 
 here referred to, and that the immense host should be left to the beasts of 
 the earth, and to the fowls of the mountaius, vers. 4 — 6. (4.) The conse- 
 
 quence, he says, of such events would be, that a present would be brought 
 to Jehovah from the distant nation “scattered and peeled,” and whose land 
 the rivers had spoiled, ver. 7. 
 
 1. Woe to the land, This word, as has been already remarked, 
 
 (note, ch. xvii. 12,) may be a mere interjection or salutation, and 
 would be appropriately rendered by “Hb.'” Or it maybe a wmrd 
 denouncing judgment, or wrath, as it is often used in this prophecy. 
 Note, ch. V. 8. Shadoioing loith icings. This is one of 
 
 the most difficult expressions in the whole chapter ; and one to which 
 as yet, probably, no satisfactory meaning has been applied. The 
 LXX. render it, OhaX 7^s irKoicav Trrepvyes — Ah ! wings of the lands of 
 ships. The Chaldee, “Woe to the land in ivhich they come in ships 
 from a distant country, and whose sails are spread out as an eagle 
 which flies upon its wings.” Grotius renders it, “the land whose 
 extreme parts are shaded by mountains.” The word rendered 
 “ shadowed,” tziltzdl, occurs only in this place, and in Job xli. 7, 
 where it is translated fish-spears — but as we know nothing of the 
 form of those spears, that place throws no light on the meaning of 
 ^ the word here. The wmrd is derived evidently from tzalal, which 
 has three significations: (1.) To be shady, dark, obscure; and hence 
 its derivatives are applied to anything that makes a shade or shadow 
 — particularly shady trees ^ Job xl. 21, 22; the shades of night. Cant, 
 ii. 17 ; iv. 6 ; or anything that produces obscurity or darkness — as a 
 tree, a rock, a wing, etc. (2.) It means to tingle^ spoken of the ears, 
 1 Sam. hi. 11 ; 2 Kings xxi. 12 ; to quiver^ spoken of the lips, Hab; 
 hi. 16; and hence its derivatives are applied to anything that makes 
 a sound by tinkling — an instrument of music ; a cymbal made of two 
 pieces of metal that are struck together, 2 Sam. vi. 5 ; Psa. cl. 5 ; 
 Neh. xh. 27; 1 Chron. xv. 16; xvi. 42; xxv. 6; 2 Chron. v. 12. 
 (3.) It means to sink, Exod. xv. 10. Prom the sense of m.aking a 
 shade, a derivative of the verb tzelatzal — the same as used here 
 except the points — is applied to locusts, because they appear in such 
 
ISAIAH* 
 
 swarms as to obscure the rays of the sun, and produce SiPxtended^ 
 shade or shadow over a land as a cloud does ; or because they make 
 a rustling with their wings. The word here used, therefore, ma^ 
 mean either shaded^ or rustling^ or rattling in the manner of a cymba* 
 or other tinkling instrument. It may be added, that the word may 
 mean a double shade^ being a doubling of the word tzel, a shade or 
 shadow ; and it has been supposed by some to apply to Ethiopia as 
 lying between the tropics, having a double shadow — that is, so that 
 the shadow of objects is cast one half of the year on the north side, 
 and the other half on the south. The word wings is applied in the 
 Scriptures to the following things, viz. : (1.) The wings of a fowl. 
 This is the Jiteral and common signification. (2.) The skirts, 
 borders, or lower parts of a garment — from the resemblance to 
 wings, 1 Sam. xxiv. 5, 11; Numb. xv. 38; Zech. viii. 13. Also a 
 bed-covering. Dent, xxxiii. 1. (3.) The extremities or borders of a 
 
 country, or of the world, Isa. xxiv. 16 ; Job xxxvii. 3 ; Ezek. xvii. 
 3, 7. (4.) The wing or extremity of an army — as we use the ivord 
 
 wing^ Dan. ix. 27 ; Isa. viii. 8 ; Jer. xlviii. 40. (5.) The expanding 
 
 rays of the morning — because the light expands or spreads out like 
 wings, Psa. cxxxix. 9 ; Mai. iv. 2. (6.) The wind — resembling wings 
 
 in rapid motion, Hos. iv. 19 ; Psa. xviii. 10, 21 ; civ. 3. (7.) The 
 
 battlement or pinnacle of the temple — or perhaps the porches ex- 
 tended on each side of the temple like wings, Dan. ix. 27. Comp. 
 Matt. iv. 5. (8.) Protection — as wings are a protection to young 
 
 birds in their nest. See Matt, xxiii. 37 ; Psa. xci. 4 ; xvii, 8 ; xxxvi. 
 
 7 ; Ivii. 1 ; Ixi. 4. It has been proposed by some to apply this descrip- 
 tion to ships, or the sails of vessels, as if a land was designated which 
 was covered with sails, or the wings of vessels. So the LXX. and 
 the Chaldee. But there is no instance in which the word wings is 
 so applied in the Scriptures. 
 
 The expression here used may therefore be applied to many things ; 
 and it is not easy to determine its signification. The general idea is 
 that of something that abounds in the land that is stretched out or ex- 
 panded ; that, as it were, covers it, and so abounds as to make a shade 
 or shadow everywhere. And it may be applied (1) to a nation that 
 abounds with birds or fowls, so that they might be said to shade the 
 land ; (2) to a nation abounding with locusts, shading the land or 
 making a rustling noise ; or (3) to a nation furnishing protection — or 
 stretching out its wings, as it were, for the defence of a feeble people. 
 So Vitringa interprets this place, and supposes that it refers to Egypt, 
 as being the nation where the Hebrews sought protection ; or (4) ta 
 a country that is shaded with trees, mountains, or hills. So Grotius 
 supposes it means here, and thinks that it refers to Ethiopia, as being 
 bounded by high hills or mountains. (5.) It 7nay mean a peopK 
 distinguished for navigation— abounding in sails of vessels — as if they 
 were every wliere spread out like wings. So the LXX. and the 
 Chaldee understand this ; and the interpretation has some plausibility 
 from the fact that light vessels are immediately mentioned. (6.) The 
 editor of Galmet’s Dictionary supposes that it refers to the winged 
 Cnephim which are sculptured over the temple gates in Tipper Egypt. 
 They are emblematic representatives of the god Cneph, to which the 
 temples are dedicated, and abound in Tipper Egypt. The symbol of 
 the %olngs is supposed to denote t\\e protection the god extended 
 
 over the land. (7.) Gesenius (Commentary on Isaiah) renders it, 
 
CHAPTER XVIII. 
 
 385 
 
 B. C. 713. J 
 
 2 That sendetii ambassadors 1 bulrushes upon the waters, say^ 
 hy the sea, even in vessels of I iny. Go, ye swift messengers, to 
 
 2 Which sendeth ambassadors by the sea ; 
 
 And in vessels of papyrus on the face of the waters. 
 
 Return, ye light messengers, 
 
 “land rustling with wings and supposes that the word rendered 
 “ shadowing” denotes the rustling sound that is made by the clangour 
 of weapons of war. Amidst this variety of interpretation, it is per- 
 haps not possible to determine the meaning of the phrase. It has no 
 parallel expression to illustrate it ; and its meaning must be left to 
 conjecture. Almost any one of the above significations will suit the 
 connexion ; and it is not very material which is chosen. The one that 
 perhaps best suits the connexion is that of the LXX. and the 
 Chaldee, which refers it to the multitude of ships that expand their 
 sails, and appear to fill all the waters of the land with wings. U Which 
 is beyond. '^.'9, This does not of necessity mean beyond^ though 
 that is its usual signification. It properly meein^from the passing ^ the 
 passages^ the crossing over^ of a river ; and may be rendered what is on 
 the other side, or over against. It sometimes means on this side, as 
 if used by one living on the other side, 1 Kings iv. 24 ; Deut. iv. 49 ; 
 Josh. xiii. 27, in which places it has not the sense of beyond, but 
 means either on this side, or lying alongside. The sense here is, 
 probably, that this country was situated not far from the rivers of 
 Cush — probably beyond them, but still it is implied that they were 
 wax. far beyond them, but were rather at their passings over, or cross- 
 ing-places ; that is, near them. ^ The rivers of Ethiopia, Heb., 
 rivers of Cush. On the meaning of the word Cush, see note, ch. xi. 
 11. It is sometimes applicable to Ethiopia or Nubia — that is, the 
 portion of Egypt above the cataracts of the Nile. Comp. Jer. xiii. 23 ; 
 “ Can the Ethiopian — the Cushite — change his skin r” See also Ezek. 
 xxix. 10. This word does not determine with certainty the country 
 to which reference is made — for the country of Cush may mean that 
 east of the Euphrates, or southern Arabia, or southern Egypt. 
 Egypt and Cush are, however, sometimes connected, Isa. xx. 3 ; 
 2 Kings xix. 9 ; Psa. Ixviii. 31 ; Isa. xliii. 3 ; Nahum iii. 9. Comp. 
 Dan. xi. 43. The probability from the use of this word is, that some 
 part of Upper Egypt is intended. Ethiopia, in part, lies beyond the 
 most considerable of the streams that make up the river Nile. 
 
 2. That sendeth ambassadors. That is, accustomed to send mes- 
 sengers. What was the design of their thus sending ambassadors 
 does not appear. The prophet simply intimates the fact — a fact by 
 which they w'ere well known. It may have been for purposes of 
 commerce, or to seek protection. Bochart renders the word trans- 
 lated ambassadors by images, and supposes that it denotes an image 
 of the god Osiris made of the papyrus ; but there does not seem to 
 be any reason for this opinion. The word t^r, may mean an idol 
 or image, as in Isa. xlv. 16 ; Psa. xlix. 15. But it usually denotes am- 
 bassadors, or messengers. Josh. ix. 4; Prov. xxv. 13; xiii. 17; Jer. 
 xlix. 14; Obad. 1. ; Isa. Ivii. 9. II By the sea. What sea is here meant 
 cannot be accurately determined. The word sea (P^) is applied to 
 various collections of water, and may be used in reference to a sea, a 
 lake, a pond, and even a large river. It is often applied to the Medi- 
 terranean — and where the phrase Great Sea occurs it denotes that, 
 
 VOL. I. s 
 
386 
 
 ISAIAS. 
 
 [b.c. 713. 
 
 a nation ^ scattered and peeled, 
 to a people terrible from tbeir 
 beginning bitberto; a nation 
 ^ meted out and trodden down, 
 
 1 or, outspread and polished. 
 
 whose land tbe riyers ^ baye 
 spoiled ! 
 
 2 of line^ and line, and treading under foot, 
 or, that meteth out and treadeth down. 
 
 3 or, despise. 
 
 To the nation extended and fierce, 
 
 To tbe people terrible from tbe first and bitberto, 
 
 To a nation extending its limits — a victorious people ; 
 “Wbose land is washed away by rivers. 
 
 Numb, xxxiv. 6, 7 ; Deut. xi. 24. It is applied to the lake of Genne- 
 sareth, or the sea of Galilee, Numb, xxxiv. 11 ; to the Salt Sea, Gen. 
 xiv. 3 ; to the Red Sea often, Exod. xiii. 10 ; Numb. xiv. 25 ; xxi. 4 ; 
 xxxiii. 10, et al. It is also applied to a large river, as e. g. the Nile, 
 Isa. xix. 5; Neb. iii. 8; and to the Euphrates, Jer. li. 36. So far as 
 this word is concerned, therefore, it may denote either the Mediter- 
 ranean, the Red Sea, the Nile, or the Euphrates. If the country 
 spoken of is Upper Egypt or Nubia, then we are naturally led to 
 suppose that the prophet refers either to the Nile or the Red Sea, 
 II Even in vessels of btdrushes. The word rendered bulrushes 
 IS derived from the verb gdmd, to swallow, sip, drink; and is 
 given to a reed or bulrush, from its imbibing water. It is usually 
 applied in the Scriptures to the Egyptian papyrus — a plant which 
 grew on the banks of the Nile, and from which we have derived our 
 word paper. ‘‘ This plant,’* says Taylor, (Heb. Con.,) “ grew in 
 moist places near the Nile, and was four or fi.ve yards in height. 
 Under the bark it consisted wholly of thin skins, which being separated 
 and spread out were applied to various uses. Of these they made 
 boxes and chests, and even boats, smearing them over with pitch.” 
 These lamince or skins also served the purpose of paper, and were 
 used instead of parchment, or plates of lead and copper, for writing 
 on. This plant, the cyperus papyrus of modern botanists, mostly grew 
 in Lower Egypt, in marshy land, or in s'hallow brooks and ponds 
 formed by the inundation of the Nile. “The papyrus,” says Pliny, 
 “ grows in the marsh lands of Egypt, or in the stagnant pools left 
 inland by the Nile, after it has returned to its bed, which have not 
 more than two cubits in depth. The root of the plant is the thick- 
 ness of a man’s arm; it has a triangular stalk, growing not higher 
 than ten cubits, (fifteen feet,) and decreasing in breadth towards the 
 summit, which is crowned with a thyrsus, containing no seeds, and 
 of no use except to deck the statues of the gods. They employ the 
 roots as firewood, and for making various utensils. They even con- 
 struct small boats of the plant ; and out of the rind, sails, mats, 
 clothes, bedding, ropes ; they eat it either crude or cooked, swallow- 
 ing only the j nice ; and when they manufacture paper from it, they 
 divide the stem by means of a kind of needle into thin plates, or 
 laminae, each of which is as large as the plant will admit. All the 
 paper is woven upon a table, and is continually moistened with Nile 
 water, which, being thick and slimy, furnishes an effectual species of 
 glue. In the first place, they form upon a table, perfectly horizontal, 
 a layer the whole length of the papyrus, which is crossed by another 
 placed transversely, and afterwards inclosed within a press. The 
 different sheets are then hung in a situation exposed to the sun, in 
 order to dry, and the process is finally completed by joining them 
 
s. c. 713.. 
 
 CHAPTER XVIII. 
 
 387 
 
 together, beginning -with the best. There are seldom more than 
 twenty slips or stripes produced from one stem of the plant.” — Plin, 
 xiii. 11, 12. Wilkinson remarks, that “the mode of making papyri 
 was this : the interior of the stalks of the plant, after the rind had 
 been removed, was cut into thin slices in the direction of their length, 
 and these being laid on a fiat board, in succession, similar slices were 
 placed over them at right angles, and their surfaces being cemented 
 together by a sort of glue, and subjected to the proper degree of 
 pressure, and well dried, the papyrus was completed.” — Manners 
 and Customs of the Ancient Egyptians, hi. 148. The word here used 
 is translated bulrushes in Exod. ii. 3, where the little ark is described 
 in which Moses was laid near the Nile ; the rush^ in Job viii. 11 ; and 
 rushes^ Isa. xxxv. 7. It does not elsewhere occur. That the ancients 
 were in the practice of making light boats or vessels from the papyrus 
 is well known. Thus Theophrastus^ in the History of Plants, 4, 9, says 
 that “the papyrus is useful for many things. Eor from this they 
 make vessels,” or ships, mXoia. Thus Pliny, 13, 11, s. 22, says, ex 
 ipso quidem papyro navigia texunt — “from the papyrus they weave 
 vessels.” Again, 6, 56, s. 57 : “ Even now,” says he, “ in the Britannic 
 Ocean useful vessels are made of bark ; on the Nile, from the papyrus, 
 and from reeds and rushes.” Plutarch describes Isis going in search 
 of the body of Osiris, “ through the fenny country, in a bark made of 
 the papyrus — ev ^apidi 'na^vpivr]\ where it is supposed that persons 
 using boats of this description — ev 'na.'npivois oKacpecn 'nXeovras — are 
 never attacked by crocodiles out of respect to the goddess.” — Plut, 
 de Is. s. 18. Moses also, it will be remembered, was exposed on the 
 banks of the Nile in a similar boat or ark, “ She took for him an 
 ark of bulrushes, and daubed it with slime and with pitch, and put 
 the child therein,” Exod. ii. 3. The same word occurs here 
 which is used by Isaiah ; and this fact show's that such boats were 
 know'n as early as the time of Moses. Lucan also mentions boats 
 made of the papyrus at Memphis : 
 
 Conseritur bibula Memphitis cymba papjTo. — Pharsa. iv. 136. 
 
 At Memphis, boats are woven together from the marshy papyrus. 
 
 “ The sculptures of Thebes, Memphis, and other places, abundantly 
 show that they were employed as punts or canoes for fishing, in all 
 parts of Egypt, during the inundation of the Nile.” — "VVilkinson’s 
 Manners and Customs of the Ancient Egyptians, iii. 186. In our 
 own country also, it will be remembered, the natives were accus- 
 tomed to make canoes, or vessels, of the bark of the birch, with which 
 they often adventured on even dangerous navigation. The circum- 
 stance here mentioned of the the papyrus, seems to fix the scene 
 of this prophecy to the region of the Nile. This reed grew nowhere 
 else ; and it is natural, therefore, to suppose that some nation living 
 near the Nile is intended. Taylor, the editor of Calmet, has shown 
 that the inhabitants of the upper regions of the Nile were accustomed 
 to form floats of hollow earthen vessels, and to weave them together 
 with rushes, and thus to convey them to Lower Egypt to market. 
 He supposes that by “vessels of bulrushes,” or rush floats, are meant 
 such vessels. Eor a description of floats made in Upper Egypt 
 with yars, see Pococke’s Travels, vol. i. p. 84, ed. London, 1743. “ I 
 
 first saw in this voyage [on the Nile] the large floats of earthenware ; 
 they are about thirty feet wide, and sixty long, being a frame of palm- 
 
388 
 
 ISAIAH, 
 
 [b. c. 713. 
 
 boughs tied together about four feet deep, on which they put a layer 
 of large jars with the mouths uppermost ; on these they make another 
 floor, and then put on another layer of jars, and so on a third, which 
 last are so disposed as to trim the float, and leave room for the men 
 to go between. The float lies across the river, one end being lower 
 down than the other ; toward the lower end on each side they have 
 four long poles, with which they row and direct the boat, as well as 
 forward the motion down.** Mr. Bruce, in his Travels, mentions 
 vessels made of the papyrus in Abyssinia. H Upon the waters. The 
 waters of the Nile, or the Bed Sea. H Saying. This word is not in 
 the Hebrew; and the introduction of it by the translators gives a 
 peculiar, and probably an incorrect sense to the whole passage. As 
 it stands here, it would seem to be the language of the inhabitants of 
 the land who sent ambassadors, usually saying to their messengers 
 to go to a distant nation; and this introduces an inquiry into the 
 characteristics of the nation to whom the ambassadors are sent, as if 
 it were a different people from those who are mentioned in ver. 1. 
 But probably the words which follow are to be regarded as the words 
 of the prophet, or of God, (ver. 4,) giving commandment to those 
 messengers to return to those who sent them, and deliver the message 
 which follows: “You send messengers to distant nations in reed- 
 boats upon the rivers. Beturn, says God, to the land which sent 
 you forth, and announce to them the will of God. Go rapidly in 
 your light vessels, and bear this message; for it shall speedily be 
 executed, and I will sit calmly and see it done,’* vers. 4 — 6. A re- 
 markably similar passage, which throws great light on this, occurs in 
 Ezek. XXX. 9 : “In that day shall messengers go forth from me (God) 
 in ships to make the careless Ethiopians afraid, and great pain shall 
 come upon them as in the day of Egypt; for lo, it cometh.** If Go, 
 ye swift messengers . Heb., light messengers. This is evidently ad- 
 dressed to the boats. Achilles Tatius says that they ivere frequently 
 so light and small that they would carry but one person. — Rosenmuller. 
 % To a nation. What nation this was is not known. The obvious 
 import of the passage is, that it was some nation to whom they were 
 accustomed to send ambassadors, and that it is here added merely as 
 descriptive of the people. Two or three characteristics of the nation 
 are mentioned, from which w^e may better learn what people are 
 referred to. If Scattered. This word is derived from ^4^ 
 
 onashdkh, to seize, take, hold fast ; to draw out, extend, or prolong ; 
 to make double or strong; to spread out. The LXX. render it, 
 eQvos fjL€T€copov, “« lofty nation.'' The Chaldee, “a people suffering 
 violence.** The Syriac, “a nation distorted.” The Vulgate, “a 
 people convulsed, and lacerated.” It may denote a people spread out 
 over a great extent of country ; or a people drawn out in length — i. e. 
 extended over a country of considerable length, but of comparatively 
 narrow breadth, as Egypt is. So Vitringa understands it. Or it may 
 mean a people strong^ valiant. So Gesenius understands it. This 
 best suits the connexion, as being a people “ terrible hitherto.” Per- 
 haps all these ideas may be united by the supposition that the nation 
 was drawn out or extended over a large region, and was therefore ix. 
 powerful or mighty people. The idea of its being scattered is not in 
 the text. Taylor renders it, “a people of short stature, contracted 
 in height; that is, dwarfs.” But the idea in the text is not one that 
 is descriptive of mdividualSf but of the collected nation — the people. 
 
CHAPTER XVIII. 
 
 389 
 
 B. c. 713.] 
 
 IT And peeled. from mdrat, to make smooth, or sharpen as a 
 
 sword, Ezek. xxi. 14 — 32 ; then to make smooth the head of any one, 
 to pluck off his hair, Ezra ix. 3 ; Neh. xiii. 25 ; Isa. 1. 6. The 
 LXX. render it, Xaou Ka\ x^Ae-Trov, a foreign and loicked people. 
 
 The Vulgate, “ to a people lacerated'' The Syriac renders the whole 
 verse, “Go, swift messengers, to a people perverse and torn; to a 
 people whose strength has been long since taken aw^ay ; a people 
 defiled and trodden down ; whose land the rivers have spoiled.*' The 
 Avord here used is capable of two significations: (1.) It may denote 
 a people who are shaved or made smooth by removing the hair from 
 the body. It is known to have been the custom with the Egyptians 
 to make their bodies smooth by shaving off the hair, as Herodotus 
 testifies, 11, 37. Or (2) it may be translated, as Gesenius proposes, 
 a people valiant, fierce, bold, from the sense which the verb has to 
 sharpen a sword, Ezek. xxi. 15, 16. The former is the most obvious 
 interpretation, and agrees best with the proper meaning of the Hebrew 
 word ; the latter Avould, perhaps, better suit the connexion. The 
 editor of Calmet supposes that it is to be taken in the sense of 
 diminished^ small ^ dwarfish^ and would apply it to the pigmies of Upper 
 Egypt. H To a people terrible. That is, warlike, fierce, cruel., Heb., 
 “ a people feared." If the Egyptians are meant, it may refer to the 
 fact that *they had always been an object of terror and alarm to the 
 Israelites, from their early oppressions there before their deliverance 
 under Moses. II From their beginning hitherto. Heb., “ from this 
 time, and formerly.” It has been their general character that they 
 were a fierce, harsh, oppressive nation. Gesenius, however, renders 
 this, “to the formidable nation (and) further beyond;” and sup- 
 poses that two nations are referred to, of which the most remote and 
 formidable one, whose land is Avashed by streams, is the proper 
 Ethiopian people. By the other he supposes is meant the Egyptian 
 people. But the scope of the Avhole prophecy rather requires us to un- 
 derstand it of one people. ^ A nation meted out. Heb., “ of line, line" 
 Vitringa renders this, “a nation of precept and pre- 
 cept;” that is, whose religion abounded Avith rites and ceremonies, 
 and an infinite multitude of precepts or laios Avhich prescribed them 
 Michaelis renders it, “a nation measured by a line;” that is, Avhose 
 land had been divided by victors. Doederlin renders it, “ a nation 
 Avhich uses the line;” ^. e. as he supposes, Avhich extended its domi- 
 nion over other provinces. The LXX. render it, eQvos dveX'jna’rov — 
 a nation without hope; Aquila, eQvos v'jtopevov — a nation enduring or 
 patient ; the Chaldee, — a nation oppressed 
 
 and afflicted. Aben Ezra explains it as meaning “ a nation like a 
 school-boy learning line after line.” Theodore Hasseus endeavours 
 to prove that the reference here is to Egypt, and that the language is 
 taken from the fact that the Egyptians Avere early distinguished for 
 surveying and mensuration. This science, he supposes, they were 
 led to cultivate from the necessity of ascertaining the height of the 
 Nile at its annual inundation, and from the necessity of an accurate 
 survey of the land in order to preserve the knowledge of the right of 
 property in a country inundated as this was. In support of this he 
 appeals to Servius, (ad Virg. Eel. iii. 41,) where he says of the radius 
 mentioned there, “ The radius is the rod of the philosophers by which 
 they denote the lines of geometry. This art was invented in the 
 time when the Nile, rising beyond its usual height, confounded the 
 
390 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 usual marks of boundaries, to the ascertaining of which they employed 
 philosophers who divided the land by lines, whence the science was 
 called geometry.'’ Comp. Strabo, Geog. lib. xvii. 787, who says that 
 Egypt was divided into thirty nomes, and then adds, “ that these were 
 again subdivided into other portions, the smallest of which were 
 farms — ai ’dpovpai. But there was a necessity for a very careful and 
 subtle division, on account of the continual confusion of the limits 
 which the Nile produced when it overflowed, adding to some, taking 
 away from others, changing the forms, obliterating the signs, by 
 which one farm was distinguished from another. Hence it became 
 necessary to re-survey the country ; and hence, they suppose, origin- 
 ated the science of geometry.” See also Herodotus, Euterpe, c. 109. 
 Hence it is supposed that Egypt came to be distinguished by the use 
 of the line — or for its skill in surveying, or in geometry — or a nation 
 of the line. See the Dissertation of Theodore Hasseus, de V V 
 Gente Jcav kav, in Ugolin's Thes. Ant. Sac. tom. vii. pp. 1568 — 1580. 
 The word qHv, means properly a cord, a line, particularly a mea- 
 suring line, Ezek. xlvii. 3; 2 Kings xxi. 13: “I will stretch over 
 Jerusalem the measuring line of Samaria,” i, e. I will destroy it like 
 Samaria. Hence the phrase here may denote a people accustomed 
 to stretch out such lines over others ; that is, to lay them waste. It is 
 applied usually to the line connected with a plummet, which a car- 
 penter uses to mark out his work, (comp. Job xxxviii. 5 ; Isa. xxviii. 
 17 ; xxxiv. 11 ; Zeph. ii. 1 ;) or to a line by which a land or country 
 is measured by the surveyor. Sometimes it means a precept or rule, 
 as Yitringa has rendered it here. Comp. Isa. xxviii. 10. But the 
 phrase to stretch out a line, or to measure a people by a line, is 
 commonly applied to their destruction, as if a conqueror used a line 
 to mark out what he had to do. See this use of the word in 2 Kings 
 xxi. 13; Isa. xxviii. 17; xxxiv. 11; Lam. ii. 8; Zech. i. 16. This is 
 probably its sense here — a nation terrible in all its history, and which 
 had been distinguished for stretching lines over others ; that is, for 
 marking them out for destruction, and dividing them as it pleased. 
 It is therefore a simple description, not of the nation as being itself 
 measured out, but as extending its dominion over others. H And 
 trodden down. Margin, And treading under foot, or that 
 
 meteth out and treadeth doxcn** The margin here, as is frequently the 
 case, is the more correct rendering. Here it does not mean that they 
 were trodden down, but that it was a characteristic of their nation that 
 they trod down others; that is, conquered and subdued other nations. 
 Thus the verb is used in Isa. Ixiii. 6 ; xiv. 25 ; Jer. xii. 10 ; Isa. Ixiii. 18 ; 
 Psa. xliv. 6. Some, however, have supposed that it refers to the 
 fact that the land was trodden down by their feet, or that the Egyp- 
 tians were accustomed to lead the waters of the Nile, when it ovei- 
 flowed, by treading places for it to flow in their fields. But the 
 former is the more correct interpretation. ®[I Whose land the rivers 
 have spoiled. Margin, despise. The Hebrew word occurs nowhere 
 else. The Vulgate renders it diripuerunt, carry away. The Chaldee 
 reads it, ‘‘ whose land the people plunder.” The word is probably 
 of the same signification as bdzdz, to plunder, lay waste. So it 
 was read by the Vulgate and the Chaldee; and this reading is found 
 in four MSS. The word is in the present tense, and should be ren- 
 dered not “ have spoiled,” but spoil. It is probably used to denote a 
 country the banks of whose rivers are washed away by the floods. 
 This description is particularly applicable to Nubia or Abyssinia — the 
 
CHAPTER XVIII. 
 
 391 
 
 B. c. 713.] 
 
 3 All ye inlial)itants of tlie 
 world, and dwellers on tlie earth, 
 see ye, when he lifteth np an 
 
 ensign on the mountains ; and 
 when he hloweth a trumpet, 
 hear ye. 
 
 h ch. 5. 26. 
 
 3 All ye inhabitants of the world, 
 
 And 3 ’e dwellers upon the earth, 
 
 When they lift up a standard on the mountains, behold ye ! 
 When they blow the trumpet, hear ye ! 
 
 region above the cataracts of the Nile. One has only to remember 
 that these streams continually wash away the banks, and bear the 
 earth to deposit it on the lands of Lower Egypt, to see that the prophet 
 had this region particularly in his eye. He could not have meant 
 Egypt Proper, because instead of spoiling the lands, or washing them 
 away, the Nile constantly brings down a deposit from the upper- 
 regions that constitutes its great fertility. The rivers that are here 
 mentioned are doubtless the various branches of the Nile. See Bruce’s 
 Travels, ch. hi., and Burckhardt’s Travels in Nubia. The Nile is 
 formed by the junction of many streams or branches rising in Abys- 
 sinia — the principal of which are the Atbara, the Astapus or Blue 
 River, and the Astaboras or White River. The principal source of 
 the Nile is the Astapus or Blue River, which rises in the Lake Coloe, 
 which Bruce supposes to be the head of the Nile. This river on the 
 west, and the various branches of the Atbara on the east, nearly 
 encompass a large region of country called Meroe, once supposed to 
 be a large island, and frequently called such. The whole descrip- 
 hon, therefore, leads us to the conclusion that a region is mentioned 
 in that country called in general Cush ; that it was a people living on 
 rivers, and employing reed-boats or skiffs ; that they were a fierce and 
 warlike people ; and that the country was one that was continually 
 Avashed by streams, and whose soil was carried down by the floods. 
 All these circumstances apply to Nubia or Abyssinia, and there can 
 be little doubt that this is the country intended. 
 
 3. All ye inhabitants of the world. These are to be regarded as the 
 words of the prophet summoning all nations to attend to that which 
 was about to occur. Grotius, however, and some others, suppose 
 that they are the words of the Ethiopians. The meaning is, that the 
 events which are here predicted would be of so public a nature as to 
 attract the attention of all the world. II When he, Vitringa sup- 
 poses that this means the Assyrians lifting up a standard on the 
 mountains of Judea. But the better interpretation is that which 
 refers it to the people of Nubia, mustering their forces for war. “ All 
 nations behold when that people collects an army, sounds the 
 trumpet for war, and arrays its military forces for battle. See, then, 
 the judgments that God will inflict on them — their discomfiture, 
 (vers. 4 — 7,) and their turning to Jehovah, and sending an offering 
 to him,” ver. 7. According to this interpretation it will refer to the 
 people making preparation for battle ; and perhaps it may mean that 
 they were preparing to join the enemies of Judea — not improbably 
 preparing to join the forces of Senno.cherib, and to invade Judea, Eor 
 this purpose it may have been that the messengers were sent to 
 negotiate the terms of alliance Avith Sennacherib ; and the object of 
 the prophecy is, to assure the Jews that this people, as well as 
 Sennacherib, would be discomfited, and that they Avould yet bring an 
 ofiering to God, ver. 7. ^ Lifteth up an ensign, A military standard. 
 
392 
 
 ISAIAH. 
 
 [b.c. 713. 
 
 4 For BO tlie Lord said unto 
 me, I will take my rest, and I 
 will * consider in my dwelling- 
 
 1 or. regard my set dwelling. 
 
 lace like a clear keat ^npon 
 erbs, and like a cloud of dew 
 in tbe beat of baryest. 
 
 2 or, after rain. 
 
 4 For thus saitb Jehovah unto me : 
 
 I will be calm, and will look on from my habitation. 
 Like tbe serene shining [of the sun] upon the herb, 
 And like the dew-cloud in the heat of harvest. 
 
 See note, ch. v. 26. H And when he hloweth a trumpet. Also a signal 
 for an army to assemble. Note, ch. xiii. 2. 
 
 4. For so the Lord said unto me. So Jehovah has revealed his 
 purpose, that is, to execute punishment on the people who have been 
 described in the previous verses. Their state, as there described, is 
 that of a fierce people making ready for war, and probably design- 
 ing an alliance with the enemies of Judea, and marshalling their 
 armies for that purpose. Jehovah here reveals to the prophet that 
 they shall be discomfited, and shows the manner in which it will 
 be done. He says he will sit calm while these preparations are going 
 on — as the sun shines serenely on the earth while the harvest is 
 growing, and the dew falls gently on the herb ; but that before their 
 plans are completed he will interpose and destroy them, as if one 
 should appear suddenly before the harvest is ripe and cut it down. 
 The design., therefore, of this part of the prophecy is to comfort the 
 Jews, and to assure them that there is no danger to them from the pre- 
 parations which were made against them — for Jehovah calmly beholds 
 the proud rage of the enemy. H I will take my rest. I will not interpose. 
 I will remain calm — not appearing to oppose them, but keeping as calm 
 and as still as if I seemed to favour their plans — as the sun shines 
 on the herb, and the gentle dew falls on the grass, until the proper 
 time for me to interpose and defeat them shall arise, vers. 5, 6. 
 IT I xoill consider. I will look on ; that is, I will not now interpose 
 and disarrange their plans before they are complete. We learn here, 
 (1) that God sees the plans of the wicked; (2) that he sees them 
 mature them without attempting then to interpose to disarrange them ; 
 (3) that he is calm and still because he designs that those plans shall 
 be developed; and (4) that the wicked should not indulge in any 
 dreams of security and success because God does not interpose to 
 thwart their plans while they are forming them. He will do it in the 
 proper time. H In my dwelling-place. In heaven. I will sit in 
 heaveii and contemplate leisurely the plans that are going forward. 
 H Like a clear heat. A serene, calm, and steady sunshine, by which 
 plants and herbs are made to grow. There seem to be two ideas 
 blended here : the first, that of the stillness with which the sun shines 
 upon the herbs ; and the other, that of the fact that the sun shines 
 that the herbs may ^ Upon herbs, after rain, 
 
 The word usually signifies lights or fire. The plural form nnix is 
 used to denote herbs or vegetables in two places — in 2 Kings iv. 39, 
 and Isa. xxvi. 19 ; for, in the Shemitic languages, the ideas of 
 sprouting^ being grown^ growing^ etc., are connected with that of the 
 shining of the sun, or of light — that which grows in the light — that 
 is, vegetables. But in the singular form the word is not thus used, 
 unless it be in this place. That it may have this signification cannot 
 be doubted ; and this interpretation m^es good sense, and suits the 
 
CHAPTER XVIII. 
 
 393 
 
 B. c. 713.J 
 
 5 For afore the harvest, when 
 the hud is perfect, and the sour 
 grape is ripening in the flower, 
 
 he shall both cut off the sprigs 
 with pruning-hooks, and take 
 away cut down the branches. 
 
 5 But before the harvest, when the bud is perfect, 
 
 And when the flower is becoming a ripening grape, 
 
 He shall cut off* the shoots with pruning-hooks, 
 
 And the branches he shall take off, and shall cut them away. 
 
 connexion. The Rabbins generally interpret it, as it is in the margin, 
 rain. In proof of this they appeal to Job xxxvi. 30, and xxxvii. 11 ; 
 but the word in these passages more properly denotes a cloud of light, 
 or of lightning, than rain. The common interpretation is probably 
 correct, wdiich regards the "word here as the same as herbs. 
 See Vitringa. The Syriac reads it, upon the river. The paral- 
 
 lelism seems to require the sense of herb, or something that shall 
 answ'er to “harvest,” in the corresponding member. H And like a 
 cloud of dew. Such a dew Avas still, and promoted the grow''th of 
 vegetables. The idea is that of stillness and rest : Avhere there is no 
 storm or tempest to dissipate the gently-falling dew. This is an 
 emblem of the perfect quietness with Avhich God would regard the 
 preparations for Avar, until the proper time A\'ould come for him to 
 interpose. The Avhole passage is similar to Psa. ii. 4, 6 : 
 
 He that sitteth m the heavens shall laugh ; 
 
 JehoA^ah shall have them in derision. 
 
 Then shall he speak unto them in his wrath 
 
 And vex them in his hot displeasure. 
 
 The idea is, that he Avould be as calm as the sun is upon the herb, 
 or the dew upon the harvest field, until the time should come when 
 it Avould be proper for him to interpose, and disconcert their counsels. 
 When and how this Avould be done is stated in the following Akerses ; 
 and the whole passage is a most striking illustration of the manner 
 Avith which God contemplates the machinations and evil designs of 
 the wicked. 
 
 r5. For afore the harvest. This verse is evidently figurative, and 
 the image is draAvn from that Avhich is commenced in the previous 
 verse. There God is represented as calmly regarding the plans of 
 the people here referred to — as the sun shines serenely on the herb, 
 or the dew falls on the grass. T'hat figure supposes that they had 
 formed plans, and that they Avere advancing to maturity, like a grow- 
 ing harvest, Avhile God surveyed them Avithout interposition. This 
 A’^erse continues the figure, and affirms that those plans shall not be 
 mature; that God will interpose and defeat them while they are 
 maturing — as if a man should enter the. harvest field and cut it down 
 after it had been soAvm, or go into the vineyard and cut doAvn the 
 vines Avhile the green grape Avas beginning to ripen. It is, therefore, 
 a most beautiful and expressive figure, intimating that all their plans 
 Avould be foiled even Avhen they had the prospect of a certain accom- 
 plishment. ^ When the bud is perfect. The Avord bud here (^D?) 
 denotes either a blossom^ or a sprout, shoot, branch. Here it denotes 
 probably the blossom of the grain ; or it may be the grain Avhen it is 
 set. Its meaning is, Avhen their plans are maturing, and there ia 
 every human prospect that they Avill be successful. ^1 And the sour 
 grape is ripening. Begins to turn ; or is becoming mature. *11 In th^ 
 
394 
 
 ISAIAH, 
 
 [b. c. 713. 
 
 6 They shall he left together 
 unto the fowls of the mountains^ 
 and to the heasts of the earth : 
 and the fowls shall summer upon 
 
 them, and all the heasts of the 
 earth shall winter upon them. 
 
 7 In that time shall the pre- 
 sent * he brought unto the Lord 
 
 a Psa. 68. 31 ; 72 . 10; ch. l6. 1, 
 
 6 They shall he left together to the bird of the mountaias, 
 And to the beast of the field : 
 
 And the bird shall spend the summer thereon, 
 
 And every beast of the field there ’winter. 
 
 7 At that day shall a present be brought to Jehovah of hosts 
 
 flower. The blossom. This should be read rather, “and the 
 
 dower is becoming a ripening grape.” The common version does not 
 make sense ; but with this translation the idea is clear. The sense is 
 the same as in the former phrase — when their plans are maturing. 
 ^ He shall cut off the sprigs. The shoots — the small limbs on which 
 the grape is hanging ; as if a man should enter a vineyard, and, while 
 the grape is ripening, should not only cut off the grape, but the small 
 branches that bore it — thus preventing it from bearing again. The 
 idea is, not only that God would disconcert their present plans, but 
 that he would prevent them from forming any in future. Before 
 their plans were matured, and they obtained the anticipated triumph, 
 he v/ould effectually prevent them from forming such plans again. 
 
 6. They shall he left together. The figure here is dropped, and the 
 literal narration is resumed. The sense is, that the army shall be 
 slain and left unburied. Perhaps the branches and twigs in the 
 previous verse denoted military leaders, and the captains of the 
 armies, which are now represented as becoming food for beasts of the 
 field and for birds of prey. II Unto the fowls of the mountains. Their 
 dead bodies shall be uiiburied, and shall be a prey to the birds that 
 prey upon flesh. *11 And to the heasts of the earth. The wild animals; 
 the beasts of the forest. ^ And the fowls shall summer upon them. 
 Shall pass the summer — i. e. they shall continue to be unburied. 
 IT And all the heasts of the earth shall xointer upon them. They shall be 
 unburied through the winter ; probably indicating that they would 
 furnish food for the fowls and the wild beasts for a long time. On 
 the multitude of carcases, these animals will And nourishment for a 
 whole year, i. e. they will spend the summer and the winter with 
 them. When this was fulfilled it is perhaps not possible to tell, as 
 we are so little acquainted with the circumstances of the people in 
 relation to whom it was spoken. If it related, as I suppose, to the 
 people of Nubia or Ethiopia forming an alliance with the Assyrians 
 for the purpose of invading Judea, it was fulfilled probably w'hen 
 Sennacherib and his assembled hosts were destro^^ed. Whenever it 
 was fulfilled, it is quite evident that the design of the prophecy wns 
 to give comfort to the Jews — alarmed and agitated as they wTre at 
 the prospect of the preparations which w'ere made — by the assurance 
 that those plans w^ould fail, and all the efforts of their enemies be 
 foiled and disconcerted. 
 
 7. In that time. When their plans shall thus be disconcerted, and 
 their armies be overthrown. Shall the present he brought, etc. The 
 word present (nfi) denotes a gift, and is found only in the phrase to 
 bring gifts or presents, Psa. Ixviii. 30; Ixxvi. 11. It means here 
 evidently a tribute, or an offering to Jehovah as the only true God; 
 
CHAPTER XYIII. 
 
 895 
 
 B. c. 713. j 
 
 of liosts of a people * scattered 
 and peeled, and from a people 
 terrible from tbeir beginning 
 hitherto ; a nation meted ont 
 
 1 or, outspread and polished. 
 
 and trodden under foot, whose 
 land the rivers have spoiled, to 
 the place of the name of the 
 Lord of hosts, the mount Zion, 
 
 Prom the nation extended and fierce, 
 
 The people terrible from the first and hitherto, 
 
 The nation extending its limits — the victorious people — 
 Whose land is washed away by the rivers, 
 
 To the place of the name of Jehovah of hosts, Mount Zion. 
 
 and possibly may mean that the people would be converted to him, 
 and embrace the true religion. Of a people^ etc. Prom a people. 
 The description which follows is the same precisely as in ver. 2. 
 Numerous repetitions of this kind will be recollected by the classic 
 reader in the Iliad. IT To the place of the name, etc. The place where 
 Jehovah is worshipped ; ^. e. Jerusalem. Comp, notes, ch. i. 8, 9. 
 We have no means of knowing with certainty when or how this pro- 
 phecy was fulfilled. That the Jewish religion spread into Tipper 
 Egypt, and that the Christian religion was afterwards established 
 there, there can be no doubt. The Jews were scattered into nearly 
 every nation, and probably many of this people became proselytes, 
 and went with them to Jerusalem to worship. See Acts ii. 10 ; 
 viii. 27. “ The Abyssinian annals represent the country as converted 
 
 to Judaism several centuries before the Christian era ; and it certainly 
 retains many appearances bearing the stamp of that faith. In the 
 fourth century, the nation was converted to Christianity by the 
 efforts of Prumentius, an Egyptian, who raised himself to high 
 favour at court. Aby|j|inia remained impenetrable to the arms or 
 the creed of the followers of Mahomet, and, affording shelter to the 
 refugees from Egypt and Arabia, it became more decidedly Christian.” 
 “ The Abyssinians profess the same form of Christianity with the 
 Copts of Egypt, and even own the supremacy of the Patriarch at 
 Cairo. They combine with their Christian profession many Judaical 
 observances, such as circumcision, abstinence from meats, and the 
 observance of Saturday as well as Sunday as a sabbath.” — Encyclo- 
 psedia of Geography, vol. ii. pp. 58o, o88. In these facts, in the 
 prevalence of the true religion there in former periods, the prophecy 
 may be regarded as having been in part fulfilled ; still, as is the case 
 with a large portion of the prophecies of Isaiah, we must regard this 
 as having reference to a period of greater light and truth than has yet 
 existed there, and as destined to receive a more complete fulfilment, 
 when all lands shall be full of the knowledge of the Lord. 
 
 ANALYSIS OF CHAPTER XIX. 
 
 This prophecy respecting Egypt extends only through this chapter. Its 
 general scope and design are plain. It is intended to describe the calamities 
 that would come upon E^}>pt, and the effect which they would have in turn- 
 iug the people to God. The scene is laid in Egypt ; and the following things 
 passed before the mind of the prophet in vision: (1.) He sees Jehovah 
 coming in a cloud to Egypt, ver. 1. (2.) The effect of this is to produce 
 
 alarm among the idols of that nation, ver. 2. (3.) A state of internal com- 
 
S96 
 
 ISAIAH. 
 
 [b. c. 713 
 
 motion and discord is described as existing in Egypt ; a state of calamity so 
 great that they would seek relief from their idols and necromancers, vers. 2, 3. 
 74 .) The consequence of these dissensions and internal strifes would be, that 
 they would be subdued by a foreign and cruel priuce, ver. 4. (5.) To these 
 
 political calamities there would be added physical sufferings, vers. 5 — 10. 
 The Nile would be dried up, and all that grew on |ts banks would wither, 
 vers. 5 — 7 ; those who had been accustomed to fish in the Nile would be 
 thrown out of employment, ver. 8 ; and those that were engaged in the manu- 
 factme of linen would as a consequence be driven from employment, vers. 
 9, 10. (6.) All counsel and wisdom would fail from the nation, and the 
 
 kings and priests be regarded as fools, vers. 11 — 16. (7.) The land of Judah 
 
 would become a terror to them, ver. 17. (8.) This would be followed by the 
 
 conversion of many of the Egyptians to the true religion, vers. 18 — 20 ; 
 Jehovah would become their protector, and would repair the breaches that 
 had been made, and remove the evils which they had experienced, vers. 
 21, 22 ; and a strong alliance would be formed between the Egyptians, the 
 Assyrians, and the Jews, which should secure the Divine blessing and favour, 
 vers. 23 — 25. 
 
 This is the outline of the prophecy. In regard to the time when it was 
 delivered we have no certain knowledge. Lowth supposes that it refers to 
 times succeeding the destruction of the army of Sennacherib. After that 
 event, he says, the affairs of Egypt were thrown into confusion ; intestine 
 broils succeeded ; these were followed by a t 5 q’anny of twelve princes who 
 divided the country between them, until the distracted affairs settled dovui 
 under the dominion of Psammetichus, who held the sceptre for fifty-four 
 years. Not long after this, the country was invaded and conquered by Nebu- 
 chadnezzar ; and then by the ’ Persians under Cambyses, the son of Cyrus. 
 Alexander the Great subsequently invaded and took the country, and made 
 Alexandria the capital of his empire. Many Jews were invited thither by 
 Alexander, and under the favour of the Ptolemies they fiourished there; 
 the true religion became prevalent in the land, and multitudes of the Egyp- 
 tians, it is supposed, were converted to the Jewish faith. Bishop Newton 
 (Diss. xii.' on the Prophecies) supposes that there was a general reference 
 here to the conquest by Nebuchadnezzar, and a particular reference to the 
 conquest under Cambyses the son of Cyrus. He supposes that the anarchy 
 described in ver. 2 refers to the civil wars which arose between Apries and 
 Amasis, in the time of Nebuchadnezzar’s invasion, and the civil wars between 
 Tachos, Nectanebus, and the Mendesians, a little before the country was 
 subdued by Ochus. The cruel king mentioned in ver. 4, into whose hands 
 they were delivered, he supposes was Nebuchadnezzar, or more probably 
 Cambyses and Ochtfs, one of whom put the yoke on the neck of the Eg}q>tians, 
 and the other riveted it there. The Egyptians say that Cambyses, after he 
 killed Apis, a god worshipped in Egypt, was stricken with maduess ; but his 
 actions, says Prideaux, show that he . was mad long before. Ochus was the 
 most cruel of the kings of Persia. The final deliverance of the nation, and 
 the conversion to the true God, and the alhance between Egypt, Assjuia, and 
 Israel, (vers. 18 — 25,) he supposes, refer to the deliverance that would be 
 introduced by Alexander the Great, and the protection that would be shovui 
 to the Jews in Egypt under the Ptolemies. 
 
 Vitringa, Gesenius, Grotius, Eosenmuller, and others, suppose that the 
 anarchy described in ver. 2 refers to the discord which arose in the time of the 
 dccdsKapxicc dodeharchy^ or the reign of the twelve kings, until Psammetichus 
 prevailed over the rest; and that he is intended by the ‘‘cruel lord” and 
 “fierce king” described in ver. 4. In other respects their interpretation of 
 the prophecy coincides, in the main, with that proposed by bishop Newton. 
 
 A slight glance at some of the leading events in the history of Egypt may 
 enable us more clearly to determine the application of the different parts of 
 the prophecy. 
 
 Egypt, a well-kno™ country in Africa, is, for the most part, a great valley 
 through which the Nile pours its waters from south to north, and is skirted 
 
CHAPTER XIX. 
 
 397 
 
 B. c. 713.] 
 
 on the east and west by ranges of mountains which approach or recede more 
 or less from the river in different parts. "WTiere the valley terminates towards 
 the north, the Nile divides itself about forty or fifty miles from the Mediter- 
 ranean into several parts, enclosing the territory called the Delta— so called 
 because the various streams fiowing from the one river diverge as they fiow 
 towards the sea, and thus form, with the coast, a triangle in the shape of the 
 Greek letter A Delta. The southern limit of Egypt Proper is Syene, (Ezek. 
 xxix. 10 ; XXX. 6,) or Essuan, the border of EtMopia. Here the Nile issues 
 from the granite rocks of the cataracts, and enters Egypt Proper. This is 
 north latitude 24®. 
 
 Egypt was anciently divided into forty-two names or districts, which were 
 little provinces or counties. It was also divided into Upper and Lower Egypt. 
 Upper Egypt was called Thebais, from Thebes the capital, and extended 
 south to the frontier of Ethiopia. Lower Egypt contained principally the 
 Delta and the parts on the Mediterranean. The capital was Cairo. 
 
 The most common division, however, was into three parts — Lower, Middle, 
 and Upper Egypt. In Lower Eg}7>t, lying on the Mediterranean, were the 
 cities of Pithon, Raamses, Heliopolis, etc. In this division also was the land 
 of Goshen. In Middle Egypt was Moph, or Memphis, Hanes, etc. In Upper 
 Egypt was No-Ammon, or Thebes, and Syene, the southern limit of Eg^^pt. 
 
 The ancient history of Egypt is obscure. It is agreed on all hands, how- 
 ever, that it was the early seat of ci\ilization ; and that this civilization was 
 introduced from the south, and especially from Meroe. The country in the 
 earliest times was possessed by several kings or states, which were at length 
 miited into one great Idngdom. Not long after the death of Joseph, it came 
 into the possession of the Hyksos or Shepherd Kings, probably an Arabian 
 nomadic tribe. After they were driven out, the whole country came again 
 under one sovereign, and enjoyed great prosperity. The first king of the 
 19th dynasty, as it is called by Manetho, was the celebrated Sesostris, about 
 1500 years B. c. His successors were all called by the general name of 
 Pharaoh — that is, kings. The first who is mentioned by his proper name is 
 Shishak, (1 Kiu gs xiv. 25, 26,) supposed to be the Sesonchosis of Manetho, 
 who reigned about 970 years b. c. Gesenius says that, in the time of the 
 Jewish king Hezeldah, there reigned at the same time in Egypt three 
 dynasties — an -Ethiopic, (probably over Upper Egypt,) a Saltish, and a 
 Tanitish djmasty, of which at last sprung the Dodekarchy, and Avhose do- 
 minion ultimately lost itself in the single reign of Psamnietichus. The 
 AEthiopic continued forty years, and consisted of three kings — Sabaco, Seve- 
 chus, and Tarakos or Tearko— of which the two last arc mentioned in the 
 Bible : Sevechus under the name of So probably Sevechus — as the 
 ally of Hosea, king of Israel, (2 Kings xvii. 4,) 722 years a. c. ; and Tarakos, 
 the same as Tirhakah, about the time of the sixteenth year of the reign of 
 Hezekiah, 714 a.c. Instead of this whole dynasty, Herodotus (ii. 137, 139) 
 and Diodorus (i. 65) give us only one name, that of Sabaco. Contemporary 
 with these were the four, or according to Eusebius five, first kings of the 
 dynasty of Sai’te, Stephtuates, Nerepsus, Nichao I., who was slain by an 
 Ethiopian king, and Psammetichus, who made an end of the Dodekarchy, 
 and reigned fifty-four years. Of the Tanitish dynasty, Psammus and Zeth 
 are mentioned, iutro. to ch. xix. Different accounts are given of the state 
 of things by Herodotus and by Diodorus. The account by Diodorus, which 
 is the most probable, is, that a state of anarchy prevailed in Egypt for two 
 whole years ; and that the troubles and commotions suggested to the chief 
 men of the country the expediency of assuming the reins of government, 
 and restoring order to the state. With this view, twelve of the most in- 
 fluential men were chosen to preside with regal power. Each had a par- 
 ticular province allotted to him, in which his authority was permanent ; and, 
 though independent of one another, they bound themselves with mutual 
 oaths to concord and fidelity. 
 
 During fifteen years their relations were maintained with entire har- 
 mony; but during that time Psammetichus, whose province extended to the 
 
398 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 CHAPTER XIX. 
 
 THE "burden of Egypt. * Be- 
 hold, the Lord rideth ^ upon 
 
 k Jer. 46. 13 ; Ezek. C9. and 30. 
 
 Vision XIV. — Ch. xix. Egypt. 
 Oracle concerning Egypt. 
 
 a swift cloud, and shall come 
 into Egypt; and the idols”* of 
 
 l Psa. 18. 10; 104. 3. 
 m Exod. 12. 12 ; Jer. 43. 12. 
 
 1 Lo ! Jehovah rideth on a swift cloud, 
 And cometh to Egypt ! 
 
 Mediterranean, had availed himself of his advantages, and had maintained 
 extensive commercial intercourse with the Phoenicians and Greeks, and had 
 amassed considerable wealth. Of this his colleagues became jealous ; and 
 supposing that he meant to secure the government of the whole coimtry, 
 they resolved to deprive him of his province. They therefore prepared to 
 attack him, and he was thrown upon the necessity of self-defence. Apprized 
 of their designs, he sent to Arabia, Caria, and Ionia for aid ; and having 
 secured a large body of troops, he put himself at their head, and gave battle 
 to his foes at Momemphis, and completely defeated them, drove them from 
 the kingdom, and took possession of an undivided throne. — Died. i. 66. The 
 account of Herodotus may be seen in his history, b. ii. 154. Psammetichus 
 turned his attention to the internal administration of the country, and en- 
 deavoured to ingratiate himself mth the priesthood and the people by erect- 
 ing splendid monuments, and beautif3dng the sacred edifices. There was a 
 strong jealousy, however, excited by the fact that he was indebted for his 
 crown to foreign troops, and from the fact that foreigners were preferred to 
 office over the native citizens. — Diod. i. 67. A large part of his troops — to 
 the number, according to Diodorus, of 240,000 — abandoned his service at one 
 time, and moved off in a body to Ethiopia, and entered the service of the 
 monarch of that coimtry. His reign appears to have been a military des- 
 potism ; and though liberal in his policy towards foreign governments, yet 
 the severity of his government at home, and the injustice which the Egyp- 
 tians supposed he showed to them in relying on foreigners, and preferring 
 them, justified the appellation, in ver. 4, that he was a ‘‘ cruel lord.’* 
 
 Egypt was afterwards conquered by Cambyses, and became a proviuce of 
 the Persian empire about 525 b. c. Thus it contiuued until it was conquered 
 by Alexander the Great, 350 b. c., after whose death it formed, together with 
 Syi’ia, Palestine, Libya, etc., the kingdom of the Ptolemies. After the battle 
 of Actium, 30 b. c., it became a Roman province. In a.d. 640 it was con- 
 quered by the Arabs. Since that time it has passed from the hands of the 
 Caliphs into the hands of the Turks ; and since a. d. 1517 it has been re- 
 garded as a province of the Turkish empire. This is an outline of the prin- 
 cipal events of the Egyptian history. The events predicted in this chapter 
 will be stated in then order in the comments on the particular verses. The 
 two leading points which will guide our interpretation ^vill be, that Psam- 
 metichus is intended in ver. 4; and that the effects of Alexmder’s conquest 
 of Egypt are denoted from ver. 18 to the end of the chapter. Keeping these 
 two points in view, the interpretation of the chapter wiU bo easy. On the 
 history of Egjpt, and the commotions and revolutions there, the readrr may 
 consult "Wilkinson’s ‘‘Manners and Customs of the Ancient Egyptian.^,'* vol. 
 i., particularly pp. 143 — 180. 
 
 1. The burden of Egypt, This is the title to the prophecy. Eor 
 the meaning of the word burden^ see note, ch. xiii. 1. The word Egypt 
 in the original is oyiYO Mitzrmm ; and it was so called after Mizraiin, 
 the second son of Ham, and grandson of Noah. Sometimes it is 
 called Mazor: 2 Kings xix. 24; Isa. xix. 6; xxxvii. 25; Micahvii. 12 — 
 where, however, our English version has rendered the word by 
 \esieged-placey or fortress. The ancient name of the country among the 
 
CHAPTER XIX. 
 
 399 
 
 B. c. 713.J 
 
 Egypt sliall be moTed at bis 
 presence, and tbe heart of Egypt 
 shall melt in the midst of it. 
 
 2 And I will ^ set the Egyp- 
 tians against the Egyptians : 
 
 1 mingle. 
 
 and they shall fight every one 
 against his brother, and every 
 one against his neighbour ; city 
 against city, and kingdom 
 against kingdom. 
 
 And the idols of Egypt shall be moved at his presence, 
 And the heart of Egypt shall melt in the midst of her. 
 2 And I win excite Egyptians against Egyptians ; 
 
 And they shall fight every man against his brother, 
 And every man against his neighbour ; 
 
 City against city, and kingdom against kingdom. 
 
 inhabitants themselves was Chimi or Chami — Xr^jULv. The Egyptian, 
 word signified blacky and the name was probably given from the black 
 deposit made by the slime of the Nile. “ Mizraim, or Misrim, the 
 name given to Egypt in the Scriptures, is in the plural form, and is 
 the Hebrew mode of expressing the ‘ two regions of Egypt,’ (so com- 
 monly met with in the hieroglyphics,) or the ‘ two Misr,’ a name still 
 used by the Arabs, who call all Egypt, as well as Cairo, Musr or 
 Misr.” — "Wilkinson’s Mann, and Cust. of Anc. Egypt, i. 2. The 
 origin of the name Egy'pt is unknown. Egyptus is said by some to 
 have been an ancient king of this country. ^ Behold^ the Loud. 
 This is a bold introduction. Jehovah is seen advancing into Egypt 
 for the purpose of confounding its idols, and inflicting punishment. 
 The leading idea which the prophet wishes probably to present is, 
 that national calamities — anarchy, commotion, revolution, as well as 
 ph^^sical sufferings — are under the government and direction of Je- 
 hovah. TT Rideth upon a sivift cloud, Jehovah is often thus repre- 
 sented as riding on a cloud, especially when he comes for purposes of 
 vengeance or punishment : 
 
 And he rode upon a cherub and did fly, 
 
 Yea, he did fly upon the wings of the wind. — Rsa, xviii. 10. 
 
 "Who maketh the clouds his chariot, 
 
 Who walketh upon the wmgs of the wind. — Rsa. civ. 3. 
 
 “ I saw in the night visions, and, behold, one like the Son of man 
 came -with the clouds of heaven,” Dan. vii. 13. So the Saviour is 
 represented as coming to judgment in the clouds of heaven. Matt. 
 xxiv,> SO. Comp, the sublime description in Hab. iii. 3 — 10. ^ A7id 
 
 the idols of Egypt, It is well known that Egypt was celebrated for its 
 idolatry. They •worshipped chiefly the heavenly bodies ; but they 
 worshipped also all kinds of animals, probably as living symbols of 
 their gods. ^ Shall be moved. That is, shall tremble, be agitated, 
 alarmed; or, shall be removed from their place and overthrown. 
 The word wdll bear either construction. Yitringa inclines to the 
 latter. And the heart of Egypt, The strength; the courage; the 
 vigour. W e use the word heart in the same sense now, when we speak 
 of a stout heart, a courageous heart, etc. ^ Shall melt. The word here 
 used denotes to dissolve ; and is applied to the heart wdien its courage 
 fails— probably from the sensation of weakness or fainting. The fact 
 alluded to here was probably the disheartening circumstances that 
 attended the civil commotions inEgypt, when the people felt themselves 
 oppressed by cruel rulers. See the analysis of the chapter. 
 
 2. Audi will set, This word (from means properly 
 
 to cover y to spread over; to hide, conceal; to protect. Another 
 
400 
 
 ISAIAH. 
 
 [b. c. 713 
 
 3 And tlie spirit of Egypt 
 shall ^ fail ” in tie midst there- 
 of ; and I will ^ destroy the 
 counsel thereof ; and they shall 
 
 1 be emptied. n Ezek. 22. 14. 
 
 seek® to the idols, and to tlie 
 charmers, and to them that have 
 familiar spirits, and to the 
 wizards. 
 
 2 swallow up. 0 ch. 8. 19 ; 47* 12. 
 
 3 And the spirit of Egypt shall fail in the midst of her, 
 And I will destroy tne counsel thereof ; 
 
 And they shall consult the idols, and the sorcerers. 
 And the necromancers, and the soothsayers. 
 
 signification of the verb is to weave ; to intermingle. It may mean here, 
 “I will arm the Egyptians against each other,” (Gesenius ;) or, as in 
 our version, “ I will mingle, confound, or throw them into discord and 
 strife,” The LXX. render it, iv€y€p6'(}(rovTat, “They shall be excited, or 
 raisedup.” Symmachus, Syriac and Chaldee, “I will excite.” 
 
 The sense is, that there would be discord and civil war, and this is 
 traced to the agency or overruling providence of God — meaning that 
 he would permit and overrule it. Comp, notes on Isa, xlv. 7 : “I make 
 peace, and create evil; I Jehovah do all these things.” Amos iii. 
 6: “Shall there be evil in a city, and Jehovah hath not done it?” 
 The civil war here referred to was probably that which arose between 
 the twelve kings in the time of the Dodekarchy, (see the analysis to 
 to the chapter,) and which resulted in the single dominion of Psam- 
 metichus. Bishop N ewton (on the Prophecies, xii.) supposes, ho^wever, 
 that the prophet refers to the civil wars between Apries and Amases 
 at the time of the invasion by Nebuchadnezzar. But it agrees much 
 better with the former discord than with this. The description which 
 follows is that of anarchy or civil strife, where many parties are 
 formed, and would naturally lead to the supposition that there were 
 more than two engaged. ^ Aiidikingdom against kingdom, Septuagint, 
 vopos e-Trl vofxoov — nome against nonies, Egypt was formerly divided 
 into forty- two nomes or districts. The version by the LXX. was made 
 in Egypt, and the translators would naturally employ the terms which 
 were in common use. Still the event referred to was probably not 
 that of one nome contending against another, but a civil war in which 
 one dynasty would be excited against another, {Gesenius,') or when 
 there would be anarchy and strife amongst the different members of 
 the Dodekarchy. See the analysis of the chapter, 
 
 3. And the spirit of Egypt, See ver. 1. They shall be exhausted 
 with their long internal contentions and strifes ; and seeing no prospect 
 of deliverance, and anxious that the turmoils should end, they shall 
 seek counsel and refuge in their gods and necromancers — but in vain. 
 % Shall fail. Margin, “be emptied.” The word means literally 
 
 to pour out, empty, depopulate. Here it means that they would become 
 disheartened and discouraged. H A7id I will desti'oy. Margin, as the 
 Heb., “I will swallow up.” So the word is used in Psa. evii. 27, 
 “all their wisdom is destroyed,” Heb, swallowed up, And they shall 
 seek to the idols. According to Herodotus, (ii. 152,) Psammetichus 
 had consulted the oracle of Latona at Butos, and received for answer, 
 that the sea should avenge his cause by producing brazen men. Some 
 time after, a body of lonians and Carians were compelled by stress of 
 weather to touch at Egypt, and landed there, clad in brazen armour. 
 Some Egyptians, alarmed at their appearance, came to Psammetichus, 
 and described them as brazen men who had risen from the sea, and 
 were plundering the country. He instantly supposed that this was 
 
CHAPTER XIX. 
 
 401 
 
 B. C. 713.] 
 
 4 And tlie Egyptians will I 
 give over into the hand of a 
 
 1 or, shut up. ch. 20. 4. 
 
 cruel lord ; ^ and a fierce king 
 shall rule over them, saith the 
 Lord, the Lord of hosts. 
 
 4 And I will give up Egypt into the hand of an oppressive lord, 
 And a mighty king shall rule over them, 
 
 Saith the Lord, Jehovah of hosts. 
 
 the accomplishment of the oracle, and entered into an alliance with 
 the strangers, and by their aid was enabled to obtain the victory over 
 his foes. Comp, the different account of Diodorus in the analysis of 
 this chapter. The whole history of Egypt shows how much they 
 were accustomed to consult their idols. See Herodotus, ii. 54, seq., 
 82, 83, 139, 152. Herodotus says (ii. 83) that the art of divination 
 in Egypt was confined to certain of their deities. There were in that 
 country the oracles of Hercules, of Apollo, of Mars, of Diana, and of 
 J’upiter ; but the oracle of Latona in Butos was held in greater vene- 
 ration than any of the rest. Ii And to the charmers, This 
 
 word occurs nowhere else. The root in Arabic means to mutter., 
 to make a gentle noise; and this word probably denotes conjurors, 
 diviners. See note on ch. viii. 19. The LXX. render it, “ their idols.’" 
 H And to them that have familiar spirits. Note, ch. viii. 19. The LXX. 
 render this, “ those who speak from the ground.” IT And to the wizards. 
 LXX. ventriloquists — iyyacrrpipvdovs. The Hebrew word means a wise 
 man ; a soothsayer, a magician — from to know. See Lev. xix. 
 31 ; XX. 6 ; Dent, xviii. 11. This false science abounded in Egypt, and 
 in most Oriental countries. 
 
 4. And the Egyptians. The Egyptian nation ; the entire people, 
 though divided into factions and contending with each other, % Will 
 I give over. Margin, shut up. The Hebrew word usually has the 
 sense of shutting up, or closing. Here it means that these contentions 
 would be closed or concluded by their being delivered to the dominion of 
 a single master. The LXX. render it 'irapaBdxrco, I will surrender, 
 IT Into the hand of a cruel lord. Heb., lords of cruelty or severity. 
 The word rendered “lord,” meaning master, is in the Hebrew in the 
 plural number, It is, however, generally supposed that it is 
 
 pluralis excellentice — denoting majesty and dignity, and applicable to a 
 single monarch. The connexion requires this ; for the state here de- 
 scribed would be different from that where many rule, and it seems to 
 suppose that one should succeed to the many who had been contending. 
 In the parallel member, also, a name in the singular number is used, 
 “a fierce king;” — and as this evidently denotes the same, it follows 
 that the word here is used to denote a single monarch. The plural 
 form is often thus used in the Hebrew. See Psa. vii. 10 ; Hos. xii. 1 ; 
 Ezek. xxix. 3. God here claims jurisdiction over the nation, and 
 says that he will do it — a most striking illustration of the power which 
 he asserts over contending people to deliver them to whomsoever he 
 will. Bishop Newton supposes that this was Nebuchadnezzar, or 
 more properly Cambyses, by whom Egypt was made subject to the 
 authority of Persia, and who was eminently a cruel man, a madman. 
 But the more probable interpretation is that which refers it to Psam- 
 metichus. Twelve kings were in contention, of whom he was one. 
 He called in the aid of the Arabians, and the pirates of Caria and Ionia. 
 — Herod, ii. 152. See analysis of the chapter; Diod. i. 66. This 
 was in the twentieth year of the reign of Manasseh. Psammetichus 
 
402 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 0 And tlie waters sliall fail I be wasted and dried up. 
 from the sea, and tlie river sball | 
 
 5 And the water shall fad from the sea ; 
 
 And the river shall be wasted and dried up ; 
 
 reigned fifty-four years, and was succeeded by Nechus his son, called 
 in Scripture Pharaoh Necho, and often mentioned under that name. 
 Psammetichus, during a considerable part of his reign, was engaged in 
 wars with Assyria and Palestine. He is here called a “cruel lord 
 z. e. an oppressive monarch, probably because he secured the kingdom 
 by bringing in to his aid foreign mercenaries — robbers and pirates — 
 and because his wars made his government oppressive and burdensome. 
 *il A fierce king, Heb., a king of strength ; — a description particularly 
 applicable to one who, like Psammetichus, had subdued eleven rivals, 
 and who had obtained the kingdom by conquest. 
 
 5. And the waters shall fail. Here commences a description of the 
 •physical calamities that would come upon the land, which continues 
 to ver. 10. The previous verses contained an account of the national 
 calamities by civil wars. It may be observed, that discord, anarchy, 
 and civil wars are often connected with physical calamities — as famine, 
 drought, pestilence. God has the elements, as well as the hearts of 
 men, under his control ; and when he chastises a nation, he often 
 mingles anarchy, famine, discord, and the pestilence together. Often, 
 too, civil wars have a tendency to produce these calamities. They an- 
 nihilate industry ; arrest enterprise ; break up plans of commerce ; 
 and divert the attention of men from the cultivation of the soil. This 
 might have been in part the case in Egypt ; but it would seem also 
 that God, by direct agency, intended to afflict them by drying up 
 their streams in a remarkable manner. From the sea. The parel- 
 lelism heye, as well as the whole scope of the passage, requires us to 
 understand this of the Nile. The word is sometimes used to de- 
 note a large river. See notes, ch. xi. lo ; xviii. 2. The Nile is often 
 called a sea. Thus Pliny, Nat. His. ii. 35, says, “ The water of the 
 Nile resembles the sea.*' Thus Seneca, Queest. Nat. v. 2, says, “By 
 continued accessions of water it stagnates f stagnat ) into the appear- 
 ance of a broad and turbid sea.'' Comp. Herod, ii. 97 ; Diod. i. 12, 
 96. “To this day in Egypt, the Nile is named el-Bahr, ‘the sea,' as 
 its most common appellation." “ Our Egyptian servant," says Dr. 
 Robinson, “ who spoke English, always called it ‘the sea."' — Biblical 
 Researches, i. 542. ^ And the river. The Nile. ^ Shall be vjasted. 
 
 This does not mean entirely^ but its waters w'ould fail so as to injure 
 the country. It would not overflow in its accustomed manner ; and the 
 consequence would be, that the land Avould be desolate. It is well 
 known that Egypt derives its great fertility entirely from the overff owing 
 of the Nile. So important is this, that a public record is made at Cairo 
 of the daily rise of the water. When the Nile rises to a less height 
 than twelve cubits, a famine is the inevitable consequence, for then 
 the water does not overflow the land. When it rises to a greater 
 height than sixteen cubits a famine is almost as certain — for then the 
 superabundant waters are not drained off* soon enough to allow them 
 to sow the seed. The height of the inundation, therefore, that is ne- 
 cessary in order to insure a harvest, is from twelve to sixteen cubits. 
 The annual overflow is in the month of August. The prophet hero 
 means that the Nile would not rise to the height that was desirable — > 
 or the waters should fail — and that the consequence would be a famine. 
 
CHAPTER XIX. 
 
 403 
 
 B. c. 713.] 
 
 6 And tliey sliall turn tlie 
 riyers far away, and tlie brooks 
 ? of defence sliall be emptied and 
 dried np : tbe reeds and flags 
 gball wither. 
 
 q 2 Kings 19. 24. 
 
 7 The paper-reeds by tbe 
 brooks, by tbe month of tbe 
 brooks, and every thing sown 
 by tbe brooks, shall wither, be 
 driven away, and * be no more. 
 
 1 shall not be. 
 
 6 And the streams shall become putrid, 
 
 And the canals of Egypt shall be diminished and dried up ; 
 The reed and the flag shall wither. 
 
 7 The meadows by the canal, even at the mouth of the canal, 
 And all that is so^vn by the canals, 
 
 Shall wither, be driven away, and be no more. 
 
 6. And they shall turn the rivers far away, — ^probably from 
 
 to have an offensive smell ; to be rancid, or putrid. The word in 
 
 this form occurs nowhere else. It is in the Hiphil conjugation, and 
 is probably a form made from a mixture with the Chaldee. The sense 
 is not doubtful. It means, “ the rivers shall become putrid — or have 
 an offensive smell that is, shall become stagnant, and send forth 
 unwholesome miasmata producing sickness — as stagnant waters often 
 do. The Yulgate renders it, “ and the rivers shall fail.*^ The LXX., 
 “ and the Egyptians shall drink the waters from the sea, but the river 
 shall fail, and be dried up, and the rivers shall fail, and the streams 
 (diccpvx^s) of the river and all the assembling (avpaycoy^) of waters 
 shall be dried up. H A7id the hr oohs of defence. Heb., “the rivers 
 of mdtzbr'' The word often means then 
 
 a siege, a wall, a bulwark, a fortification. But probably it here means 
 Egypt ^ or the same as Mitzrdim. Comp. ch. xxxvii. 25 ; 2 Kings 
 
 xix. 24 ; Mark vii. 12. Perhaps the Hebrews may have thought of 
 Egypt as a strongly fortified place, and thus have given the name to 
 it ; or possibly this may have been a modification of the name Mitz- 
 raim. ^ The reeds and flags. Which grew on the banks of the Nile — 
 the papyrus, etc. See note, ch. xviii. 2. * 
 
 7. The pamper reeds. droth. This is not the word which occurs 
 
 in ch. xviii. 2, and which it is supposed means there the papyrus. 
 See note on that place. Interpreters have been divided in regard to 
 the meaning of the word here. Gesenius derives it from ^ drd, to 
 be naked, open, bare ; and supposes that it means an open place, a 
 place naked of wood, and that it here denotes the pastures on the 
 banks of the Nile. So Rosenmiiller interprets it of the green pastures 
 on the banks of the Nile ; and the Hebrew commentators generally so 
 understand it. The Yulgate renders it, “ and the bed (alveus) of the 
 river shall be dried up from the fountain.” So the Chaldee, “and 
 their streams shall be desolate.” It probably denotes, not paper-reeds, 
 but the green pastures that were beside the brooks or along the banks 
 of the Nile. H By the brooJcs. By the “brooks” here in the plural 
 number — Heb., rivers — the prophet probably means the artificial 
 
 canals which were cut in every direction from the Nile for the purpose 
 of conveying the waters to various parts of the land. H By the mouth 
 of the brooks. At tlie mouth of the canals ; or where they emptied 
 into the Nile. Such meadows, being near the Nile, and most sure of 
 a supply of water, would be more valuable than those >vhich were 
 remote, and are therefore particularly specified. Shall w%thery etc. 
 
 « 
 
404 ISAIAH. [b.c.713, 
 
 8 The fishers also shall mourn, they that spread nets upon the 
 and all they that cast angle into waters shall languish, 
 the brooks shall lament, and 
 
 8 And the fishermen shall mourn ; 
 
 And all they that cast the hook into the river shall lament, 
 
 And they who spread their nets upon the face of the waters shall languish. 
 
 That is, there shall be utter and entire desolation. If the Nile ceased 
 to overflow ; if the streams, reservoirs, and canals could not be filled, 
 this would follow as a matter of course. Everything would dry up. 
 
 8. The fishers also. In this verse, and the two following, the pro- 
 phet describes the calamities that would come upon various classes of 
 the inhabitants as the consequence of the failing of the waters of the 
 Nile. The first class which he mentions are the fishermen, Egypt 
 is mentioned (Numb. xi. 5) as producing great quantities of fish: 
 “We remember the fish, which we did eat in Egypt freely.” “ The 
 Nile,” says Diodorus, (lib. i.,) “ abounds with incredible numbers of 
 all sorts of fish.” The same was true of the artificial canals, and 
 lakes, and reservoirs of water, ver. 10. Herodotus (ii. 93) says that 
 large quantities of fish were produced in the Nile. “ At the season 
 of spawning,” says he, “ they move in vast multitudes towards the 
 sea. — As soon as that season is over they leave the sea, return up the 
 river, and endeavour to regain their accustomed haunts.” As a spe- 
 cimen of his credulity^ however, and also of the attention which he 
 bestowed on natural history, the reader may consult the passage here 
 referred to in regard to the mode of their propagation. He also says 
 that it is observed of the fish that are taken in their passage to the sea, 
 that they have “the left part of their heads depressed.” Of those 
 that are taken on their return the right side of the head is found to 
 be depressed. This he accounts for by observing, that “ the cause of 
 this is obvious : as they pass to the sea they rub themselves on the 
 banks on the left side ; as they return they keep closely to the same 
 bank, and in both instances press against it, that they may not be 
 obliged to deviate from their course by the current of the stream.” 
 Speaking of the lake Moeris, Herodotus says that “ for six months 
 the lake empties itself into the Nile, and the remaining six the Nile 
 supplies the lake. During the six months in which the waters ebb, 
 the fishing which is here carried on furnishes the royal treasury wdth 
 a talent of silver (about 856 dollars) [£178 65. 8c?.] everyday.” — B. ii. 
 149. “The silver which the fishery of this lake produced Avas appro- 
 priated to find the queen with clothes and perfumes.” — Diodor. i. 52. 
 The lake Moeris is now farmed for 30 purses (about 900 dollars) 
 [£187 IO5.] annually. Michaud says that the lake Menzaleh noAv yields 
 an annual revenue of 800 purses (about 25,000 dollars) [£5,208 6s. 8c?.] 
 “The great abundance of fish produced in the Nile was an invaluable 
 provision of nature, in a country which had neither extended pasture- 
 grounds nor large herds of cattle, and where corn Avas the principal 
 production. When the Nile inundated the country, and filled the 
 lakes and canals Avith its overflowing Avaters, these precious gifts AA'ere 
 extended to the most remote villages in the interior of the A'alley ; 
 and the plentiful supply of fish Avhich they obtained Avas an additional 
 benefit conferred upon them at this season of the year. — Wilkinson’s 
 Man. and Cus. of An. Egypt, vol. iii. 62, 63. Hence the greatness of 
 the calamity here referred to by the prophet Avhen the lakes and canals 
 
B. c. 713.] CHAPTER XIX. 
 
 405 
 
 9 Moreover ttey tliat work 
 in fine flax, and tkey tliat 
 
 r 1 Kings 10. 28. 
 
 weave ^ net-works, skall be con- 
 founded. 
 
 1 or, white-works. 
 
 9 And they who work in fine linen, 
 
 And they that weave white drapery, shall he confounded. 
 
 should be dried up. The Avhole country would feel it. And all 
 they that cast angle. Two kinds of fishermen are mentioned — those 
 who used a hook, and those who used the net. The former would 
 fish mainly in the brooks or canals that were cut from the Nile to water 
 their lands. For the various methods of fishing, illustrated by draw- 
 ings, the reader may consult Wilkinson’s Manners and Customs of the 
 Ancient Egyptians, vol. ii. 21 ; iii. p. 53, seq. 
 
 9. Moreover, In addition to the calamities that will come upon the 
 fishermen, the drying up of the river will afifect all who are supported 
 by that which the overflowing of its waters produced. IT They that 
 work in fine flax, Egypt was celebrated anciently for producing flax 
 in large quantities, and of a superior quality. .See 1 Kings x. 28 ; Exod. 
 ix. 31. The fine linen of Egypt which was manufactured from this 
 is celebrated in Scripture, Prov. vii. 16 ; Ezek. xxvii. 7. The Egyp- 
 tians had early carried the art of manufacturing linen to a great degree 
 of perfection. As early as the exode of the Hebrews, we find that the 
 art was known by which stufis made of linen or other materials were 
 curiously worked and embroidered. “ And thou shalt make an hang- 
 ing for the door of the tent of blue, and purple, and scarlet, and fine- 
 twined linen, wrought with needlework^ Exod. xxvi. 36. Comp. ch. 
 xxvii. 16 ; xxxvi.37. So Ezek. xxvii. 7 : “ Fine linen, with broidered 
 work from Egypt.” So also Martial refers to embroidery with the 
 needle in Egypt : 
 
 Hsec tibi Memphitis tellus dat munera ; victa est 
 
 Pectine Mliaco jam Bahylonis acus. — Martial, xiv. Epigr. 150. 
 
 In regard to the fineness of the linen which was produced and wrought 
 in Egypt, we may introduce a statement made by Pliny, when speak- 
 ing of the nets which were made there. “ So delicate,” says he, “ were 
 some of them, that they would pass through a man’s ring, and a single 
 person could carry a sufficient number of them to surround a whole 
 wood. Julius Lupus, who died while governor of Egypt, had some 
 of those nets, each string of which consisted of 150 threads ; a fact 
 perfectly surprising to those who are not aware that the Rhodians 
 preserve to this day, in the temple of Minerva, the remains of a linen 
 corslet, presented to them by Amasis, king of Egypt, whose threads 
 are composed each of 365 fibres.” — Pliny, b. xix. 1. Herodotus also 
 mentions this corslet, (b. iii. 47,) and also another presented by Ama- 
 sis to the Lacedemonians, which had been carried off by the Samians. 
 “It was of linen, ornamented with numerous figures of animals, worked 
 in gold and cotton. Each thread of the corslet was worthy of admira- 
 tion ; for though very'fine, every one was composed of 360 other 
 threads, all distinct — the quality being similar to that dedicated to 
 Minerva at Lindus, by the same monarch.” Pliny (xix. c. 1) men- 
 tions four kinds of linen that were particularly celebrated in Egypt — 
 the Tanitic, the Pelusiac, the Butine, and the Tentyritic. Fie also 
 says that the quantity of flax cultivated in Egypt was accounted for 
 by their exporting linen to Arabia and India. It is now known, also, 
 that the cloth used for enveloping the dead, and which is now found 
 
406 
 
 ISAIAH. [b. c. 713. 
 
 10 And tliey sliall "be "broken 
 in tke ^ purposes tkereof; all 
 
 1 foundations. 
 
 tkat make sluices and ponds 
 ^ for fish. 
 
 £ of living things. 
 
 10 And their dykes shall he trodden down, 
 Even all that make pools of fish for gain. 
 
 in abundance on the mummies, was Une7i, This fact was long doubted, 
 and it was until recently supposed by many that the cloth was made 
 of cotton. This fact that it is linen was settled beyond dispute by 
 some accurate experiments made by Dr. lire, Mr. Bauer, and Mr. 
 Thompson, with the aid of powerful microscopes. It was found that 
 linen fibres uniformly present a cylindrical form, transparent, and 
 articulated, or jointed like a cane; while the fibres of cotton have the 
 appearance of a flat ribbon, with a hem or border at the edge. In the 
 mummy-cloths it was found without exception that the fibres were 
 linen. Vast quantities of linen must, therefore, have been used. The 
 linen of the mummy-cloths is generally coarse. The warp usually 
 contains about 90 threads in the inch ; the woof about 44. Occasion- 
 ally, however, very fine linen cloth is found, showing the skill with 
 which the manufacture was executed. Mr. Wilkinson observes, that 
 a piece of linen in his possession from Egypt had 540 (or 270 double) 
 threads in one inch in the M^arp. Some of the cambric which is now 
 manufactured has but 160 threads in the inch in the warp, and 140 in 
 the woof. It is to be remembered, also, that the linen in Egypt was 
 spun by hand, and without the aid of machinery. See, on this whole 
 subject, Wilkinson’s Manners and Customs of the Ancient Egyptians, 
 vol. iii. pp. 113 — 142, Ed. Lond. 1837. The word rendered 
 here denotes, according to Gesenius, combed or hatchelled. The word 
 Jine^ however, expresses the idea with sufficient accuracy. Fine linen 
 was used for clothing, but was so expensive that it was worn chiefly 
 by the rich and by princes, Lukexvi. 19. ^ They that loeaveiiet-icorks. 
 Marg. white-ioorks. According to Gesenius the word nin means 7ohite 
 linen — that which is fully bleached . The word nin means a hole or cavern ; 
 but is not applied to cloth. The parallelism seems rather to require that 
 the word should mean “white,” or that which would correspond to 
 “ fine,” or valuable ; and it is not known that the Egyptians had the art 
 of working lace from linen. Saadias supposes that nets are meant, as 
 being made with holes or meshes ; but it is evident that a finer work is 
 intended than that. ^ Shallhe confounded, Hob,, shall be ashamed. That 
 
 is, they shall be thrown out of employment, and not know what to do. 
 
 10. And they shall be broken. There has been a great variety of 
 
 opinion in regard to the interpretation of this verse, and much diffi- 
 culty in the construction of the Hebrew words. The Vulgate renders 
 
 it, “And its wet places shall fail ; all who make ponds to take fish.” 
 
 The LXX., “And all who make beer shall lament, and shall 
 
 afflict their souls.” This was a sort of malt liquor made of fruits 
 by fermentation, and was used in Egypt in the place of wine, as the 
 grape did not flourish there. Jerome on this place says, that this was 
 much used also in Dalmatia and Pannonia, and was commonly called 
 Sabaium, The Chaldee renders this, “And the place where they weave 
 cloth shall be trodden down, and the place where they make fish- 
 ponds, and where they collect waters, each one for his own life.” 
 This variety of reading arises chiefly from the different modes of point- 
 ing the Hebrew words. The word rendered “ broken ” means 
 
CHAPTEU XIX. 
 
 407 
 
 c. 713.] 
 
 11 Surely tlie princes of Zoan 
 ^ are fools, tlie counsel of the 
 •wise counsellors of Pharaoh is 
 
 / Numb. 13. 22. 
 
 become brutish : ho'W say ye 
 unto Pharaoh, I am the son of 
 the wise, the son of ancient 
 kings ? 
 
 11 Surely the princes of Zoan are fools, 
 
 The counsel of the wise councillors of Pharaoh is brutish. 
 
 Why do ye say unto Pharaoh, 
 
 ‘ I am the son of the wise — the descendant of ancient kings ? ’ 
 
 trodden down^ from to tread, or trample dowm, and agrees in the 
 Hebrew with the word rendered “purposes,’’ — “the purposes shall 
 be trodden down.” The word “purposes” irnn^ is found only in the 
 plural, and is translated in Psa. xi. Z foundations, from n’© foundation 
 or pillar. According to this it would mean that all the pillars or 
 foundations, ^. e, probably all the nobles of Egypt, would be trodden 
 down. But this does not well suit the connexion. Others derive it 
 from nrvd shdtha, to drink, and suppose that it means that which is 
 prepared for drink shall be trodden down or destroyed. Others sup- 
 pose that it is derived from nn^ shathath, to weave, and that it refers to 
 the places where they wove th^ cloth, e. e. their looms ; or to the 
 places where they made their nets. And others suppose that it is not 
 the places where they wove which are intended, but the weavers them- 
 lelves, Forerius supposes it to be derived from nn'© shdthdth, to place, 
 lay ; and that it refers to the hanks or dykes that were made to retain 
 the waters in the canals, and that these would be trodden down. This, 
 it seems to me, is the most probable interpretation, as it suits the con- 
 nexion and agrees with the derivation of the word. But the meaning 
 cannot be certainly ascertained. ^ All that make sluices. There has 
 been quite as great a variety in the interpretation of this passage as in 
 the former. The word rendered sluices 'iw our translators understand 
 in the sense of places where the water would be retained for fish- 
 ponds — made by artificial banks confining the waters that overflow 
 from the Nile. This sense they have given to the word, as if it were 
 derived from sdkhdr, to shut up, to enclose. The LXX. read it as 
 if it meant the Hebrew shekhar, or strong drink ; and so also the 
 Syriac renders it — as if from shdkhllr, to drink. There is no doubt 
 
 that by a difference of pointing it may have this signification. But 
 the most probable interpretation, perhaps, is that which derives it from 
 sdkhdr, to hire, and means that they made those places for reward 
 or for gain. They thus toiled for hire ; and the prophet says, that 
 they who thus made enclosures for fish in order to make a livelihood 
 would be trodden down — that is, they would fail of their purposes. 
 ®IT Ponds for fish. The word rendered fish, VDpD nephesh, denotes pro- 
 perly any living thing, (see the margin ;) but if the usual interpreta- 
 tion is given of this verse, it is evident that fish are intended. The 
 description therefore, in this entire passage, from ver. 5 to ver. 10, 
 is designed to denote the calamities which would come upon Egypt 
 from the failure of the waters of the Nile ; and the slightest knowledge 
 of the importance of the Nile to that country will show that all these 
 calamities would follow from such a failure. 
 
 11. Surely the princes. The following verses, to ver. 16, are designed 
 
408 
 
 ISAIAH. 
 
 [b. c. 71 §. 
 
 12 Where “ are they ? where 
 are thy wise men ? and let them 
 tell thee now, and let them know 
 what the Loud of hosts hath 
 
 u 1 Cor. 1. 20. X ch. 44. 7, 8. 
 
 purposed upon Egypt. 
 
 13 The princes of Zoan are 
 become fools, y the princes of 
 Noph * are deceived ; they have 
 
 y Rom. 1. 22. z Jer. 2. If). 
 
 12 Where are they ? where thy wise men ? 
 
 Let them tell thee now, let them make known 
 
 What Jehovah of hosts hath purposed concerning Egypt I 
 
 13 The princes of Zoan are become fools, 
 
 The princes of Noph are deceived ; 
 
 to describe further the calamities that were coming upon Egypt by a 
 want of wisdom in their rulers. They would be unable to devise 
 means to meet the impending calamities, and would actually increase 
 the national misery by their unwise counsels. The word “ princes ” 
 here is taken evidently for the rulers or counsellors of state. IT Of 
 Zoan. The Yulgate, LXX., and Chaldee, render this Tunis. Zoan 
 was doubtless the Tanis of the Greeks, (Herod, ii. 166,) and was a 
 city of Lower Egypt, built according to Moses (Numb. xiii. 22) seven 
 years after Hebron. It is mentioned in Psa. Ixxviii. 12, 43 ; Isa. xix. 
 11, 13 ; xxx. 4 ; Ezek. xxx. 14. It was at the entrance of the Tanitic 
 mouth of the Nile, and gave name to*it. Its ruins still exist, and there 
 are seen there at present numerous blocks of granite, seven obelisks of 
 granite, and a statue of Isis. It was the capital of the dynasty of the 
 Tanitish kings until the time of Psammetichus ; it was at this place 
 principally that the miracles wrought by Moses were performed. “Mar- 
 vellous things did he in the sight of their fathers, in the land of Egypt, 
 in the field of Zoan,’’ Psa. Ixxviii. 12. Its ruins are still called Saw, 
 a slight change of the word Zoan, The Ostium Taniticum is now the 
 0mm, Faredje. II Are fools. They are unable to meet by their 
 counsels the impending calamities. Perhaps their folly was evinced 
 by their flattering their sovereign, and by exciting him to plans that 
 tended to the ruin rather than the welfare of the kingdom. H The 
 wise counsellors of Tharaoh. Pharaoh was the common name of the 
 kings of Egypt, in the same way as Ccesar became afterwards the 
 common name of the Homan emperors — and the king who is here in- 
 tended by Pharaoh is probably Psammetichus. See note on ver. 4. 
 H How say ye^ etc. Why do joxjl flatter the monarch? Why remind 
 him of his ancestry ? Why attempt to inflate him with the conception 
 of his own wisdom? This was, and is, the common practice of 
 courtiers ; and in this way kings are often led to measures most 
 ruinous to their subjects. 
 
 12. Where are theyf This whole verse is an appeal by the prophet 
 to the king of Egypt respecting the counsellors and soothsayers of his 
 kingdom. The sense is, “A time of distress and danger is evidently 
 coming upon Egypt. They pretend to be wise ; and there is now 
 occasion for all their wisdom, and opportunity to evince it. Let them 
 show it. Let them declare what is coming upon the nation, and 
 take proper measures to meet and remove it ; and they will then 
 demonstrate that it would be proper for Pharaoh to repose confidence 
 in them.” But if they could not do this, then he should not suffer 
 himself to be deluded, and his kingdom ruined, by their counsels. 
 
 13. The princes of Zoan. Note, ver. 11. This repetition is intensive 
 and emphatic, and shows the deep conviction of the prophet of their 
 folly. The design is to show that all the counsellors on which the 
 
CHAPTER XIX. 
 
 409 
 
 B. c. 713.] 
 
 also seduced Egypt, even ^ they 
 that are the stay of the tribes 
 thereof. 
 
 14 The “ Lord hath mingled 
 
 1 the corners, or, governors, [ 
 
 a 1 Kings 22. 22, 23. f 
 
 a ” perverse spirit in the midst 
 thereof: and they have caused 
 Egypt to err in every work 
 thereof, as a drunken man stag- 
 gereth in his vomit. 
 
 2 spirit of perverseness. 
 
 They have caused also Egypt to err. 
 
 Even the chiefs of her tribes. 
 
 14 Jehovah hath miugled in the midst of them a spirit of giddiness, 
 And they have caused Egypt to err in all her worlcs, 
 
 As a di'unkard staggereth in his vomit. 
 
 Egyptians depended were fools. H The princes of Noph, The Yulgate, 
 the LXX., and the Chaldee render this Memphis — and there is no 
 doubt that this is the city intended. The name Memphis may have 
 easily arisen from Noph. It was written also Mophy and hence 
 Memphis. It is called Menouf\>f the Copts and Arabians. Accord- 
 ing to Plutarch, the name Memphis means the port of the good. The 
 situation of Memphis has been a subject of considerable dispute, and 
 has afforded matter for long and laborious investigation. Sicard and 
 Shaw fix its site at Djezeh or Gizeh, opposite to old Cairo. Pococke, 
 D’Anville, Niebuhr, and other writers and travellers place Memphis 
 more in the direction of Metraheny, about fifteen miles further south, 
 on the banks of the Nile, at the entrance of the plain of the mummies, 
 at the north of which the pyramids are placed. It was the residence 
 of the ancient kings of Egypt until the time of the Ptolemies, who 
 commonly resided at Alexandria. Memphis retained its splendour 
 until it was conquered by the Arabians, about a. d. 641. At the 
 supposed site of Memphis south of Gizeh, there are large mounds of 
 rubbish, a colossal statue sunk in the ground, and a few fragments of 
 granite, which remain to test the existence of this renowned capital. 
 In Strabo’s time, although partly in ruins, it was yet a populous city, 
 second only to Alexandria. The total disappearance of the ancient 
 edifices of Memphis is easily accounted for by the circumstance that 
 the materials were employed for the building of adjacent cities. 
 Postal rose out of the ruins ; and when that city was again deserted, 
 these ruins migrated again to the more modern Carlo. See Robinson’s 
 Biblical Researches, i. 40. H They have also seduced Egypt, That is, 
 they have by their counsels caused it to err, and have led it into its 
 present embarrassment. IT The stay^ etc. Heb., nsQ pinna — the 
 corner ; i. e. those who should have been the support. So the word 
 is used to denote the head or leader of a people in Psa. cxviii. 22 ; 
 Isa. xxviii. 16 ; Zech. x. 4 ; 1 Sam. xiv. 38 ; Judg. xx. 2, 14. 
 
 14. The Loud hath mingled. The word masdkhy to mingle, is 
 used commonly to denote the act of mixing spices with wine to make 
 it more intoxicating, Prov. ix. 2, 5 ; Isa. v. 22. Here it means, that 
 Jehovah has poured out into the midst of them a spirit of giddiness ; 
 that is, has produced consternation among them. National commo- 
 tions and calamities are often thus traced to the overruling providence 
 of God. See note, ver. 2. Comp. ch. x. 5, 6. IT A perverse spirit, 
 Heb., a spirit of perverseness. The word rendered is derived 
 
 from to be crooked or perverted. Here it means, that their 
 counsels were unwise, and such as tended to error and ruin. ^ To 
 err — as a drunken man, etc. This is a very striking figure. The whole 
 
 VOL. I. T 
 
410 
 
 ISAIAH. [B. c. 713. 
 
 15 Neitlier sliall there he 
 any work for Egypt; whicli 
 the head or tail, branch or rush, 
 may do. 
 
 16 In that day shall Egypt 
 he like * unto women ; and it 
 shall he afraid and fear, because 
 of the shaking of the hand of 
 
 b Jer. 51. 30; Kah. 3. 13. 
 
 the Lord of hosts, which he 
 shaketh oyer it. 
 
 17 And the land of Judah 
 shall he a terror unto Egypt: 
 every one that maketh mention 
 thereof shall he afraid in him- 
 self, because of the counsel of 
 the Lord of hosts, which he 
 hath determined against it. 
 
 15 ITor shall there be any work for Egypt, 
 
 Which the head or tall, the branch or rush, may perfonn. 
 
 16 In that day Egypt shall be like women — 
 
 It shall tremble and be afraid 
 
 At the shaking of the hand of Jehovah of hosts, 
 
 Which he shall shake over it. 
 
 17 And the land of Judah shall be a terror to Egypt ; 
 
 Every one that maketh mention of it shall tremble. 
 Because of the counsel of Jehovah of hosts 
 Which he hath counselled against it. 
 
 nation was reeling to and fro, and unsettled in their counsels, as a 
 man is who is so intoxicated as to reel and to vomit. Nothing could 
 more strikingly express (1) the fact of their perverted counsels and 
 plans, and (2) God’s deep abhorrence of the course which they w'ere 
 pursuing. 
 
 15. Neither shall there he any work. The sense is, that there shall 
 he such discord that no man, whether a prince, a politician, or a priest, 
 shall be able to give any advice, or form any plan for the national 
 safety and security, 'which shall be successful. U Which the head or 
 tail. High or low ; strong or weak ; those in oJSice, and those out of 
 office, — all shall be dispirited and confounded. Hosenmuller under- 
 stands by the head here, the 'political orders of the nation, and by the 
 tail the sacerdotal ranks. But the meaning more probably is, the 
 highest and the lowest ranks — all the politicians, and priests, and 
 princes, on the one hand, as the prophet had just stated, vers. 11 — 15 ; 
 and all the artificers, fishermen, etc., on the other, as he had stated, 
 vers. 8 — 10. This verse, therefore, is a summing of all he had 
 said about the calamities that were coming upon them. ^ Branch or 
 rush. See these words explained in the note on ch. ix. 14. 
 
 16. In that da'y shall Egypt he like unto xmnen. Timid ; fearful ; 
 
 alarmed. The Hebrews often, by this comparison, express great fear 
 and consternation, Jer. li. 30; Nah. iii. 13. ^ Because of the shaking 
 
 of the hand. The shaking of the hand is an indication of threatening 
 or punishment. Note, ch. x. 32 ; xi. 15. 
 
 17. And the land of Judah, The fear and consternation of Egypt 
 shall he increased Avhen they learn Avhat events are occurring there, 
 and what Jehovah has purposed in regard to it. If Shall he a terror. 
 This cannot be understood to mean that they Avere in danger from an 
 invasion by the JeAvs, for at that time they Avere not at Avar, and Judah 
 had no poAver to overrun Egypt. Jarchi and Kimchi suppose that 
 the passage means that the Egyptians Avould hear Avhat had occurred 
 to the army of Sennacherib on its overthroAV, and that they Avould be 
 alarmed as if a similar fate Avas about to come upon them. But the 
 more probable interpretation is that Avhich refers it to the invasion of 
 
CHAPTEK XIX. 
 
 411 
 
 B. c. 713.] 
 
 18 H In tEat day sliall five 
 cities in the land of Egypt speak 
 the language of Canaan, and 
 
 1 lip. c Zeph. 3. Q. 
 
 swear to the Lord of hosts : 
 one shall he called, The city of 
 ^ destruction. 
 
 2 or, IlereSt or, the sun. 
 
 18 In that day shall there be five cities in the land of Egypt 
 Speaking the language of Canaan, 
 
 And they shall swear to Jehovah of hosts ; 
 
 One shall be called, The city of dehverance. 
 
 Judah by Sennacherib. The Eg^'ptians would know of that. Indeed 
 the leading design of Sennacherib was to invade Egypt, and Judah 
 and Jerusalem were to be destroyed only in the way to Egypt. And 
 when the Egyptians heard of the great preparations of Sennacherib, 
 and of his advance upon Judah, (see ch. x. 28 — 31,) and knew that 
 his design was to invade them, “the land of Judah*’ would be “a 
 terror,” because they apprehended that he would make a rapid descent 
 upon them. Yitringa, however, supposes that the sense Js, that the 
 Egyptians in their calamities would remember the prophecies of 
 Jeremiah and others, of which they had heard, respecting their 
 punishment ; that they would remember that the prophecies respect- 
 ing Judah had been fulfi.lled, and that thus Judah would be a terror 
 to them because those predictions had come out of Judah. This is 
 plausible, and it may be the correct explanation. IT Which he hath 
 determined against it. Either against Judah or Egypt. The Hebrew 
 will bear either. It may mean that they were alarmed at the counsel 
 which had been formed by Jehovah against Judah, and which was 
 apparently about to be executed by the invasion of Sennacherib, and 
 that thus they feared an invasion themselves, or that they learned 
 that a purpose of destruction was formed by Jehovah against them- 
 selves, and that Judah became thus an object of terror because the 
 prophecies which were spoken there were certain of being fulfilled. 
 The latter is the interpretation given by Yitringa, and perhaps is the 
 most probable. 
 
 18. In that day. The w'ord “ day” is used in Scripture in a large 
 signification as including the whole 'period under consideration ^ or the 
 whole time that is embraced in the scope of a prophecy. In this 
 chapter it is used in this sense ; and evidently means that the event 
 here foretold would take place somewhere in the period that is em- 
 braced in the design of the prophecy. That is, the event recorded in 
 this verse would occur in the series of events that the prophet saw 
 respecting Egypt. See ch. iv. 1. The sense is, that somewhere in 
 the general time here designated (vers. 4 — 17) the event here de- 
 scribed would take place. There would be an extensive fear of 
 Jehovah, and an extensive embracing of the true religion, in the 
 land of Egypt. *[[ Shall jive cities. The number jive here is evidently 
 used to denote an indejinite number, in the same way as seven is often 
 used in the Scriptures. See Lev. xxvi. 8. It means, that several 
 cities in Egypt would use that language, one of which only is specified. 
 *iT The language of Canaan. Margin, lip of Canaan. So the Hebrew; 
 but the word often means language. The language of Canaan evi- 
 dently means the Hebrew language; and it is called “ the language of 
 Canaan” either because it was spoken by the original inhabitants 
 of the land of Canaan, or more probably because it was used by the 
 Hebrews who occupied Canaan as the promised land — and then it 
 
412 
 
 ISAIAH* 
 
 [b* c. 713. 
 
 will mean the language spoken in the land of Canaan*^ The phrase 
 here used is employed probably to denote that they would be con- 
 verted to the Jewish religion; or that the religion of the Jews would 
 flourish there. A similar expression, to denote conversion to the 
 true God, occurs in Zeph. iii. 9 : “ For there I will turn to the people 
 a pure language, that they may call upon the name of the Lord to 
 serve him with one consent.’ ' IT And swear to the Lord of hosts. 
 That is, they shall devote themselves to him ; or they shall bind 
 themselves to his service by solemn covenant. Comp. Deut. x. 20 ; 
 Isa. xlv. 20, where conversion to God, and a purpose to serve him, is 
 expressed in the same manner by swearing to him, i. e. by solemnly 
 devoting themselves to his service. H One shall he called. The name 
 of one of them shall be, etc. Why one particularly is designated is 
 not known. H The city of destruction. There has been a great variety 
 of interpretation in regard to this expression. The margin renders it, 
 “or He7'es, or the sun.** The Vulgate, “the city of the sun;” evi- 
 dently meaning Heliopolis. The LXX., “the city Asedek,” dcreheK. 
 The Chaldee, “the city of the house of the sun n'l) which is to 
 be destroyed.” The Syriac, “the city of Heres.** The common 
 reading of the Hebrew text is ^Jr hdheres. This reading is 
 
 found in most MS. editions and versions. The word htres 
 commonly means destruction — though it may also mean deliverance ; 
 and Gesenius supposes the name was to be given to it because it was 
 to be a delivered city ; i. e. it would be the city to which “the saviour,” 
 mentioned in ver. 20, would come, and which he would make his 
 capital. Ikenius contends that the word Heres is taken from the 
 Arabic, and that the name is the same as Leontopolis^ the city of the 
 lion^ a city in Egypt. But besides other objections which may be 
 made to this interpretation, the signification of lio7i is not given to 
 the word in the Hebrew language. The common reading is that 
 which occurs in the text — the city of Heres, But another reading 
 (D^nn) is found in sixteenMSS., and has been copied in the Compluten- 
 sian Polyglott. This word, Dnn Hheres, properly means the sun; and 
 the phrase means the city of the sun, ^. e, Heliopolis. Onias, who 
 was disappointed in obtaining the high priesthood (b. c. 149) on the 
 death of his uncle Menelaus, fled into Egypt, and ingratiated himself 
 into the favour of Ptolemy Philometer and Cleopatra, and w'as 
 advanced to the highest rank in the army and the court, and made 
 use of his influence to obtain permission to build a temple in Egypt 
 like that at Jerusalem, with a grant that he and his descendants 
 should always have a right to officiate in it as high priests. In order to 
 obtain this, he alleged that it would be for the interest of Egypt, by 
 inducing many Jews to come and reside there, and that their going 
 annually to Jerusalem to attend the great feasts would expose them 
 to alienation from the Egyptians to join the Syrian interest. See 
 Prideaux’s Connexions, under the year 149 b. c. Josephus expressly 
 tells us, (Ant. b. xiii. ch. iii. § 1 — 3,) that in order to obtain this favour 
 he urged that it had been predicted by Isaiah six hundred years 
 before ; and that, in consequence of this, Ptolemy granted him per- 
 mission to build the temple, and that it was built at Leontopolis. It 
 resembled that at Jerusalem, but was smaller and less splenflid. It 
 was within the Nomos or prefecture of Heliopolis, at the distance of 
 twenty-four miles from Memphis. Onias pretended that the very 
 place was foretold by Isaiah, and this would seem to suppose that the 
 
CHAPTER XIX. 
 
 413 
 
 B. c. 713.] 
 
 ancient reading was that of the city of the sun/* He urged this 
 prediction in order to reconcile the Jews to the idea of another temple 
 besides that at Jerusalem, because a temple erected in Egypt would 
 be an object of disapprobation to the Jews in Palestine. Perhaps for 
 the same reason the translation of Isaiah in the Septuagint renders 
 this “the city of Asedek,” aVeSe/c, as if the original were tzedaka, 
 — the city of righteousness — e. a city where righteousness dwells ; or 
 a city which was approved by God. But this is manifestly a corrup- 
 tion of the Hebrew text. It may be proper to remark, that the change 
 in the Hebrew between the word rendered destruction^ heres^ and 
 the TV'ord “ sunf D'ln hherts^ is a change of a single letter where one 
 might be easily mistaken for the other — the change of into rr. This 
 might have occurred by the error of a transcriber, though the cir- 
 cumstances would lead us to think it not improbable that it may have 
 been made designedly, but by w'hom is unknown. It may have been 
 originally as Onias pretended, and have been subsequently altered 
 by the Jews to counteract the authority which he urged for building 
 a temple in Egypt ; but there is no certain evidence of it. The evi- 
 dence from MSS. is greatly in favour of the reading as in our transla- 
 tion, heres; and this may be rendered either destruction^ or more 
 probably, according to Gesenius, deliverance^ so called from the de- 
 liverance that would be brought to it by the promised saviour, ver. 20. 
 It may be added, that there is no evidence that Isaiah meant to de- 
 signate the city where Onias built the temple, but merely to predict 
 that many cities in Egypt would be converted, one of which would 
 be the one here designated. Onias took advantage of this, and made 
 an artful use of it, but it was manifestly not the design of Isaiah. 
 Which is the true reading of the passage it is impossible now to 
 determine — nor is it important. I think the most probable interpreta- 
 tion is that which supposes that Isaiah meant to refer to a city saved 
 from destruction, as mentioned in ver. 20, and that he did not design 
 to designate any particular city by name. The city of Heliopolis was 
 situated on the Pelusian branch of the Nile, about five miles below 
 the point of the ancient Delta. It was deserted in the time of Strabo. 
 And this geographer mentions its mounds of ruin, but the houses were 
 shown in which Eudoxus and Plato had studied. The place was 
 celebrated for its learning, and its temple dedicated to the sun. There 
 are now' no ruins of ancient buildings, unless the mounds can be re- 
 garded as such: the walls, however, can still be traced, and there is 
 an entire obelisk still standing. This obelisk is of red granite, about 
 seventy feet high, and from its great antiquity has excited much 
 attention among the learned. In the neighbouring villages there 
 are many fragments which have been evidently transferred from 
 this city. 
 
 Dr. Robinson, who visited it, says that “ the site is about two hours 
 N.N.E. from Cairo. The way thither passes along the edge of the 
 desert, which is continually making encroachments, so soon as there 
 ceases to be a supply of water for the surface of the ground .... The 
 site of Heliopolis is marked by low mounds, inclosing a space about 
 three quarters of a mile in length, by half a mile in breadth, which 
 was once occupied by houses, and partly by the celebrated temple of 
 the sun. This area is now a ploughed field, a garden of herbs ; and 
 the solitary obelisk which rises in the midst is the sole remnant of 
 the splendour of the place. Near by it is a very old sycamore, its 
 trunk straggling and gnarled, under which legendary tradition relates 
 
414 
 
 ISAIAH, [b. c. 713, 
 
 19 In tliat day sliall tliere he 
 an altar to the Loud in the 
 midst of the land of Egypt, and 
 
 a pillar^ at the border thereof 
 to the Lord. 
 
 d Gen. 28. 18 ; Exod. 24. 4. 
 
 19 In that day shall there be an altar to Jehovah, 
 In the midst of the land of Egypt, 
 
 And a pillar by the border of it to Jehovah. 
 
 that the holy family once rested.” — Biblical Besearches, i. 36, 37. 
 The annexed cut (from the Pictorial Bible) will give an idea of the 
 present appearance of Heliopolis, 
 
 PLAIN AND OBELISK OF HELIOPOLIS. 
 
 19. Li that day shall there he an altar. An altar is properly a place 
 on which sacrifices are offered. According to the Mosaic law, but 
 one great altar was to be erected for sacrifices. But the word altar 
 is often used in another sense to denote a place of memorial; or a 
 place of worship in general. Josh. xxii. 22 — 26. It is clear that Isaiah 
 did not intend that this should be taken literally., or that there should 
 be a rival temple and altar erected in Egypt ; but his description is evi- 
 dently taken in part from the account of the religion of the patriarchs, 
 who erected altars and pillars and monuments to mark the places of 
 the worship of the true God. The parallelism here, ^vhere pillars are 
 mentioned, shows in what sense the word altar is used. It means 
 that the worship of the true God would be established in Egypt, and 
 that certain places should be set apart to his service. Alta?'s were 
 among the first places reared as connected with the worship of God. 
 See Gen. viii. 20; xii. 7; xxxv. 1 ; Exod. xvii. 15. II To the Lord. 
 To Jehovah — the true God. ^ Aiid a pillar. That is, a memorial to 
 God. Thus Jacob set up the stone on which he had lain “for a 
 pillar,” and poured oil on it, Gen. xxviii. 18. Again, Gen. xxxv. 14, 
 he set up a pillar to mark the place where God met him and talked 
 with him. Comp. Gen. xxxi. 13; Lev. xxvi. 1 ; Deut. xvi. 22. The 
 word- “ pillar,” when thus used, denotes a stone or column of wood, 
 
CHAPTER XIX. 
 
 415 
 
 13. c. 713.] 
 
 20 And it shall be for a sign 
 ® and for a witness nnto the 
 Loud of hosts in the land of 
 Egypt : for they shall cry nnto 
 
 the Loud becanse of the oppres- 
 sors, and he shall send them a 
 saviour, and a great one, and he 
 shall deliver them. 
 
 20 And it shall be for a sign and for a -witness 
 To Jehovah of hosts in the land of Egypt ; 
 
 Eor they cried to Jehovah on acconnt of oppressors, 
 
 And he sent to them a savioui’, even a powerful one, and he delivered 
 them. 
 
 erected as a monument or memorial ; and especially a memorial of 
 some manifestation of God, or of his favour. Before temples were 
 knoAvn, such pillars would naturally be erected ; and the description 
 here means simply that Jehovah -w'ould be worshipped in Egypt. 
 H At the harder thereof. Not in one place merely, but in all parts of 
 Egypt. It is not improbable that the name of Jehovah, or some rude 
 designation of the nature of his worship, would be inscribed on such 
 pillars. It is known that the Egyptians w^ere accustomed to rear 
 pillars, monuments, obelisks, etc., to commemorate great events, and 
 that the names and deeds of illustrious persons were engraven on 
 them ; and the prophet here says,- that such monuments should be 
 reared to Jehovah. In regard to the fulfilment of this prophecy 
 there can be no question. After the time of Alexander the Great 
 large numbers of Jews were settled in Egypt. They were favoured 
 by the Ptolemies; and they became so numerous that it was deemed 
 necessary that their Scriptures should be translated into Greek for 
 their use, and accordingly the translation called the Septuagint was 
 made. See the Introduction, § 8, 1, (1.) 
 
 20. And it shall be for a sign. The altar, and the pillar. This 
 shows that the altar was not to be for sacrifice, but was a memorial^ 
 or designed to designate a place of w^orship. ^ They shall cry unto the 
 Lord because of the oppressors. That is, oppressed and borne down 
 under the exactions of their rulers, they shall seek deliverance from 
 the true God — one instance among many of the effect of affliction 
 and oppression in leading men to embrace the true religion. ^ And 
 he shall send them a saviour. Who this saviour would be has been a 
 subject on which there has been a great difference of opinion. 
 Grotius supposes that* it would be the angel by which the army of 
 Sennacherib would be destroyed. Gesenius thinks it was Psammeti- 
 chus, who would deliver them from the tyranny of the eleven kings 
 who were contending with each other ; or that, since in ver. 4 he is 
 called a “severe lord,* it is probable that the promise here is to be 
 understood of a delivering or protecting angel. But it is evident that 
 some person is here denoted who would be sent subsequently to the 
 national judgments which are here designated. Dr. Gill supposes 
 that by the saviour here is meant the Messiah ; but this interpretation 
 does not suit the connexion, for it is evident that the event here 
 predicted was to take place before the coming of Christ. Vitringa 
 and Bishop Newton suppose, with more probability, that Alexander 
 the Great is here referred to, who took possession of Egypt after his 
 conquest in the East, and who might be called a saviour ^ inasmuch as 
 he delivered them from the reign of the oppressive kings who had 
 tyrannized there, and inasmuch as his reign, and the reigns of those 
 who succeeded him in Egypt, would be much more mild than that gf 
 
416 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 21 And tlie Lord sLall Le 
 known to Egypt, and tlie Egyp- 
 tians skall know tlie Lord in 
 that day, and shall do-^ sacrifice 
 
 and oblation; yea, they shall 
 TOW a TOW unto the Lord, and 
 perform it, 
 
 f Mai. 1. 11. 
 
 21 And Jehotah shall be known to Egypt, t 
 
 And the Egyptians shall know Jehotah in that day ; 
 
 And they shall present sacrifices and ofierings, 
 
 And they shall vow a vow to Jehotah, and shall perform it. 
 
 the former kings of that country. That Alexander the Great wms 
 regarded by the Egyptians as a saviour or deliverer is apparent from 
 history. Upon his coming to Egypt the people submitted to him 
 cheerfully, out of hatred to the Persians, so that he became master of 
 the country without any opposition. — Diod. Sic. 1. 17. c. 49 ; Arrian, 
 1. 3, c. 1 ; Quint. Curtius, 1. 4. c. 7, 8, as quoted by Newton. He 
 treated them with much kindness ; built the city of Alexandria, 
 calling it after his own name, designing to make it the capital of his 
 empire ; and under him and the Ptolemies who succeeded him trade 
 revived, commerce flourished, learning was patronized, and peace 
 and plenty blessed the land. Among other things, Alexander trans- 
 planted many J ews into Alexandria, and granted them many privileges 
 equal to the Macedonians themselves. — Joseph. Jew. Wars, b. ii. ch. 
 xviii. § 7. Against Apion, b. ii. § 4. “The arrival of Alexander,” 
 says Wilkinson, (Manners and Customs of the Ancient Egyptians, 
 vol. i. 213, 214,) “was greeted with universal satisfaction. Their 
 hatred of the Persians, and their frequent alliances with the Greeks, 
 who had fought under the same banners against a common enemy, 
 naturally taught the Egyptians to welcome the Macedonian army 
 with the strongest demonstrations of friendship, and to consider their 
 coming as a direct interposition of the gods ; and so wise and con- 
 siderate was the conduct of the early Ptolemies, that they almost 
 ceased to regret the period when they were governed by their native 
 princes.” Under the Ptolemies, large numbers of the Jew^s settled in 
 Egypt. Eor their use, as has been remarked, the Old Testament was 
 translated into Greek, and a temple was built by Onias under the 
 sixth Ptolemy. Philo represents the number of the Jews in Egypt in 
 his time at not less than one million. They were settled in nearly all 
 parts of Egypt ; but particularly in Heliopolis, or the city of the Sun, 
 in Migdol, in Tahpanes, in Noph or Memphis, in Pathros or Thebais 
 (Jer. xliv. 1) — perhaps the five cities referred to in ver. 18. H And 
 a great one, A mighty one; a powerful saviour. The name 
 
 great'* has been commonly assigned to Alexander. The LXX. 
 render this, “judging (Kpivcoy) he shall save them;” evidently re- 
 garding ^5 derived from ^''1 to manage a cause, or to judge. 
 Lowth renders it “a vindicator.” The word means greats mighty; 
 and is repeatedly applied to a prince, chief, or captain : 2 Kings 
 XXV. 8 ; Dan. i. 3 ; Esth. i. 8 ; Dan. v. 2 ; ii. 48. 
 
 21. And the Lord shall he known to Egypt, Shall be Avorshipped 
 and honoured by the Jews who shall dwell there, and by those Avho 
 shall be proselyted to their religion. U And the Egyptians shall know 
 the Lord. That many of the Egyptians Avould be conA'erted to the 
 Jewish religion there can be no doubt. This w'as the result in all 
 countries where the Jews had a residence. Comp, notes. Acts ii. 
 9 — 11. IF And shall do sacrifice. Shall ofier sacrifices to Jehotah, 
 
CHAPTER XIX. 
 
 417 
 
 B.c. 713.] 
 
 22 And the Lord shall smite 
 Egypt ; he shall smite and heal 
 it: and they shall return even 
 to the Lord, and he shall he 
 entreated of them, and shall 
 heal them. 
 
 23 5[ In that day shall there 
 
 he a highway out of Egypt 
 to Assyria; and the Assyrian 
 shall come into Egypt, and the 
 Egyptian into Assyria ; and the 
 Egyptian shall serve with the 
 Assyrians. 
 
 g ch. 11. 10. 
 
 22 And Jehovah shall smite Egypt — smiting and healing it — 
 
 And they shall return to Jehovah, 
 
 And he will be entreated of them, and will heal them. 
 
 23 In that day shall there be a highway from Egypt to Assyria ; 
 
 And the Assyrian shall come into Egypt, and the Egyptian into Assyria; 
 And the Egyptian shall serve with the Assyrian. 
 
 They would naturally go to Jerusalem as often as practicable, and 
 unite with the Jews there in the customary rites of their religion. 
 II And oblation. The word niinhhu — oblation — denotes any offer- 
 
 ing that is not a bloody sacrifice — a thank-offering ; an offering of 
 incense, flour, grain, etc. See notes, ch. i. 13. The sense is, that 
 they should be true worshippers of God. ^ They shall vow a vow^ etc. 
 They shall be sincere and true worshippers of God. The large 
 numbers of the Jews that dwelt there ; the fact that many of them 
 doubtless were sincere ; the circumstances recorded, (Acts ii. 9 — 11,) 
 that Jews were in Jerusalem on the day of Pentecost ; and the fact 
 that the true religion was carried to Egypt, and the Christian religion 
 established there, all show how fully this prediction was fulfilled. 
 
 22. And the Loud shall smite Egypt. That is, in the manner de- 
 scribed in the previous part of this prophecy, vers. 2 — 10. H And heal 
 it. Or restore it to more than its former splendour and prosperity — 
 as described in the previous verses, vers. 18 — 20. He shall send it a 
 saviour ; he shall open new sources of prosperity ; and he shall cause 
 the true religion to flourish there. These advantages w'ould be more 
 than a compensation for all the calamities that he would bring upon 
 it. H And they shall return., etc. These calamities shall be the means 
 of their conversion to Jehovah. 
 
 23. Shall there be a highway. A communication ; that is, there 
 shall be an alliance between Egypt and Assyria as constituting parts 
 of one empire, and as united in the service of the true God. The 
 same figure of a highway is found in ch. xi. 16. See note on that 
 place. The truth was, that Alexander, by his conquests, subjected 
 Assyria and Egypt, and they constituted p^arts of his empire, and were 
 united under him. It was true also that there w'ere large numbers 
 of Jews in both these countries, and that they were united in the 
 service of the true God. They worshipped him in those countries ; 
 and they met at Jerusalem at the great feasts ; and thus Judah, 
 Assyria, and Egypt were united in his worship. ^ And the Assyrian 
 shall come into Egypt. There shall be free and uninterrupted inter- 
 course between the two nations, as parts of the same empire. ^ And 
 the Egyptians shall serve with the Assyrians. In the fiame armies ; 
 under the same leader. This was the case under Alexander the 
 Great. Or the word serve may mean that they would serve God 
 unitedly. So Lowth and Noyes render it. 
 
 24. In that day shall Israel be the third. That is, the three shall be 
 united as one people. Instead of being rival, hostile, and contending 
 
 T 2 
 
418- 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 24 In tliat day shall Israel he 
 the third with Egypt and with 
 Assyria, even a blessing in the 
 midst of the land ; 
 
 25 Whom the Lokd of hosts 
 
 shall hless, saying, Blessed le 
 Egypt my people, ^ and Assyria 
 the work * of my hands, and 
 Israel mine inheritance. 
 
 h 1 Pet. e. 10. % Eph. 2. 10. 
 
 8t In that shall Israel be the third with Egjpt and Assyria, 
 A blessing in the midst of the land. 
 
 25 '\Vhom Jehovah of hosts shall bless, saying, 
 
 ‘‘ Blessed be my people Egypt ; 
 
 ‘‘ And Assyi'ia the work of my hands ; 
 
 And Israel mine inheritance.’^ 
 
 kingdoms, they shall be united and friendly ; and instead of having 
 difierent and jarring religions, they shall all worship the same God. 
 The prophecy rather refers to the spread of the true religion, and the 
 worship of the true God, than to a political or civil alliance. H Even 
 a blessing. It shall be a source of blessing, because from Judea the 
 true religion would extend into the other lands. ^ In the midst of the 
 land. That is, the united land — composed of the three nations now 
 joined in alliance. Judea was situated in the midst of this united 
 land, or occupied a central position betw'een the two. It was also 
 true that it occupied a central position in regard to the whole earth, 
 and that from it, as a radiating point, the true religion was dissemi- 
 nated throughout all nations. 
 
 25. Whom the Loud of hosts shall bless. That is, which united 
 country he shall acknowledge as truly worshipping him, and on 
 which he shall bestow his favours as his favoured people. ^ Assyria 
 the work of my hands. This is synonymous with the expression “my 
 people.” It means that the arrangements by which the true religion 
 would be established among them were the work of God. Conver- 
 sion to God is everywhere in the Scriptures spoken of as his work or 
 creation. See Eph. ii. 10 : “ Eor we are his workmanship ; created 
 in Christ Jesus unto good works.” Comp. 2 Cor. v. 17 ; Psa. c. 3. 
 H Israel mine inheritance. The land and people which are peculiarly- 
 my own — a name not unfrequently given to Israel. Eor a learned 
 examination of the various hypotheses in regard to the fnlfilment of 
 this prophecy', see Vitringa. He himself applies it to the times suc- 
 ceeding Alexander the Great. Alexander he regards as the “ saviour” 
 mentioned in ver. 20 ; and the establishment of the true religion 
 referred to by the prophet as that which would take place under the 
 Ptolemies. Vitringa has proved — what indeed is known to all who 
 have the slightest knowledge of history — that there were large 
 numbers of Jews under the Ptolemies in Egypt, and that multitudes 
 became proselytes to the Jewish faith. 
 
 ANALYSIS OF CHAPTEE XX. 
 
 This prophecy occupies this single chapter. Its design and scope it is not 
 diflScult to understand. The time when it was delivered is designated in 
 ver. 1, and was manifestly in the reign of Hezcliiah. The Assyrian empire 
 had extended its conquests over S3uia, Damascus, and Epluaim or Samaria, 
 2 Kings xviii. 9 — 12. The Idng of Assyria had sent Tartan to take possession 
 of Ashdod or Azotus, the maritime key of Palestine ; and there was evident 
 danger that the Assyrians would overthrow the government of Judah, and 
 ’secure also the conquest of Egypt. In these chcumstances of danger, the 
 
B. c. U3.] 
 
 CHAPTEH XX. 
 
 419 
 
 CHAPTER XX. 
 
 TX tlie year * tliat Tartau came 
 ^ Tinto Aslidod, (when Sargon 
 the Idng of Assyria sent him,) 
 and fought against Ashdod and 
 took it ; 
 
 A 2 Kings 18. 17. 
 
 2 At the same time spake the 
 Lord ^ hy Isaiah the son of 
 Amoz, saying, Go and loose the 
 sackcloth from off thy loins, and 
 put off‘ thy shoe from thy foot. 
 And he did so, walking naked 
 and barefoot. 
 
 1 hy the hand of. 
 
 Vision XY. — Ch. xx. Egypt and Assyria. 
 
 1 In the year that Tartan came unto Ashdod, (when Sargon the king of 
 Assyria sent him,) and fought against Ashdod and took it ; 
 
 2 At that time Jehovah spake by Isaiah the son of Amoz, saying, 
 
 . Go and loose the sackcloth from thy loins, 
 
 ‘‘And put off thy shoes from thy feet.” 
 
 And he did so, waUdng naked and barefoot. 
 
 main rehance of Judah was on the aid which they hoped to derive from 
 Egypt and Etliiopia, (ver. 5,) as being alone able to repel the Assyrians. 
 They rehed rather on that aid than on God. To recall them from this, and 
 to show them the vanity of such a dependence, and to lead them to rely on 
 God, Isaiah was sent to them to he a sign ; or to indicate hy a symhohcal 
 action what w'ould be the fate of the Egyptians on whom they were placing 
 then’ rehance, ver. 4. By showing the Jews what would be the destiny of 
 Tgypt, he designed to withdraw them from resting on their assistance, and 
 tO' tiurn them to God for protection and aid. 
 
 1. In the year that Tartan came unto Ashdod, Tartan was one of the 
 generals of Sennacherib. Ashdod, called by the Greeks Azotus, was 
 a seaport on the Mediterranean, between Askeloii and Ekron, and not 
 far from Gaza. — Reland. Palses. lib. iii. It was one of the five cities 
 of the Philistines, assigned to the tribe of Judah, but never conquered 
 by them. Josh. xiii. 8; xv. 46, 47. The temple of Dagon stood here; 
 and hither the ark of God was brought after the fatal battle of Ebenezer, 
 1 Sam. V. 1, seq. It sustained many sieges, and was regarded as an 
 important place in respect to Palestine, and also to Egypt. It was 
 taken by Tartan, and remained in the possession of the Assyrians until 
 it was besieged by Psammetichus the Egyptian king, who took it after 
 a siege of twenty-nine years. — Herod, ii. 157. It was about thirty 
 miles from Gaza. It is now a small village, and is called Esdud, It 
 was besieged and taken by Tartan as preparatory to the conquest of 
 Egypt ; and if the king who is here called Sargon was Sennacherib, it 
 is probable that it was taken before he threatened Jerusalem. Sar- 
 gon the king of Assyria. YVho this Sargon was is not certainly knowm. 
 Some have supposed that it was Sennacherib ; others that it was 
 Shalmaneser, the father of Sennacherib ; andpthers that it was Esar- 
 haddon, the successor of Sennacherib. — Michaelis, Rosenmiiller and 
 Gesenius suppose that it was a king who reigned hetween Shalmaneser 
 and Sennacherib. Tartan is known to have been a general of Sen- 
 nacherib, (2 Kings xviii. 17,) and it is natural to suppose that he is here 
 intended. Jerome says that Sennacherib had seven names, and Kim- 
 chi says that he had eight : and it is not improbable that Sargon was 
 one of those names. Oriental princes often had several names ; and 
 hence the difficulty of identifying them. See Vitringa on this place. 
 
 2. By Isaiah, Margin, “ by the hand of Isaiah.” So the HebreAv. 
 That is, by the instrumentality of Isaiah . He sent him to make knoAvn 
 
420 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 3 And tlie Lord said, Like as for a sign and wonder upon 
 my servant Isaiali katli walked Egypt and upon Ethiopia ; 
 naked and barefoot three years 
 3 And Jehovah said, 
 
 “ As my servant Isaiah hath walked naked and barefoot, 
 
 A three years sign and wonder, 
 
 “ In regard to Egypt and to Cush ; 
 
 the fate of the Egyptians, and the folly of trusting in them on this occa- 
 sion. U Go and loose the sackcloth, Eor the meaning of the word sack- 
 
 cloth, see note, ch. iii. 24. It was commonly worn as an emblem of 
 mourning. But there is reason to believe that it was worn also by the 
 prophets, and was regarded, in some degree, as their appropriate dress. 
 It was made usually of the coarse hair of the goat, and was worn as a 
 zone or girdle about the loins. That this was the dress of Elijah is 
 apparent from 2 Kings i. 8 : “ He w’as an hairy man, and girt with a 
 girdle of leather ; that is, he was clothed in a garment made of 
 hair. The same was true of John the Baptist, Matt. iii. 4. That 
 the prophets wore “a rough garment” is apparent also from Zech. 
 xiii. 4 : “Neither shall they (the false prophets) wear a rough garment 
 (Heb., a garment of hair) to deceive i, e the false prophets shall 
 not assume the dress of the true prophets for the purpose of deluding 
 the people, or to make them think that they are true prophets. It is 
 evident, therefore, that this hairy garment was regarded as a dress 
 that appertained particularly to the prophets. It is well knoAvn, also, 
 that the ancient Greek philosophers had a peculiar dress to distinguish 
 them from the common people. Probably the custom of wearing hair 
 cloth among the monks of later ages took its rise from this example 
 of the prophets. His removing this garment Avas designed to be a sign 
 or an emblem to show that the Egyptians should be stripped of all 
 their possessions, and carried captive to Assyria. IT Walking naked. 
 That is, Avalking without this peculiar prophetic garment. It does not 
 mean that he Avas in a state of entire nudity ; for all that he Avas di- 
 rected to do was to lay this garment — this emblem of his office — aside. 
 The Avord naked^ moreover, is used in the Scriptures, not to denote 
 an absolute destitution of clothing, but that the outer garment Avas 
 laid aside. See note, John xxi. 7. Thus it is said of Saul, ( 1 Sam. 
 xix. 24,) that he “stripped off his clothes also, and prophesied before 
 Samuel, and lay down naked all that day i, e, he stripped off his 
 royal robes, and Avas naked or unclothed in that respect. He removed 
 his pecxdiar dress as a king or military chieftain, and appeared in the 
 ordinary dress. It cannot be supposed that the king of Israel Avould 
 be seen literally Avithout raiment. So David is said to have danced 
 naked before the ark, i, e, with his royal robes laid aside. Hoav long 
 Isaiah Avalked in this manner has been a matter of doubt. See note 
 on ver. 3. The prophets Avere accustomed to use symbolical actions 
 to denote the events Avhich they foretold. See note, ch. viii. 18. Thus 
 the children of Isaiah, and the names given to them, Avere significant 
 of important events, ch. viii. 1 — 3. Comp. Jer. xviii. 1 — 6 ; xliii. 8, 
 9 ; in both of Avhich places he used emblematical actions to exhibit 
 the events concerning Avhich he prophesied in a striking manner. 
 Thus also the prophets are expressly called signs and xconders^* 
 Zech. iii. 8 ; Ezek. xii. 6. 
 
 3 Like as. That is, “ as Isaiah has gone stripped of his peculiar 
 garment as a prophet, so shall the Egyptians and Ethiopians be stripped 
 
CHAPTER XX. 
 
 421 
 
 B, c. 713.] 
 
 of all that they value, and be earned captive into Assyria.’* IT llath 
 walked — three years. A great deal of difficulty has been felt in the in- 
 terpretation of this place, from the strong improbability that Isaiah 
 should have gone in this manner for a space of time so long as our 
 translation expresses. The LXX. render this, “As my servant Isaiah 
 hath walked naked and barefoot three years, three years shall be for 
 signs and wonders to the Egyptians and Ethiopians.” The phrase in 
 the Hebrew, “three years,” may either be talcen in connexion with the 
 preceding part of the sentence, as in our translation, meaning that lie 
 actually walked so long ; or it may be taken with that which follows, 
 and then it will denote that he was a sign and wonder with reference 
 to the captivity of the Egyptians and Ethiopians ; and that by this 
 symbolical action he in some way indicated that they would be car- 
 ried away captive for that space of time ; or, as Aben Ezra and 
 Abarbanel suppose, that he signified their captivity would commence 
 after three years. Lowth supposes that it means that his walking 
 Avas for three days, and that the Hebrew text has been corrupted. 
 Vitringa also seems to suppose that this is possible, and that a day was a 
 symbolical sign for a year. Rosenmiiller supposes that this prophetic 
 action was continued during three years at intervals., so that the subject 
 might be kept before the mind of the people. But the supposition 
 that this means that the symbolic action of walking naked and barefoot 
 continued for so long a time in any manner is highly improbable. 
 (1.) The Hebrew does not necessarily require it. It may mean simply 
 that his actions were a sign and wonder Avith referenee to a three- 
 years’ captivity of the Egyptians, j (2.) It is in itself improbable that 
 he should so long a time walk about Jerusalem expressly as a sign and 
 wonder, when a much shorter period would have answered the purpose 
 as well. (3.) Such a sign would have hardly met the circumstances of 
 the case. Ashdod was taken. The Assyrian king was advancing. The 
 Jews Avere in consternation, and looking to Egypt for help ; and amidst 
 this agitation and alarm there is the highest improbability that Isaiah 
 Avould be required to remain a sign and wonder for the long space of 
 three years, when decided action was needed, and Avhen, unless pre- 
 vented, the Jews would have formed a speedy alliance Avith the 
 Egyptians. I suppose, therefore, that the entire sense of the phraso 
 Avill be expressed by translating it, “ my servant Isaiah hath walked 
 naked and barefoot, a three-years sign and wonder that is, a sign and 
 indication that a three-years calamity Avould come upon Egypt and 
 Ethiopia. Whether this means that the calamity Avould commence in 
 three years from that time, or that it liiould continue three years, per- 
 haps Ave cannot determine. Grotius thinks that it means that it 
 Avould occur after three years ; that is, that the war between the 
 Assyrians and Ethiopians Avould continue during that time only. In 
 Avhat manner Isaiah indicated this, is not certainly knoAvn. The con- 
 jecture of LoAvth is not improbable, that it was by appearing three 
 days naked and barefoot, and that each day denoted a year. Or it 
 may haA'e been that he appeared in this manner for a short period — 
 though but once — and declared that this was the design or purport of 
 the action. H Upon Egypt, etc. With reference to, or as a sign in 
 regard to Egypt. It does not mean that he Avas m Egypt, but that 
 his action had reference to Egypt. IT And Ethiopia. Heb., 
 Cush, See note, ch. xi. 11. Whether this denotes the African 
 Cush or Ethiopia, or Avhether it refers to the Cush in Arabia, cannot 
 be determined. The latter is the more probable supposition, as it 
 
422 
 
 ISAIAH. [b. c. 713 
 
 4 So shall tlie king of Assyria 
 lead away the ^ Egyptians pri- 
 soners, and the Ethiopians cap- 
 tives, young and old, naked 
 and barefoot, even with their 
 buttocks uncovered, to the 
 ^ shame of Egypt. 
 
 5 And they shall be afraid 
 and ashamed of Ethiopia their 
 
 1 captivity of Egypt, 2 nakedness. 
 
 expectation, and of Egypt their 
 glory. 
 
 6 And the inhabitant of this 
 ^ isle shall say in that day. Be- 
 hold, such ^ is our expectation, 
 whither we flee for help to be 
 delivered from the king of 
 Assyria: and how shall we 
 escape ? 
 
 3 or, country, Jer. 47. 4. I Job 6. 20. 
 
 4 ‘‘So shall the king of f^yria lead the prisoners of Egypt, and the captives 
 
 “ The young and the old, _ ^ [of Cush, 
 
 “ Naked and barefoot, with their hind-parts uncovered, 
 
 “ To the disgrace of Egypt. 
 
 5 “ Then shall they be afraid and ashamed of Ethiopia their hope, 
 
 “And of Egypt their boast. 
 
 6 “And the inhabitant of this coast shall say in that day, 
 
 “ ‘ Lo, such is our trust — To which we fled for succour, 
 
 “ ‘ That we might be delivered from the king of xissyria ! 
 
 “ ‘And how then shall we escape ” 
 
 is scarcely probable that the Assyrian would extend his conquests 
 south of Egypt so as to subdue the African Ethiopia. Probably his 
 conquests embraced the Cush that w^as situated in the southern re- 
 gions of Arabia. 
 
 4 So shall the Jang of Assyria, Thu emphasis here is on the word so. 
 As Isaiah has walked naked, i. e. stripped off his usual clothing, so shall 
 the Egyptians and Ethiopians be led away of all th eir possessions. 
 
 *11 The Egyptians prisoners, and the Ethiopians captives. The Egyptians 
 and Ethiopians, or Cushites, Avere often united in an alliance, and ap- 
 pear to have been wken this prophecy was delivered. Thus Nah. iii. 8 : 
 
 Ethiopia and Egypt were her strength, and it was infinite. 
 
 Put and Lubim were thy helpers. 
 
 *11 To the shame of Egypt. It shall be a disgrace to them to be sub- 
 dued, and to be carried captive in so humiliating a manner. It is 
 remarked by Belzoni, (“Operations and recent Discoveries in Egypt 
 and Nubia,’’) that in the figures on the remains of their temples, 
 prisoners are often represented as naked, or only in aprons, wdth dis- 
 hevelled hair, and with their Imnds chained. He also remarks, that 
 on a has-relief, on the recently discovered graves of the kings of Thebes, 
 a multitude of Egyptian and Ethiopian prisoners are represented — 
 showing that Egypt and Ethiopia were sometimes allied, alike in mu- 
 tual defence and in bondage. Comp. Isa. xlvii. 2; Nahum iii. 6. 
 
 5. And they shall he afraid. The Jews, or the party or faction among 
 
 the Jews, that were expecting aid from allied Ethiopia and Egypt. 
 When they shall see them vanquished, they shall apprehend a similar 
 clanger to themselves ; and they shall be ashamed that they ever 
 confided in a people so little able to aid them, instead of trusting in 
 the arm of God. * *il Egypt their glory. Their boast, as if Egypt were 
 able to save them. The word here rendered glory means 
 
 properl}'' ornament, praise, honour ; and then it may mean the object of 
 glory, or that in which men boast or confide. That is its sense here. 
 Comp. Isa. X. 12 ; xiii. 19 ; Zech. xii. 7. 
 
 6. Ajxd the inhabitant. The dwellers generally. IT Of this isle. 
 
CHAPTEH XXI. 
 
 423 
 
 £.c. 713.] 
 
 The word isle is used here in the sense of coasts or maritime country, 
 and is evidently applied to Palestine, or the land of Canaan, which is 
 a narrow coast lying on the Mediterranean. That the word is often 
 used in this sense, and may be applied to a maritime country, see 
 notes, ch, xiii. 22 ; xli. 1. The connexion here requires us to under- 
 stand it of Palestine. ^ ^hall say^ etc. Shall condemn their own 
 folly in trusting in Egypt, and seeking deliverance there. H And how 
 shall we escape. They shall be alarmed for their own safety, for the 
 very nation on which they had relied had been made captive. And 
 Avhen the stronger had been subdued, how could the feeble and de- 
 pendent escape a similar overthrow and captivity I All this was 
 designed to show them the folly of trusting in the aid of another 
 nation, and to lead them to put confidence in the God of their fathers. 
 
 AXALYSIS OP CHAPTER XXI. 1—10. 
 
 The prophecy which commences this chapter occupies the first ten verses.. 
 That it relates to Babylon is apparent from vers. 2 and 9. The object is to 
 foretell the destruction of that city by the Medes and Persians, and the design 
 is the same as in the more extended and minute description of the same event 
 in chapters xiii., xiv. "Wliether it was delivered at the same, or at another 
 time, cannot be determined from the prophec5^ The purpose, however, of the 
 prophecy is the same as there — to give consolation to the Jews who should be 
 carried captive to that city ; to assure them that Babylon would be destroyed, 
 and that they would be delivered from their long and severe bondage. This 
 is indicated in a brief and graphic manner in ver. 10. 
 
 This oracle or ode is one of singular beauty. It is distinguished for its 
 bre'sdty, energy, and force ; for the variety and the rapidity of the action, and 
 for the vi\T.d manner in which the events are made to pass before the mind. 
 It is the language of strong excitement and of alarm ; language that expresses 
 rapid and important movements ; and language appropriate to great vigour 
 of conception and sublimity in description. In the oracle the prophet sup- 
 poses himself in Babylon, and the events which are described are made to 
 pass rapidly in vision (see Intro. § 7, 4) before him. He first sees (ver. 1) 
 the dreadful storm coming at a distance, (the hostile armies,) approaching 
 like a whudwind, and threatening destruction to everything in its way. He- 
 then (ver. 2) hears God’s direction to the invading armies ; represents him- 
 self as made acquainted with the design of the vision, and hears the command 
 of God to Elam (Persia) and Media to go up and commence the siege. Re- 
 garding himself as among the exiles in th« midst of Babylon, he (vers. 3, 4) 
 describes himself as deeply affected in view of this sudden invasion, and of 
 the calamities that were coming upon Babylon. In ver. 5 he describes the 
 state of the Babylonians. They are represented, first, as preparing the table, 
 making ready for feasting and revelry, setting the watch on the watch-tower, 
 and giving themselves up to dissipation ; and, secondly, as suddenly alarmed 
 and summoned to prepare for war. He then (vers. 6 — 9) declares the way in 
 which the princes of Babylon would be roused from their revelry. But it is 
 described in a very remarkable manner. He does not narrate the events, 
 but he represents himself as directed to appoint a watchman (ver. 6) to an- 
 nounce what he should see. That watchman (ver. 7) sees two chariots — re- 
 presenting two nations coming rapidly onward to execute the orders of God. 
 So rapid is their approach, so terrible their march, that the watchman cries 
 out (ver. 9) that Babylon is fallen, and will be inevitably destroyed. The 
 prophecy is then closed (ver. 10) by an address to the afiiicted Jews whom 
 God had “threshed” or punished by sending them captive to Babylon, and 
 'with the declaration that this was intended by the Lord of hosts to be 
 
424 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 CHAPTER XXI. 
 
 ^HE burden of tbe desert of 
 the sea. As wbirlwinds in 
 
 m Zech. Q- 14. 
 
 tbe south pass through ; so it 
 cometh from the desert; from a 
 terrible land. 
 
 Vision XVI.— Ch. xxi. 1—10. Babylon. 
 
 1 The oracle concerning the desert of the sea. 
 
 Like whirlwinds violently rushing along from the south, 
 So it cometh from the desert — 
 
 Erom a terrible land. 
 
 declared unto them. The whole design of the prophecy, therefore, is to 
 console them, and to repeat the assurance given in chapters xiii., xiv., that 
 Babylon would be destroyed, and that they would be delivered from bondage. 
 
 1. The burden. See note, ch. xiii. 1. H Of the desert. There have 
 been almost as many interpretations of this expression as there have 
 been interpreters. That it means Babylon, or the country about Ba- 
 bylon, there can be no doubt ; but the question why this phrase was 
 applied has given rise to a great diversity of opinions. The term 
 desert is usually applied to a wilderness, or to a comparatively 
 barren and uncultivated country — a place for flocks and herds, Psa. 
 Ixv. 13; Jer. ix. 9, etc.; — to an actual waste, a sandy desert, Isa. 
 xxxii. 15 ; xxxv. 1 ; — and particularly to the deserts of Arabia, Gen, 
 xiv. 6 ; xvi. 7 ; Deut. xi. 24. It may here be applied to Babylon, 
 either historically, as having been once an unreclaimed desert ; or by 
 anticipation^ as descriptive of what it loould be after it should be de- 
 stroyed by Cyrus : or possibly both these ideas may have been com- 
 bined. That it was once a desert before it was reclaimed by Semiramis 
 is the testimony of all history ; that it is now a vast waste is the united 
 testimony of all travellers. There is every reason to think that a large 
 part of the country about Babylon was formerly overflowed Avith Avater 
 before it was reclaimed by dykes ; and as it was naturally a Avaste, 
 when the artificial dykes and dams should be removed, it Avould again 
 be a desert. ^ Of the sea. . There has been also much difference 
 of opinion in regard to this Avord. But there can be no doubt that it 
 refers to the Euphrates, and to the extensive region of marsh that Avas 
 coA^ered by its waters. The name sea (^l) is not unfrequently given 
 to a large river, to the Nile, and to the Euphrates. See note, cli. xi. 
 15 ; comp. ch. xix. 5. Herodotus, i. 184, says, that “ Semiramis con- 
 fined the Euphrates within its channel by raising great dams against 
 it; for, before, it overflowed the Avhole country like a sea.” And 
 Abydenus in Eusebius, (Prepara. EA^ang. b. ix. p. 457) says, respecting 
 the building of Babylon by Nebuchadnezzar, that “it is reported that 
 all this Avas covered Avith Avater, ajid loas called a sea — X^yerai oe -Travra 
 apxvs vdcap eJraif daXacrcrcov Ka\ovp.4v7]V.^* Comp. Strabo, Geog. 
 b. xvi. § .9, 10, and Arrianus de Expedit. Alexandri, lib. vii. c. xxi. 
 Cyrus removed these dykes, re-opened the canals, and the Avaters Avere 
 suffered to remain, and again converted the Avhole counlay into a AHist 
 marsh. See notes on ch. xiii., xiv. ^ As xohirlwinds. That is, the army 
 comes with the rapidity of a whirl Avind. In ch. viii. 8, (comp. Hab. 
 i. 11,) an army is compared to an OA’^erfioAving and rapid river. H In 
 the south. WhirlAvinds or tempests are often in the Scriptures re- 
 presented as coming from the south. Zech. ix. 14 ; Job xxxvii. 9: 
 Out of the south cometh the Avhirlwind, 
 
 And cold out of the north. 
 
CHAPTER XXI. 
 
 420 
 
 B, c. 713.] 
 
 2 A ^grievous vision is de- 
 clared unto me ; tlie treaclierons 
 dealer ” dealett treacherously, 
 
 1 hard, n ch. .13. 1. o ch. 13. 17; Jer. 49. .34. 
 
 and the spoiler spoileth. Go* 
 up, 0 Elam : besiege, 0 Media : 
 all the sighing thereof have I 
 made to cease. 
 
 2 A grievous vision was revealed to me ; — 
 
 The plunderer plundereth, and the robber destroyeth. 
 “ Go up, 0 Elam ! Besiege, 0 Media ! 
 
 “All its oppression do I make to cease.’* 
 
 ^ ° ’ creberque procellis 
 
 Africus. JEneid^ i. 85. 
 
 The deserts of Arabia were situated to the south of Babylon, and the 
 south winds are described as the winds of the desert. Those winds 
 are represented as being so violent as to tear away the tents occupied 
 by a caravan. — Pietro della Valle, Travels, iv. pp. 183, 191. In Job 
 i. 19, the whirlwind is represented as coming “ from the wilderness,” 
 that is, from the desert of Arabia. Comp. Jer. xiii. 24 ; Hos. xiii. 15. 
 IT So it cometh from the desert. See ch. xiii. 4, and the note on that 
 place. God is there represented as collecting the army for the destruc- 
 tion of Babylon, “ on the mountains:” and by mountains are probably 
 denoted the same as is here denoted by the desert. The country of 
 the Medes is doubtless intended, Avhich, in the view of civilized and 
 refined Babylon, was an uncultivated region, or a vast waste or wil- 
 derness. *1T From a terrible land. Acountry rough and uncultivated, 
 abounding in forests or wastes. 
 
 2. A grievous vision. Margin, as in Heb., hard. On the word 
 see note, ch. i. 1. The sense here is, that the vision which the prophet 
 saw was one that indicated great calamity, vers. 3, 4. IT Js declared 
 unto me. That is, is caused to pass before me, and its meaning is made 
 known to me. *iT The treacherous dealer , nAsii* The perfidious, un- 
 faithful people. This is the usual signification of the word ; but the 
 connexion here does not seem to require the signification of treachery 
 or perfidy, but of violence. The word has this meaning in Hab. ii. 5, 
 and in Prov. xi. 3, 6. It refers here to the Medes ; and to< the fact 
 that oppression and violence were now to be exercised towards Babylon. 
 Lowth renders this : 
 
 “The plunderer is plundered, and the destroyer is destroyed 
 
 but the authority for so rendering it is doubtful. He seems to suppose 
 that it refers to Babylon. The Hebrew evidently means, that there 
 is to be plundering and devastation, and that this is to be accomplished 
 by a nation accustomed to it, and which is immediately specified ; 
 that is, the united kingdom of Media and Persia. The Chaldee ren- 
 ders it, “ They who bring violence, suffer violence ; and the plunderers 
 are plundered.” Jarchi says, that the sense of the Hebrew text ac- 
 cording to the Chaldee is, “Ah! thou who art violent ! there comes 
 another who will use thee with violence ; and thou plunderer, another 
 comes who will plunder thee, even the Medes and Persians, who will 
 destroy and lay waste Babylon.” But the Hebrew text will not bear 
 this interpretation. The sense is, that desolation was about to-be pro- 
 duced by a nation accustomed to it, and who would act towards Babylon 
 in their true character. "IT Go up. This is an address of God to Media 
 and Persia. See note, ch. xiii. 17. HO Elam, This was the name 
 of the country originally possessed by the Persians, and was so called 
 
426 
 
 ISAIAH. 
 
 [b. c. 713, 
 
 3 Therefore p are my loins 
 filled with pain ; pangs have 
 taken hold upon me, as the 
 
 p ch. 15. 5. 
 
 pangs of a woman that travail- 
 eth : I was bowed down at the 
 hearing of it ; I was dismayed 
 at the seeing of it. 
 
 3 Therefore are my loins full of pain ; 
 
 Anguish hath seized me as the anguish of a woman in travail. 
 I am so oppressed that I cannot see ; 
 
 I am so dismayed that I cannot hear. 
 
 from Elam, a son of Shem, Gen. x. 22. It was east of the Euphrates, 
 and comprehended properly the mountainous countries of Khusistan 
 and Louristan, called by the Greek writers Elymais, In this country 
 was Susa or Shushan, mentioned in Dan. viii. 2. It is here put for 
 Persia in general ; and the call on Elam and Media to go up, was a call 
 on the united kingdom of the Medes and Persians. *51 Besiege. That 
 is, besiege Babylon. ^ O Media. See note, ch. xiii. 17. IT All the 
 sighing thereof have I made to cease. This has been very differently 
 interpreted by expositors. Some understand it (as liosenmuller, 
 Jerome, and Lowth) as designed to be taken in an active sense; that 
 is, all the groaning caused by Babylon in her oppressions of others, and 
 particularly of God’s people, would cease. Others refer it to the army 
 of the Medes and Persians, as if sighing should be over ; i. e. their 
 fatigues and labours in the conquest of Babylon. Calvin supposes that 
 it means that the Lord would be deaf to the sighs of Babylon ; that is, 
 he would disregard them, and would bring upon them the threatened 
 certain destruction. The probable meaning is that suggested by 
 Jerome, that God would bring to an end all the sighs and groans 
 which Babylon had caused in a world suffering under her oppressions. 
 Comp. ch. xiv. 7, 8. 
 
 3. Therefore, In this verse, and the following, the prophet repre- 
 sents himself as in Babylon, and as a witness of the calamities which 
 would come upon the city. He describes the sympathy which he feels 
 in her sorrows, and represents himself as deeply affected by her cala- 
 mities. A similar description occurred in the pain which the prophet 
 represents himself as enduring on account of the calamities of Moab. 
 See note, ch. xv. 5; xvi. 11. ^ My loins. See note, ch. xvi. 11. 
 
 ^ With 'pain. The word here used (nbnbn) denotes properly the pains 
 of parturition, and the whole figure is taken from that. The sense is, 
 that the prophet was filled with the most acute sorrow and anguish, 
 in view of the calamities Avhich were coming on Babylon. That is, 
 the sufferings of Babylon would be indescribably great and dreadful. 
 See Nah. ii. 11 ; Ezek. xxx. 4, 9. / teas bowed down. Under the 
 
 grief and sorrow produced by these calamities. ^ At the hearing of it. 
 The Hebrew may have this sense, and mean that these things were 
 made to pass before the eye of the prophet, and that the sight oppressed 
 him, and bowed him down. But more probably the o in the Avord 
 is to be tdkew privatively^ and means, “I Avas so boAved doAvn or 
 oppressed that I could not see, I Avas so dismayed that I could not hear;'* 
 that is, all his senses Avere taken aAvay by the greatness of the calamity, 
 and by his sympathetic sufferings. A similar construction occurs in 
 Psa. Ixix. 23; “Let their eyes be darkened that they see not,” nisno 
 i. c. /row seeing. 
 
CHAPTER XXI. 
 
 427 
 
 B. c. 713.] 
 
 4 ^ My heart panted, fearfnl- 
 ness affrighted me : the night 3’ 
 of my pleasure hath he ^ turned 
 into fear unto me. 
 
 i or. My mind zoandered. q Dan. 5. 5, etc. 
 
 5 Prepare the table, watch in 
 the watch-tower, eat, drink : 
 arise, ye princes, and anoint the 
 shield. 
 
 2 put. 
 
 4 My mind is bewildered, terrors affright me ; 
 
 The night of my pleasure hath he turned into sorrow. 
 
 5 Prepare the table, — Set the watch, 
 
 Eat and drink : — 
 
 House, 0 ye princes, 
 
 Anoint the shield ! 
 
 4. My heart panted. Margin, “ My mind wandered.’* The Hebrew'' 
 word rendered means to wander about ; to stagger ; to be 
 
 giddy ; and is applied often to one that staggers by being intoxicated. 
 Applied to the heart, it means that it is disquieted or troulff ed. The 
 Hebrew w'ord heart here is to be taken in the sense of minm. The 
 aiyht of my pleasure. There can be no doubt that the prophet here 
 refers to the night of revelry and riot in wdiich Babylon was taken. 
 The prophet calls it the night of his pleasure, because he represents 
 liimself as being in Babylon when it should be taken, and therefore 
 uses such language as an inhabitant of Babylon would use. They 
 would call it the night of their pleasure because it was set apart to 
 feasting and revelry. ^ Math he turned into fear. God has made it a 
 night of consternation and alarm. The prophet here refers to the fact 
 that Babylon would be taken by Cyrus during that night, and that 
 consternation and alarm would suddenly pervade the affrighted and 
 guilty city. See Dan. v. 
 
 6. Prepare the table. This verse is one of the most striking and 
 remarkable that occurs in this prophecy, or indeed in any part of Isaiah. 
 It is language supposed to be spoken in Babylon. The hrst direction — 
 perhaps supposed to be that of the king — is to prepare the table for 
 the feast. Then follows a direction to set a watch — to make the city 
 safe, so that they might revel without fear. Then a command to eat 
 and drink ; and then immediately a sudden order, as if alarmed at an 
 unexpected attack, to arise and anoint the shield, and to prepare for a 
 defence. The table here refers to a feast ; — that impious feast men- 
 tioned in Dan. v. in the night in which Babylon was taken, and 
 Belshazzar slain. Herodotus, (i. 191,) Xenophon, (Cyrop. 7, 5,) and 
 Daniel (v.) all agree in the account that Babylon Avas taken in the 
 night in which the king and his nobles were engaged in feasting and 
 revelry. The Avords of Xenophon are, “But Cyrus, Avhen he heard 
 ihat there Avas to be such a feast in Babylon, in which all the Baby- 
 lonians Avould drink and revel through the whole night, on that night, 
 as soon as it began to grow dark, taking many men, opened the dams 
 into the river that is, he opened the dykes Avhich had been made by 
 Semiramis and her successors to confine the Avaters of the Euphrates 
 to one channel, and suffered the Avaters of the Euphrates again to flow 
 over the country, so that he could enter Babylon beneath its Avails in 
 the channel of the river. Xenophon has also given the address of 
 Cyrus to the soldiers. “Now,” says he, “let us go against them. 
 Many of them are asleep ; many of them are intoxicated ; and all of 
 them are unfit for battle — aavuraKroi.” Herodotus says, (b. i. 191,) 
 “It Avas a day of festivity among them; and while the citizens were 
 engaged in dance and merriment, Babylon was, for the first, time, thus 
 
428 
 
 ISAIAH. 
 
 [b; c. 713. 
 
 taken.*’ Compare the account in Daniel, ch. v. IT Watch in the watch- 
 tower. Place a guard so that the city shall be secure. Babylon had 
 on its walls many toioers^ placed at convenient distances, (see notes on 
 ch. xiii.,) in which guards were stationed to defend the city, and to give 
 the alarm on any approach of an enemy. Xenophon has given a simi- 
 lar account of the taking of the city: “They, having arranged their 
 guards, drank until light.” The annexed group of Oriental watch- 
 towers, selected from examples in the towns of Lower Egypt, is 
 
 introduced here for the purpose of illustrating a general subject often 
 referred to in the Scriptures. If Eat^ drink. Give yourselves to revelry 
 during the night. See Dan. v. IT Arise^ ye princes. This language 
 indicates sudden alarm. It is the language either of the prophet, or 
 more probably of the king of Babylon, alarmed at the sudden approach 
 of the enemy, and calling upon his nobles to arm themselves* and make 
 a defence. The army of Cyrus entered Babylon by two divisions — 
 one on the north, where the waters of the Euphrates entered the city, 
 and the other by the channel of the Euphrates on the south. Know- 
 ing 'that the city was given up to revelry on that night, they had 
 agreed to imitate the sound of the revellers until they should assemble 
 uround the royal palace in the centre of the city. They did so. When 
 
CHAPTER XXI. 
 
 429 
 
 B. C.713.] 
 
 6 For thus hath the Lord said 
 unto me, Go, set a watchman, let 
 him declare what he seeth. 
 
 7 And he' saw a chariot with 
 
 a couple of horsemen, a chariot 
 of asses, and a chariot of camels ; 
 and he hearkened diligently 
 with much heed : 
 
 6 For thus hath Jehovah said unto me. 
 
 Go set a watchman, who shall declare what he seeth. 
 
 7 And he saw a troop, horsemen two abreast ; 
 
 Also a troop of asses, and a troop of camels, 
 
 And he hearkened with the utmost attention. 
 
 the king heard the noise, supposing that it was the sound of a drunken 
 mob, he ordered the gates of the palace to be opened to ascertain the 
 cause of the disturbance. When they Avere thus opened the army of 
 Cyrus rushed in, and made an immediate attack on all who were within. 
 It is to this moment that we may suppose the prophet here refers, when 
 the king, aroused and alarmed, would call on his nobles to arm them- 
 selves for battle. See Jahn’s Flistory of the Hebrew Commonwealth, 
 p. 153, Ed. Andover, 1828. H Anoint the shield. That is, prepare for 
 battle. Gesenius supposes that this means to rub over the shield with 
 oil to make the leather more supple and impenetrable. Comp. 2 Sam. 
 i. 21. The Chaldee renders it, “Fit, and polish your arms.” The 
 LXX., “Prepare shields.” Shields were instruments of defence pre- 
 pared to w^ard off the spears and arrows of an enemy in battle. They 
 were usually made of a rim of brass or wood, and over this was drawn 
 a covering of the skin of an ox or other animal in the manner of a 
 drum-head with us. Occasionally the hide of a rhinoceros or an 
 elephant was used. Burckhardt (Travels in Nubia) says that the 
 Nubians use the hide of the hippopotamus for the making of shields. 
 But whatever skin might be used, it was necessary occasionally to rub 
 it over with oil lest it should become hard and crack, or lest it should 
 become so rigid that an arrow or a sword would easily break through it. 
 Jarchi says, that “shields w^ere made of skin, and that they anointed 
 them with the oil of olive.” The sense is, “Prepare your arms! 
 Make ready for battle 1” 
 
 6. Go, set a ivatchnian. This was said to Isaiah in the vision. He 
 represents himself as in Babylon, and as hearing God command him 
 to set a watchman on the watch-tower, who would announce what was 
 to come to pass. All this is designed merely to bring the manner of 
 the destruction of the city more vividly before the eye. 
 
 7. And he saw a chariot with a couple of horsemen. This passage is 
 very obscure from the ambiguity of the word rekhebh, chariot, 
 Gesenius contends that it should be rendered “ cavalry f and that it 
 refers to cavalry two abreast hastening to the destruction of the cit)\ 
 The word denotes properly a chariot or wagon. Judges v. 28 ; 
 a collection of wagons, 2 Chron. i. 14 ; viii. 6 ; ix. 25 ; and sometimes 
 refers to the horses or men attached to a chariot. “ David houghed all 
 the chariots,” 2 Sam. viii. 4 ; that is, all the horses belonging to them. 
 “David killed of the Syrians seven hundred chariots,” 2 Sam. x. 18 ; 
 that is, all the men belonging to seven hundred chariots. According 
 to the present Masoretic pointing, the word ^^.“3 does not mean, per- 
 haps, anything else than a chariot strictly, but other forms of the word 
 with the same letters denote riders or cavalry. Thus the word 23*] 
 denotes a horseman, 2 Kings ix. 17 ; a charioteer or driver of a chariot, 
 1 Kings xxii. 34; Jer. li. 21. The verb means to ride^ and is 
 usually applied to riding on the backs of horses or camels ; and the 
 
430 
 
 ISAIAH. ^ [b.c.713. 
 
 8 And lie cried, * A lion : My 
 lord, I stand continually upon 
 tlie watcli-toTver in tlie day- 
 
 1 or, as a lion. r Hab. 2. 1. 
 
 tim(j, and I am set in my ward 
 “ whole nights ; 
 
 9 And, behold, here cometh a 
 
 2 or, every night. 
 
 8 And he cried, “Like a lion [they come] ! 
 
 “ 0 my lord ! I keep my station all the day long, 
 “And keep my post all night. 
 
 9 “And lo ! here cometh a troop of men. 
 
 sense here is, that the watchman saw a hiding, or persons riding two 
 abreast — that is, cavalry^ or men borne on horses, and camels, and asses, 
 and hastening to attack the city. IT With a couple of horsemen. The 
 word couple^ tzemedh^ means properly a yoke or pair ; and it means 
 here that the cavalry was seen in pairs^ i. e. two abreast. IT A chariot 
 of asses. Or rather, as above, a riding on asses — an approach of men 
 in this manner to battle. Asses were formerly used in war, where 
 horses could not be procured. Thus Strabo (xv. 2, § 14) says of the 
 inhabitants of Caramania, “ Many use asses for war in the want of 
 horses."’ And Herodotus (iv. 129) says expressly that Darius Hys- 
 taspes employed asses in a battle with the Scythians. *1T hji^a chariot 
 of camels. A riding on camels. Camels also were used in war, perhaps 
 usually to carry the baggage. See Diod. ii. 54 ; iii. 44 ; Liv. xxxvii. 
 40 ; Strabo, xvi. 3. They are used for all purposes of burden in the 
 East, and particularly in Arabia. 
 
 8. And he cried., A lion. Margin, as a lion. This is the correct ren- 
 dering. The particle D as, is not unfrequently omitted. See Isa. Ixii. 
 5; Psa. xi. 1. That is, “I see them approach with the fierceness, 
 rapidity, and terror of a lion.” Comp. Rev. x. 3. IT My lord, I stand 
 continually upon the watch-tower. This is the speech of the watchman, 
 and is addressed, not to Jehovah, but to him that appointed him. It 
 is designed to show the diligence Vv^ith which he had attended to the 
 object for which he was appointed. He had been unceasing in his 
 observation ; and the result was, that now at length he saw the enemy 
 approach like a lion, and it was certain that Babylon now must fall. 
 The language here used has a striking resemblance to the opening of 
 the “ Agamemnon ” of ^schylus ; being the speech of the watchman, 
 who had been very long upon his tower looking for the signal which 
 should make known that Troy had fallen. It thus commences ; 
 
 “ Por ever thus ! 0 keep me not, ye gods, 
 
 Por ever thus, fixed in the lonely tower 
 Of Atreus’ palace, from whose height I gaze 
 ! O’erwatched and weary, like a night- dog, still 
 
 J Pixed to my post ; meanwhile the rolling year 
 
 Moves on, and I my wakeful vigils keep 
 By the cold star-hght sheen of spangled skies.” ^ 
 
 Symmons, quoted in the Pictorial Bible. 
 
 51 I am set in my ward. My place where one keeps wmtch. It does 
 not mean that he was confined or imprisoned, but that he had kept 
 his w'atch station — from nn© to -watch, to keep, to attend to. 
 51 Whole nights. Marg., every night. It means that he had not left 
 his post day or night. 
 
 9. And, behold — a chariot of men. This place shows that the word 
 
 chariot may denote something else than a -wagon or carriage, as 
 
 a chariot drawn by men cannot be intended. The sense can be ex- 
 
431 
 
 c. 713.] CHAPTER XXI. 
 
 chariot of men, mtli a couple of. 
 horsemen. And he answered 
 and said, Babylon^ is fallen, is 
 fallen; and ^ all the graven 
 images of her gods he hath 
 broken unto the ground. 
 
 s Jer. 51. 8, etc.; E.ev. 14. 8. t Jer. 50. 2. 
 
 10 0 my threshing, and the 
 ^ corn of my floor : that which I 
 have heard of the Lord of hosts, 
 the God of Israel, have I de- 
 clared " unto you. 
 
 1 son. u Ezek. 3. 17~19 ; Acts 20. 26, 27. 
 
 ‘‘ Horsemen, two abreast.” 
 
 And he answered and said, 
 
 “ Fallen, fallen is Babylon ! 
 
 “And all the images of her gods are cast broken to the ground.” 
 10 0 my threshing, and the corn of my floor ! 
 
 What I have heard from Jehovah of hosts, God of Israel, 
 
 That have I declared to you. 
 
 pressed, perhaps, by the word riding: “ Isee a rtdtng of men approach 
 that is, I see cavalry drawing near, or men riding and hastening to the 
 battle. II With a couple of horsemen. The word with is not in the 
 Hebrew. The meaning is, “I see a riding of men, or cavalry; and 
 they come in pairs, or two abreast.” A part of the sentence is to be 
 supplied from ver. 7. He saw not only horsemen, but riders on asses 
 and camels. ^ And he answered. That is, the watchman answered. 
 The word answer in the Scriptures means often merely to commence 
 a discourse after an interval ; to begin to speak. Job iii. 2 ; Acts v. 
 8 ; Han. ii. 26. ^ Bahylon is fallen. That is, her ruin is certain. 
 
 Such a mighty army is drawing near, and they approach so well pre- 
 pared for battle, that the ruin of Babylon is inevitable. The repetition 
 of this declaration, that “Babylon is fallen,” denotes emphasis and 
 certainty. Comp. Psa. xcii. 9 : 
 
 For lo, thine enemies, 0 Lord ; 
 
 For lo, thine enemies shall perish. 
 
 Psa. xciii. 3 : 
 
 The floods have lifted up, 0 Lord ; 
 
 The floods have lifted up their waves. 
 
 A similar description is given of the fall of Babylon in Jer. 1. 32 ; li. 
 8 ; and John has copied this description in the account of the overthrow 
 of the mystical Babylon, Rev. xviii. 1, 2. Babylon wms distinguished 
 for its pride, arrogance, and haughtiness. It became, therefore, the 
 emblem of all that is haughty, and as such is used by John in the 
 Apocalypse ; and as such it was a most striking emblem of the pride, 
 arrogance, haughtiness, and oppression which have always been 
 evinced by Papal Rome. H And all the graven images. Babylon was 
 celebrated for its idolatry, and perhaps was the place Avhere the wor- 
 ship of idols commenced. The principal god worshipped there was 
 Belus or Bel. See note on ch. xlvi. 1. IT Hath broken^ etc. That 
 is, shall be destroyed ; or, in spite of its idols, the whole city would 
 be ruined. 
 
 10. O my threshing. The words to thresh, to tread down, etc., are 
 often used in the Scriptures to denote punishments inflicted on the 
 enemies of God. An expression like this occurs in Jer. li. 33, in 
 describing the destruction of Babylon : “ The daughter of Babylon is 
 like a threshing-floor ; it is time to thresh her.” In regard to the 
 mode of threshing among the Hebrews, and the pertinency of this 
 image to the destruction of the enemies of God, see note, Isa. xxviii. 27. 
 
432 
 
 ISAIAH. 
 
 [s. c. 713* 
 
 Lowth, fogellier with many others, refers this to Babylon, and re- 
 gards it as an address of God to Babylon in the midst of her punish- 
 ment: “O thou, the object on which I shall exercise the severity of 
 my discipline ; that shall lie under my afflicting hand like corn spread 
 out upon the floor to be threshed out and winnowed, to separate the 
 chaff from the wheat.’' But the expression can be applied with more 
 propriety to the Jews ; and may be regarded as the language of ten- 
 derness addressed by God through the prophet to his people, when they 
 should be oppressed and broken down in Babylon : “ O thou, my 
 people, who hast been afflicted and crushed ; who hast been under 
 my chastening hand, and reduced to these calamities on account of 
 your sins ; hear what God has spoken respecting the destruction of 
 Babylon, and your consequent certain deliverance.” Thus it is the 
 language of consolation ; and is designed, like the prophecies in ch. 
 xiii., xiv., to comfort the Jews, when they should be in Babylon, with 
 the certainty that they w'ould be delivered. The language of tenderness 
 in which the address is couched, as well as the connexion, seems to 
 demand this interpretation. H And the corn of my floor » Heb., “the 
 son of mj^ threshing-floor ” — a Hebraism for grain that was on the 
 fV)or to be threshed. The word son is often used in this peculiar 
 manner among the Hebrews. See note. Matt. i. 1. H That which I 
 have heard^ etc. This shows the scope or design of the whole pro- 
 phecy — to declare to the J ews the destruction that would come upon 
 Babylon, and their own consequent deliverance. It was important 
 that they should be assured of that deliverance, and hence Isaiah 
 repeats his predictions, and minutely states the manner in which their 
 rescue would be accomplished. 
 
 AN’ALYSIS OF VERSES 11, 12. Dumah, or Idumea. 
 
 This prophecy is very obscure. It comprises but two verses. When it was 
 delivered, or on what occasion, or what was its design, it is not easy to deter- 
 miue. Its brevity has contributed much to its obscurity; nor, amidst the 
 variety of interpretations which have been proposed, is it possible to ascertain 
 with entire certainty the true explanation. Perhaps no portion of the Scrip- 
 tures, of equal length, has been subjected to a greater variety of exposition. 
 It is not the design of these Notes to go at length into a detail of opinions 
 which have been proposed, but to state as accurately as possible the sense of 
 the prophet. Those who wish to see at length the opinions which have 
 been entertained on this prophecy, will find them detailed in Yitringa 
 and others. 
 
 The prophecy relates evidently to Idumea. It stands in connexion with 
 that immediately preceding respecting Babylon, and it is probable that it was 
 delivered at that time. It has the appearance of being a reply by the prophet 
 to language of insult or taunting from the Idumeans, and to have been spoken 
 when calamities were coming rapidly on the Jews. But it is not certain that 
 that was the time or the occasion. It is certain only that it is a prediction of 
 calamity succeeding to prosperity — perhaps prosperity coming to the afflicted 
 Hebrews in Babylon, and of calamity to the taunting Idumeans, who had 
 exulted over their downfall and captivity, and who are represented as sneer- 
 in gly inquiring of the prophet what was the prospect in regard to the Jews. 
 This is substantially the view given by Yitringa, Rosenmiiller, and Gesenius. 
 
 According to this interpretation, the scene is laid in the time of the Baby- 
 lonish captivity. The prophet is represented as having been placed on a watch- 
 tower long and anxiously looldng for the issue. It is night, t. it is a time 
 
CHAPTER XXI. 
 
 433 
 
 B. c. 713. 1 
 
 of calamity, darkness, and distress. In this state of darkness and obscurity, 
 some one is represented as calling to the prophet from Idumea, and tauntingly 
 inquiring what of the night, or what the prospect was. He asks whether 
 there was any prospect of deliverance ; or whether these calamities were to 
 continue, and perhaps whether Idumea was also to be involved in them with 
 the suffering Jews. To this the prophet answers, that the morning began to 
 dawn — that there was a prospect of deliverance. But he adds that calamity 
 was also coming ; — calamity probably to the nation that made the inquiry— 
 to the land of perhaps calamity that should follow the deliverance 
 
 of the Hebrew captives who \rould thus be enabled to inflict vengeance on 
 Edom, and to overwhelm it in punishment. The morning dawns, says the 
 watchman ; but there is darkness still beyond. Light 'is coming — but there 
 is night also : light for us— darkness for you. This interpretation is strength- 
 ened by a remarkable coincidence in an independent soimce, and which I 
 have not seen noticed, in the 137th Psalm. The irritated and excited feelings 
 of the captive Jews against Edom, their indignation at the course which Edom 
 pursued when Jerusalem was destroyed, and their desire of vengeance, are all 
 there strongly depicted, and accord with this interpretation, which supposes 
 the prophet to say that the glad morning of the deliverance of the Jews would 
 be succeeded by a dark night to the taunting Idumean. The feelings of the 
 captured and exiled Jews were expressed in the following language in Babylon, 
 Psa. cxxxvii. 7 : 
 
 Remember, 0 Jehovah, the children of Edom in the day of Jerusalem ; 
 
 Who said. Rase it, rase it, even to the foundation. 
 
 That is, we desire vengeance on Idumea, who joined with our enemies when 
 Jerusalem was destroyed ; and Avhen Jerusalem shall be again rebuilt we pray 
 that they may be remembered, and that punishment may be inflicted on them 
 for exulting over our calamities. The watchman adds, that if the Idumean 
 was disposed to inquire farther, he could. The result could be easily ascer- 
 tained. It was clear, and the watchman would be disposed to give the 
 information. But he adds, ‘‘return, come;” — perhaps meaning, “repent; 
 then come and receive an answer denoting that if the Idumeans wished 
 a favourable answer, they should repent of their treatment of the Jews in their 
 calamities, and that then a condition of safety and prosperity would be pro- 
 mised them. 
 
 As there is considerable variety in fhe ancient versions of this prophecy, 
 and as it is brief, they may be presented to advantage at a single view. The 
 Vulgate does not differ materially from the Hebrew. The follo^ving are some 
 of the other versions : 
 
 Septuagint. 
 
 The vision of Idu- 
 mea. Unto me he 
 called out of Seir, 
 ‘ Guard the fortress- 
 es, ’ — 4»uAdo'a'eTe 
 — I guard 
 morning and night. 
 If you inquire, in- 
 quire, and dwell 
 with me. In the 
 grove (dpv/JLw) thou 
 shalt lie down, and 
 in the way of Dedan, 
 
 Aaiddu. 
 
 Chaldee. 
 
 The burden of the 
 cup of malediction 
 which is coming upon 
 Duma. He cries to 
 me from heaven, ‘ O 
 prophet, prophesy ; 
 O piophet, prophesy 
 to them of what is to 
 come,’ The prophet 
 said, ‘ There is a re- 
 ward to the just, and 
 revenge tothe unjust. 
 If you will be con- 
 verted, be converted 
 while you can be 
 converted.’ 
 
 Syriac. 
 
 The burden of Du- 
 ma. The nightly 
 Watchman calls to 
 me out of Seir. And 
 the watchman said, 
 ‘The morning com- 
 eth, and also the 
 night. If ye will in- 
 quire, inquire, and 
 then at length come.’ 
 
 Arabic. 
 
 A prophecy respect- 
 ing Edom and 6eir.^ 
 the sons of Esau. 
 Call me from Seir. 
 ‘ Keep the towers. 
 Guard thyself morn- 
 ing and evening. If 
 you inquire, in- 
 quire.’ 
 
 It is evident, from tliis variety of translation, that the ancient interpreters 
 felt that the prophecy was enigmatical and difiicult. It is not easy in a pro- 
 phecy so brief, and where there is scarcely any clew to lead us to the historical 
 facts, to give an interpretation that shall be entirely satisfactory and unob- 
 jectionable. Perhaps the view given above maybe as little liable to objection 
 as any one of the numerous interpretations wliich have been proposed. 
 
 VOL. I. TJ 
 
434 
 
 ISAIAH. 
 
 [b. C.713. 
 
 11 IT The Iburden of Dumah. 
 
 X 1 Chron. 1. 30; Jer. 49. 7> etc.; Ezek, 
 35. 2, etc.; Obad. 1, etc. 
 
 He calleth to me out of Seir, 
 Watchman, what of the night ? 
 Watchman, what of the night ? 
 
 Vision XVII. — Ch. xxi. 11, 12. Idumea. 
 11 The Bxjuden of Dxjmah! 
 
 One called unto me from Seh, 
 ■Watchman, what of the night ? 
 ‘‘Watchman, what of the night 
 
 11. The burden. See note, ch. xiii. This word burden naturally 
 leads to the supposition that calamity in some form was contemplated 
 in the prophecy. This is also indicated in the prophecy by the word 
 night. *11 Of Dumah. Dumah (HOT) is mentioned in Gen. xxv. 14, 
 1 Chron. i. 30, as one of the twelve sons of Ishmael. It is known that 
 those sons settled in Arabia, and that the Arabians derive their origin 
 from Ishmael. The name Dumah, therefore, properly denotes one of 
 the wandering tribes of the Ishmaelites. The LXX. evidently read 
 this as if it had been Edom or Idumea — 'Ibovyaia. Jakut men- 
 tions two places in Arabia to which the name Dumah is given — Dumah 
 Irak, and Dumah Eelsen. The former of these, which Gesenius 
 supposes is the place here intended, lies upon the borders of the Syrian 
 desert, and is situated in a valley seven days’ journey from Damascus, 
 according to Abulfeda, in longitude 65®, and in N. lat. 29® 30', and 
 about three and a half days’ journey from Medina. Niebuhr mentions 
 Dumah as a station of the "Wchabites. See Gesenius’ Comm, in loco. 
 There can be little doubt that the place referred to is situated on the 
 confines of the Arabian and Syrian deserts, and that it is the place 
 called by the Arabians Duma the Stony, or Syrnan Duma. — Rob. 
 Calmet. It has a fortress, and is a place of strength. Jerome says, 
 “Duma is not the whole province of Idumea, but is a certain region 
 which lies toward the south, and is twenty miles distant from a city of 
 Palestine called Eleutheropolis, near w^hich are the mountains of 
 Seir.” It is evident from the prophecy itself that Idumea is par- 
 ticularly referred to ; for the prophet immediately adds, that the voice 
 came to him from mount “ Seir,” which was the principal mountain 
 of Idumea. Why the name Dumah is used to designate that region 
 has been a matter on which critics have been divided. Yitringa sup- 
 poses that it is by a play upon the word Dumah, because the word 
 may be derived from cm ddmdm, to be silent, to be still ; and that it 
 is used to denote the silence, or the night, which was about to come 
 upon Idumea ; that is, the calamity of w^hich this was a prediction. 
 Kocher supposes that the prophet used the word denoting silence, 
 by a paranomasia, and by derision for as if Idumea was 
 soon to be reduced to silence, or to destruction. Idumea, or the 
 country of Edom, is frequently referred to by the prophets. See J er. 
 xlix. 7 — 10, 12 — 18 ; Ezek. xxxv. 1 — 4, 7, 9, 14, 15 ; Joel iii. 19 ; 
 Amos i. 11; Obad. vers. 1 — 18; Mai. i. 3, 4. Eor a description of 
 Idumea, and of the prophecies respecting it, see notes on Isa. xxxiv. 
 ^ lie calleth. One calleth ; there is a voice heard by me from Seir. 
 Lowth renders it, “a voice crieth unto me.” But the sense is, that 
 the prophet hears one crying, or calling (.snp) to him from the distant 
 mountain. If JJnto me. The prophet Isaiah. Out of Seir. The 
 
CHAPTEE XXI. 
 
 B. c. 713.] 
 
 43s> 
 
 12 Tlie watclunan said^ Tlie I niglit : if ye will inquire, in- 
 morning cometli, and also the | quire ye : return, come. 
 
 12 The watchman replieth ; — 
 
 “ The morning cometh ! andr—M.^ 0 — NIGHT I 
 ‘‘ If ye will inquire, inquire ! 
 
 Eetmm — then come again ! ” 
 
 name Sei7' was given to a mountainous tract or region of country that 
 stretched along from the southern part of the Dead Sea to the eastern 
 branch of the Red Sea, terminating near Ezion-Geber, Mount Hor 
 formed a part of this range of mountains. Esau and his descendants 
 possessed the mountains of Seir, and hence the whole region obtained 
 the name of Edom, or Idumea. Mount Seir was anciently the residence 
 of the HoriteSf (Gen. xiv. 6,) but Esau made W'ar upon them and de- 
 stroyed them. Comp. Dent. ii. 5, 12 ; Gen. xxxvi. 8, 9. Here it is put 
 for the country of Idumea ; and the sense is, that the tvhole land, or the 
 inhabitants of the land, are heard by the prophet in a taunting manner 
 asking him wdiat of the night. ^ Watchmmi, Note, ver. 6. The 
 prophet Isaiah is here referred to. Comp. ch. lii. 8 ; Ivi. 10. He is 
 represented as being in the midst of the calamities that had come upon 
 Judea, and as having his station in desolate Jerusalem, and looking 
 for the signs of returning day. The eye is turned towards the east — 
 the source whence light comes, and whence the exiles would return 
 to their own land. Thus anxiously waiting for the indications of 
 mercy to his desolate country, he hears this taunting voice from 
 Idumea, asking him wEat was the prospect — what evidence there w'as 
 of returning prosperity. ^ What of the flight? Comp. Hab. ii. 1, 
 “ How stands the night ? What is the prospect ? What have you to 
 announce respecting the night ? How much of it is passed ? And 
 what is the prospect of the dawn?’’ Night here is the emblem of 
 calamity, affliction, oppression, as it often is in the Scriptures, (comp. 
 Job XXXV. 10; Micah hi. 6;) and it refers here probably to the ca- 
 lamities wfflich had come upon Judea. The inquiry is. How much of 
 that calamity had passed ? What was the prospect ? How long was it 
 to continue ? How far was it to spread ? The inquiry is 7'epeated here 
 to denote mtensity or emphasis, manifesting the deep interest -which 
 the inquirer had in the result, or designed to give emphasis and point 
 to the cutting taunt. 
 
 12. The watchman said. Or rather saitJi; indicating that this is the 
 answer which the prophet returned to the inquiry from Idumea. 
 ^ The momimg cometh. There are signs of approaching day. The 
 mornmg here is an emblem of prosperity ; as the light of the morning 
 succeeds to the darkness of the night. This refers to the deliverance 
 from the captivity of Babylon, and is to be supposed as having been 
 spoken near the time when that captivity was at an end ; or nearly at 
 break of day, after the long night of their bondage. This declaration 
 is to be understood as referring to a different people from those referred 
 to in the expression which immediately follows, “and also the night.” 
 “ TAe morning cometh — to the captive*^ Jews ; — and also the night — to 
 some other people — to wit, the Idumeans.” It might mean that the 
 morning was to be succeeded by a time of darkness to the same people ; 
 but the connexion seems to demand that we understand it of others. 
 
 And also the flight. A time of calamity and affliction. This is 
 emphatic. It refers to the Idumeans. “The morning cometh to the 
 captive Jews ; — it shall be closely succeeded by a night— a time of 
 
436 
 
 ISAIAH. 
 
 [b. c* 713, 
 
 calamity — to tke taunting Idumeans.” During tlie captivity of the 
 Jews in Babylon the Idumeans invaded and took possession of the 
 southern part of Judea. The prophet here refers to the fact, perhaps, 
 that on the return of the J ews to their native land they would revenge 
 this by expelling them, and by inflicting punishment on the land of 
 Edom. For a full proof that calamities came upon the land of Idumea, 
 see Keith on the Prophecies, art. Idumea, and notes on Isa. xxxiv. 
 ^ If ye will inquire^ inquire. If you choose to ask anything further in 
 regard to'this, you can. The sense is probably this : “You Idumeans 
 have asked respecting the night in derision and reproach. An answer 
 has been given somewhat agreeably to that inquiry. But if you 
 ^riously wish to know anything further respecting the destiny of 
 rour land, you can ask me (Isaiah) or any other prophet, and it will 
 be known. But ask it in seriousness and earnestness, and with a 
 suitable regard for the prophetic character and for God. And espe- 
 cially if you wish a more favourable answer to your inquiries, it is to 
 be obtained only by forsaking sin and turning to God, and then you 
 may come with the hope of a brighter prospect for the fliture.'" The 
 design of this is, therefore, (1,) to reprove them for the manner in 
 which they had asked the question ; (2,) to assure them that God 
 was willing to direct humble and serious inquirers ; and, (3,) to show 
 in what way a favourable answer could be obtained — to wit, by re- 
 pentance. And this is as true of sinners now as it was then. They 
 often evince the reproachful and taunting spirit which the Idumeans 
 did. They hear only a similar response — that prosperity and hap- 
 piness await the Christian, though now in darkness and affliction 
 and that calamity and destruction are before the guilty. They might 
 have the same answer — an answer that God would bless them and save 
 them, if they would inquire in a humble, serious, and docile manner. 
 H Return, Turn from your sins ; come back to God, and show 
 respect for him and his declarations. H Come. Then come and you 
 shall be accepted, and the watchman will also announce morning as 
 about to dawn on you. This seems to be the sense of this very dark 
 and difficult prophecy. It is brief, enigmatical, and obscure. Yet it 
 is beautiful ; and if the sense above given be correct, it contains most 
 weighty and important truth — alike for] the afflicted and persecuted 
 friends, and the persecuting and taunting foes of God. With refer- 
 ence to the interpretation here proposed, which supposes, as will have 
 been seen, (1,) a state of excited feeling on the part of the Jews 
 towards the Idumeans for the part which they took in the destruction 
 of their city; (2,) the prospect of speedy deliverance to the Jews in 
 Babylon; and, (3,) a consequent desolation and vengeance on the 
 Idumeans for the feelings which they had manifested in the destruction 
 of Jerusalem, see the prophecy of Obadiah, vers. 10 — 21 : 
 
 Shall I not in that day, saith the Lord, 
 
 Even destroy the wise men out of Edom, 
 
 And understanding out of the mount of Esau ? 
 
 And thy mighty men, 0 Teman, shall be dismayed. 
 
 To the end that every one of the mount of Esau may be cut off by slaughter. 
 For thy violence agamst thy brother Jacob shame shall cover thee, 
 
 And thou shalt be cut off for ever. 
 
 In the day that thou stoodest on the other side ; 
 
 In the day that the stranger carried away captive his forces ; 
 
 And foreigners entered into his gates, and cast lots upon Jerusalem ; 
 
 Even thou wast as one of them. 
 
437 
 
 B. c. 713.1 CHAPTER XXI. . 
 
 But thou shouldst not have looked on the day of thy brother in the day that 
 he became a stranger ; 
 
 Keither shouldst thou have rejoiced over the children of Judah in the day of 
 their destruction ; 
 
 Xeither shouldst thou have spoken proudly in the day of distress. 
 
 * * * * * 
 
 For the day of the Lord is near upon all the heathen ; 
 
 As thou hast done, it shall be done unto thee ; 
 
 Thy reward shall return upon thine OAvn head, etc. 
 
 In this prophecy these circumstances are all to be found: (1,) the 
 hostility of the Edomites against Jerusalem, and the part which they 
 took in the destruction of the city, in vers. 10 — 14 ; (2,) the fact of 
 the deliverance of the Jews from captivity, in ver. 17 ; (3,) the con- 
 sequent vengeance upon the Idumeans, vers. 18 — 21. This remarkable 
 coincidence in an independent prophecy is a strong circumstance to 
 prove that the interpretation above proposed is correct. In regard to 
 the general reasons for the interpretation here proposed, and the 
 lessons which the prophecy is fitted to convey, I may be permitted to 
 refer to my “ Practical Sermons,” pp. 325 — 341. 
 
 ANALYSIS OF YEBSES 13-17. Arabia. 
 
 The remainder of this chapter is occupied with a single prophecy respecting 
 Arabia. It was probably delivered about the time that the former was 
 uttered — during the reign of Hezeldah, and before the invasion of Sennacherib. 
 It had reference, I suppose, to Sennacherib ; and was designed to foretell the 
 fact that either in his march to attack Judea, or on Ms return from Egypt, he 
 would pass through Arabia, and perhaps oppress and overtlirow some of then- 
 clans. At all events, it was to be fulfilled v/ithin a year after it was uttered, 
 (ver. 16,) and refers to some foreign invasion that was to come upon their 
 land. Eosemniiller supposes that it relates to the same period as the prophecy 
 in Jer. xlix. 28, seq.., and refers to the time when Nebuchadnezzar sent 
 Nebuzaradan to overrun the lands of the Ammonites, the Moabites, the 
 Philistines, the Arabians, the Idumeans, and others who had revolted from 
 him, and who had formed an alliance with Zedekiah. 
 
 The sentiment of the prophecy is simple— that within a year the country 
 of Arabia would be overrun by a foreign enemy. The form and manner of 
 the prophecy is Mghly poetic and beautiful. The images are drawn from 
 customs and habits wMch pertain to the Arabians, and wMch characterize 
 them to this day. In ver. 13, the prophecy opens with a declaration that the 
 caravans that were accustomed to pass peacefully through Arabia would be 
 arrested by the apprehension of war. They would seek a place of refuge in 
 the forests and fastnesses of the land. Thither also the prophet sees the 
 Arabians flocking, as if to exercise the rights of hospitality, and to minister 
 to the wants of the oppressed and weary travellers. But the reason why they 
 are there, the prophet sees to be that they are oppressed and driven out of 
 then: land by a foreign invader, and they also seek the same places of security 
 and of refuge, vers. 14, 15. All tMs would be accomplished within a year, 
 ver. 16 ; and the result would be, that the inhabitants of Arabia would be 
 greatly diminished, ver. 17. 
 
 13. The burden. Note, ch. xiii. 1. H Upon Arabia. This is 
 
 an unusual form. The title of the prophecies is usually without 
 the 2, rendered upon. Lowth supposes this whole title to be of 
 doubtful authority, chiefly because it is wanting in most MSS. of the 
 LXX, The LXX. connect it with the preceding prophecy respecting 
 
438 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 13 IT Tlie burden upon Arabia. I lodge, 0 ye trayelling compa- 
 In tbe forest in Arabia shall ye | nies of Dedanim. 
 
 Vision XVHI,— Ch. xxi. 13 — 17. Aralia, 
 
 13 The Burden op Arabia. 
 
 In the forest, in Aabia shall ye lodge, 
 
 0 ye caravans of Dedan ! 
 
 Dumah, and make this a continuance of that. The preposition n upon^ 
 means here respecting ^ concerning^ and is used instead of as in 
 Zech. ix. 1. Arabia is a well-known country of Western Asia, lying 
 south and south-east of Judea. It was divided into three parts : 
 Arabia Deserta, on the east ; Arabia Petrea, lying south of Judea; 
 and Arabia Pelix, lying still further south. What part of Ai'abia 
 is here denoted it may not be easy to determine. It is probable that 
 it was Arabia Petrea, because this lay between Judea and Egypt, and 
 would be exposed to invasion by the Assyrians, should they invade 
 Egypt; and because this part of Arabia furnished, more than the 
 others, such retreats and fastnesses as are mentioned in vers. 13 — 15. 
 
 In the forest, The word forest usually denotes a grove, 
 
 a collection of trees. But it may mean here, any place of refuge from 
 a pursuing foe ; a region of thick underwood ; an uncultivated, inac- 
 cessible place, where they would be concealed from an invading 
 enemy. The word rendered forest is commonly supposed to mean a 
 forest in the sense in which that word is now used by us, meaning an 
 extensive wood — a large tract of land covered with trees. It is doubt- 
 ful, however, whether the word is so used in the Bible. The Bev. 
 Eli Smith stated to me that he had visited several of the places in 
 Palestine to which the word (forest, or grove) is given, and that he 
 was satisfied that there never was a forest there in our use of the word. 
 The same word — waar — the ' not being used to begin a word in Arabic, 
 but the being used instead of it — occurs often in Arabic. It means, 
 as used by the Arabs, a rough, stony, impassable place ; a place where 
 there are no roads ; which is inaccessible ; and which is a safe retreat 
 for robbers — and it is not improbable that the word is so used here. 
 
 In Arabia. The LXS., the Vulgate, and the Chaldee un- 
 
 derstand this of the evening — “in the evening.’* The word with 
 different points from those which the Masorites have used here, means 
 evening; but there is no necessity of departing from the translation in 
 our English version. The sense would not be materially affected 
 whichever rendering should be preferred. *f[ ^hall ye lodge. Shall 
 you pass the night. This is the usual signification of the word. But 
 here it may be taken in a larger sense, as denoting that they would 
 pitch their tents there, or that they would seek a refuge there. The 
 sense I suppose to be this : “ O ye travelling caravans of Dedan ! Ye 
 were accustomed to pass through Arabia, and to find a safe and hos- 
 pitable entertainment there. But now the Arabians shall be overrun 
 by a foreign enemy ; they shall be unable to show you hospitality, 
 and to insure your safety in their tents ; and for fear of the enemy still 
 in the land, you will be obliged to seek a lodging in the inaccessible 
 thickets of the forests.” The passage is intended to denote the change 
 that had taken place, and to show the insecurity for caravans. 
 ^ O ye travelling companies. Ye caravans, nirry^. This word usually 
 signifies ways, paths, cross-roads. But it is here used evidently to 
 
CHAPTER XXI. 
 
 439 
 
 B. c. 713.] 
 
 14 The inliahitants of the land that was thirsty, they prevented 
 of Tema ^ brought water to him with their bread him that fled. 
 
 1 or, bring ye, 
 
 14 The inhabitants of the land of Tema 
 Bring water to meet the thirsty ; ^ 
 
 With bread they supply the fugitive. 
 
 denote those who travelled in such ways or paths ; that is, caravans 
 of merchants. So it is used in lob vi. 19 : “ The caravans of Tema.’* 
 It is well known that in the East it is usual for large companies to 
 travel together, called caravans. Arabia Petrea was a great thorough- 
 fare for such companies. H Of Dedanim, Descendants of Dedan, 
 There are two men of this name mentioned in the Old Testament — 
 •the son of Raamah the son of Cush, mentioned in Gen. x. 7 ; and the 
 son of Jokshan the son of Abraham by Keturah, Gen. xxv. 3. The 
 descendants of the latter settled in Arabia Petrea, and the descendants 
 of the former near the Persian Gulf. It is not easy to determine 
 which is here intended, though most probably those who dwelt near 
 the Persian Gulf, because they are often mentioned as merchants. 
 They dealt in ivory, ebony, etc., and traded much with Tyre, (Ezek. 
 xxvii. 21,) and doubtless also with Egypt. They are here represented 
 as passing through Arabia Petrea on their way to Egypt, and as com- 
 pelled by the calamities in the country to find a refuge in its fastnesses 
 and inaccessible places. 
 
 14. Of the land of Tema. Tema was one of the sons of Ishmael, 
 (Gen. xxv. 15,) and is supposed to have peopled the city of Thema 
 in Arabia Deserta. The word denotes here one of the tribes of 
 Ishmael, or of the Arabians. Job speaks (vi. 19) of “ the troops of 
 Tema,” and Jeremiah (xxv. 23) connects Tema and Dedan together. 
 Jerome and Eusebius say that the village of Theman — (daifjLOLV — existed 
 in their time. According to Jerome it was five, and according to 
 Eusebius fifteen miles from Petra, and was then occupied as a 
 Roman garrison. — Onomas, JJrh. et Locor. Ptolomy speaks of a city 
 called Themme {QefjLfjLr]) in Arabia Deserta. This city lies, according 
 to D’Anville, in 57® of longitude, and 27® X. latitude. According 
 to Seetzen it is on the road usually pursued by caravans from Mecca 
 to Damascus. Lowth renders it “the southern country,” but with- 
 out authority. The LXX. render it Oai}xav^ Thaiman. II Brought 
 water. Margin, “ bring ye.” This might be rendered in the im- 
 perative, but the connexion seems rather to require that it be read as 
 a declaration that they did so. To bring water to the thirsty was an 
 act of hospitality, and especially in eastern countries, where water 
 was so scarce, and where it was of so much consequence to the 
 traveller in the burning sands and deserts. The idea is, that the 
 inhabitants of the land would be oppressed and pursued by an enemy ; 
 and that the Arabians, referred to by the prophet, (ver. 13,) would 
 be driven from their homes ; and be dependent on others ; that they 
 would wander through the vast deserts, deprived of the necessaries of 
 life ; and that they would be dependent on the charity of the people 
 of Tema for the supply of their wants. The following illustration of 
 this passage has been kindly furnished me by the Rev. Eli Smith, 
 missionary to Syria, showing that Isaiah, in mentioning hospitality 
 as one of the virtues of the inhabitants of Tema, drew from the life : 
 “Even in Hebrew prophecy hospitality is distinctly recognised as a 
 trait in the Arab character. Isaiah says, ‘ the inhabitants of Tema/. 
 
440 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 15 For y tFey ^ fled from tlie 
 Bwords, from the drawn sword, 
 
 V Job 6. 19, 20. 
 
 and from the bent how, and from 
 the grievonsness of war. 
 
 1 from the face of, or, for fear. 
 
 15 For from the face of swords the}^ flee ; 
 From the face of the drawn sword ; 
 And from the face of the bended bow ; 
 And from the face of the grievous war. 
 
 etc. Tema is known as an oasis in the heart of Arabia, between 
 Syria and Mecca. And among the scraps of ante-Mohaminedan 
 poetry that have reached ns, is one by Samaciel, a prince of this 
 same Tema. . In extrolling the virtues of his tribe, he says — 
 
 I > ^ \ 5 ft 
 
 tinguished at night without a 
 
 • I g^est, and of our guests never 
 
 ^ did one disparage us.’ 
 
 
 “ In the passage quoted from Isaiah, it is to the thirsty and hungry 
 in flight that the inhabitants of Tema are represented as bringing 
 water and bread, as if hastening to afford them protection. The 
 extent to which this protection is sometimes carried is finely illus- 
 trated by a traditionary anecdote in the life of Samaciel, the prince 
 and poet of Tema just mentioned. In some feud among the tribes in 
 his neighbourhood, a prince [Amru el-Keis] fled to Samaciel, left 
 with him his treasures, and was conducted by him beyond the reach 
 of his enemies. They assembled their forces and marches upon 
 Tema. On their way, Samaciel’ s son fell into their hands. Presenting 
 the young man before his castle, they proposed to the father the dreadful 
 alternative of delivering up to them what his guest had left, or seeing 
 his son massacred. Samaciel’s sense of honour dictated the reply — ■ 
 - ^ X t i \ * * • 8 ^ honoured me, and I’ll 
 
 f • t • • ^ ^ honour him .... Treachery 
 
 jf , Kt .. is a chain to the neck that 
 ^ never wears out.’ So he 
 
 defended the rights of his guest, and his son was slain.” H They 
 prevented. Our word prevent usually means at present, to hinder, to 
 obstruct ; but in the Scriptures, and in the old English sense of the 
 word, it means to anticipate, to go before. That is the sense of the 
 word here. They anticipated their wants by bread ; that is, they 
 supplied them. This was an ancient and an honourable rite of 
 hospitality. Thus Melchizedek (Gen. xiv. 17, 18) is said to have 
 come out and met Abraham, when returning victorious from the 
 slaughter of Chedorlaomer, with bread and wine. H Him that fled. 
 The inhabitant of the land of Arabia that fled before the invader, 
 perhaps the inhabitants of Kedar, (ver. 16,) or of some other part of 
 Arabia. It is not meant that the whole land of Arabia would be 
 
 desolate, but that the invasion would come upon certain parts of it ; 
 and the inhabitants of other portions — as of Tema — would supply the 
 wants of the fugitives. 
 
 15. For they fled. The inhabitants of one part of the land. ^ The 
 grievousness oftoar. Heb., the weight “Tii3 — the heaviness, the oppn'ession 
 of war — probably from the calamities that would result from the 
 march of the Assyrian through their land, either on his way to J udea 
 or to Egypt, 
 
CHAPTER XXI. 
 
 441 
 
 B. c. 713.] 
 
 16 For tFus hatli tlie Lord 
 Baid unto me, Witliiu a year, 
 according to the years of an hire- 
 ling, * and all the glory of Kedar 
 ® shall fail : 
 
 2 Job T. 1. a ch. 60. 7. 
 
 17 And the residue of the 
 number of ^ archers, the mighty 
 men of the children of Kedar, 
 shall he diminished: for the 
 Lord God of Israel hath spoken 
 
 'i't, 1 borvs. 
 
 16 For thus saith the Lord unto me : — 
 
 Witlim a year, as the years of an hheling, 
 
 Shall all the glory of Kedar be consumed, 
 
 17 And the remaining number of the bowmen. 
 
 The mighty men of the sons of Kedar, shall be diminished : 
 For Jehovah, God of Israel, hath spoken it. 
 
 16. Within a year. What has been said before was figurative. 
 Here the prophet speaks without a metaphor, and fixes the time 
 when this should be accomplished. It is not usual for the prophets 
 to designate the exact time of the fulfdment of their prophecies in 
 this manner. ^ According to the years of an hireling. Exactly; 
 observing the precise time specified, Job vii. 1. See the phrase 
 explained on ch. xvi. 14. If All the glory. The beauty, pride, 
 strength, wealth, etc. ^ Of Kedar, Kedar was a son of Ishmael, 
 Gen. XXV. 13. He was the father of the Kedareneans or Cedrai 
 mentioned by Pliny, Nat. Hist. v. 11. They dwelt in the neighbour- 
 hood of the Nabatheans, in Arabia Deserta. These people lived in 
 tents, and were a wandering tribe, and it is not possible to fix the 
 precise place of their habitation. They resided, it is supposed, in the 
 south part of Arabia Deserta, and the north part of Arabia Petrea. 
 The name Kedar seems to be used sometimes to denote Arabia in 
 general, or Arabia Deserta particularly. See Psa. cxx. 5 ; Cant. i. 5 ; 
 Isa. xlii. 11 ; lx. 7 ; Jer. ii. 10 ; xlix. 28 ; Ezek. xxvii. 21. ^ Shall fail. 
 Shall be consumed, destroyed — . 
 
 17. And the residue of the number. That is, those who shall be left 
 in the invasion. Or perhaps it may be read, “there shall be a 
 remnant of the number of bowmen ; the mighty men of Kedar shall 
 be diminished.” H Of archers, Hebrew, “of the bow;” that is, of 
 those who use bows in war. The bow was the common instrument 
 in hunting and in war among the ancients. H Shall he diminished, 
 Heb., “ shall be made small ;” they shall be reduced to a very small 
 number. We cannot indeed determine the precise historical event 
 to which this refers ; but the whole connexion and circumstances 
 seem to make it probable that it referred to the invasion by the 
 Assyrian when he went up against Judah, or when he was on his 
 way to Egypt. 
 
 ANALYSIS OF CHAPTER XXII. 1-14. 
 
 This chapter is made up of two prophecies : one comprising the first fourteen 
 verses, and addressed to the city of Jerusalem ; and the other (vers. 15— 25) 
 relating to the fall of Shebna, the prefect of the palace, and to the promotion 
 of Eliakim in his place. They may have been delivered nearly at the same 
 time, hut the subjects are distinct. 
 
 The first (vers. 1 — 14) relates to Jerusalem. It has reference to some 
 period when the city was besieged, and when universal consternation spr^^ad 
 among the people. The prophet represents himself as in the city, and a» a 
 
 u 2 
 
442 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 witness of the alarm. He (1) describes (vers. 1 — 3) the consternation that 
 prevailed in the city at the approach of the enemy. The inhabitants flee to 
 the tops of the houses, either to observe the enemy or to make a defence, and 
 the city is fllled with distress, mingled with the tumultuous mirth of a 
 portion who regard defence as hopeless, and who give themselves up to 
 revelry and gluttony because they apprehended that they must at all events 
 soon die. The prophet then (2) describes (vers. 4 — 8) his own grief at the 
 impending calamity, and especially at the state of things within the city. 
 He portrays the distress, describes those who cause it, and the people 
 engaged in it; and says that the valleys around the city are filled with 
 chariots, and that the horsemen of the enemy have come to the very gate. 
 He then (3) describes the preparations which are made in the city for 
 defence, vers. 9 — 11. The inhabitants of the city had endeavoured to repair 
 the breaches of the walls; had even tom down their houses to furnish 
 materials, and had endeavoured to secure the water with which the city was 
 supplied from the enemy ; but they had not looked to God as they should 
 have done for protection. The scope of the prophecy therefore is, to reprove 
 them for not looking to God, and also for their revehy in the very midst of 
 their calamities. The prophet then (4) describes the state of morals 'within 
 the city, vers. 12 — 14. It was a time when they should have humbled 
 themselves, and looked to God. He called them to lasting and to grief ; but 
 they supposed that the city must be taken, and that they must die, and a 
 large portion of the inhabitants, despairing of being able to make a successful 
 defence, gave themselves up to riot and drunkenness. To reprove this was 
 one design of the prophet ; and perhaps also to teach the general lesson, that 
 men, in view of the certainty of death, should not madly and foolishly give 
 themselves to sensual indulgence. 
 
 There has been a difterence of opinion in regard to the event to which 
 this prophecy refers. Most have supposed that it relates to the invasion by 
 Sennacherib ; others have supposed that it relates to the destruction of the 
 city by Hebuchadnezzar. Yitringa and Lowth suppose that the prophet had 
 both events in view ; the former in vers. 1 — 5, and the latter in the remainder 
 of the prophecy. But it is not probable that it has a twofold reference. It 
 has the appearance of referring to a single calamity ; and this mode of inter- 
 pretation should not be departed from without manifest necessity. The 
 general aspect of the prophecy has reference, I think, to the invasion by 
 Sennacherib. He came near the city ; the city was filled 'with alarm ; and 
 Hezekiah prepared himself to make as firm a stand against him as possible, 
 and put the city in the best possible state of defence. The description in 
 vers. 9 — 11 agrees exactly with the account given of the defence which 
 Hezekiah made against Sennacherib in 2 Chron. xxxii. 2, seq. ; and particu- 
 larly in regard to the efibrt made to secure the fountains in the neighbom*- 
 hood for the use of the city, and to prevent the Assyrians from obtaining them. 
 In 2 Chron. xxxii. 2, seq.^ we are told that Hezekiah took measures to stop 
 all the fountains of water without the city, and the brook “ that ran thi’ough 
 the midst of the land,” in order that the Assyrians under Sennacherib should 
 not find water; and that he repaired the walls, and built new towers of 
 defence in the city, and placed guards upon them. These circumstances of 
 coincidence between the history and the prophecy show conclusively that the 
 reference is entirely to the invasion under Sennacherib. This occurred 710 
 years before Christ. 
 
 1. The burden. Note, ch. xiii. 1. ^ The valley, Septuagint, 
 
 <pdpayyoSf valley, Chaldee, “The burden of the prophecy respecting 
 the city which dwells {i. e, is built) in the valley, which the prophets 
 have prophesied concerning it.” There can be no doubt that Jeru- 
 salem is intended. See vers. 9, 10. It is not usual to call it a valley, 
 but it may be so called, either (1) because there were several valleys 
 within the city and adjacent to it, as the vale between mount Zion 
 and Moriah ; the vale between mount Moriah and mount Ophel ; 
 
B. c. 713.] 
 
 CHAPTER XXII. 
 
 443 
 
 ^HE burden of tbe yaliey of 
 yision. Wbat ailetb tbee 
 
 CHAPTER XXII. 
 
 now, that tbon art wbolly gone 
 np to tlie bonse-tops ? * 
 
 2 Tbon that art fall of stirs, 
 
 b Deut. 2S. 8, 
 
 Vision XIX. — Ch. xxii. 1—14. Jerusalem. 
 
 1 The Buhden of the Valley of Vision. 
 
 Wbat aileth thee now, 
 
 That all thy inhabitants are gone np to the house-tops ? 
 
 2 0 thou, full of stirs. 
 
 between these and mount Bezetha ; and the yaliey of Jehoshaphat^. 
 without the walls of the city ; or (2) more probably it was called a 
 valley in reference to its being encompassed with hills^ rising to a con- 
 siderable elevation above the city. Thus mount Olivet was on the 
 east, and overlooked the city. Jerusalem is also called a valley and 
 di plain, in Jer. xxi. 13 : ‘‘Behold, I am against thee, O inhabitant of 
 the valley, and rock of the plain, saith the Lord."^ Thus it is 
 described in Reland’s Palestine: “The city was in the mountain, 
 region of Judea, in an elevated place, yet so that in respect to the 
 mountains by which it was surrounded it seemed to be situated in a 
 humble place, because mount Olivet, and other mountains surround- 
 ing it, were more elevated. So Phocas says, ‘ The holy city is 
 placed in the midst of various valleys and hills, and this is wonderful 
 {Qavfxaarov) in it, that at the same time the city seems to be elevated 
 and depressed ; for it is elevated in respect to the region of Judea, 
 and depressed in respect to the hills around it.’ ” — Reland, Palsest. 
 lib. hi. p. 802, in Ugolin’s Thesaur. vol. vi. It was common with. 
 Isaiah and the other prophets to designate Jerusalem and other 
 places, not by their proper names, but by some appellation that 
 would be descriptive. See ch. xxi. 1; xxix. 1. *^1 Of vision. Note, 
 
 ch. i. 1. The word here means that Jerusalem was eminently the 
 place where God made known his will to the prophets, and manifested 
 himself to his people hj visions. ^ What aileth thee now. What is 
 the cause of the commotion and tumult that exists in the city ? The 
 prophet throws himself at once into the midst of the excitement; 
 sees the agitation and tumult, and the preparations for defence which 
 were made, and asks the cause of all this confusion. ^ That thou art 
 wholly gone up to the house-tops. That all classes of the people had 
 fled to the house-tops, so much that it might be said that all the city 
 had gone up. Houses in the East were built in a uniform manner in 
 ancient times, and are so to this day. See a description of the mode 
 of building in notes on Matt. ix. 1, seq. The roofs were always flat, 
 and were made either of earth that was trodden hard, or with large 
 flat stones. This roof was surrounded with a balustrade, (Deut. 
 xxii. 8,) and furnished a convenient place for walking, or even for 
 eating and sleeping. Whenever, therefore, anything was to be seen 
 in the street, or at a distance, or when there was any cause of alarm, 
 they would naturally resort to the roof of the house. When there 
 was a tower in the city, the inhabitants fled to that, and took 
 refuge on its top. See Judges ix. 50 — 53. The image here is, there- 
 fore, one of consternation and alarm, as if on the sudden approach of 
 an enemy. 
 
 2. Thou that art full of stirs. Of tumult; of commotion ; of alarm. 
 Or perhaps this whole description may mean that it was formerly a 
 
444 
 
 ISAIAH. 
 
 [B. c. 713. 
 
 a tumultuous city, a joyous‘s 
 city : tliy slain men are not slain 
 witli tlie sword, nor dead in 
 battle. 
 
 3 All tliy rulers are ded ^ to- 
 
 c ch. 3£. 13. d 2 Kings 25. 5, 11. 
 
 getber, they are bound ^ by tbe 
 arcbers : all that are found in 
 tbee are bound togetber, which 
 baye lied from far. 
 
 1 of the bo'jo. 
 
 A city tumultuous, — A city joyous, 
 
 Tby slain are not tbe slain of tbe sword. 
 
 And not tbe dead of battle. 
 
 3 All tby leaders bave fled togetber ; 
 
 They are bound [by fear] from using tbe bow ; 
 All that were found in tbee were bound abke — 
 They bad fled [to tbee] from afar. 
 
 city distinguished for tbe bum of business, or for pleasure— a busy, 
 active, enterprising city. The Hebrew will bear this, but I prefer the 
 former interpretation, as indicating mingled alarm and consternation, 
 and at the same time a disposition to engage in riot and revelry. 
 IT A joyous city, A city exulting; rejoicing; given to pleasure and 
 to riot. See the description of Nineveh in Zeph. ii. 15. It is remark- 
 able that the prophet has blended these things togetber, and has 
 spoken of tbe tumult, the alarm, and tbe rejoicing in tbe same 
 breath. This may be either because it was tbe general character of 
 the city thus to be full of revelry, dissipation, and riot,’ and be 
 designates it by that which usually and appropriately described it ; or 
 because it was, even then, notwithstanding tbe general consternation 
 and alarm, given up to revelry, and the rather on account of the 
 approaching danger. So he describes the city in vers. 12, 13. ^ Thy 
 
 slain men are not slain with the sword. The words thy slain here 
 seem to be intended to be applied to the soldiers on whom the 
 defence of the city rested ; and to mean those who had not died an 
 honourable death in the city in its defence, but Avho had Jied in con- 
 sternation, and who were either taken in their flight and made captive, 
 or who were pursued and put to death. To be slain Avith the sword 
 here is equivalent to being slain in an honourable engagement Avith 
 the enemy. But here the prophet speaks of tlieir consternation, their 
 cowardice, and of their being partly trampled doAAm in their hasty and 
 ignominious flight by each other ; and partly of the fugitives being 
 overtaken by the enemy, and thus put to death. 
 
 3. All thy rulers are fled together. The general idea in this verse is 
 plain. It is designed to describe the consternation which Avould take 
 place on the approach of the invader, and especially the timidity and 
 flight of those on whom the city relied for protection and defence. 
 Hence, instead of entering calmly and firmly on the Avork of defence, 
 no inconsiderable part of the rulers of the city are represented as 
 fleeing from the city, and refusing to remain to protect the capital. 
 The word rendered thy rulers denotes either the civil rulers of 
 
 the city, or military leaders. It is most usually applied to the lattdr. 
 Josh. X. 24; Judg. xi. 6, 11; Dan. xi. 18, and probabl}^ refers here 
 to military commanders. IT They are hound by the archers. Heb., as 
 ill the margin, “ of the boAV.*’ There lias been a great variety in the 
 interpretation of this passage. The LXX. read it, “ and the captives 
 are bound Avith severity,’' (r/cAiypws SeSe^teVoi eiVi. The Chaldee, “ and 
 the captives migrate from before the extonding of the boAV.” Jarchi 
 renders it, ‘‘ Avho from the fear of arroAvs Avere bound so that they 
 
CHAPTER XXII. 
 
 445 
 
 B. c. 713.] 
 
 4 Therefore said I, Look away 
 from me ; I will ^ weep bitterly, 
 ^ labour not to comfort me ; be- 
 cause of tbe spoiling of tbe 
 daughter of my people. 
 
 1 be in hitter weeping . 
 e Jer. 4. 19 ; 9. 1; Lam. 1. 2. 
 
 5 For it is a day of trouble, 
 and of treading down, and of 
 perplexity by tbe Lord God of 
 hosts in the yalley of vision, 
 breaking down the walls, and 
 of crying to the mountains. 
 
 4 Wherefore I said, Turn away from me : I will weep bitterly ; 
 
 Strive not to comfort me, on account of the desolation of the daughter of 
 my people. 
 
 5 For this is a day of trouble, and of treading down, and of perplexity, 
 
 From the Lord, Jehovah of hosts, in the valley of vision ; 
 
 [A day of] breaking down the wall, 
 
 And of crying to the mountain. 
 
 shut themselves up in the city.” Houbigant and Lowth render it, 
 “ they are fled from the bow — reading it instead of the present 
 
 Hebrew text but without the slightest authority. Vitringa 
 
 renders it, “ they were bound from treading^ i. e. extending, or using 
 the bow;” or “they were bound bg those who tread, i. e, use the 
 bow:” indicating that they were so bound that they could not use 
 the bow in defence of the city. I think that the connexion here 
 requires that the word should be used in the sense of being 
 hound or influenced by fear — they were so intimidated, so much under 
 the influence of terror, so entirely unmanned and disabled by alarm, 
 that they could not use the bow ; or this was caused by the bow, i, e* 
 by the bowmen or archers who came to attack the city. It is true 
 that no other instance occurs in which the word is used in precisely 
 this sense, but instances in abundance occur wdiere strong passion is. 
 represented as having a controlling or disabling influence over the 
 the mind and body ; where it takes away the energy of the soul, and 
 makes one timid, feeble, helpless, as if bound with cords, or made 
 captive. The word commonly means to bind with cords, or to 
 fetter ; to imprison, Gen. xlii. 24 ; Judg. xvi. 5 ; 2 Kings xvii. 4 ; to 
 yoke, 1 Sam. vi. 7, 10 ; and then to bind with a vow^ Numb. xxx. 3. 
 Hence it may mean to bind with fear or consternation, f Which 
 have fled from far. That is, either they have fled far away, or they 
 had fled from far in order to reach Jerusalem as a place of safety. 
 Probably the latter is the sense. , 
 
 4. LooJc away from me. Do not look upon me — an indication of 
 deep grief, for sorrow seeks to be alone, and grief avoids publicity and 
 exposure. I loill weep bitterly, Heb., I will be bitter in weeping. 
 Thus we speak of bitter sorrow, indicating excessive grief. See note, 
 ch. XV. 5. Comp. Micah i. 8, 9 ; Jer. xiii. 17 ; xiv. 17 ; Lam. i. 16 ; 
 ii. 11. IT Labour not. The sense is, “My grief is so great that I 
 cannot be comforted. There are no topics of consolation that can be 
 presented. I must be alone, and allowed to indulge in deep and 
 overwhelming sorrow at the calamities that are coming upon my 
 nation and people.” ^ Because of the spoiling. The desolation ; the 
 ruin that is coming upon them. H The daughter of my peopjle, 
 Jerusalem. See note, ch. i. 8. Comp. Jer. iv. 11 ; vi. 14 ; viii. 19, 21, 
 22; Lam. ii. 11 ; iv, 3, 6, 10. 
 
 5. For it *is a day of trouble and of treading down. When our 
 enemies trample on everything sacred and dear to us, and endanger 
 all our best interests. See Psa, xliv. 5 ; Luke xxi. 24. H And of 
 
446 
 
 ISAIAH. [b. G. 713, 
 
 6 And Elam /bare the qniyer 
 with chariots of men and horse- 
 
 /Jer. 49. 35. 
 
 men, and Kir ^uncovered the 
 shield. 
 
 1 made naked. 
 
 6 And Elam beareth the quiver, with a troop of men who are horsemen, 
 And TCir uncovereth the shield. 
 
 perplexity. In which we know not what to do. We are embarrassed, 
 and know not where to look for relief. % By the Lord God of hosts. 
 That is, he is the efficient cause of all this. It has come upon us 
 under his providence, and by his direction. Note, ch. x. 5, In the 
 valley of vision. In Jerusalem. Note, ver. 1, H Breaking down the 
 loalls. There has been much variety in the interpretation of this 
 place. The LXX. render it, “ In the valley of Zion they wander, 
 from the least to the greatest, they wander upon the mountains.’* 
 See a discussion of the various senses wffiich the Hebrew phrase may 
 admit, in Rosenmiiller and G esenius. Probably our common version 
 has given the true sense ; and the reference is to the fact that the walls 
 of the city became thrown dowm, either in the siege or from some 
 other cause. If this refers to the invasion of Sennacherib, though 
 his army was destroyed, and he was unable to take the city, yet 
 there is no improbability in the supposition that he made some 
 breaches in the walls. Indeed this is implied in the account in 
 2 Chron. xxxii. 5. H And of crying to the mountains. Either for 
 help, or more probably of such a loud lamentation that it reached the 
 surrounding hills, and was re-echoed back to the city. Or perhaps 
 it may mean that the shout or clamour of those engaged in building 
 or defending the walls reached to the mountains. Comp. Yirg, 
 jEniad, iv. 668 : 
 
 resonat magnis plangoribus aether. 
 
 Kosenmiiller renders it, ‘‘a cry — to the mountains !” That is, a cry 
 among the people to escape to the hills, and to seek refuge in the 
 caves and fastnesses there. Comp. Judges vi. 2; Matt. xxiv. 16; 
 Mark xiii. 14. 
 
 6. And Elam, The southern part of Persia, perhaps here used to 
 denote Persia in general. See note, ch. xxi. 2. Elam, or Persia, ivas 
 at this time subject to Assyria, and their forces were united doubtless 
 in the invasion of Judea. ^ Bare the quiver, A quiver is a case in 
 which arrows are carried. This ^vas usually hung upon the shoulders, 
 and thus home by the soldier when he entered into battle. By the 
 expression here is meant that Elam was engaged in the siege, and 
 was distinguished particular!}^ for skill in shooting arrows. That the 
 Elamites were thus distinguished for the use of the bow' is apparent 
 from Ezek. xxxii. 24, and Jer. xlix. 35. *^1 With chariots of men and 
 
 horsemen, Lowth proposes, instead of men,” to read Syria, 
 instead of man^ by the change of the single letter n into ‘i. , This 
 mistake might have been easily made where the letters are so much 
 alike, and it would suit the parallelism of the passage ; but there is no 
 authority of MSS. or versions for the change. The words “ chariots 
 of men — horsemen,” I understand here, as in ch. xxi. 7, to mean 
 a troop, or riding of men who were horsemen. Archers often rode in 
 this manner. The Scythians usually fought on horseback with bows 
 and arrows. ^ Kir, Kir was a city of Media, v.ffiere the river Kyrus 
 or Cyrus flows, 2 Kings xvi. 9 ; Amos i. 5 ; ix. 7. This was evidently 
 then connected with the Assyrian monarchy, and was engaged with 
 
CHAPTER XXII. 
 
 447 
 
 B.c. 713.] 
 
 7 And it shall come to pass, 
 that ^ thy choicest yalleys shall 
 he full of chariots, and the horse- 
 men shall set themselyes in 
 array ^ at the gate. 
 
 1 the choice of thy. 2 or, toward. 
 
 8 IF And he discoyered the 
 coyering of Judah, and thou 
 didst look in that day to the 
 armour of the house ^ of the 
 forest. 
 
 g 1 Kings r* 2 ; 10. I7. 
 
 7 And thy choicest valleys shall be fall of chariots, 
 
 And the cavalry shall station themselves at the gate. 
 
 8 And the covering of Judah shall be removed, 
 
 And in that day thou shalt look to the arsenal of the house of the forest. 
 
 it in the invasion of Judea. Perhaps the name Kir Avas given to a 
 region or province lying on the river Cyrus or Kyrus. This river 
 unites with the Araxes, and falls into the Caspian Sea. H Uncovered 
 the shield. See note on ch. xxi. 5. Shields were protected during a 
 march, 6r when not in use, by a covering of cloth. Among the Greeks, 
 the name of this covering was Shields were made either of 
 
 metal or of skin; and the object in covering themv/as to preserve the 
 metal untarnished, or to keep the shield from injury. To uncover the 
 shield^ therefore, was to prepare for battle. The Medes were subject 
 to the Assyrians in the time of Ilezekiah, (2 Kings xvi. 9 ; xvii. 6,) 
 and of course in the time of the invasion of Judea by Sennacherib. 
 
 7. Thy choicest valleys. Heb., “the choice of thy valleys;” meaning 
 the most fertile and most valued lands in the vicinity of the city. 
 The rich and fertile vales around Jerusalem v^ould be occupied by 
 the armies of the Assyrian monarch. What occurs in this verse and 
 the following verses, to ver. 14, is a prophetic description of what is 
 presented historically in Isa. xxxvi., and 2 Chron. xxxii. The coin- 
 cidence is so exact, that it leaves no room to doubt that the invasion 
 here described was that which took place under Sennacherib. H ^et 
 themselves in array. Heb., “placing shall place themselves;” i.e. 
 they shall be drawn up for battle ; they shall besiege the city, and 
 guard it from all ingress or egress. Rabshakeh, sent by Sennacherib 
 to besiege the city, took his station at the upper pool, and was so 
 near the city that he could converse with the people on the walls, 
 Isa. xxxvi. 11 — 13. 
 
 8. And he discovered. Heb., He made naked, or bare, bap. The 
 
 expression “ he discovered,” means simply that it was uncovered, 
 without designating the agent. The covering of Judah. The word 
 Here used denotes properly a covering^ and is applied to the 
 
 curtain or veil that was before the tabernacle, Exod. xxvi. 36 ; xxxix. 
 38 ; and to the curtain that was before the gate of the court, Exod. 
 XXXV. 17 ; xxxix. 40. The LXX. understand it of the gates of Judah : 
 “ They revealed the gates (ras -TrvAas) of Judah.” Many have under- 
 stood it of the defences, ramparts, or fortifications of Judah, meaning 
 that they were laid open to jmblic view, i. e. were demolished. But 
 the more probable meaning perhaps is, that the invading army ex- 
 posed Judah to every kind of reproach; stripped off everything that 
 was designed to be ornamental in the land ; and thus, by the figure 
 of exposing one to reproach and shame by stripping off all his clothes, 
 exposed Judah in every part to reproach. Sennacherib actually came 
 up against all the fortified cities of Judah, and took them and dis- 
 mantled them, 2 Kings xviii. 13; Isa. xxxvi. 1. The land was thus 
 laid bare and unprotected. ^ And thou didst laoh. Thou Judah ; or 
 
448 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 9 Ye * have seen also tlie 
 breaches of the city of David, 
 that they are many ; and ye ga- 
 thered together the waters of 
 the lower pool : 
 
 10 And ye have niimhercid 
 the houses of Jerusalem, and the 
 houses have ye broken down to 
 fortify the wall. 
 
 h 2 Chron. 32. 4, 5. 
 
 9 And the breaches of the city of David, ye shall see that they are many, 
 And ye shall collect the waters of the lower pool : 
 
 10 And the houses in Jerusalem ye number, 
 
 And ye break down the houses to fortify the wall. 
 
 the king of Judah. Thou didst cast thine eyes to that armory as the 
 last resort, and as the only hope of defence. H To the armour. Or 
 rather, perhaps, the armory, the arsenal paj;). The LXX. render it, 
 “ to the choice houses of the city.’* Comp. Neh. hi. 19. *U Of the 
 house of the forest. This was built within the city, and was called 
 the house of the forest of Lebanon, probably from the great quantity 
 of cedar from Lebanon which was employed in building it, 1 Kings 
 vii. 2 — 8. In this house Solomon laid up large quantities of muni- 
 
 tions of war, 1 Kings x. 16, 17; and this vast storehouse was now 
 the principal reliance of Hezekiah against the invading forces of 
 Sennacherib. 
 
 9. Ye have seen also the breaches. You who are inhabitants of the 
 city. That such breaches were actually made, see 2 Chron. xxxii. 5, 
 II Of the city of David, Of Jerusalem, so called because it Avas the 
 royal residence of David. Zion Avas usually called the city of David, 
 but the name Avas given also to the entire city. U And ye gathered 
 together, etc. That is, Hezekiah and the people of the city collected 
 those waters, Of the lower pool. Note, ch. vii. 3. Por a descrip- 
 tion of the upper and loAver pool, see notes on ch. vii. 3. The super- 
 fluous Avaters of the lower pool usually flowed into the A^alley of 
 Hinnom, and thence into the valley of Jehoshaphat, mingling Avdth 
 the Avaters of the brook Kedron. It Avould seem from the passage 
 here that those AAmters A^^ere not usually retained for the use of the 
 city, though it AAms possible to retain them in case of a drought or a 
 siege. At present the low'er pool is Avithout the walls, but Hezekiah 
 appears to have extended a temporary Avail around it, so as to enclose 
 it. See note on ver. 1 1 . This he did probably for tAvo purposes : 
 (1) to cut off the Assyrians from the supply of Avater, and (2) to 
 retain all the Avater in the city to supply the inhabitants during the 
 siege. See 2 Chron. xxxii. 4, Avhere it is expressly declared that 
 Hezekiah took this measure to distress the Assyrians. 
 
 10. And ye have numbered the houses of Jerusalem. That is, you 
 have taken an estimate of their number so as to ascertain hoAV many 
 can be spared to be pulled doAA'ii to repair the walls ; or you have 
 made an estimate of the amount of materials for repairing the Avails 
 wdiich Avould be furnished by pulling doAvn the houses in Jerusalem. 
 II To fortify the tcall. The houses in Jerusalem Avere built of stone, 
 and therefore they Avould furnish appropriate materials for repairing 
 the walls of the city. In 2 Chron. xxxii. 5, it is said that Hezekiah 
 not only repaired the broken Avails of the city on the approach of 
 Sennacherib, but “ raised up the to Avers, and another AA'all Avithout, 
 and repaired Millo in the city of David, and made darts and shields 
 in abundance.” 
 
 11. Ye made also a ditch. That is, they made a reservoir to retain 
 
CHAPTER XXII. 
 
 449 
 
 B.c. 713.] 
 
 11 Ye made also a ditcli be- 
 tween the two walls for the 
 water of the old pool : but ye 
 have not looked unto the maker 
 thereof; neither had respect unto 
 
 him that fashioned it long ago. 
 
 12 And in that day did the 
 Lord God of hosts call ‘ to weep- 
 ing, and to mourning, and to 
 
 i Joel 1. 13. 
 
 11 And ye make a reservoir between the two walls 
 For the waters of the old pool : 
 
 But ye look not to him who hath made this ; 
 
 And ye do not regard liim who hath formed it long ago. 
 
 12 And in such a day the Lord Jehovah of hosts calleth 
 To weeping, and to lamentation ; 
 
 the water. The word ditch, however, will well describe the character 
 of the Pool of Gihon on the west side of the city. See notes on ch. 
 vii. 3. ^ Betioeen the two walls for the xcater of the old pool. Hezekiah 
 built one of these walls himself, 2 Chron. xxxii. 5, 30. Compare 
 2 Kings XXV. 5; Jer. xxxix. 4. Between these two walls the water 
 would be collected so as to be accessible to the inhabitants of the city 
 in case of a siege. Before this the water had flowed without the 
 walls of the city, and in a time of siege the inhabitants would be cut 
 off from it, and an enemy would be able easily to subdue them. To 
 prevent this, Hezekiah appears to have performed two works, one of 
 which Avas particularly adapted to the times of the siege, and the 
 other was of permanent utility. (1.) He made a wall on the west side 
 of Gihon, so as to make the pool accessible to the inhabitants of the 
 city — as described here by Isaiah; and (2) he “stopped the upper 
 watercourse of Gihon, and brought it straight doAvn to the west side 
 of the city of David,” 2 Chron. xxxii. 30. By this is not improbably 
 meant that he constructed the pool which is now known as the “ pool 
 of Hezekiah.” This reservoir lies Avithin the Avails of the city, some 
 distance north-eastward of the Yafa Gate, and just Avest of the street 
 that leads to the church of the Holy Sepulchre. Its sides run towards 
 the cardinal points. Its breadth at the north end is 144 feet, its 
 length on the east side about 240 feet. The depth is not great. The 
 bottom is rock, and is levelled and covered Avith cement. The re- 
 servoir is now supplied with water during the rainy season by the 
 small aqueduct or drain brought doAvn from the Upper Pool, along 
 the surface of the ground and under the wall at or near the Yafa 
 Gate. Comp. Robinson’s Bibli. Research, i. 487. This Avas deemed 
 a work of great utility, and was one of the acts which particularly 
 distinguished the reign of Hezekiah. It is not only mentioned in the 
 Books of Kings and Chronicles, but the son of Sirach has also men- 
 tioned it in his encomium on Hezekiah: “ Hezekiah fortified his city, 
 and brought in Avater into the midst thereof ; he digged the hard rock 
 Avith iron, and made wells for water,” Ecclus. xlviii. 17. ^ But ye 
 
 have not looked. You have not relied on God. You have depended 
 on your own resources; and on the defences which you have been 
 making against the enemy. This probably described the general 
 charsicter of the people. Hezekiah, hoAvever, was a pious man, and 
 doubtless really depended on the aid of God. ^ The maker thereof. 
 God ; by whose command and aid all these defences are made, and 
 who has given you ability and skill to make them. II Long ago. God 
 had made this fountain, and it had long been a supply to the city. 
 He had a claim, therefore, to their gratitude and respect. 
 
 12, And in that day. In the invasion of Sennacherib, It might be 
 
450 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 loaldness, ^ and to girding witli i sheep, eating flesh and drinking 
 sackcloth : | wine : let us ^ eat and drink, for 
 
 13 And behold, joy and glad- I to-morrow we shall die. 
 ness, slaying oxen and killing 1 k job i. so ; Mic. 1. 16 . i cb. 56. xs. 
 
 And to baldness, and to girding of sackcloth ; 
 
 13 And lo ! joy and rejoicing, 
 
 Killing oxen, and slaying sheep, 
 
 Eating flesh, and drinking wine [saying] — 
 
 ‘^Let us eat and drink, 
 
 For to-morrow we die.” 
 
 rendered, “ and the Lord, Jehovah of hosts, on such a day calls to 
 weeping;” intimating that in such a time it was a general truth that 
 God required those who were thus afflicted to weep, and fast, and 
 pray. ^ Call to weeping. That is, by his providence; or, it was 
 proper that at such a time they should weep. Affliction, oppression, 
 and calamity are indications from God always that we ought to be 
 humbled, and to prostrate ourselves before him. H And to baldness. 
 To plucking off the hair, or shaving the head — one of the emblems of 
 grief among the ancients. Job i. 20; Micah i. 16. ^ And to girding 
 
 with sackcloth. See note, ch. hi. 24. 
 
 13. And behold^ etc. When they ought to give themselves to fasting 
 and prayer, they gave themselves up to revelry and riot. ^ Let us eat ai^ 
 drink. Saying, let us eat and drink. That is, it is inevitable that we 
 must soon die. The army of the Assyrian is approaching, and the city 
 cannot stand against him. It is in vain to make a defence, and in vain to 
 call upon God. Since we must soon die, we may as well enjoy life while 
 it lasts. This is always the language of the epicure ; and it seems to 
 be the language of no small part of the world. Probably if the real 
 feelings of the great mass of worldly men were expressed, they could 
 not be better expressed than in this passage of Isaiah ; “ We must soon 
 die at all events. We cannot avoid that, for it is the common lot of 
 all. And since we have been sent into a dying world ; since we had 
 no agency in being placed here ; since it is impossible to prevent this 
 doom, we may as well enjoy life while it lasts, and give ourselves to 
 pleasure, dissipation, and revelry. While we can, we will take our 
 comfort, and when death comes we will submit to it, simply because 
 we cannot avoid it.” Thus, while God calls men to repentance and 
 seriousness ; and while he would urge them, by the consideration that 
 this life is short, to prepare for a better ; and while he designs that 
 the nearness of death should lead them to think solemnly of it, they 
 abuse all his mercies, endeavour to thwart all his arrangements, and 
 live and die like the brutes. This passage is quoted by Paul in his 
 argument on the subject of the resurrection in 1 Cor. xv. 32. Senti- 
 ments remarkably similar to this occur in the writings of the Greek 
 and Poman poets. Among the Egyptians, the fact that life is short 
 was urged as one argument for promoting soberness and temperance; 
 and in order to produce this effect it was customary at their feasts 
 to have introduced, at some part of the entertainment, a wooden 
 image of Osiris in the form of a human mummy standing erect, or 
 lying on a bier, and to show it to each of the guests, warnmg him 
 of his mortality, and of the transitory nature of human pleasures. 
 He was reminded that one day he would be like that ; and was told 
 that men “ ought to love one another, and to avoid those evils which 
 tend to make them consider life too long, when in reality it is too 
 
CHAPTER XXII. 
 
 451 
 
 B. c. 713.] 
 
 short, and while enjoying the blessings of this life to bear in mind 
 that bfe was precarious, and that death would soon close all their 
 comforts.” See Wilkinson's Manners and Customs of the Ancient 
 Egyptians, vol. ii. pp. 409—411. With the Greeks and Romans, 
 however, as well as the Jews in the time of Isaiah, the fact of the 
 shortness of life was used to produce just the contrary effect — to 
 prompt them to dissipation and licentiousness. The fact of the 
 temporary pilgrimage of man served as an inducement to enjoy the 
 pleasures of life while they lasted, since death was supposed to close 
 the scene, and no prospect was held out of happiness in a future state. 
 This sentiment was expressed in their songs at their entertainments 
 to urge themselves on to greater indulgence in wine and in pleasure. 
 Thus in Anacreon, Ode 4 : 
 
 Ei? eavTov, 
 
 O S’ ‘^Epcos drjcras 
 
 T-rep avx^t^os TraTtupo) 
 
 Medv jJLOL dirjKovcLTo * 
 
 Tpoxos ap/j.aro£ yap oTa 
 Bioros Tpe%ei Kv\La6els 
 OKLyt] Se K^KTofaeaQa 
 Kovls, uarecov XvQivroov • 
 
 Tt ere Set XlQov fjLvp(^€iv ; 
 
 Tl Se yy X^^^^ ladraia ; 
 
 EjUe fidXXov^ us eri (u, 
 
 MvpL(T 0 Uf poooLS Se Kpdra 
 UvKaa'oy, KaX^L 8’ kraip^v, 
 
 UplUf *'Epcos, e/ce? fa di:eX6e7v 
 T-tto veprepuv x^P^^aSy 
 '^^KeddcraL 64Xu faeplfims. 
 
 In decent robe behind him bound, 
 Cupid shall serve the goblet round ; 
 Tor fast away our moments steal, 
 Like the swift chariot’s rolling wheel; 
 The rapid course is quickly done. 
 
 And soon the race of life is run. 
 Then, then, alas ! we droop, we die ; 
 And sunk in dissolution lie : 
 
 Our frame no symmetry retains, 
 Nought but a little dust remains. 
 Why o’er the tomb are odours shed ? 
 Why poured libations to the dead ? 
 
 To me, far better, while I live, 
 
 Eich wines and balmy fragrance give. 
 Now, now the rosy wreath prepare. 
 And hither call the lovely fair. 
 
 Now, v/hile I draw my vital breath, 
 Ere yet I lead the dance of death, 
 For joy my soitows I’ll resign. 
 
 And drown my cares in rosy ’wine.” 
 
 A similar sentiment occurs in Horace, Od. iii. 13 : 
 
 Hue vina, et unguente, et nimium breves 
 
 Flores amoenae ferre jube rosse. 
 
 Dum res, et setas, et sororum 
 
 Fila trium potiuntur atra. 
 
 And still more strikingly in Petronius, Satyric. c. 34, ad finem ; 
 
 Heu, heu, nos miseros, quam totus homuncio nil est ! 
 
 Sic erimus cuncti, postquam nos auferat Orcus : 
 
 Ergo vivamus, dum licet esse, bene. 
 
 The same sentiments prevailed among the Jews in the time of the 
 author of the Book of Wisdom : — “ Our life is short and tedious, and 
 in the death of a man there is no remedy ; neither was there any man 
 known to have returned from the grave. For we are born at all ad- 
 venture ; and we shall be hereafter as though we had never been, for 
 the breath in our nostrils is as smoke, and a little spark in the moving 
 of our heart ; — come on, therefore, let us enjoy the good things that 
 are present ; let us fill ourselves with costly wine and ornaments, and 
 let no flower of the spring pass by us ; let us crown ourselves with 
 rosebuds before they be withered ; let none of us go without his part 
 of our voluptuousness ; let us leave tokens of our joyfulness in every 
 place,” ch. xi. 1 — 9. It was with reference to such sentiments as 
 
452 
 
 ISAIAH. 
 
 fB. C.7U 
 
 14 And it was revealed in purged from you till ye die, 
 mine ears by the Lord of hosts, saitb the Lord God of hosts. 
 Surely this iniquity shall not he 
 
 14 Therefore it hath been revealed in mine ears by Jehovah of hosts, 
 This iniquity shall not be expiated for you till ye die, 
 
 Saith the Lord, Jehovah of hosts ! 
 
 these that Dr. Doddridge composed that beautiful epigram which 
 Dr. Johnson pronounced the finest in the English language ; 
 
 ‘‘ ‘ Live while you live,’ the sacred preacher cries, 
 
 ‘ And give to God each moment as it flies 
 ‘ Live while you hve,’ the epicure would say, 
 
 ‘And seize the pleasures of the present day.’ 
 
 Lord, in mj view, let both united be — 
 
 I hve to pleasure when I live to thee.” 
 
 14. It was revealed in mine ears — Surely this iniquity shall not he 
 'purged from you till ye die. That is, the sin is so aggravated that it 
 shall never be expiated or pardoned. Eew sins can be more aggra- 
 vated than revelry and riot, thoughtlessness and mirth over the grave. 
 Nothing can show a more decided disregard of God, and nothing a 
 more grovelling and sensual disposition. And yet it is the common 
 sin of the world ; and there can be nothing more melancholy than 
 that a race hastening to the grave should give itself to riot and dissi- 
 pation. One would think that the prospect of a speedy and certain 
 death would deter men from sin. But the very reverse is true. The 
 nearer they approach death, the more reckless and abandoned do they 
 often become. The strength and power of depravity is thus shown in 
 the fact that men can sin thus when near the grave, and with the 
 most fearful warnings and assurances that they are soon to go dowm 
 to eternal woe. 
 
 ANALYSIS OF VEESES 15— 25. 
 
 The remainder of tliis chapter (vers. 15 — 25) is occupied with a prediction 
 respecting Shebna, and the promotion of Ehakim in his place. From the 
 prophecy itself it appears that Shebna was prefect of the palace, (ver. 15,) 
 or that he was in the highest authority in the time of Hezekiah. That he 
 was an unprincipled ruler is evident from the prophecy ; and hence Isaiah 
 was directed to predict his fall, and the elevation of another in his place. 
 "Whether this Shebna is the same that is mentioned in ch. xxxvi. 3 is not 
 kno\vn. The Shebna there mentioned is called a scribe^ (ver. 22,) and that 
 was after the fall of Shebna here mentioned, for it occurred after Ehakim 
 had been placed over the palace. Eliakim was then in office, and was sent 
 on that embassy to Sennacherib, ch. xxxvi. 2, 22; xxxvii. 2. The proba- 
 bility is, therefore, that this was some other man of the same name, unless 
 it may have been that Sheb^ta^ after being degraded from the rank of prefect 
 of the palace, or prime minister, became a scribe^ or had an inferior office 
 under Ehakun. The prophecy contains the following thiugs : (1) A com- 
 mand to Isaiah to go to Shebna, and to reprove him for his self-confidence 
 in his sin, vers. 15, 16 ; (2) a declaration that he should be carried captive 
 to a foreign land, vers. 17, 18 ; (3) a declaration that he should be deposed 
 and succeeded by Eliakim, ver. 20 ; (4) a description of the character and 
 honours of Eliakim, and ms qualifications for the office, vers. 21 — 24 ; and 
 (5) a confirmation of the whole prophecy, or a summing up of the whole in a 
 single declaration, ver. 25. 
 
chapter XXII. 
 
 453 
 
 B. c. 713.1 
 
 15 ^ Til us saitli tlie Lord God 
 of hosts, Go, get thee rnito this 
 treasurer, even unto Shehna, 
 which is oyer the house, and say, 
 
 16 What hast thou here, and 
 whom hast thou here, that thou 
 
 hast hewed thee out a sepulchre 
 here, * as he that heweth him 
 out a sepulchre on high, and 
 that grayeth an habitation for 
 himself in a rock ? 
 
 m 2 Kings 18. 37. 1 or, O he. 
 
 Vision XX.— Ch. xxii. 15—25. Shehna. 
 
 15 Thus saith the Lord, jEHoyAii of hosts. 
 
 Go, get thee unto this treasurer. 
 
 To Shebna, who is over the palace [and say], 
 
 16 What hast thou here and whom hast thou here ? 
 That thou hast hewed thee out a sepulchre } 
 
 “ Hewing out thy sepulchre on high. 
 
 Graving for thyself a habitation in the rock 
 
 15. Thus saith the Lord Gon of hosts. See note, ch. i. 9. *11 Go, get 
 
 thee. Heb., “ Go, come to.’" This was one of the instances in which 
 the prophets were directed to go personally, and even at the hazard 
 of their life, to those who were high in office, and to denounce on them 
 the Divine judgment for their sins. H Unto this treasurer, pbn. The 
 Vulgate renders this, “to him ivho dwells in the tabernacle.” The 
 LXX. render it, eh t5 'naarocpopiov, denoting properly what is borne 
 into a recess, cell, or chapel, and referring properly to a place where 
 an idol was placed in a temple ; and then any recess or chamber, as 
 a treasury ; and referring here to the room which the treasurer of the 
 temple occupied. The Hebrew word means, to dwell with any one ; 
 then to be an associate or friend ; and hence the participle is applied 
 to one intrusted with the care of anything — a steward, a treasurer. 
 Jerome explains this in his Commentary as meaning, “go to him who 
 dwells in the tabernacle, which in Hebrew is called Sochen.'* He un- 
 derstands by this some room or recess in the temple, where the 
 treasurer or the prefect of the temple dwelt. Our translators have 
 expressed probably the true sense by the word treasurer. ^ Which 
 is over the house. That is, either wffio is over the temple or over the 
 palace. I understand it of the latter. Shebna was not high priest; 
 and the expression, “ over the house,” more properly denotes one who 
 had the rule of the palace, or who was the principal minister of the 
 king. See 1 Kings xviii. 3 : “ And Ahab called Obadiah, which was 
 the governor of his house.” What was the offence or crime of Shebna 
 it is impossible to say. The Jewish commentators say that he was 
 intending to betray the city to Sennacherib ; but, although this is 
 possible, it has no direct proof. 
 
 16. What hast thou heref This verse contains a severe reproof of 
 the pride and ostentation of Shebna, and of his expectation that he 
 would be buried where he had built his own tomb. It also contains 
 an implied declaration that he would not be permitted to lie there ; 
 but would be removed to a distant land, to be buried in some less 
 honourable manner. It is probable that Isaiah met him when he was 
 at the sepulchre which he had made, and addressed this language to 
 him there : “ What hast thou here ? What right to expect that thou 
 wilt be buried here, or why do you erect this splendid sepulchre, as 
 if you were a holy man, and God would allow you to lie here r” Pro- 
 bably his sepulchre had been erected among the sepulchres of holy 
 men, and perhaps in some part of the royal burying-place in J erusalem. 
 
454 
 
 ISAIAH. 
 
 (b. c. 713. 
 
 17 Beliold, the Loud * will 
 carry thee away with ^ a mighty 
 
 1 or, who covered thee with an excellent cover- 
 ing y and clothed thee gorgeously y shall surely y 
 ver. 18. 
 
 captivity^ and will surely coyer 
 thee. 
 
 2 the captivity of a man. 
 
 17 Behold Jehovah will cast thee out with a mighty thrust, 
 And he will surely cover thee [with shame]. 
 
 IT And whom hast thou heref Who among the dead that are entombed 
 here are connected with you, that you should deem yourself entitled 
 to lie with them ? If this was the royal cemetery, these words might 
 be designed to intimate that he had no connexion with the royal 
 family ; and thus his building a tomb there was an evidence of vain- 
 glory, and of ^ an attempt to occupy a place, even in death, to which 
 he had no title. ^ That thou hast hewed thee out a sepidchre here. 
 Sepulchres were hewn or cut out of rocks. See note, ch. xiv. 9. It 
 was usual also for princes and rich men to have their sepulchres or 
 tombs constructed while they were themselves alive. See Matt, xxvii. 
 60. Shebna was doubtless a man of humble birth, none of whose 
 ancestors or family had been honoured with a burial in the royal 
 cemetery ; and hence the prophet reproves his pride in expecting to 
 repose with the royal dead. *[I He that heweth him out a sepulchre on 
 high. On some elevated place, that it might be more conspicuous. 
 Thus Hezekiah (2 Chron. xxxii. 33) was buried “ in the chiefest of 
 the sepulchres of the sons of David.'* In Heb., the highest^ — 
 LXX., Iv am^d(T€L Such sepulchres are still found in Persia. They 
 consist of several tombs, each hewn in a high rock near the top, the 
 front of the rock being adorned with figures in relievo. “ Sepulchres 
 of this kind are remarkably exemplified in the very ancient tombs 
 excavated in the cliffs of the mountain of sepulchres at Naksh-i- 
 Roustan, a full description of which may be found in Sir Robert Ker 
 Porter's Travels. They are excavated in an almost perpendicular 
 cliff, of about three hundred feet high. There are two rows, of wdiich 
 the uppermost are the most ancient and interesting, presenting highly 
 sculptured fronts about fifty-three feet broad, crowned by a repre- 
 sentation of an act of Sabean worship. To the low^est of them, 
 •which, however, he describes as not less than sixty feet from the 
 ground. Sir Robert could gain access only by being drawn up by 
 means of a rope fastened round his waist, by some active natives who 
 had contrived to clamber up to the ledge in front of the tomb. These 
 appear to be royal sepulchres, and probably not later than the time 
 of the kings of Persia mentioned in Scripture." — Piet. Bible, Two 
 objects were probably contemplated by such sepulchres : one was 
 security from desecration; the other was ostentation — sepulchres 
 thus excavated furnishing an opportunity for the display of archi- 
 tectural taste in front, and being conspicuous objects. Such sepulchres 
 are found at Petra, (see notes on ch. xvi. 1 ;) and it is probable that 
 Shebna sought this kind of immortality. Many a man who has done 
 nothing to deserve celebrity by his noble deeds while living, seeks it 
 by the magnificence of his tomb. 
 
 17. Beholdy the Loud toill carry thee aioay. Of the historical fact 
 here referred to we have no other ‘information. To what place he 
 was to be carried we know not. It is probable, however, that it was 
 to Assyria. IT With a mighty captivity, Heb., “ of a man," — or 
 perhaps “ O man." If it means “ the captivity of a man," the sense 
 
CHAPTER XXII. 
 
 455 
 
 c. 713.] 
 
 18 He will surely violently 
 turn and toss tliee lihe a ball 
 into a Harge country: there 
 
 1 large of spaces. 
 
 slialt thou die, and there the 
 chariots of thy glory shall le 
 the shame of thy lord^s house. 
 
 18 He will whirl thee round and round, 
 
 With a whirl like a ball [will he cast thee] to a wide country : 
 There thou shalt die ; and there shall be thy splendid chariots, 
 0 thou disgrace of the house of thy lord. 
 
 is, a strong, irresistible, mighty captivity, where the word ma^i is em- 
 phatic, and means such as a mighty man would make. Comp. Job 
 xxxviii. 3 : “ Gird up now thy loins like a man.’^ The margin reads 
 this, he “who covered thee with an excellent covering, and clothed 
 thee gorgeously, shall surely turn and toss thee.’’ But the text con- 
 veys more nearly the idea of the Hebrew wwd, which denotes the 
 action of casting aicay^ or throwing from one, as a man throws a stone. 
 See the same use of the word in 1 Sam. xviii. 11 ; xx. 33; Jon. i. 
 5, 12, 15 ; Jer. xvi. 13; xxii. 26, 28. If And will surely cover thee. 
 Thy face, says Lowth ; for this was the condition of mourners. The 
 Chaldee is, “ shall cover thee with confusion.” So Yitringa, who 
 supposes that it means, that although Shebna was endeavouring to 
 rear a monument that should perpetuate his name and that of his 
 family, God would cover them with ignominy, and reduce them to 
 their primitive, obscure, and humble condition. 
 
 18. He will surely violently turn. Lowth has well expressed the 
 sense of this — 
 
 He will whirl thee round and round, and cast thee away. 
 
 Thus it refers to the action of throwing a stone with a sling ^ when the 
 sling is whirled round and round several times before the string is let 
 go, in order to increase the velocity of the stone. The idea is here, 
 that God designed to cast him into a distant land, and that he would 
 give such an impulse to him that he would be sent afar, so far that he 
 would not be able to return again. *ff Like a hall. A stone, ball, or 
 other projectile that is cast from a sling. *ff Into a large country. 
 Probably Assyria. When this was done we have no means of deter- 
 mining. *^f And there the chariots of thy glory shall be the shame of thy 
 lord's house. Lowth renders this, 
 
 and there shall thy glorious chariots 
 
 Become the shame of the house of thy lord. 
 
 Noyes renders it — 
 
 There shall thy splendid chariots perish, 
 
 Thou disgrace of the house of thy lord. 
 
 The Chaldee renders it, “ and there the chariots of thy glory shall be 
 converted into ignominy, because thou didst not preserve the glory of 
 the house of thy lord.” Probably the correct interpretation is that 
 which regards the latter part of the verse, “ the shame of thy lord’s 
 house,” as an address to him as the shame or disgrace of Ahaz who 
 had appointed him to that office, and of Hezekiah, who had con- 
 tinued him in it. The phrase, “the chariots of thy glory,” means 
 splendid or magnificent chariots ; and refers doubtless to the fact that 
 in Jerusalem he had affected great pride and display, and had, like 
 many weak minds, sought distinction by the splendour of his equi- 
 page. The idea here is that the “ chariot of his glory,” i. e. the 
 
456 
 
 ISAIAH. 
 
 [b. c. 71S. 
 
 19 And I will driye tliee from 
 tliy station, and from thy state 
 shall he pull thee down. 
 
 20 % And it shall come to 
 pass in that day, that I will call 
 my servant " Eliakim, the son 
 of Hilkiah : 
 
 n 2 Kings 18. 18. 
 
 19 And I will drive thee from thy station ; 
 
 And from thy state pull thee down. 
 
 20 And it shall come to pass in that day. 
 
 That I will call my servant Eliakim the son of Hilkiah ; 
 
 21 And I will clothe him with thy robe, 
 
 And strengthen him with thy girdle. 
 
 And I will commit thy government into his hand. 
 
 And he shall be a father to the inhabitants of Jerusalem, 
 
 And to the .house of Judah. 
 
 vehicle, in which he would ride, would be in a distant land, not 
 meaning that m that land he would ride in chariots as magnificent as 
 those which he had in Jerusalem, but that he would be conveyed 
 there, and probably be borne in an ignominious manner, instead of 
 the splendid mode in tvhich he was carried in Jerusalem. The Jews 
 ^^ay that when he left Jerusalem to deliver it into the hands of the 
 <enemy, they asked him where his army was ; and when he said that 
 they had turned back, they said, “ thou hast mocked us and that 
 thereupon they bored his heels, and tied him to the tails of horses, 
 and that thus he died. 
 
 19. And from thy state. From thy office ; thy place of trust and 
 responsibility. ^ Shall he pull thee down. That is, God shall do it. 
 The prophet here uses the third person instead of the first. Such a 
 change of person is very common in the writings of the prophets. 
 See Stuart's Heb. Gram. § 563 — 565, Ed. 6. 
 
 20. My servant Eliakim. A man who will be faithful to me ; who 
 will be trustworthy, and to whom the interests of the city may be 
 safely confided ; a man who will not seek to betray it into the hands 
 of the enemy. Of Eliakim we know nothing more than Avhat is stated 
 here and in ch. xxxvi. From that account it appears that he w^as 
 prefect of the palace ; that he was employed in a negotiation with the 
 leader of the army of the Assyrians ; and that he w'as in all things 
 faithful to the trust reposed in him. ^ The son of Hilkiah. Kimchi 
 supposes that this was the same as Azariah, the son of Hilkiah, who 
 might have had two names, and who was a ruler over the house of 
 Qod in the time of Hezekiah, 1 Chron. vi. 13. 
 
 21. And I will clothe hhn with thy robe. He shall succeed thee in 
 the office, and wear the garments which are appropriate to it. ^ And 
 strengthen him with thy girdle. That is, he shall wear the same girdle 
 that thou didst. Note, ch. iii. 24. In that girdle was usually the 
 purse, and to it was attached the sword. Often, among the Orientals, 
 the girdle was adorned with gold and precious stones, and was re- 
 garded as the principal embellishment of the dress. *tl And he shall 
 he a father^ etc. A counsellor ; a guide ; one who can be trusted in 
 time of danger and difficulty. AVe use the word father in the same 
 sense when we speak of the “ father of his country.” 
 
 Alia i will ciotiie Jiim 
 with thy robe, and strengthen 
 him with thy girdle, and 1 will 
 commit thy government into his 
 hand ; and he shall be a father 
 to the inhabitants of Jerusalem, 
 and to the house of Judah. 
 
457 
 
 CHAiP'rER KXlt 
 
 B. c. 713.) 
 
 22 And tlie key of tlie lionse 
 of David will I lay upon his 
 shoulder • ° so he shall open, 
 
 0 ch. 9. 6. 
 
 i'and none shall shut; and he 
 shall shut, and none shall open. 
 
 p Job 12. 14; Rev. 3. 7. 
 
 22 And I will lay the key of the house of David upon his shoulder ; 
 And he shall open, and none shall shut ; 
 
 And shall shut, and none shall open. 
 
 22. A?id the hey. A key is that by which a house is locked or 
 opened. To possess that is, therefore, to have free access to it, or 
 control over it. Thus we give possession of a house by giving the 
 key into the hands of a purchaser, implying that it is his ; that he has 
 free access to it ; that he can close it when he pleases, and that no 
 other one, without his permission, has the right of access to it. IT Of 
 the house of David. Of the house which David built for his royal 
 residence ; that is, of the palace. This house was on mount Zion ; 
 and to have the key of that house was to have the chief authority at 
 court, or to be prime minister. Note, ver. 15. To be put in pos- 
 session of that key, therefore, was the mark of office, or was the sign 
 that he Avas entrusted wdth the chief authority in the government. 
 *iT Will I lay upon his shoulder. See ch. ix. 6. This seems to have 
 been designed as an emblem of office ; but in what way it was done 
 is unknown. Lowth supposes that the key was of considerable mag- 
 nitude, and was made crooked, and that thus it would lie readily on 
 the shoulder. He has observed also, that this was a well-known 
 badge or emblem of office. Thus the priestess of Ceres is described 
 as having a key on the shoulder, (Callim. Ceres, ver. 45 ;) and thus 
 in JEschyl. Suppl. 299, a female high in office is described as having 
 a key. But it is not known in what way the key was borne. It 
 may have been borne on the shoulder, being so made as to be easily 
 carried there ; or it may have been attached to the shoulder by a belt 
 or strap, as a sword is ; or it may have been a mere emblem or figure 
 inAvrought into the robe, and worn as a sign of office ; or the figure of 
 a key may have been worn on the shoulder, as an epaulette is now, as 
 a sign of office and authority. If the locks were made of Avood, as Ave 
 have reason to suppose, then the key was probably large, and would 
 ansAA'er well for a sign of office. “Hoav much was I delighted Avhen 
 I first saAv the people, especially the Moors, going along the streets 
 Avith each his key on his shoulder. The handle is generally made of 
 brass, (though sometimes of silver,) and is often nicely worked in a 
 device of filigree. The way it is carried, is to have the corner of a 
 kerchief tied to the ring ; the key is then placed on the shoulder, and 
 the kerchief hangs doAvn in front. At other times they have a bunch 
 of large keys, and then they have half on one side of the shoulder, 
 and half on the other. For a man thus to march along with a large 
 key on his shoulder, shows at once that he is a person of consequence. 
 
 ‘ Baman is in great favour with the Modeliar, for he now carries the 
 key.’ ‘ Whose key have you got on your shoulder ?’ ‘I shall carry 
 my key on my own shoulder.’ ” — Roberts. IT So he shall open^ etc. 
 This phrase means, that he should have the highest authority in the 
 government, and is a promise of unlimited power. Our Saviour has 
 made use of the same expression to denote the unlimited power con- 
 ferred on his apostles in his church, Matt. xvi. 19 ; and has applied it 
 also to himself in Bev. iii. 7. 
 
 VOL. I. X 
 
458 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 23 And I will fasten Mm as 
 a nail ^ in a sure place ; and lie 
 sLallbe for a glorious tMone to 
 Ms father^s house. 
 
 24 And they shall hang upon 
 
 him all the glory of Ms father^a 
 house, the offspring and the issue, 
 all Tessels of small quantity, 
 from the yessels of cups, even to 
 all the ^ yessels of ffagons. 
 
 y Ezra 9. 8. 1 or, instruments of viols. 
 
 23 And I will fasten him as a nail in a sure place ; 
 
 And he shall become a glorious seat for his father’s house. 
 
 24 And they shall hang upon him all the honour of the house of his father; 
 The offspring and the issue, every small vessel, 
 
 From every kind of goblet, to every kind of bottle. 
 
 23. And I will fasten him as a nail in a sure place. The word nail 
 here QDl) means properly a peg, pin, or spike ; and is applied often 
 to the pins or large spikes which were used to drive into the ground 
 to fasten the cords of tents. It is also applied to the nails or spikes 
 which are driven into walls, and on which are suspended the gar- 
 ments or the utensils of a family. In ancient times every house was 
 furnished with a large number of these pegs or nails. They were not 
 driven into the walls after the house was made, but they were worked 
 in while the walls were going up. The houses were usually made of 
 stone ; and strong iron hooks or spikes were worked into the mortar 
 while soft, and they answered the double purpose of nails to hang 
 things on, and of cramp-irons, as they were so bent as to hold the 
 walls together. These spikes are described by Sir John Chardin 
 (Harmer’s Observations, i. p. 191) as “ large nails with square heads 
 like dice, well made, the ends being so bent as to make them cramp- 
 irons. They commonly,” says he, “place them at the windows and 
 doors, in order to hang upon them, when they like, veils and cur- 
 tains.” It was also the custom to suspend in houses, and especially 
 temples, suits of armour, shields, helmets, swords, etc., that had been 
 taken in war, as spoils of victory, or which had been used by illus- 
 trious ancestors, and these spikes were used for that purpose also. 
 The word is here applied to a leader or officer ; and it means that he 
 would be fixed and permanent in his plans and office ; and that as a 
 pin in the wall sustained the ornaments of the house safely ^ so all the 
 glory of the house of David, all that was dear and valuable to the 
 nation, might be reposed on him, ver. 24. IT And he shall he for a 
 glorious throne to his father's house. A glorious seat ; that is, all his 
 family and kindred would be sustained and honoured by him ; or 
 their honour and reputation might rest securely on him, and his 
 deeds would diffuse a lustre and a glory over them all. Every vir- 
 tuous, patriotic, benevolent, and pious son diffuses a lustre on all his 
 kindred ; and this is one of the incitements to virtuous and elevated 
 deeds which God has presented in the government of the world. 
 
 24. And they shall hang upon him. This figure is a continuation of 
 that commenced in the previous verse ; and is derived from the cus- 
 tom of hanging clothes, or ornaments, on the spikes that were fixed 
 in the walls ; and perhaps more particularly from the custom of sus- 
 pending shields, swords, suits of armour, etc., taken in battle, around 
 the walls of a temple. A great portion of the wealth of the ancients 
 consisted in gold and silver vessels, and in cnanges of raiment. These ' 
 would be hung around a house in no inconsiderable degree for osten- 
 tation and parade. “Solomon’s drinking vessels were of gold, and 
 all the vessels of the forest of Lebanon were of pure gold ; none were 
 
CHAPTER XXir. 
 
 459 
 
 b.c.713.] 
 
 25 In that day, saith the Lord 
 of hosts, shall the nail that is 
 fastened in the sure place he 
 removed, and he cut down, and 
 
 fall; and the hnrden that wa8 
 upon it shall he cut off : for the 
 Lord hath spoken it. 
 
 25 In that day, saith Jehovah of hosts. 
 
 The nail that was once fastened in a sure place shall he removed. 
 And it shall he cut down and shall fall ; 
 
 And the hmrden that was upon it shall he cut off, 
 
 Por Jehovah hath spoken it. 
 
 of silver/* 1 Kings x. 21. “The vessels in the house of the forest of 
 Lebanon were two hundred targets and three hundred shields of 
 beaten gold,** 1 Kings x. 16, 17. That these were hung on spikes or 
 pins around the house is apparent from Cant. iv. 4 : “ Thy neck is 
 like the tower of David, builded for an armory, whereon there hang 
 a thousand bucklers, all shields of mighty men.** Eliakim is con- 
 sidered as a principal support like this, whereon would be suspended 
 all the glory of his father* s family, and all the honour of his house ; 
 that is, he would be the principal support of the whole civil and 
 ecclesiastical polity. ^ The offspring and the issue. All that pro- 
 ceeded from the family ; all that were connected with it. Kimchi 
 and Aben Ezra render it “ sons and daughters.** The LXX., “from 
 the least to the greatest.*’ The Chaldee, “ sons and grandsons, youth 
 and children.” The idea is, that all the posterity, near and remote, 
 would depend on him ; and that his character would sustain and give 
 dignity to them all. The word which is rendered issue — niS>BSrr — • 
 according to Yitringa and Rosenmiiller, denotes those that were of 
 humble condition; and the passage means that honour would be 
 conferred even on these by the virtues of Eliakim. From the vessels 
 of cups. Literally, goblets or bowls. nto. The idea probably is 
 simply that of vessels of small capacity^ whatever was the material of 
 which they were composed ; and hence the reference here is to those 
 of the family of Eliakim, who were of humble rank, or who were 
 poor. 11 To all the vessels of flagons. instruments of viols.** 
 
 Heb., Q'bi:. This word is often applied to instruments of music — 
 the nebel^ viol, (see it described in notes, ch. v. 12 ; xiv. 11 ;) but it 
 properly denotes a bottle made of skin for holding wine, and which, 
 being made of the whole skin of a goat or sheep, indicated the vessels 
 of large dimensions. Here it refers to the members of the family of 
 Eliakim who were more wealthy and influential than those denoted 
 by the small vessels. The glory of the whole family would depend 
 on him. His virtues, wisdom, integrity, and valour in defending and 
 saving the Hebrew commonwealth, would diffuse honour over the 
 whole family connexion, and render the name illustrious. 
 
 25. In that day — shall the nail. Not Eliakim, but Shebna. Eliakim 
 was to be fastened, ^. e. confirmed in office. But Shebna was to be 
 removed. That is fastened in the sure place. Or, that was once 
 fastened, or was supposed to be fastened — a phrase appropriate to an 
 office which the incumbent supposed to be firm or secure. It here 
 refers to Shebna. He was regarded as having a permanent hold on 
 the office, and was making provisions for ending his days in it. *il Be 
 removed. To a distant land, (vets. 17, 18,) or simply taken down. 
 H And be cut down^ and fall. As a spike, pin, or peg would be taken 
 away from the wall of a house. H And the burden that was upo7i it. 
 
460 
 
 ISAIAH. 
 
 [b. c. 713, 
 
 All that it sustained — as the spikes in the wall of a house sustained 
 the cups of gold, the raiment, or the armour that belonged to the 
 family. Here it means all that was dependent on Shebna — the 
 honour of his family, his emoluments, his hope of future fame, or of 
 an honoured burial. All these would fail, as a matter of course, 
 when he was removed from his office. This is one instance of the 
 usual mode of the Divine administration. The errors of a man 
 intrusted with office entail poverty, disgrace, and misery on all who 
 are connected with him. Not only is his own name disgraced, but 
 his sin diffuses itself, as it were, on all connected with him. It 
 involves them in want, and shame, and tears ; and the design is to 
 deter those in office from sin, by the fact that their crimes and errors 
 will thus involve the innocent in calamity, and shed disgrace and woe 
 on those whom they love. 
 
 ANALYSIS OF CHAPTER XXIII. 
 
 This prophecy respects Tyre, and extends only to the end of this chapter. 
 It is made up of a succession of apostrophes directed either to Tyre itself, or 
 to the nations with which it was accustomed to trade. The first part of the 
 prophecy (vers. 1 — 13) is occupied with the account of the judicial sentence 
 which God had passed upon Tyre. This is not done in a direct and formal 
 manner, but by addresses to the various people with whom the Tyrians had 
 commercial intercourse, and who would be particularly affected by its de- 
 struction. Thus (ver. 1) the prophet calls on the ships of Tarshish to “howl’* 
 because their advantageous commerce with Tyre must cease. This intelli- 
 gence respecting the calamities that had come upon Tyre, he says, would be 
 brought to them “from the land of Chittim,” ver. 1; that is, from the 
 islands and coasts of the Mediterranean. In ver. 2 the calamity is described 
 as coming directly on the island on which Tyre was built. In the subsequent 
 verses, the prophet describes the sources of the wealth of Tyre, ver. 3 ; and 
 declares that her great luxmy and splendour would be destroyed, vers. 5 — 12. 
 In ver. 13 the prophet says that this would be done by the “ Chaldeans 
 and this verse serves to fix the time of the fulfilment to the siege of Tyre by 
 Nebuchadnezzar. In this all commentators probably (except Grotius, who 
 supposes that it refers to Alexander the Great) are agreed. Indeed it seems 
 to be past all doubt, that the events here referred to pertain to the siege of 
 Tyre by Nebuchadnezzar. In the remainder of the prophecy, (ver. 14 to the 
 end of the chapter,) the prophet declares the time during which this calamity 
 would continue. He declares that it would be only for seventy years, ver. 
 14 ; and that after that Tyre would be restored to her former splendour, 
 magnificence, and successful commerce, vers. 16, 17 ; and that then her 
 wealth would be consecrated to the service of Jehovah, ver. 18. 
 
 The design of the prophecy is, therefore, to foretell the calamities that 
 tvould come upon a rich, proud, and luxurious city ; and thus to show that 
 God was Governor and Ruler over the nations of the earth. Tyre became 
 distinguished for pride, luxury, and consequent dissipation ; and the destruc- 
 tion that was to come upon it was to be a demonstration that wicked nations 
 and cities would iucur the displeasure of God, and would be destroyed. 
 
 Tyre, the subject of the prophecies particularly of Isaiah and Ezekiel, who 
 both predicted its overthrow, (Isa. xxih. ; Ezek. xxvi. — xxix.,) was a cele- 
 brated city of Phoenicia, and is usually mentioned in connexion with Sidon, 
 Matt. xi. 21, 22 ; Luke x. 13, 14 ; Matt. xv. 21 ; Mark iii. 8 ; vii. 24, 31. It 
 was on the coast of the Mediterranean about 33° 20' north latitude, and was 
 about twenty miles south of Sidon . It was one of the cities allotted to the 
 tribe of Asher, (Josh. xix. 29,) but it is probable that the ancient inhabitants 
 were never driven out by the Israelites. It seems to have been occupied by 
 
CHAPTER XXIII. 
 
 461 
 
 B. c. 713.] 
 
 the Canaanites, and is always mentioned as inhabited by a distinct people 
 from the Jews, 2 Sam. xxiv. 7 ; 1 Kings vii, 13, 14 ; ix. 12 ; Ezra iii. 7 ; 
 Neh. xiii. 16 ; Psa. Ixxxiii. 7 ; Ixxxvii. 4, It was probably built by a colony 
 from Sidon, since Isaiah (xxiii. 12) calls it the “daughter of Zidon,” and it 
 is said (ver. 2) to have been replenished by Sidon. That Sidon was the most 
 ancient city there can be no doubt. Sidon was the eldest son of Canaan, 
 Gen. X. 15 ; and the city of Sidon is mentioned by the patriarch Jacob, Gen. 
 xlix. 13 ; and in the time of Joshua it is called “ Great Sidon,” Josh. xi. 8. 
 Strabo afldrms that, after Sidon^ Tyre was the most celebrated city of the 
 Phoenicians. Justin, 1. xviii. ch. 1, § 5, expressly declares that the Sido- 
 nians, being besieged by the king of Ascalon, went in ships and built Tyre. 
 But though Tyre was the “ daughter” of Sidon, yet it soon rivalled it in im- 
 portance and in commercial enterprise. 
 
 Among the ancient writers, T 3 rre is mentioned as Palae-Tyrus, {TiaXalrupoSi') 
 or ancient Tyre, and as Insular Tyre. The former was built on the coast, 
 and was doubtless built first, though there is evidence that the latter was 
 early used as a place for anchorage, or a harbour. In Old Tyre, or Tyre on 
 the coast, undoubtedly also the most magnificent edifices would be built, and 
 the principal business would there be at first transacted. Probably Insular 
 Tyre was built either because it furnished a better harbour, or because, being 
 inaccessible to an invading army, it was more secure. Insular Tyre, as the 
 name imports, was built on an island, or a rocJc, about three quarters of a 
 mile from the coast, or from Old Tyre. Probably the passage from one to 
 the other w^as formerly by a ferry, or in boats only, until Alexander the 
 Great, in his siege of the city, built a mole from the ruins of the old city to 
 the new. This mole or embankment was not less than 200 feet in breadth, 
 and constituted a permanent connexion between Tyre and the main land. 
 Insular Tyre was remarkably safe from the danger of invasion. It com- 
 manded the sea, and of course had nothing to dread from that quarter ; and 
 the only mode in wliich it could become accessible to Alexander was to build 
 this gigantic causeway from the main land. 
 
 Tyre was distinguished for its enterprise, its commercial importance, its 
 luxury, and its magnificence. Eew, perhaps none, of the cities of antiquity 
 were more favourably situated for commerce. It was the natural seaport of 
 Palestine and Syria, and it was favourably situated for commerce with all 
 the cities and states bordering on the Mediterranean, and indeed with all the 
 known world. The luxuries of the East passed toough Tyre, (see Ezek. 
 xxvii., where there is an extended description of the various nations that 
 trafiicked with and enriched it ;) and the productions of distant climes from 
 the West were introduced to the East through this seaport. It rose there- 
 fore to great opulence, and to consequent luxury and sin. 
 
 It was also a place of great strength. Old Tyre was defended by a wall, 
 which was regarded as impregnable, and which is said to have resisted the 
 attacks of Nebuchadnezzar for thirteen years. New or Insular Tyre was 
 inaccessible, until Alexander constructed the immense mole by which he 
 connected it with the main land ; and as they had the command of the sea, 
 the city was regarded as unapproachable. Alexander could not have taken 
 it had he not possessed resources, and patience, and power which perhaps no 
 other ancient conqueror possessed, and had he not engaged in an enterprise 
 which perhaps all others would have regarded as impracticable and hopeless. 
 Josephus, indeed, states that Shalmaneser, king of Assyria, made war against 
 the Tyrians with a fieet of sixty ships, manned by 800 rowers. The Tyrians 
 had but twelve ships, yet they obtained the victory, and dispersed the 
 Assyrian fleet, taking 500 prisoners. Shalmaneser then besieged the city 
 for five ^;ears, but was unable to take it. This was in the time of Hezekiah, 
 A. M. 3287, or about 717 years before Christ. 
 
 Nebuchadnezzar took the city after a siege of thirteen years, during the 
 time of the Jewish captivity, about 573 years before Christ. This was in 
 accordance with the prophecy in this chapter, (see note, ver. 13,) and accord- 
 ing to the predictions also of Ezekiel. The desolation was entire. The city 
 
462 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 CHAPTER XXIII. 
 
 ^HE burden of Tyre.’’ Howl, 
 ye ships of Tarsbisb ; for it 
 
 ' Jer. 25. 22 ; 47. 4 ; Ezek. 26. 28 ; Amos 
 9. 10 ; Zech. 9- 2---4. 
 
 is laid waste, so that there is no 
 house, no entering in : from the 
 land of Chittim^it is revealed 
 to them. 
 
 s ver. 12 ; Jer. 2. 10. 
 
 Vision XXI. — Ch. xxiii. Ti/re, 
 
 1 The Burden op Tyre. 
 
 Howl, 0 ye ships of Tarshish ! 
 
 Eor it is laid waste ; 
 
 Eor there is no house, no port of entry : 
 
 From the land of Chittim the tidings is brought unto them. 
 
 was destroyed, and the inhabitants driven into foreign lands. See notes on 
 vers. 7, 12. The city lay desolate for seventy years, (see notes on vers. 15, 
 17,) and Old Tyre was in ruins in the time of the invasion of Alexander the 
 Great. A new city had risen, however, on the island, called New Tyre, and 
 this city was taken by Alexander, after a siege of eight months. Near the 
 shore the water is said to have been shallow, but 'near the new city it was 
 three fathoms or nmeteen feet in depth. The city of Tyre was taken by 
 Alexander 332 years before Christ, and 241 years after its destruction by 
 Nebuchadnezzar, and consequently about 170 years after it had been rebuilt. 
 It was not, however, entirely destroyed by Alexander, and became an object 
 of contention to his successors. It was successively invested by Antigonas 
 and Ptolemy, and fell into the hands of the latter. In the apostolic age it 
 seems to have regained somewhat of its ancient splendour. There were some 
 Christians here. Acts xxi. 3, 4. At present it belongs to Syria. It was often 
 an object of contention during the crusades, and was distinguished as the 
 -irst archbishopric under the Patriarchate of Jerusalem. It gradually sunk 
 into decay, lost its importance, and became a place of utter ruin. Volney 
 noticed there in 1784, the choh of the ancient church, the remains of the 
 walls of the city 'which can still be traced, and some columns of red granite, 
 a species unknown in Syria. In the time when it was visited by Yolney and 
 Maundrell, it was a miserable village, where the inhabitants subsisted 
 chiefly by fishing. Its exports consist only of a few sacks of corn and cotton ; 
 and the only merchant of which it could boast, in the time when Volney was 
 there, was a solitary Greek, who could hardly gain a livelihood. At present, 
 Tyre, or, as it is called, Sur, is nothing more than a market town, a small 
 seaport, hardly deserving the name of a city. Its chief export is the 
 tobacco raised on the neighbouring bills ; with some cotton, and also char- 
 ^pal and wood from the more distant mountains. The houses are for the 
 most part mere hovels, very few being more than one story high, with flat 
 roofs. The streets are narrow lanes, crooked and filthy. Yet the many 
 scattered palm-trees throw over the place an Oriental charm; and the 
 numerous Pride of India trees interspersed among the houses and gardens, 
 with their beautiful foliage, give it a pleasing aspect. It has a population of 
 less than three thousand souls. In 1837 an earthquake was felt here to a 
 very considerable extent. A large part of the eastern wall was thi'own 
 down, and the southern wall was greatly shattered, and several houses were 
 destroyed. See Eobinson’s Biblical Eesearches, vol. iii. p. 400. See Eob. 
 Calmet ; Edin. Ency. ; NeAvton on the Prophecies, xi. ; Keith on the 
 Prophecies; and the Travels of Volney and Maundrell. On the ancient 
 commercial importance of Tyttj, and its present situation, and the ccmse 
 of its decline, the reader may consult ai’ticle in the American Biblical 
 Eepository for October, 1840. 
 
 1. The burden of Tyre. Note, ch. xiii. 1. IT Hoiol. This is a 
 highly poetic description of the destruction that was coming on Tyre. 
 The ships of Tarshish traded there ; and the prophet no'w addresses 
 
CHAPTEE XXni. 
 
 463 
 
 B; c. 713.] 
 
 the ships, and calls upon them to lament because the commerce by 
 'which they had been enriched was to be destroyed, and they were to 
 be thrown out of employ. IT Ye ships of Tarshish. See note, ch. ii. 
 16. The Tarshish here referred to was doubtless a city or country 
 in Spain, {Taprriaffhs^ Tartessus,) and was the most celebrated empo- 
 rium to which the Phoenicians traded. It is mentioned by Diod. Sic, 
 V. 35 — 38 ; Strab. iii. 148 ; Pliny, His. Hat. hi. 3. According to 
 Jer. X. 9, it exported silver ; according to Ezek. xxvii. 12, 25, it ex- 
 ported silver, iron, tin, and lead to the Tyrian market. In this chapter, 
 vers. 1, 6, 10, it is represented as an important Phoenician or Tyrian 
 colony. All the circumstances agree with the supposition that Tar- 
 tessus in Spain is the place he?'e referred to. The name Tartessus 
 (TapTTjacrbs) is derived from the Hebrew by a change simply in 
 
 the pronunciation. See Bochart, (Georg. Sacra, lib. iii. c. 7 ;) and 
 J. D. Michaelis, (Spicileg. Georg. Heb. p. i. pp. 82 — 103.) IT For it 
 is laid waste. Tyre is laid waste ; that is, in vision it was made to 
 pass before the mind of the prophet as laid waste, or as it loould be. 
 Notes, ch. i. 1. *TI So that there is no house. It would be completely 
 destroyed. This was the case with Old Tyre after the conquest by 
 Nebuchadnezzar, and it remained so. See the analysis of the chap- 
 ter. ^ No entering in. No harbour ; no port where the ships 
 could remain, and with which they could continue to trade. Tyre 
 was once better situated for commerce, and had greater natural ad- 
 vantages than any port in the Mediterranean. Those advantages 
 have, however, to a great extent passed away, and natural causes com- 
 bine to confirm the truth of the Divine predictions that it should 
 cease to be a place of commerce. The merchandise of India, which 
 •was once conveyed overland through Babylon and Palmyra, and 
 which found its natural outlet at Tyre, is now carried around the 
 Cape of Good Hope, and will never again be restored to its old chan- 
 nel. Besides, Tyre itself, which once had so fine a harbour, has 
 ceased to be a safe haven for large vessel^. Eobinson (George) says 
 of its harbour in 1830, “ It is a small circular basin, now quite filled 
 up with sand and broken columns, leaving scarcely space enough for 
 small boats to enter. The few fishing-boats that belong to the place 
 are sheltered by some rocks at the westward of the island.” — Travels 
 in Syria and Palestine, vol. i. p. 269. Shaw, who visited Tyre in 
 1738, says of the harbour, “ I visited several creeks and inlets, in 
 order to discover what provision there might have been formerly 
 made for the security of their vessels. Yet, notwithstanding that 
 Tyre was the chief maritime power of this country, I could not dis- 
 cover the least token of either cothon or harbour that could have been 
 of extraordinary capacity. The coasting ships, indeed, still find a 
 tolerably good shelter from the northern winds, under the southern 
 shore, but are obliged immediately to return when the winds change 
 to the west or south ; so that there must have been some better station 
 than this for their security and reception. In the N.N.E. part like- 
 wise of the city, we see the traces of a safe and commodious basin, 
 lying w'ithin the walls ; but which, at the same time, is very small, 
 scarce forty yards in diameter. Yet even this port, small as it is at 
 present, is, notwithstanding, so choked up with sand and rubbish, 
 that the boats of those poor fishermen who now and then visit this 
 renowned emporium, can, with great difficulty, only be admitted.” — 
 Travels, pp. 330, 331, Ed. fol. Oxf. 1738. Dr. Eobinson says of 
 the port of Tyre, “ The inner port or basin on the north was formerly 
 
464 
 
 ISAIAH. 
 
 [b.c, 713, 
 
 2 Be * still, ye inliabitaiits of 1 chants of Zidon, that pass oyer 
 the isle ; thou whom the mer- I the sea, have replenished. 
 
 1 silent. 
 
 2 Be silent, 0 ye inhabitants of the island, 
 
 The merchants of Zidon, that pass over the sea, did fill thee ; 
 
 enclosed with a wall running from the north end of the island in a 
 curve towards the main land. Various pieces and fragments of this 
 wall yet remain, suflacient to mark its course ; but the port itself is 
 continually filling up more and more with sand, and now- a- days 
 boats only can enter it. Indeed, our host informed us, that even 
 within his own recollection the water covered the open place before 
 his own house, which at present is ten or twelve rods from the sea, 
 and is surrounded with buildings ; while older men remember that 
 vessels formerly anchored where the shore now is.” — Bibli. Research, 
 iii. 397. H From the land of Chittim. This means, probably, from 
 the islands and coasts of the Mediterranean. In regard to the mean- 
 ing of the word Chittim^ the following is the note of Gesenius on this 
 verse : “ Among the three different opinions of ancient and modern 
 interpreters, according to which they sought for the land of Chittim 
 in Italy, Macedonia, and Cyprus, I decidedly prefer the latter, which 
 is also the opinion of Josephus, (Ant. i. 6, § 1.) According to this, 
 Chittim is the island Cyprus, so called from the Phoenician colony 
 KtViov, Citium, in the southern part of the island ; but still in such a 
 sense that this name Chittim was, at a later period, employed also in 
 a wider sense to designate other islands and countries adjacent to the 
 coasts of the Mediterranean, as e.g, Macedonia, Dan. xi. 30 ; 1 Mac. 
 i. 1 ; viii. 5. This is also mentioned by Josephus. That Kiriov 
 (Citium) was sometimes used for the whole island of Cyprus, and 
 also in a wider sense for other islands, is expressly asserted by 
 Epiphanius, who himself lived in Cyprus, as a w^ell-known fact, 
 ( Adv. Hseres. xxx. 25 ;.) where he says, ‘ It is manifest to all that 
 the island of Cyprus is called Klrfov, (Citium,) for the Cyprians and 
 Rhodians ('Po'Stot) are called Kitians^ (Klrioi.) It could also be used 
 of the Macedonians, because they were descended from the Cyprians 
 and Rhodians. That most of the cities of Cyprus were Phoenician 
 colonies is expressly affirmed by Diodorus, (ii. p. 114 ; comp. Herod, 
 vii. 90 ;) and the proximity of the island to Phoenicia, together with 
 its abundant supply of productions, especially such as were essential 
 in ship-building, would lead us to expect nothing else. One of the 
 few passages of the Bible which give a more definite hint in regard 
 to Chittim is Ezek. xxvii. 6, which agrees very well with Cyprus : 
 ‘ Of the oaks of Bashan do they make them oars ; thy ships’ benches 
 do they make of ivory, encased with cedar from the isles of Chittim.’ 
 The sense of this passage is, that the fleets coming from Tarshish 
 (Tartessus) to Tyre would, on their way, learn from the inhabitants 
 of Cyprus the news of the downfall of Tyre.” IT It is revealed to them. 
 If we understand Chittim to denote the islands and coasts of the 
 Mediterranean, it means that the navigators in the ships of Tarshish 
 would learn the intelligence of the destruction of Tyre from those 
 coasts or islands where they might stop on their w^ay. Tyre was of 
 so much commercial importance, that the news of its fall would 
 spread into all the islands of the Mediterranean. 
 
 2. Be still. This is the description of a city which is destroyed, 
 v/here the din of commerce and the sound of revelry are no longer heard. 
 
CHAPTER XXIII. 
 
 465 
 
 1 
 
 ! B. C. 713.] 
 
 3 And by great waters the 
 seed of Sihor, the harvest of the 
 river, is her revenue; and she 
 is a mart of nations. 
 
 4 Be thou ashamed, 0 Zidon; 
 
 for the sea hath spoken, even the 
 strength of the sea, saying, I 
 travail not, nor bring forth chil- 
 dren, neither do I nourish up 
 young men, nor bring up virgins. 
 
 3 The seed of Sihor by her -wide waters ; 
 
 The harvest of the river was her revenue ; — 
 
 She was the mart of the nations. 
 
 4 Be thou ashamed, 0 Zidon, for the sea hath spoken. 
 Even the strong fortress of the sea, saying, 
 
 “I do not travail nor bring forth children, 
 
 ^‘Nor nourish youth, nor bring up virgins.” 
 
 It is an address of the prophet to Tyre, indicating that it would be 
 soon still, and destroyed. ^ Ye inhabitants of the isle. Of Tyre. The 
 •\vord isle ('^) is sometimes used to denote a eoast or maritime region, 
 (see note, ch. xx. 6 ;) but there seems no reason to doubt that here it 
 means the island on which New Tyre was erected. This may have 
 been occupied even before Old Tyre was destroyed by Nebuchadnezzar, 
 though the main city was on the coast. ^ Thou whom the merchants 
 of Zidon. Tyre was a colony from Sidon ; and the merchants of Sidon 
 ■would trade to Tyre as well as to Sidon. IT Have replenished. Heb., 
 “have filled,” ^. e. with merchandise, and with wealth. Thus, in 
 Ezek. xxvii. 8, Tyre is represented as having derived its seamen from 
 Sidon : “ The inhabitants of Sidon and of Arvad were thy mariners.” 
 And in Ezek. xxvii. 9 — 23, Tyre is represented as having been filled 
 with ship -builders, merchants, mariners, soldiers, etc., from Gebal, 
 Persia, Lud, Phut, Tarshish, Javan, Tubal, Meshech, Dedan, Syria, 
 Damascus, Arabia, etc. 
 
 3. And by great waters. That is, by the abundant waters. Dr the 
 overflowing of the Nile. Tyre was the mart to which the superabun- 
 dant productions of Egypt were borne. See Ezek. xxvii. IT The seed 
 ofSihor. There can be no doubt that by Sihor here is meant the river 
 Nile in Egypt. See Jer. ii. 18 ; 1 Chron. xiii. 5 ; Josh. xiii. 3. The 
 word ‘irnii Shlhhor is derived from ShAhhdr, to be black, (Job xxx. 
 30,) and is given to the Nile from its colour when it brings down the 
 slime or mud by which Egypt is rendered so fertile. The Greeks gave 
 to the river the name MeAas, blach^ and the Latins call it Melo. — Serv. 
 ad. Virg. Geor. iv. 291. It was called Siris by the Ethiopians; per- 
 haps the same as feihor. The upper branches of the Nile in Abyssinia 
 all receive their names from the eolour of the water, and are called the 
 White River, the Blue River, etc. IT The harvest of the river. The 
 productions caused by the overflowing of the river. Egypt was cele- 
 brated for producing grain, and Rome and Greece derived no small 
 part of their supplies from that fertile country. It is also evident that 
 the inhabitants of Palestine were early accustomed to go to Egypt in 
 time of scarcity for supplies of grain. See Gen. xxxvii. 25, 28, and 
 the history of Joseph, Gen. xli., xiii., xliii. That the Tyrians traded 
 with Egypt is also well known. Herodotus (ii. 112) mentions one 
 entire quarter of the city of Memphis that was inhabited by the Tyrians. 
 IT Is her revenue. Her resources are brought from thence. IT She is 
 a mart of nations. How true this was, see Ezek. xxvii. No place 
 was more favourably situated for commerce ; and she had engrossed 
 the trade nearly of all the world. 
 
 4. Be thou ashamed^ 0 Zidon. Tvre was a colony of Sidon. Sidon 
 
 X 2 . 
 
466 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 5 As at the report ^ concerning 
 Egypt; so shall they he sorely 
 
 t ch. 19. lO. 
 
 pained at the report of Tyre. 
 
 6 Pass ye oyer to Tarshish ; 
 howl; ye inhabitants of the isle. 
 
 5 When the news shall reach Egypt, 
 
 They shall be in pangs at the report concerning Tyre. 
 
 6 Pass ye oyer to Tarshish ; 
 
 Howl, 0 ye inhabitants of the isle. 
 
 is here addressed as the mother of Tyre, and is called on to lament over 
 her daughter that was destroyed. In ver. T2, Tyre is called the 
 “ daughter of Sidon and such appellations were commonly given to 
 cities. See note, ch. i. 8. Sidon is here represented as ashamed or 
 grieved — as a mother who is bereft of all her children. *11 The sea hath 
 spoken. New Tyre was on a rock at some distance from the land, and 
 seemed to rise out of the sea somewhat as Yenice does. It is described 
 here as a production of the sea, and the sea is represented as speaking 
 by her. ^ Even the strength of the sea. The fortress, or strong place, 
 , of the sea. Tyre, on a rock, might be regarded as the strong place, 
 or the defence of the Mediterranean. Thus Zechariah (ix. 3) says of 
 it, “And Tyrus did build herself a stronghold ” — ‘lisn. IT Saying^ 1 
 travail not. The expressions which follow are to be regarded as the 
 language of Tyre — the founder of colonies and cities. The sense is, 
 “ My wealth and resources are gone. My commerce is annihilated. 
 I cease to plant cities and colonies, and to nurse and foster them, as I 
 once did, by my trade.’’ The idea of the whole verse is, that the city 
 which had been the mistress of the commercial world, and distin- 
 guished for founding other cities and colonies, was about to lose her 
 importance, and to cease to extend her colonies and her influence over 
 other countries. Over this fact, Sidon, the mother and founder of 
 Tyre herself, would be humbled and grieved that her daughter, so 
 proud, so rich, and so magniflcent, was brought so low. 
 
 5. As at the report concerning Egypt, According to our translation, 
 this verse would seem to mean that the Sidonians and other nations 
 had been pained or grieved at the report of the calamities that had 
 come u^Don Egypt, and that they would be similarly affected at the 
 report concerning Tyre. In accordance with this, some (as Jarchi) 
 have understood it of the plagues of Egypt, and suppose that the pro- 
 phet means to say, that as the nations were astonished at that, so they 
 would be at the report of the calamities that would come upon Tjue. 
 Others refer it to the calamities that would come upon Egypt referred 
 to in ch. xix., and suppose that the prophet means to say, that as the 
 nations would be amazed at the report of these calamities, so they 
 would be at the report of the overthrow of Tyre. So Yitringa. But 
 the sense of the Hebrew may be expressed thus : “ As the report or 
 tidings of the destruction of Tyre shall reach Egypt, they shall be 
 pained at the tidings respecting Tyre.” So Lowth, Noyes, Hosen- 
 miiller, Grotius, Calvin. They would be grieved, either (1) because 
 the destruction of Tyre would injure the commerce of Egypt; or (2) 
 because the Egyptians might fear that the army of Nebuchadnezzar 
 •would come upon them, and that they would share the fate of Tyre. 
 ^ Sorely pained. The Avord here used (^Vir) is commonly applied to 
 the severe pain of parturition. 
 
 6. Fass ye over. That is, ye inhabitants of Tyre. This is an address 
 
B. c. 713.] CHAPTER XXIII. 
 
 467 
 
 7 Is tliis your joyous city, 1 days? her own feet shall carry 
 whose antiquity is of ancient her ^afar off to sojoiu'n. 
 
 1 from afar off. 
 
 7 Is this your joyous city, 
 
 Whose antiquity is from earliest days ? 
 Her feet shall carry her afar to sojourn. 
 
 to Tyre, in view of her approaching destruction ; and is designed to 
 signify that when the city was destroyed, its inhabitants would flee to 
 its colonies, and seek refuge and safety there. As Tarshish was one 
 of its principal colonies, and as the ships employed by Tyre would 
 naturally sail to Tarshish, the inhabitants are represented as fleeing 
 there on the attack of Nebuchadnezzar. That the inhabitants of Tyre 
 did flee in this manner is expressly asserted by Jerome upon the 
 authority of Assyrian histories which are now lost. “We have read,’* 
 says he, “ in the histories of the Assyrians, that when the Tyrians were 
 besieged, after they saw no hope of escaping, they went on board their 
 ships, and fled to Carthage, or to some islands of the Ionian and .^gean 
 Sea.’" — Jerome in loco. And again (on Ezek. xxix.) he says, “ When 
 the Tyrians saw that the works for carrying on the siege were per- 
 fected, and the foundations of the walls were shaken by the battering 
 rams, whatever precious things in gold, silver, clothes, and various 
 kinds of furniture the nobility had, they put them on board their 
 ships, and carried to the islands. So that the city being taken, Nebu- 
 chadnezzar found nothing worthy of his labour.” Diodorus (xvii. 41) 
 relates the same thing of the Tyrians during the siege of Alexander 
 the Great, where he says that they took their wives and children to 
 Carthage. ^ Howl. Deep grief among the Orientals was usually 
 expressed by a loud, long, and most dismal hotel or shriek. Note, ch. 
 XV. 2. ^ Ye inhahitants of the isle. Of Tyre. The word isle^ how- 
 
 ever, may be taken as in ch. xx. 6, (see note in that place,) in the 
 sense of coast or maritime country in general, and possibly may be in- 
 tended to denote Old Tyre, or the coast of Phoenicia in general, though 
 most naturally it applies to the city built on the island. 
 
 7. Is this your joyous city. Is this the city that was just now so 
 full of happiness, of reveliy, of business, of gaiety, of rejoicing? See 
 note, ch. xxii. 2. IT Whose antiquity is of ancient days. Strabo (lib. 
 xvi. p. 756) says, “ After Sidon, Tyre, a splendid and most ancient 
 city, is to be compared in greatness, beauty, and antiquity with Sidon.” 
 Curtins (Hist. Alexan. lib. iv. c. iv.) says, “The city was taken, 
 distinguished both by its antiquity and its great variety of fortune.” 
 Arrian (lib. ii. cap. xvi.) says, that “the Temple of Hercules at Tyre 
 was the most ancient of those which the memory of men have pre- 
 served.” And Herodotus (ii. 44) says, that in a conversation which 
 he had with the priest of that temple, he informed him that it had 
 then existed for 2300 years. Josephus indeed says, (Ant. b. viii. ch. 
 iii. § 1,) that Tyre was built but 240 years before the temple was built 
 by Solomon — but this was probably a mistake. Justin (xviii. 3) says 
 that Tyre was founded in the year of the destruction of Troy. Its 
 very high antiquity cannot be doubted. *11 Her own feet shall carry 
 her afar off. Grotius supposes that hj feet here the “feet of ships” 
 axe intended — that is, their sails and oars. But the expression is de- 
 signed evidently to stand in contrast with ver. 6, and to denote that a 
 part of the inhabitants would go by land into captivity. Probably 
 many of them were taken prisoners by Nebuchadnezzar ; and perhaps 
 
468 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 8 Wlio hatli taken this counsel 
 against Tyre, tlie crowning city^ 
 whose merchants are princes, 
 whose traffickers are the ho- 
 nourable of the earth % 
 
 9 The Lord of hosts hath 
 purposed it, to ^ stain the pride 
 of all glory, and to bring “ into 
 contempt all the honourable of 
 the earth ? 
 
 1 pollute. u 1 Cor. 1. £8, 29. 
 
 8 Who hath purposed this against Tyre, the dispenser of cro^vns, 
 Whose merchants are princes, 
 
 Whose traders the nobles of the earth ? 
 
 9 Jehovah of hosts hath purposed it. 
 
 To staiu the pride of all glory. 
 
 To make contemptible all the nobles of the earth. 
 
 many of them, when the city was besieged, found opportunity to escape 
 and flee by land to a distant place of safety. 
 
 8. Who hath taken this counsel. To whom is this to be traced? Is 
 
 this the work of man, or is it the plan of God ? — questions which would 
 naturally arise at the contemplation of the ruin of a city so ancient 
 and so magnificent. The object of this question is to trace it all to 
 God ; and this perhaps indicates the scope of the prophecy — to show 
 that God reigns, and does all his pleasure over cities and kingdoms. 
 H The crowning city. The distributer of crowns ; or the city from 
 which dependent towns, provinces, and kingdoms had arisen. Many 
 colonies and cities had been founded by Tyre. Tartessus in Spain, 
 Citium’ in Cyprus, Carthage in Africa, and probably many other places 
 were Phoenician colonies, and derived their origin from Tyre, and were 
 still its tributaries and dependents. Comp. Ezek. xxvii. 33. ^ Whose 
 merchants are princes. Princes trade with thee, and thus acknowledge 
 their dependence on thee. Or, thy merchants are splendid, gorgeous, 
 and magnificent like princes. The former, however, is probably the 
 meaning. *H Whose traffickers. Canaanites. As the ancient 
 
 inhabitants of Canaan were traffickers or merchants^ the word came to 
 denote merchants in general. See Job xli. 6 ; Hos. xii. 7 ; Zeph. i. 
 11 ; Ezek. xvii. 4. So the word Chaldean came to mean astrologers y 
 because they were celebrated for astrology. 
 
 9. The Loud of hosts hath purposed it. Note, ch. i. 9. It is not by 
 human counsel that it has been done. AVhoever is the instrument, 
 yet the overthrow of wicked, proud, and vicious cities and nations is 
 to be traced to the God who rules in the empires and kingdoms of the 
 earth. See notes, ch. x. 5 — 7. H To stain the pride of all glory. Marg., 
 pollute. The Hebrew word bVn means properly to bore, or pierce 
 through; to open, make common, (Lev. xix. 29;) then to profime, 
 defile, pollute, as e. g. the sanctuary, (Lev. xix. 8 ; xxi. 9,) the Sab- 
 bath, (Exod. xxxi. 14,) the name of God, (Lev. xviii. 21; xix. 12.) 
 Here it means that the destruction of Tyre would show that God could 
 easily level it all with the dust. The destruction of Tyre would show 
 this in reference to all human glory, because (1) it was one of the 
 most ancient cities ; (2) it was one of the most magnificent ; (3) it was 
 one of the most strong, secure, and inaccessible ; (4) it was the one 
 of most commercial importance, most distinguished in the view of 
 nations ; and (5) its example would be the most striking and impressive. 
 God often selects the most distinguished and important cities and men 
 to make them examples to others, and to show the ease with which 
 he can bring all down to the earth. IT To bring into contempty etc. To 
 
CHAPTER XXIII. 
 
 469 
 
 B. c. 713.] 
 
 10 Pass tlirougli tliy land as 
 a riyer, 0 daughter of Tarsliish : 
 there is no more ^ strength. 
 
 1 girdle. 
 
 11 He stretched out his hand 
 oyer the sea ; he shook the king- 
 doms : the Loud hath giyen a 
 
 10 Pass through thy land as a riyer, 
 
 0 daughter of Tarshish ; 
 
 The barrier is no more. 
 
 11 His hand is stretched out over the sea, 
 He shook the kingdoms. 
 
 bring their plans and purposes into contempt, and to show how unim- 
 portant and how foolish are their schemes in the sight of a holy God. 
 
 10. Pass through thy land as a river. This verse has been very 
 variously understood. Yitringa supposes that it means that all that 
 held the city together — its fortifications, walls, etc. — would be laid 
 waste ; and that as a river flows on without obstruction, so the 
 inhabitants would be scattered far and near. Everything, says he, 
 would be levelled, and the field would not be distinguishable from 
 the city. Grotius thus renders it: “Pass to some one of thy colonies; 
 as a river flows from the fountain to the sea, so do you go to the 
 ocean.” Lowth understands it also as relating to the time of the 
 destruction of Tyre, and to the escape which the inhabitants would 
 then make : 
 
 ‘‘ Overflow thy land like a river, 
 
 “ 0 daughter of Tarshish; the mound [that kept in thy waters] is no more.” 
 
 The LXX. render it, “ Cultivate (’Epyafou) thy land, for the ships 
 shall no more come from Kapxv^^J^os — Carthage.” Probably the true 
 meaning is that which refers it to the time of the siege, and to the 
 fact that the inhabitants would seek other places when their defence 
 was destroyed. That is, “ Pass through thy territories.^ thy dependent 
 cities, states, colonies, and seek a refuge there ; or wander there like 
 a flowing stream.” ^ As a river. Perhaps the allusion is to the 
 Nile, as the word is usually given to the Nile ; or it may be to 
 any river that flows on with a mighty current when all obstructions 
 are removed. The idea is, that as waters flow on when the barriers 
 are removed, so the inhabitants of Tyre would pour forth from their 
 city. The idea is not so much that of rapidity.^ as it is they should go 
 like a stream that has no dykes, barriers, or obstacles now to confine 
 its flowing waters. *if O daughter of Tarshish. Tyre ; so called 
 either because it was in some degree sustained and supplied by the 
 commerce of Tarshish ; or because its inhabitants would become the 
 inhabitants of Tarshish, and it is so called by anticipation. The 
 Yulgate renders this, filia maris, daughter of the sea. Junius supposes 
 that the prophet addresses those who were then in the city who were 
 aatives of Tarshish, and exhorts them to flee for safety to their own 
 city. H There is no more strength. Margin, girdle. The word rnn 
 means properly a girdle^ Job xii. 31. It is applied to that which 
 hinds or secures the body ; and may be applied here perhaps to that 
 which secured or hound the city of Tyre ; that is, its fortifications, its 
 walls, its defences. They would all be levelled ; and, nothing v/ould 
 secure the inhabitants, as they would flow forth as waters that are pent 
 up do, when every barrier is removed. 
 
 11. He stretched out his hand. That is, Jehovah. See ver. 9. To 
 stretch out the hand is indicative of punishment, (see note, ch. v. 
 
470 
 
 ISAIAH. 
 
 \b. 3 . 713 . 
 
 commandment * against^ the mer- 
 chant city, to destroy the ^strong 
 holds thereof. 
 
 12 And he said; Thou shalt 
 
 1 or, concerning a merchantman. 
 
 S Canaan. 3 or, strengths. 
 
 no ' more rejoice, 0 thou op- 
 pressed yirgin, daughter of Zi- 
 don; arise, pass oyer to Chittim 52^ 
 there also shalt thou haye no 
 rest. 
 
 X Rev. 18. 22. jj ver. 1. 
 
 Jehovah gave command concerning Canaan 
 To destroy her strong holds. 
 
 12 And he said, 
 
 Thou shalt no more exult, 
 
 Thou dishonoured virgin, daughter of Zidon ; 
 ‘‘Arise, pass over to Chittim, 
 
 “Even there shalt thou have no rest.’* 
 
 25 ; ix. 12;) and means that God had resolved to inflict exemplary 
 punishment on Tyre and its dependent colonies. H Over the sea. 
 That is, over the sea-coast of Phoenicia ; or over the cities that were 
 built on the coast. This alludes to the fact that Nebuchadnezzar 
 would lay siege to these cities, and would ravage the maritime coast 
 of Phoenicia. It is not improliable also, that, having taken Tyre, he 
 would extend his conquests to Citium on the island of Cyprus, and 
 destroy as many of the dependent cities of Tyre as possible. H The 
 Lord hath given a commandment. The control here asserted over 
 Nebuchadnezzar is similar to that which he asserted over the Assyrian 
 Sennacherib. See note, ch. x. 5. ^ Against the merchant city. Heb., 
 “ Against Canaan” — The word “ Canaan** may here be used 
 as in ver. 8, to denote a place given to merchandise or traffic, since 
 this was the principal employment of the inhabitants of this region ; 
 but it is rather to be taken in its obvious and usual sense in the 
 Scriptures, as denoting the land of Canaan, and as denoting that 
 Nebuchadnezzar would be sent against that, and especially the 
 maritime parts of it, to lay it waste. *I[ To destroy the strong holds 
 thereof. That is, the strong holds of Canaan ; as Tyre, Sidon, Accho, 
 etc. Tyre, especially, was strongly fortified, and was able long to 
 resist the arms of the Chaldeans. 
 
 12. And he said. God said, ver. 9. Thou shalt no more rejoice. 
 The sense is, that Tyre was soon to be destroyed. It does not mean 
 that it should never afterwards exult or rejoice, for the prophet says, 
 (ver. 17,) that after its destruction it would be restored, and again "be 
 filled with exultation and joy. O thou oppressed virgin. Lowth 
 renders this, “ O thou defiowered virgin,” expressing the sense of 
 the w'ord Daughter of Zidon. Yer. 4. Pass over to 
 
 Chittim. Note, ver. 1. The idea is, that under the siege, the 
 inhabitants of Tyre w'ould seek refuge in her colonies, and the cities 
 that were dependent on her. ^ There also shalt thou have no rest. It 
 is not improbable that Nebuchadnezzar would carry his arms to 
 Cyprus — on which the city of Citium was — where tlie Tyrians would 
 take refuge first. Megasthenes, who lived about 300 years before 
 Christ, says of Nebuchadnezzar that he subdued a great part of 
 Africa and Spain, and that he carried his arms so far as the Pillars of 
 Hercules. See Newton on the Prophecies, xi. § 11. But whether 
 this refers to the oppressions which Nebuchadnezzar would bring on 
 them or not, it is certain that the colonies that sprung from Phoenicia 
 were exposed to constant wars after this. Carthage was a colony of 
 
CHAPTER XXIII. 
 
 471 
 
 B. c. 713.1 
 
 13 Beliold tlie land of tlie 
 Chaldeans : this people was not, 
 till the Assyrian founded it for 
 them “ that dwell in the wilder- 
 3 Psa. 72. 9. 
 
 ness: they set up the towers 
 thereof, they raised up the pa- 
 laces thereof 3 and he brought it 
 to ruin. 
 
 13 Lo ! the land of the Chaldeans ! 
 
 This people was not ; 
 
 The Assyrian founded it for the inhabitants of the desert. 
 They raised the watch-towers, 
 
 They set up its palaces ; 
 
 This people hath reduced her to a ruin. 
 
 Tyre, and it is well known that this city was engaged in hostility 
 with the Romans until it was utterly destroyed. Indeed all the de- 
 pendent colonies of ancient Tyre became interested and involved in 
 the agitations and commotions which were connected with the con- 
 quests of the Roman empire. 
 
 13. Behold the land of the Chaldeans. This is a very important 
 verse, as it expresses the source -whence these calamities were coming 
 upon Tyre; and as it states some historical facts of great interest 
 respecting the rise of Babylon. In the previous verses the prophet 
 had foretold the certain destruction of Tyre, and had said that who- 
 ever was the agent, it was to be traced to the overruling providence 
 of God. He here states distinctly that the agent in accomplishing all 
 this would be the Chaldeans — a statement which fixes the time to the 
 siege of Nebuchadnezzar, and proves that it does not refer to the con- 
 quest by Alexander the Great. A part of this verse should be read 
 as a parenthesis ; and its general sense has been well expressed by 
 Lowth, -who has followed Yitringa : 
 
 Behold the land of the Chaldeans ; 
 
 This people was of no account ; — 
 
 (The Assyrian founded it for the inhabitants of the desert ; 
 
 They raised the watch-towers, they set up the palaces thereof;) 
 
 This people hath reduced her to a ruin.’’ 
 
 ^ Behold. Indicating that what he w^as about to say 'was something 
 unusual, remarkable, and not to be expected in the ordinary course 
 of events. That which was so remarkable was the fact that a people 
 formerly so little known -would rise to such power as to be able to 
 overturn the ancient and mighty city of Tyre. IT The land of the 
 Chaldeans, Nebuchadnezzar was the king of Chaldea, or Babylonia, 
 The names Babylon and Chaldea are often interchanged as denoting 
 the same kingdom and people. See ch. xlviii. 14, 20 ; Jer. 1. 1 ; li. 
 24 ; Ezek. xii. 13. The sense is, “lo ! the power of Chaldea shall be 
 employed in yoiu* overthrow.” This peojjle. The people of Baby- 
 lonia or Chaldea. ^ Was not. Was not known; had no govern- 
 ment or power ; was a rude, nomadic, barbarous, feeble, and illiterate 
 people. The same phrase occurs in Dent, xxxii. 21, where it also 
 means a people unknown, rude, barbarous, wandering. That this 
 was formerly the character of the Chaldeans is apparent from Job i. 
 17, where they are described as a nomadic race, having no established 
 place of abode, and living by plunder. H Till the Assyrian. Babylon 
 was probably founded by Nimrod, (see notes on ch. xiii.,) but it was 
 long before it rose to splendour. Belus or Bel, the Assyrian, is said 
 to have reigned at Babylon a. m. 2682, or 1322 b. c., in the time of 
 
472 
 
 ISAIAH. 
 
 [b, c. 713. 
 
 14 Howl, ye sMps of TarsLisli : 
 for your strength is laid waste. 
 
 15 And it shall come to pass 
 in that day, that Tyre shall be 
 
 forgotten seventy years, accord- 
 ing to the days of one king: 
 after the end of seventy years 
 ^ shall Tyre sing as an harlot. 
 
 1 it shall be unto Tyre as the song of. 
 
 14 Howl, 0 ye ships of Tarshish ! 
 
 For your strong hold is destroyed. 
 
 15 And it shall come to pass in that day, 
 
 That Tyre shall be forgotten seventy years, 
 According to the days of one dynasty : 
 
 At the end of seventy years 
 
 It shall be to Tyre as the song of an harlot. 
 
 Shamgar, judge of Israel. He was succeeded by Ninus and Semiramis, 
 who gave the principal celebrity and splendour to the city and king- 
 dom, and who may be said to have been its founders. They are 
 probably referred to here. IT Founded it. Semiramis reclaimed it 
 from the waste of waters ; built dykes to confine the Euphrates in 
 the proper channel ; and made it the capital of the kingdom. This 
 is the account given by Herodotus, Hist. b. i : “ She (Semiramis) 
 built mounds worthy of admiration, where before the river was 
 accustomed to spread like a sea through the whole plain.’* ^ For 
 them that dwell in the wilderness. Heb., for the tziim. This 
 word, from or a waste or desert, denotes properly the inha- 
 bitants of the desert or waste places, and is applied (1) to men, Psa. 
 Ixxii. 9 ; Ixxiv. 14 ; and (2) to animals, Isa. xiii. 21 ; notes, xxxiv. 
 14. Here it denotes, I suppose, those who had been formerly in- 
 habitants of the deserts around Babylon — the wandering, rude, un- 
 cultivated, and predatory people, such as the Chaldeans were, (Job 
 i. 17 ;) and means that the Assyrian who founded Babylon collected 
 this rude and predatory people, and made<use of them in building the 
 city. The same account Arrian gives respecting Philip of Macedon, 
 the father of Alexander the Great, who says that “Philip found 
 thern wandering and unsettled, {jirKavityras Kal UTrSpovs,) feeding small 
 flocks of sheep upon the mountains ; that he gave them coats of mail 
 instead of their shepherd’s dress, and led them from the mountain to 
 the plain, and gave them cities to dwell in, and established them 
 with good and wholesome laws,” Hist. Alex. lib. vii. H The^ set 
 up the towers thereof. That is, the towers in Babylon, not in Tyre. 
 See notes on ch. xiii. Herodotus expressly says that the Assyrians 
 built the towers and temples of Babylon, b. i. § 84. H And he brought 
 it to ruin. That is, the Babylonian or Chaldean brought Tyre to 
 ruin ; to wit, Nebuchadnezzar, the king of a people formerly unknown 
 and rude, would be employed to destroy the ancient and magnificent 
 city of Tyre. 
 
 14. Howl^ etc. Ver. 1. II For your strength. That which has been 
 your support and strength ; to wit. Tyre. Comp, Ezek. xxvi. 15 — 18. 
 
 15. Tyre shall be forgotten. Shall cease to be a place of importance 
 in commerce ; shall be unheard of in those distant places to which 
 ships formerly sailed. H Seventy years^ according to the days of one 
 king. “ That is, of one kingdom. See Dan. vii. 17 ; viii. 20.” — Lowth. 
 The word king may denote dynasty, or kingdom. The duration of 
 the Babylonian monarchy was properly but seventy years. Nebu- 
 chadnezzar began his conquest in the first year of his reign, and from 
 
CHAPTER XXIII. 
 
 473 
 
 B. c. 713.] 
 
 16 Take an harp, go about melody, sing many songs, that 
 tke city, thou harlot that hast thou mayest be remembered, 
 been forgotten : make sweet 
 
 16 Take the harp ; go about the city, 0 harlot forgotten ! 
 
 Play skilfully ; sing many songs, 
 
 That thou mayest be remembered. 
 
 thence to the taking of Babylon by Cyrus was seventy years. And 
 at that time the nations that had been conquered and subdued by the 
 Babylonians would be restored to liberty. Tyre was indeed taken 
 towards the middle of that period, and its subjugation referred to 
 here was only for the remaining part of it. “And these nations,^’ says 
 Jeremiah, (xxv. 11,) “shall serve the king of Babylon seventy years.” 
 Some of them were conquered sooner and some later ; but the end of 
 this period was the common time of deliverance to them all. So 
 Lowth, Newton, Yitringa, Aben Ezra, Rosenmiiller, and others 
 understand this. That “the days of one king” may denote here 
 kingdom^ or dynasty, and be applied to the duration of the kingdom 
 of Babylon, is apparent from two considerations, viz. : (1.) The word 
 “king” must be so understood in several places in the Scriptures. 
 Dan. vii. 17: “These great beasts which are four, are four great 
 kings which shall arise out of the earth ;” that is, dynasties, or succes- 
 sion of kings, Dan. viii. 20. So Rev. xvii. 12. (2.) The expression 
 
 is peculiarly applicable to the Babylonian monarchy, because during 
 the entire seventy years which that kingdom lasted, it was under the 
 dominion of one family or dynasty. Nebuchadnezzar founded the 
 Babylonian empire, or raised it to so great splendour that he was 
 regarded as its founder, and was succeeded in the kingdom by his 
 son Evil-Merodach, and his grandson Belshazzar, in whose reign the 
 kingdom terminated. Comp. Jer. xxvii. 7: “And all nations shall 
 serve him, and his son, and his son’s son.” The period of seventy 
 years is several times mentioned as a period during which the nations 
 that were subject to Babylon would be oppressed, and after that they 
 should be set at liberty. See Jer. xxv. 11, 12 ; xxix. 10 ; comp. Jer. 
 xlvi. 26. IT Shall Tyre sing as an harlot. Margin, as the Hebrew, 
 “it shall be upon Tyre as the song of an harlot.” That is, Tyre 
 shall be restored to its former state of prosperity and opulence ; it 
 shall be adorned with the rich productions of other climes, and shall 
 be gay and joyful again. There are two ideas here ; one that Tyre 
 would be again prosperous, and the other that she would sustain 
 substantially the same character as before. It was common to com- 
 pare cities with females — whether virtuous or otherwise. See note, 
 ch. i. 8. The same figure which is here used occurs in Rev. xvii. 
 3 — 19. Comp. Nahum iii. 4 ; Isa. xlvii. 1 ; Rev. xviii. 3, 9. 
 
 16. Take an harp. This is a continuation of the figure commenced 
 in the previous verse, a direct command to Tyre as an harlot, to go 
 about the city with the usual expressions of rejoicing. Thus Donatus 
 in Terent. Eunuch, iii. 2, 4, says : 
 
 “Fidicinam esse meretricum est.” 
 
 And thus Horace : 
 
 “Nec meretrix tibicina, cujus 
 Ad strepitum salias.” — 1 Bpis. xiv. 25. 
 
 ^ Thou harlot that hast hem forgotten. For seventy years thou hast 
 
474 
 
 ISAIAH. 
 
 17 ^ And it sliall come to 
 pass, after the end of seyenty 
 years, that the Loud will yisit 
 Tyre, and she shall turn to her 
 hire, and ® shall commit fornica- 
 tion with all the kingdoms of 
 the world npon the face of the 
 earth. 
 
 . a Rev. 17 . C. 
 
 [b. c. 713. 
 
 18 And her merchandize and 
 her hire shall he holiness * to 
 the Lord : it shall not he trea- 
 sured nor laid up ; for her mer- 
 chandize shall he for them that 
 dwell before the Lord, to ealf 
 sufficiently, and for ^ durable 
 clothing. " 
 
 b Zech. 14. £0, 21. 1 old. 
 
 17 And at the end of seventy years, jEHoyAii shall visit Tyre, 
 
 And she shall return to ner gain. 
 
 And shall play the harlot with all the kingdoms of the world 
 That are upon the face of the earth. 
 
 18 But her merchandize, and her gain, shall be holy to Jehovah ; 
 
 It shall not be treasured up, nor shall it be kept m store. 
 
 For her gain shall be for those who dwell before the face of Jehovah, 
 For abundant food, and for comely raiment. 
 
 lain unknown, desolate, ruined. IT Make sweet melody, etc. Still the 
 prophet keeps up the idea of the harlot that had been forgotten, and 
 that would now call her lovers again to her dwelling. The sense is, 
 that Tyre would rise to her former splendour, and that the nations 
 would be attracted by the proofs of returning prosperity to renew their 
 commercial intercourse with her, 
 
 17 . The Lord will visit Tyre. He will restore her to her former 
 wealth and magnificence. If And she shall turn to her hire. The word 
 hire here denotes the wages or reward that is given to an harlot ; and 
 the idea which was commenced in the previous verses is here con- 
 tinued — of Tyre as an harlot, gay, splendid, licentious, and holding 
 intercourse with strangers and foreigners. The gains of that com- 
 merce with other nations are here represented as her hire. H And 
 shall commit fornication, etc. Shall again be the mart of commerce, 
 (ver. 3 ;) shall have intercourse with all the nations, and derive her 
 support, splendour, luxury from all. The idea is, that she would be 
 restored to her former commercial importance ; and perhaps, also, the 
 prophet intends to intimate that she would procure those gains by 
 dishonest acts, and by fraudulent pretexts. After the destruction of 
 Tyre by Nebuchadnezzar, it remained desolate until the close of the 
 Babylonian monarchy. Then a new city was built on the island, that 
 soon rivalled the former in magnificence. That new city was besieged 
 and taken by Alexander the Great on his way to the conquests of the 
 East. 
 
 18. And her merchandize. The prophecy here does not mean that 
 this would take place immediately after her rebuilding, but that sub- 
 sequent to the seyenty years of desolation this would occur. II Shall 
 be holiness to the Lord. This undoubtedly means, that at some future 
 period after the rebuilding of Tyre, the true religion would prevail 
 there, and her wealth would be devoted to his service. That the true 
 religion prevailed at Tyre subsequently to its restoration and rebuild- 
 ing there can be no doubt. The Christian religion was early esta- 
 blished at Tyre. It was visited by the Saviour, (Matt. xv. 21,) and by 
 Paul. Paul found several disciples of Christ there when on his way 
 to Jerusalem, Acts xxi. 3 — 6. It suffered much, says Lowth, under 
 the Diocletian persecution. Eusebius (Hist. lib. x. cap. iy.) says 
 that “ when the church of God was founded in Tyre, and in other 
 
CHAPTER XXIY. 
 
 475 
 
 B. C. 713.] 
 
 places, much of its wealth was consecrated to God, and was brought 
 as an offering to the church, and was presented for the support of the 
 ministry, agreeable to the commandments of the Lord.’" Jerome 
 says, “\Ve have seen churches built to the Lord in Tyre; we have 
 beheld the wealth of all, which was not treasured up nor hid, but 
 which was given to those who dwelt before the Lord.” It early 
 became a Christian bishopric ; and in the fourth century of the Chris- 
 tian era, Jerome speaks of Tyre as the most noble and beautiful city 
 of Phoenicia, and as still trading with all the world. Comm, in Ezek. 
 xxvi. 7 ; xxvii. 2. Reland enumerates the following list of bishops 
 as having been present from Tyre at various councils ; viz., Cassius, 
 Paulinus, Zeno, Vitalis, TJranius, Zeno, Photius, and Eusebius. See 
 Reland’s Palest, pp. 1002 — 1011, in Ugolin, Tom. vi. Tyre continued 
 Christian until it was taken by the Saracens in 639 ; but was recovered 
 again by Christians in 1124. In 1280 it was conquered by the Mame- 
 luJces ; and was taken by the Turks in 1516. It is now under the 
 dominion of the sultan as a part of Syria. ^ It shall not he treasured^ 
 etc. It shall be regarded as consecrated to the Lord, and freely ex- 
 pended in his service. IT For them that dwell before the Lord. Eor 
 the ministers of religion. The language is taken from the custom of 
 the Jews, when the priests dwelt at Jerusalem. The meaning is, that 
 the wealth of Tyre would be consecrated to the service and support 
 of religion. II For durable clothing. Wealth formerly consisted much 
 in changes of raiment ; and the idea here is, that the wealth of Tyre 
 would be devoted to God, and that it would be furnished for the 
 support of those who ministered at the altar. 
 
 AJSIALYSIS OF CHxiPTER XXIY. 
 
 The previous chapters, from the thirteenth to the twenty-third inclusive, 
 have been occupied mainly in describing the destruction of nations that were 
 hostile to the Jews, or great and distressing calamities that would come upon 
 them. The prophet had thus successively depicted the calamities that would 
 come upon Babylon, Damascus, Moab, Nubia, Egypt, Dumah, and Tyre. In 
 ch. xxii. he had, however, described the calamities which would come upon 
 Judea and Jerusalem by the invasion of Sennacherib. 
 
 In this chapter, the prophet returns to the calamities which would come 
 upon the people of God themselves. This chapter, and the three following 
 to the end of the twenty- seventh, seem to have been uttered about the same 
 time, and perhaps may be regarded as constituting one vision or prophecy. 
 So Noyes, Lowth, and liosenmiiller regard it. If these chapters be included 
 in the prophecy, then it consists (1) of a description of calamities in ch. xxiv. ; 
 (2) of a song of praise expressive of deliverance from those calamities, and of 
 the consequent spread of the true religion, in ch. xxv. ; (3) of a song of 
 praise suitable to celebrate the triumphs of the true religion in ch. xxvi. ; 
 and (4) of the effect of this dehverance in purifying the Jews in ch. xxvii. 
 
 When the prophecy was uttered is wholly unknown. In regard to the 
 events to which it relates, there has been a great diversity of opinion, and 
 scarcely are any two interpreters agreed. Grotius regards it as relating to 
 the carrying away of the ten tribes by Shalmaneser. Hensler supposes that 
 it refers to the invasion of Sennacherib. Yitringa supposes that it relates to 
 the times of the Maccabees, and to ":be trials and calamities which came 
 upon the Jews under the persecutions of Antiochus Epiphanes. Noyes re- 
 gards it as descriptive of the destruction of the land by Nebuchadnezzar, and 
 of the return of the Jews from exile. Calvin considers the account in these 
 four chapters as a summing up or recapitulation of what the prophet had 
 said in the previous prophecies respecting Babylon, Moab, Egypt, etc. ; and 
 
476 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 then of the prosperity and of the spread of the true religion which would 
 succeed these general and far-spread devastations. Subsequently to each of 
 these predictions respecting calamity, the prophet had foretold prosperity 
 and the advance of truth; and he supposes that this is a mere condensing or 
 summing up of what he had said more at length in the preceding chapters. 
 Lowth supposes that it may have reference to all the great desolations of the 
 country by Shalmaneser, by Nebuchadnezzar, and by the Eomans— especially 
 to that of the Romans, to which some parts of it, he says, seem to be pecu- 
 liarly applicable. It is certain that the prophet employs general terms; and 
 as he gives no certain indications of the time or the circumstances under 
 which it was delivered, it is exceedingly difficult to determine either. The 
 general drift of the prophecy is, however, plain. It is a prediction of pros- 
 perity, and of the prevalence of true rehgion after a series of oppressive 
 judgments should have come upon the land. It is designed, therefore, to 
 be consolatory to the Jews under impending calamities, and to convey the 
 assurance that though they would be oppressed, yet them sufferings would 
 be succeeded by occasions of gratitude and joy. In this respect, it accords 
 with the general strain of the prophecies of Isaiah, that the people of God 
 would be protected; that their name and nation should not be wholly 
 obliterated; and that the darkest seasons of trial would be succeeded by 
 deliverance and joy. 
 
 On the whole, it seems to me that the prophecy relates to the calamities 
 that would come upon the nation by the invasion of ]N ebuchadnezzar, and 
 the carrying away to Babylon, and the subsequent deliverance from that 
 oppressive bondage, and the joy consequent on that. According to this inter- 
 pretation, the twenty-fourth chapter is occupied mainly with the description 
 of the calamities that would come upon the land by the invasion of Nebu- 
 chadnezzar; the twenty-fifth chapter describes the deliverance from that 
 oppressive bondage, and the re-establishment of the true religion on mount 
 Zion, with a rapid glance at the ultimate prevalence of religion under the 
 Messiah suggested by the deliverance from the Babylonish bondage; the 
 twenty-sixth chapter is a song expressive of joy at this signal deliverance — 
 in language, in the main, so general, that it is as applicable to the redemp- 
 tion under the Messiah as to the deliverance from Babylon ; and the twenty- 
 seventh chapter is descriptive of the effect of this captivity and subsequent 
 deliverance in purifying Jacob, (ch. xxvii. 6—9,) and recovering the nation 
 to righteousness. 
 
 The twenty-fomdh chapter is composed of three parts. The first (vers. 
 1 — 12) contains a description of the calamities that w'ould come upon the 
 whole land, amounting to far-spread and wide desolation — with a graphic 
 description of the effects of it on the inhabitants, (ver. 2,) on the land, (vers. 
 3 — 6,) on the wine, the amusements, the song, etc., (vers. 7 — 12,) causing 
 ail gaiety and prosperity to come to an end. Secondly, (vers. 13 — 17,) a 
 statement by the prophet that a fevj would be left in the land amidst the 
 general desolation, and that they would be filled with joy that they had 
 escaped. From their retreats and refuges, their fastnesses and places of 
 security, they would lift up the song of praise that they had been preserved. 
 Thirdly, (vers. 18 — 23) a further description of augmented judgment that 
 would come upon the land— a more severe and lengthened calamity stretch- 
 ing over the country, agitating it like an earthquake. Yet there is even 
 hi ie (vers. 22, 23) an indication that there would be deliverance, and that 
 the Lord of hosts would reign on mount Zion — a description which is ex- 
 tended through the next chapter, and which constitutes the scope and sub- 
 stance of that chapter. In the division of the prophecy into chapters, that 
 chapter should have been connected with this as a part of the same prophecy, 
 and a continuance of the same subject. Indeed, but for the length of the 
 prophecy, these four chapters should have been thrown into one, or if the 
 prophecy had been broken up into chapters, important aids w'ould have been 
 rendered to a correct understanding of it, had there been some indication in 
 tlie margin, that they constituted one prophecy or vision. 
 
B. C. 713.] 
 
 CHAlPTEK XXiy. 
 
 477 
 
 2 And it sliall be, as witb 
 tbe people, so witb tlie Spriest ; 
 as ^ witb tbe servant, so witb 
 
 tne eartb emj)ty, and maketb 
 it waste, and ^ turnetb it upside 
 down, and scatteretb abroad tbe 
 inhabitants tbereof. 
 
 CHAPTER XXIY. 
 
 ;OLD, tbe Lord maketb 
 
 bis master; as witb tbe maid, 
 so witb ber mistress ; as witb 
 tbe buyer, so witb tbe seller; 
 as witb tbe lender, so witb tbe 
 borrower ; as witb tbe taker of 
 usury, so witb tbe giver of usury 
 to bim. 
 
 1 perverteth the face thereof. c Hos. 4. 9. 
 
 2 ov, prince, Gen. 41. 45. d Eph. 6. 8, 9. 
 
 3 Tbe land shall be utterly 
 emptied, and utterly spoiled: 
 for tbe Lord bath spoken this 
 word. 
 
 Vision XXII. — Cb. xxiv. — xxvii. Judea. 
 
 1 Lo ! Jehovah depopulates and drains the land ! 
 
 Yea, be turns it upside down, and scatters the iahabitants. 
 
 2 xVnd it shall be, 
 
 As witb the people, so with the priest ; 
 
 As witb the servant, so with bis master ; 
 
 As witb tbe maid, so witb ber mistress ; 
 
 As witb the buyer, so with the seller ; 
 
 As witb tbe lender, so with the borrow^er ; 
 
 As witb tbe usurer, so with tbe giver of usury. 
 
 3 Tbe land shall be completely emptied and completely plundered, 
 
 For Jehovah bath spoken this word. 
 
 1. Maketh the earth empty. That is, will depopulate it, or take 
 away its inhabitants and its wealth. Tbe word earth here (TO^) is 
 used evidently not to denote the whole world, but tbe land to which 
 the prophet particularly refers — the land of Judah. It should have 
 been translated the land. See Joel i. 2. It is possible, however, that 
 tbe word here may be intended to include so much of the nations 
 that surrounded Palestine as were allied witb it, or as were connected 
 with it in tbe desolations under Nebuchadnezzar. H And turneth it 
 upside doion. Margin, “perverteth tbe face tbereof.” That is, every- 
 thing is thrown into confusion ; tbe civil and religious institutions are 
 disorganized, and derangement everywhere prevails. U And scatteretk 
 abroad, etc. This was done in the invasion by tbe Chaldeans, by tbe 
 carrying away of the inhabitants into their long and painful captivity. 
 
 2. As with the people, so with the priest. This does not mean in 
 moral character, but in destiny. It does not mean that tbe character 
 of the priest would have any influence on that of tbe people, or that 
 because tbe one Avas corrupt tbe other would be ; but it means that 
 all would be involved in tbe same calamity, and there would be no 
 favoured class that w’ould escape. Tbe prophet, therefore, enumerates 
 tbe various ranks of the people, and shows that all classes would be 
 involved in tbe impending calamity, H As with the taker of usury. 
 He who loans his money at interest. It was contrary to the Mosaic 
 law for one Israelite to take interest of another. Lev. xxv. 36; Heut. 
 xxiii. 19 ; Neb. v. 7, 10 : but it is not probable that this law was very 
 carefully observed, and especially in the corrupt times that preceded 
 the Babylonian captivity. 
 
 3. The land. Heb., the earth, as in ver. 1. It is here rendered 
 correctly “ the land,” as it should have been there — -meaning the land 
 of Canaan. ^ And utterly spoiled. Its valuable possessions shall 
 become the prey of the invading foe. This is an emphatic repetition 
 
478 
 
 ISAIAH. 
 
 4 Tlie eartli monriietli, and 
 fadetli away; tlie world lan- 
 guislietli, and fadetli away ; the 
 ^ haughty people of the earth do 
 languish. 
 
 5 The earth also is defiled 
 
 1 height of the. 
 
 [B. C.718. 
 
 uuder the inhabitants thereof, 
 because ® they haye transgressed 
 the laws, changed the ordinance, 
 broken the eyerlasting covenant. 
 
 6 Therefore /hath the curse 
 devoured the earth, and they 
 
 e Gen. 3. 17 ; N umb. 35. 33. / Mai. 4. 6. 
 
 4 The land mourneth ; it withereth : 
 
 The world languisheth ; it withereth : 
 
 The lofty people of the land do languish. 
 
 5 The land also is polluted under its inhabitants ; 
 Tor they have transgressed the law, 
 
 They have changed the statute. 
 
 They have broken the everlasting covenant. 
 
 6 Therefore hath the curse devoured the land. 
 
 of the declaration in yer. 1, to show the absolute certainty of that 
 which was threatened. 
 
 4. The earth mourneth. The word “ earth’’ here, as in yer. 1, means , 
 
 the land of Judea, or that and so much of the adjacent countries as 
 would be subject to the desolation described. The figure here is taken 
 from flowers when they lose their beauty and languish ; or when the 
 plant that lacks moisture, or is cut down, loses its vigour and its 
 vitality, and soon withers. Comp, note, ch. i. 30 ; ch. xxxiv. 4 ; Psa. 
 i. 3. ^ The world, bin — literally, the inhabitable world; but used 
 
 here as synonymous with the “ land” and denoting the kingdoms of 
 Judea and Israel. Comp, note, ch. xiii. 11. ^ The haughty people. 
 
 Margin, as in the Hebrew. “ height of the people.” It denotes the 
 great, the nobles, the princes of the land. The phrase is expressive 
 of rank^ not of their moral character. 
 
 5. The earth also is defiled under the inhabitants thereof. The state- 
 ments in this verse are given as a reason why the curse had been 
 pronounced against them, and why these calamities had come upon 
 them, ver. 6. The first reason is, that the very earth had become 
 polluted by their crimes. This phrase may denote that injustice and 
 cruelty prevailed to such an extent that the very earth was stained 
 with gore, and covered with blood under the guilty population. So 
 the phrase is used in Numb. xxxVc 33 ; Psa. cvi. 38. Or it may 
 mean, in general, that the wickedness of the people was great and 
 was accumulating, and the very earth under them was polluted by 
 sustaining such a population. But the former is probably the correct 
 interpretation. H Changed the ordinance. Or the statute, ph. This 
 word, from to engrave, and then to make or institute a law or an 
 ordinance, is usually applied Ip the positive statutes appointed by 
 Moses. The word statute accurately expresses the idea. These they 
 had changed by introducing new statutes, and had in fact, if not in 
 form, repealed the laws of Moses, and introduced others. ^ Broken 
 the everlasting covenant. The word covenant here is evidently used, as 
 it is often, in the sense of law. By the term “ everlasting covenant,” 
 Vitringa correctly supposes is denoted the laws of nature, the im- 
 mutable laws of justice and right, which are engraven on the con- 
 science, and which are inflexible and perpetual. 
 
 6. Therefore hath the curse devoured. Eaten it up ; a figurative 
 expression that is common in the Scriptures, denoting that the deso- 
 
CHAPTER XXIV. 
 
 479 
 
 B. c. 713.] 
 
 that dwell therein are desolate : 
 therefore the inhahitants of the 
 earth are burned, s and few men 
 left. 
 
 g 2 Pet. 3. 10. 
 
 And they that dwell therein are desolate ; 
 
 Therefore are the inhabitants of the land consumed, 
 And few are the men that are left. 
 
 7 The new wine mourneth ; — The vine languisheth ; 
 All that were happy in heart do sigh. 
 
 8 Ceased is the joy of tabrets ; 
 
 7 Ine new "wine mourneth, 
 the vine languisheth, all the 
 merry-hearted do sigh. 
 
 8 The mirth * of tabrets ceas- 
 
 /t ch. 16. 8. 9 ; Joel 1. 10, 12. 
 
 I Jer. 7. 34 ; Hos. 2. 11 ; Rev. 18. 22. 
 
 lation. is wide-spread and ruinous. *il Are hurned. Instead of 
 
 this reading, Lowth proposes to read are destroyed. The LXX. 
 read it, “therefore the inhabitants of the land shall be poor.’* The 
 Syriac, “ the inhabitants of the land shall be slain.” But there is no 
 authority from the MSS. to change the text as proposed by Lowth. 
 Nor is it necessary. The prophet does not mean that the inhabitants 
 of the land were consumed by fire. The expression is evidently figura- 
 tive. He is speaking of the effect of wrath or the curse^ and that 
 effect is often described in the Scriptures as burning or consuming, 
 as a fire does. The sense is, that the inhabitants of the land are 
 brought under the withering, burning, consuming effect of that wrath ; 
 and the same effects are produced by it as are seen Avhen a fire runs 
 over a field or a forest. Hence the word here used, n;in to burn^ to 
 be kindled^ is often used in connexion with wrath, to denote burning 
 or raging anger. Exod. xxii. 23, “His anger burns;” Gen. xxx. 2, 
 “And the anger of Jacob was kindled against Rachel;” xliv. 18; 
 Job xxxii. 2, 3; xlii. 7; Numb. xi. 1, “His anger was kindled;” 
 Psa. xxxvii. 1, 7, ; Prov. xxiv. 19. Comp. Job xxx. 30: 
 
 My skin is black upon me, 
 
 And my bones are burnt with heat. 
 
 The sense is, that the inhabitants of the land were wasted away under 
 the math of God, so that few were left — as the trees of the forest are 
 destroyed before a raging fire. And feio men are left. This was 
 literally true after the invasion of the land by the Chaldeans, 2 Kings 
 xxiv. 14 — 16. 
 
 7. The new wine mourneth. The new wine, \l3ivn tirosh, denotes 
 properly must^ or wine that was newly expressed from the grape, and 
 that was not fermented — usually translated new wine, or sweet wine. 
 The expression here is poetic. The wine languishes or mourns because 
 there are none to drink it; it is represented as grieved because it 
 does not perform its usual office of exhilarating the heart, and the 
 figure is thus an image of the desolation of the land. ^ The vine 
 languisheth. It is sickly and unfruitful, because there are none to 
 cultivate it as formerly. The idea is, that all nature sympathizes in 
 the general calamity. IT All the merry -‘hearted. Probably the refer- 
 ence is mainly to those who were once made happy at the plenteous 
 feast, and at the splendid entertainments where wine abounded. 
 They look now upon the wide-spread desolation of the land, and 
 mourn. 
 
 8. The mirth of tabrets. The joy and exultation which is produced 
 
480 
 
 Isaiah. 
 
 eth, the noise of them that re- 
 joice endeth, the joy of the harp 
 ceaseth. 
 
 9 They shall not drink wine 
 with a song ; strong drink shall 
 he hitter to them that drink it. 
 
 10 The city of confusion is 
 broken down: eyery house is 
 
 Ik C.71S 
 
 shut up, that no man may come in 
 
 11 There is a crying for wine 
 in the streets ; all joy is dark- 
 ened, the mirth of the land is 
 gone. 
 
 12 In * the city is left desola- 
 tion, and the gate ^ is smitten 
 with destruction. 
 
 X: Lam. 1. 1. I Lam. 2. 9. 
 
 Ended is the sound of them that exult ; 
 
 Ceased the joy of the harp. 
 
 9 No more shall they drink wine with a song ; 
 
 Bitter is the intoxicatiug draught to them that drink it, 
 
 10 The city of desolation is broken down ; 
 
 Every house is obstructed so that none can enter. 
 
 11 There is a cry for wine m the streets ; 
 
 All joy is departed — The mu'th of the land is gone. 
 
 12 In the city is left desolation. 
 
 And the gate is smitten into ruins. 
 
 by tabrets. On the words tabret rjn and harp *^133 see notes on ch. 
 
 V. 12. 
 
 9. Brink wine with a song. That is, accompanied with a song, as 
 
 the usual mode w^as in their feasts. H Stro?ig drink. On the word 
 * 1 ^ see note, ch. v. 11. *[[ Shall he hitter,, etc. They shall cease to 
 
 tind pleasure in it in consequence of the general calamities that have 
 come upon the nation. 
 
 10. The city of confusion. That Jerusalem is here intended there 
 can be no doubt. The name city of confusion'* is probably given 
 to it by anticipation of what it would be ; that is, as it appeared in 
 prophetic vision (see note, ch. i. 1) to Isaiah. He gave to it a name 
 that would describe its state when these calamities should have come 
 
 upon it. The word rendered confusion, tohu, does not denote 
 disorder or anarchy, but is a word expressive of emptiness, vanity, 
 destitution of form, waste. It occurs Gen. i. 2 : “And the earth was 
 without form.** In Job xxvi. 7, it is rendered “ the empty place 
 in 1 Sam. xii. 21, Isa. xlv. 18, 19, in vain; and usually emptiness, 
 vanity, confusion. See Isa. xxiv. 10; xl. 17; xli. 29. In Job xii. 24, 
 Psa. cvii. 40, it denotes a wilderness. Here it means that the city 
 would be desolarte, empty, and depopulated. H Is broken doxon. Its 
 walls and dwellings are in ruins. U Every house is shut up. That is, 
 either because every man, fearful of danger, Avould fasten his doors 
 so that enemies could not enter ; or, more probably, the entrance to 
 every house would be so obstructed by ruins as to render it impos- 
 sible to enter it, 
 
 11. There is a crying for urine in the streets. Tlie inhabitants of the 
 city, turned from their dwellings, would cry for Avine to alleviate their 
 distress, and to sustain them in their calamity. Comp. ch. xvi. 8—10. 
 II All joy is dax'kexied. Is gone, or has departed, like the joyful light 
 at the setting of the sun. 
 
 12. And the gate is smitten with destruction. The Avord rendered 
 “destruction’’ may denote “a crash.” — Gesenius. The idea is, that 
 the gates of the city, once so secure, are noAv battered down and de- 
 molished, so that the enemy can enter freely. Thus far is a descrip- 
 
CHAPTER, XXIY. 
 
 ft. c. 713.] 
 
 481 
 
 13 IT Wlien thus it stall be in 
 tlie midst of the land among tlie 
 people, there shall he as tlie 
 staking of an oliye-tree, and as 
 tke gleaning grapes wten the 
 Tintage is done. 
 
 14 They "stall lift up tteir 
 
 *n ch. 6. 13; 17. 5, 6 ; Mic. 2. 12. 
 
 71 Zeph. 2. 14, 15. 
 
 Toice, ttey stall sing for tte 
 majesty of tte Lord, ttey stall 
 cry aloud from tte sea. 
 
 15 Wterefore glorify ® ye tte 
 Lord in tte ^ fires, even tte 
 name of tte Lord God of Israel 
 in tte isles p of tte sea. 
 
 0 1 Pet. 3. 15. 1 or, valleys, 
 
 p Zeph. 2. 11. 
 
 13 Yet ttus stall it be in tte midst of tte land, in tte midst of tte people, 
 As tte staking of an otve tree, 
 
 As tte gleaning wten tte vintage is finished. 
 
 14 These stall lift np tteir voice ; 
 
 Ttey stall sing for tte exaltation of Jehovah ; 
 
 Ttey stall stout from tte sea. 
 
 15 Wterefore in tte East glorify Jehovah ; 
 
 In tte isles of the sea the name of Jehovah tte God of Israel. 
 
 tion of the calamities that would come upon the nation. Tte following 
 verses show that, though the desolation would be general, a few of 
 the inhabitants would be left — a circumstance thrown in to mitigate 
 the prospect of the impending ruin. 
 
 13. In the midst of the land. That is, in tte midst of the land of 
 Canaan. II There shall be as the shaking of an olive-tree. A few stall 
 be left, as in gathering olives a few will remain on the highest and 
 outermost boughs. See notes on ct. xvii. 5, 6. 
 
 14. They shall lift up their voice. Ttey who are left in tte land ; or 
 who are not carried away to Babylon. To lift up the voice, in the 
 Scriptures, may denote either grief or joy. Comp. Gen. xxi. 16 ; 1 Sam. 
 xxiv. 16; Judg. ii. 4; Ruth i. 9, etc., where to lift up the voice is 
 connected with weeping ; and Ezek. xxi. 22 ; Psa. xciii. 3 ; Isa. xl. 9 ; 
 xlii. 11, etc., where it is connected with exultation and joy. Tte 
 latter is evidently the idea here, that the few who would escape from 
 captivity, by fleeing to neighbouring countries, would lift up their 
 voice with exultation that they had escaped. U They shall sing for 
 the majesty of the Lord. They stall sing on account of the glory or 
 goodness of Jehovah, who tad so mercifully kept and preserved them. 
 iT They shall cry aloud from the sea. From the isles and coasts of the 
 ^Mediterranean, whither they would have escaped, and where they 
 would find a refuge. No doubt many of the inhabitants adjacent to 
 the sea, when ttey found the land invaded, would betake themselves 
 to the neighbouring islands, and find safety there until the danger 
 should be overpast. Lowth renders this, 
 
 ‘‘The waters stall resound with tte exaltation of Jehovah;’* 
 where he supposes D'D should be rendered as if pointed waters, 
 not as it is in the present Hebrew text, from the sea. The sense 
 is not materially dififereni ; but there seems to be no good reason for 
 departing from the usual interpretation. 
 
 15. Wherefore glorify ye the Lord. The prophet, in this verse, calls 
 upon the people to join in the praise of Jehovah wherever they are 
 scattered. In the previous verse he describes the scattered few who 
 were left in the land, or who had escaped to the adjacent islands in 
 the sea, as celebrating the praises of God where they were. In this 
 verse he calls on all to join in this wherever they were scattered. 
 
 VOL. I. y 
 
482 
 
 ISAIAH. 
 
 Tb. c. 713. ; 
 
 16 IT From tie ' uttermost 
 part of tie earti. iave we ieard 
 
 1 toing. 
 
 songs, e'lien glorj^ to tie rigit- 
 eous. But I said, ^ My leanness, 
 
 2 leanness to me, or, mg secret to me. 
 
 16 Trom the -uttermost part of the earth we hear songs ; 
 Glory to the righteous !’' 
 
 But I say, — ‘‘Alas, my leanness, my^leanness ! 
 
 11 In the fires. Margin, valleys. The LXX. read, m the islands, eV tois 
 v7](Tois, The Chaldee, “Therefore, when light shall come to the just, 
 they shall glorify the Lord.’' Lowth supposes that the word 
 should have been in the islands, or coasts. But the MSS. do not 
 give authority for this reading ; the only authority which Lowth refers 
 to being that of the LXX. Other conjectures have been made by 
 others, but all without any authority from MSS. The Hebrew 
 word in the plural form does not occur elsewhere in the Scrip- 
 tures. The proper signification of the word or, is light, and it 
 is applied (a) to daylight, or daybreak, 1 Sam. xiv. 36 ; Neh. viii. 3 ; 
 (6) to light, from daybreak to mid-day. Job xxiv. 14 ; (c) the sun, 
 Job xxxi. 26 ; xxxvii. 21 ; (d) light, as the emblem of happiness ; 
 (e) light, as the emblem of knowledge. It is also used to denote fire, 
 Ezek. V. 2 ; Isa. xliv. 16 ; xlvii. 14. In the plural form it is applied, 
 in connexion with the word Thummim, to the gems or images which 
 were on the breastplate of the high priest, and from which responses 
 were obtained. Exod. xxviii. 30 : “ And thou shalt put in the breast- 
 plate of judgment the Urim and the Thummim.” Comp. 
 
 Lev. viii. 8 ; Ezra ii. 63. Probably it was thus used to denote the 
 splendour or beauty of the gems there set, or perhaps the light or in- 
 struction which was the result of consulting the oracle. The proper 
 meaning of the word is, however, light ; and it usually and naturally 
 suggests the idea of the morning light, the aurora : perhaps also the 
 northern light, or the aurora borealis. It in no instance means caves, 
 or valleys. Yitringa supposed it referred to caves, and that the address 
 was to the Troglodytes, or those who had been driven from their 
 homes, and compelled to take up their residence in caves. The word 
 probably refers either to the regions of the morning light, the rising 
 of the sun; or of the northern light, the aurora borealis — and in 
 either case the reference is doubtless to those who would be carried 
 away to Babylon, and who were called on there by the prophet to 
 glorify God. “In those regions of where the morning dawns, 
 or where the northern skies are illuminated at night, there glorify 
 God.” See note on ch. xiv. 13. The reasons for this opinion are, 
 (1,) that such is the natural and proper sense of the word. It pro- 
 perly refers to light, and not to caves, to valleys, or to islands. 
 (2.) The parallelism, the construction demands such an interpretation. 
 It would then be equivalent to calling on the scattered , people to 
 glorify God in the east and in the west ; in the regions of the rising 
 sun and in the coasts of the sea ; or wherever they were scattered. 
 And the sense is, (1) that they should be encouraged to do this by the 
 prospect of a return ; (2) that it was their duty still to do this wherever 
 they were ; and (3) that the worship of the true God would be in fact 
 continued and celebrated, though his people were scattered and 
 driven to distant lands. IT In the isles of the sea. The coasts and 
 islands of the Mediterranean, ver. 14. 
 
 16. From the uttermost part of the earth. The word earth here seems 
 
JB. c. 713.1 CHAPTER XXIV. 483 
 
 my leanness, woe imto me ! tlie 
 treacherous dealers have dealt 
 treacherously j ^ yea, the treach- 
 
 erous dealers have dealt very 
 treacherously. 
 
 j ch. 48. 8 ; Jer. 5. 11, 
 
 Woe is me ! the treacherous deal treacherously ! 
 ^‘Yea, with treachery they deal treacherously!’^ 
 
 to be taken in its usual sense, and to denote countries without the 
 bounds of Palestine ; and the phrase is equivalent to remote regions^ or 
 distant countries. See note, ch. xi. 12. The prophet here represents 
 himself as hearing those songs from distant lands as a grand chorus, 
 the sound of which came in upon and pervaded Palestine. The 
 worsliip of God would be still continued, though the temple should 
 be destroyed, the inhabitants of the land dispersed, and the land of 
 Judea be a wide-spread desolation. Amidst the general wreck and 
 woe, it was some consolation that the worship of Jehovah was cele- 
 brated anywhere. H Have we heard songs. Or, we do hear songs. 
 The distant celebrations of the goodness of God break on the ear, and 
 amidst the general calamity these songs of the scattered people of God 
 comfort the heart. IT Glory to the righteous. This is the burden and 
 substance of those songs. Their general import and design are to show 
 that there shall be honour to the people of God. They are now 
 afflicted and scattered. Their temple is destroyed, their land waste, 
 and ruin spreads over the graves of their fathers. Yet, amidst these 
 desolations, their confidence in God is unshaken ; their reliance on 
 him is firm. They still believe that there shall be honour and glory 
 to the just, and that God will be their protector and avenger. These 
 assurances served to sustain them in their afflictions, and to shed a 
 mild and cheering influence on their saddened hearts. 1! But I said. 
 But I, the prophet, am constrained to say. This the prophet says re- 
 specting himself, viewing himself as left in the land of Canaan ; or 
 more probably he personifies, in this declaration, Jerusalem and the 
 inhabitants of the land that still remained there. The songs that 
 came in from distant lands; the echoing praises from the exiles in 
 the east and the west seeming to meet and mingle over Judea, only 
 served to render the abounding desolation more manifest and distress- 
 ing. Those distant praises recalled the solemn services of the temple, 
 and the happiness of other times, and led each one of those remaining, 
 who witnessed the desolations, to exclaim, “ my leanness.” ^ My 
 leanness, my leanness. The language of Jerusalem, and the land of 
 Judea. This language expresses calamity. The loss of flesh is em- 
 blematic of a condition of poverty, want, and wretchedness — as sick- 
 ness and affliction waste away the flesh, and take away the strength. 
 Psa. cix. 24 ; 
 
 My knees are weak through fasting, 
 
 And my flesh faileth of fatness. 
 
 Psa. cii. 5 : 
 
 By reason of the voice of my groaning 
 
 My bones cleave to my flesh. 
 
 See also Lam. iii. 4; Job vi. 12; xix. 20. Leanness is also put to 
 denote the displeasure of God, in Psa. cvi. 15 : 
 
 And he gave them their request ; 
 
 But sent leanness into their soul. 
 
 Comp, Isa. X. 16. ^ The treacherous dealers* The foreign nations 
 
484 ISAIAH. [b. c. 718. 
 
 17 Fear/* and tlie pit; and tlie I snare, afe upon tlLee, 0 inha- 
 r Jer. 48. 43, 44. | bitant of tbe eartb. 
 
 17 The terror, and the pit, and the snare. 
 
 Are upon thee, 0 inhaMtant of the land ! 
 
 that disregard covenants and laws ; that pursue their object by 
 deceit, and stratagem, and fraud. Most conquests are made by Avhat 
 are called the stratagems of war ; that is, by a course of perfidy and 
 deception. There can be no doubt that the usual mode of conquest 
 was pursued in regard to Jerusalem. This whole clause is exceed- 
 ingly emphatic. The word implying treachery is repeated no 
 
 less than jive times in various forms in this single clause, and shows 
 how strongly the idea had taken possession of the mind of the prophet. 
 The passage furnishes one of the most remarkable examples of the 
 paronomasia occurring in the Bible — ™ Boghedim 
 baghadu uhegehd hoghedhim baghadic. In fact, this figure abounds so 
 much in this chapter that Gesenius contends that it is not the pro- 
 duction of Isaiah, but a composition belonging to a later and less 
 elegant period of Hebrew literature. 
 
 17. Feary and the pit. This verse is an explanation of the cause of 
 the wretchedness referred to in the previous verse. The same ex- 
 pression is found in Jer. xlviii. 43, in his account of the destruction 
 that would come upon Moab, a description 'which Jeremiah probably 
 copied from Isaiah. There is also here in the original a paronomasia 
 that cannot be retained in a translation — HOT nnBI "inQ pdhhddh vd pah- 
 hdthy vd pdhh — where the form pdhh occurs in each word. The sense 
 is, that they w^ere nowhere safe ; that if they escaped one danger, they 
 immediately fell into another. The expression is equivalent to that 
 which occurs in the writings of the Latin classics : 
 
 Incidit in Scyllam cupiens vitare Charybdin. 
 
 The same idea, that if a man should escape from one calamity he 
 would fall into another, is expressed in another form in Amos v. 19 ; 
 
 As if a man did flee from a lion, and a bear met him ; 
 
 Or went into a house, and leaned his hand on the wall, 
 
 And a serpent bit him. 
 
 In the passage before us, there is an advance from one danger to 
 another, or the subsequent one is more to be dreaded than the pre- [ 
 ceding. The figure is taken from the mode of taking wild beasts, j 
 where various nets, toils, or pitfalls were employed to secure them, i 
 The word ^^fear” denotes anything that was used to frighten or ' 
 
 arouse the wild bea^s in hunting, or to drive them into the pitfall ' 
 that "was prepared for them. Among the Romans the name fears** 
 formidinesy was given to lines or cords strung with feathers of all <! 
 colours, which, when they fiuttered in the air or where shaken, 
 frightened the beasts into the pits, or the birds into the snares which 
 were prepared to take them. — Seneca de Ira, b. ii. ch. xii.; Yirg. AEn. 
 xii. 749 ; Geor. iii. 372. It is possible that this may be referred to 
 here under the name of *^fearj* The Avord ^^pit** denotes the 
 
 pitfall ; a hole dug in the ground, and covered over Avith bushes, 
 leaves, etc., into Avhich they might fall unawares. The Avord snare** 
 denotes a net or gin, and perhaps refers to a series of nets en- 
 closing at first a large space of ground, in Avhich the wild beasts Avere, 
 
CHAPTER XXIV. 485 
 
 18 And it shall come to pass, 
 that he who fleeth from the noise 
 of the fear shall fall into the pit ; 
 and he that cometh np out of 
 the midst of the pit shall he 
 taken in the snare : for the ^ 
 windows from on high are open, 
 
 s Gen. 7* 
 
 and the foundations ^ of the 
 earth do shake. 
 
 19 The earth “ is utterly 
 broken down, the earth is clean 
 dissolyed, the earth is moved 
 exceedingly. 
 
 t Psa. 18. 7. u Jer. 4. 23. 
 
 18 And it shall be that he who fleeth from the voice of the terror 
 Shall fall into the pit ; 
 
 And he that cometh up from the midst of the pit 
 Shall be taken in the snare ; 
 
 For the flood-gates from on high are opened, 
 
 And the foundations of the earth do shake. 
 
 19 The land is grievously shaken ; 
 
 The land is utterly shattered to pieces ; 
 
 The land is violently moved. 
 
 and then drawn by degrees into a narrow compass, so that they could 
 not escape. 
 
 18. From the noise of the fear. A cry or shout was made in hunting, 
 designed to arouse the game, and drive it to the pitfall. The image, 
 means here that calamities would be multiplied in all the land, and 
 that if the inhabitants endeavoured to avoid one danger they would 
 fall into another, H And he that cometh up out of the midst of the pit, 
 A figure taken still from hunting. It was possible that some of the 
 more strong and active of the wild beasts driven into the pitfall would 
 spring out, and attempt to escape, yet they might be secured by snares 
 or gins puiposely contrived for such an occurrence. So the prophet 
 says, that though a few might escape the calamities that would at first 
 threaten to overthrow them, yet they would have no security. They 
 would immediately fall into others, and be destroyed. H For the win- 
 dowsfrom on high are open. This is evidently taken from the account 
 of the deluge in Gen. vii. 11 : “In the six hundredth year of Noah’s 
 life, in the second month, the seventeenth day of the month, the same 
 day were all the fountains of the great deep broken up, and the 
 windows (marg., or flood-gates') of heaven were opened.” The word 
 windows here (ni2‘T«) is the same which occurs in Genesis, and properly 
 denotes a grate, a lattice, a loindow; and then any opening, as a sluice 
 or flood-gate, and is applied to a tempest or a deluge, because when 
 the rain descends it seems like opening sluices or flood-gates in the 
 sky. The sense here is, that calamities had come upon the nation 
 resembling the universal deluge. ^ And the foundations of the earth do 
 shake. An image derived from an earthquake — a figure also denoting 
 far-spreading calamities. 
 
 19. The earth is utterly broken down. The effect as it were of an 
 earthquake, where everything is thrown into commotion and ruin. 
 II The earth is moved exceedingly. Everything in this verse is intense 
 and emphatic. The verbs are in the strongest form of emphasis : 
 “ By breaking, the land is broken “ by scattering, the land is scat- 
 tered;” “by commotion, the land is moved.” The repetition also of 
 the expression in the same sense three times is a strong form of 
 emphasis ; and the whole passage is designed to de'^iote the utter 
 desolation and ruin that had come upon the land,^ 
 
486 
 
 ISAIAH. 
 
 [b. c. 713, 
 
 20 The earth shall reel **■ to 
 and fro like a drunkard, and 
 shall he remoyed y like a cottage ; 
 and the transgression thereof 
 shall be heavy ^ upon it ; and it 
 arch. 19. 14. 3 ^Rev. 21. 1 . zZech.5. 5 — 8. 
 
 shall fall, and not rise again. 
 
 21 And it shall come to pass 
 in that day, that the Lord shall 
 ^punish the host of the high 
 ones that are on high, and the 
 
 1 visit upon. 
 
 20 The land reeletk like a drunkard ; 
 
 And it moveth to and fro like a hammock : 
 
 For her iniquity lieth heavy upon her, 
 
 And she shall rise no more. 
 
 21 And it shall be in that day, 
 
 Jehovah shall punish the host of the high ones that are on high, 
 
 20. The earth shall reel to and fro like a drunkard. This is descrip- 
 tive of the agitation that occurs in an earthquake, when everything is 
 shaken from its foundation, and when trees and towers are shaken by 
 the mighty concussion. The same figure is used in ch. xxix. 9. See 
 also the description of a tempest at sea, in Psa. cvii. 27 : 
 
 ^^ They reel to and fro, 
 
 And stagger lilce a drunken man. 
 
 And are at their wit’s end.” 
 
 IT And shall he removed like a cottage. Or rather, shall move or vacillate 
 (nrn^nn) like a cottage. The word cottage — from pb to pass the 
 night, to lodge for a night — means properly a temporary shed or lodge 
 for the watchman of a garden or vineyard. See note, ch. i. 8. Some- 
 times these cottages were erected in the form of a hut ; and sometimes 
 they were a species of hanging bed or coxtchy that was suspended from 
 the limbs of trees. They were made either by interweaving the limbs 
 of a tree, or by suspending them by cords from the branches of trees, 
 or by extending a cord or cords from one tree to another, and laying a 
 couch or bed on the cords. They were thus made to afibrd a conve- 
 nient place for observation, and also to afford security from the access 
 of wild beasts. Travellers in the East even now resort to such a 
 temporary lodge for security. See Niebuhr’s Description of Arabia. 
 Those lodges Avere easily moved to and fro, and swung about by the 
 wind — and this is the idea in the verse before us. The whole land 
 was agitated as with an earthquake ; it reeled like a drunkard ; it 
 moved, and was unsettled, as the hanging couch on the trees was 
 driven to and fro by the wind. *[i And the transgression thereof shall h ' 
 heavxj upon it. Like a vast incumbent weight on a dwelling which it 
 cannot sustain, and beneath which it is crushed. ^ And it shall fall, 
 and not rise again. This does not mean, as I app-rehend, that the 
 nation should never be restored to its former dignity and rank as a 
 people — for the prophet immediately (ver. 23) speaks of such a restor- 
 ation, and of the re-establishment of the theocracy ; but it must mean 
 that IN those convulsions it would not rise. It would not be able to 
 recover itself ; it would certainly be prostrated. As we say of a drunkard, 
 he may stumble often, and partially recover himself, yet he will cer- 
 tainly fall so as not then to be able to recover himself, so it would be 
 with that agitated and convulsed land. They would make many 
 efforts to recover themselves, and they would partially succeed, yet 
 they would ultimately be completely prostrate in the dust. 
 
 21. In that day. In the time of the captivity at Babylon. H ^hall 
 punish^ Heb., as in the margin, shall visit upon. See note, ch. x. 12. 
 
CHAPTER XXIV. 
 
 487 
 
 B. c. 713.] 
 
 kings of tlie eartli upon tke 
 earth. 
 
 22 And they shall he gathered 
 together ^ as prisoners are ga- 
 
 a Psa 76. 12. 
 
 thered in the ^ pit, and shall he 
 shut np in the prison, and after 
 many days shall they he ^visited. 
 
 1 with the gathering of prisoners. 
 
 2 or, dungeon, 3 or, found wanting. 
 
 And the kings of the earth upon the earth. 
 
 22 And they shall be gathered together as prisoners are gathered together 
 for the dungeon ; 
 
 And shall be shut up in the prison, 
 
 And after many days they shall be visited. 
 
 IT The host of the high ones. There have been various interpretations 
 of this expression, Jerome understands it of the host of heaven, and 
 thinks it refers to the fact that in the day of judgment God will judge 
 not only earthly things, but celestial, and especially the sun and moon 
 and stars, as having been the objects of idolatrous worship. See 
 Deut. iv. 19 ; Dan. viii. 10. Compare Psa. xviii. 17 ; Jer. xxv. 30, 
 where the words “ on high” are used to denote heaven. Aben Ezra 
 supposes that by the phrase is meant angels^ who preside over the 
 governors and kings of the earth, in accordance with the ancient 
 opmion that each kingdom was under the tutelage of guardian angels. 
 To this Rosenmuller seems to assent, and to suppose that the beings 
 thus referred to were evil spirits or demons to whom the kingdoms of 
 the world were subject. Others, among whom is Grotius, have sup- 
 posed that the reference is to the images of the sun, moon, and stars, 
 which were erected in high places, and worshipped by the Assyrians. 
 But probably the reference is to those who occupied places of power 
 and trust in the ecclesiastical arrangement of Judea, the high priest, 
 and priests, who exercised a vast dominion over the nation, and who, 
 in many respects, were regarded as elevated even over the kings and 
 princes of the land. The comparison of rulers with the sun, moon, 
 and stars is common in the Scriptures ; and this comparison was sup- 
 posed peculiarly to befit ecclesiastical rulers, who w'ere regarded as in 
 a particular manner the lights of the nation, H Upon the earth. 
 Beneath, or inferior to those who had places of the highest trust and 
 honour. The ecclesiastical rulers are represented as occupying the 
 superior rank ; the princes and rulers in a civil sense as in a condition 
 of less honour and responsibility. This was probably the usual mode 
 in which the ecclesiastical and civil offices were estimated in Judea. 
 
 22. And they shall he gathered together. That is, those who occupy 
 posts of honour and infiuence in the ecclesiastical and civil polity of 
 the land. ^ As prisoners. Margin, as in the Hebrew, ^^with the 
 gathering of prisoners,” The reference is to the custom of collecting 
 captives taken in war, and chaining them together by the hands and 
 feet, and thrusting them in large companies into a prison, U In the 
 pit, Marg., “ or dung eon y The sense is, that the rulers of the land 
 should be made captive, and treated as prisoners of *war. This was 
 undoubtedly true in the captivity under Nebuchadnezzar. The people 
 were assembled ; were regarded as captives ; and were conveyed toge- 
 ther to a distant land. If And shall be shut up in the prison. Probably 
 this is not intended to be taken literally^ but to denote that they would 
 be as secure as if they were shut up in prison. Their prison-house 
 would be Babylon, where they were enclosed as in a prison seventy 
 years, IT And after many days. If this refers, as I have supposed, to 
 
488 
 
 ISAIAH. 
 
 23 Then ^ the moon shall he 
 confounded, and the sun asham- 
 ed, when the Lord of hosts shall 
 
 h Ezek. 35. 7« 
 
 (B. c. 713, 
 
 reign in mount Zion, and in Je- 
 rusalefn, and ^ before his ancients, 
 gloriously. 
 
 1 or, there shall be glory before his ancients. 
 
 23 And the moon shall be confounded, — And the sun ashamed, 
 
 When Jehovah of hosts shall reign in Mount Zion and in Jerusalem, 
 And before the elders in glory. 
 
 the captivity at Babylon, then these “ many days refer to the period 
 of seventy years. IF Shall they he visited, found wanting. The 
 
 word here used may be used either in a good or, bad sense ; either 
 
 to visit for the purpose of reviewing, numbering, or aiding — or to visit 
 for the purpose of punishing. It is probably, in the Scriptures, most 
 frequently used in the latter sense. See Job xxxi. 14 ; xxxv. 15 ; Isa. 
 xxvi. 14 ; 1 Sam. xv. 2 ; Psa. Ixxxix. 33 ; Jer ix. 25. But it is often 
 used in the sense of taking account of, reviewing, or mustering as a 
 military host. See Numb. i. 44 ; iii. 39 ; 1 Kings xx.l5 ; Isa. xiii. 4. 
 In this place it may be taken in either of these senses, as may be best 
 supposed to suit the connexion. To me it seems that the connexion 
 seems to require the idea of a visitation for the purpose of relief .or of 
 deliverance ; and to refer to the fact that at the end of that time there 
 would be a reviewing, a mustering, an enrolment of those who should 
 have been carried away to their distant prison-house, to ascertain how 
 many remained, and to marshal them for their return to the land of 
 their fathers. See the books of Ezra and Nehemiah. The word here 
 used has sometimes the sense expressed in the margin, found wanting*^ — 
 (comp. Isa. xxxviii. 10; 1 Sam. xx. 6 ; xxv. 15) — but such a sense 
 does not suit the connexion here. I regard the verse as an indication 
 of future mercy and deliverance. They would be thrown into prison, 
 and treated as captives of war ; but after a long time they would be 
 visited by the Great Deliverer of their nation, their covenant-keeping 
 God, and re-conducted to the land of their fathers. 
 
 23. Then the moon shall he confounded. The heavenly bodies are 
 often employed in the sacred writings to denote the princes and kings 
 of the earth. These expressions are not to be pressed ad unguem^ as if 
 the sun denoted one thing and the moon another ; but they are general 
 poetic expressions designed to represent rulers, princes, and magis- 
 trates of all kinds. Comp. Joel ii. 30, 31 ; Ezek. xxxii. 7. IT ^all 
 he confounded. Shall be covered with shame. That is, shall appear 
 to shine with diminished beauty, as if it were ashamed in the superior 
 glory that would shine around it. The sense is, that when the people 
 should be returned to their land, the theocracy would be restored, and 
 the magnificence of the kings and other civil rulers would be dimmed 
 in the superior splendour of the reign of God, Probably there is refer- 
 ence here to the time when Jehovah w'ould reign in Jerusalem through, 
 or by means of, the Messiah. IT In mount Zion. Note, ch. i. 8. 
 This would takq place subsequently to the captivity, and pre-eminently 
 under the reign of the Messiah. H And before his ancients. That is, 
 before the elders of the people ; in the presence of those intrusted with 
 authority and rule. ^ Gloriously. He would reign gloriously when 
 his laws should be respected and obeyed ; when his character as King 
 and Ruler should be developed; and when, under his sceptre, his 
 kingdom should be augmented and extended. On this glad prospect 
 the eye of the prophet was fixed ; and this was the bright and splendid 
 
CHAPTER XXV. 
 
 489 
 
 B. c. 713.] 
 
 CHAPTER XXV. 
 n LORD, tliou art my God ; I 
 ^ will exalt thee, I will praise 
 c Psa. 46. 10. 
 
 thy name : for thou hast done 
 wonderful things; thy counsels 
 of old are faithfulness and truth. 
 
 d Num. 23. 19. 
 
 1 0 Jehovah, thou art my God ; 
 
 I will exalt thee ; I will praise thy name : 
 
 Por thou hast done wonderful [things] ; 
 
 Thine ancient purposes [thou hast shown] to be faithful and tnie. 
 
 object in the vision” that served to relieve the darkness that was 
 coming upon the nation. Present calamities may be borne, with the 
 hope that Jehovah will reign more gloriously hereafter ; and when 
 the effect of all shall be such as to exalt Jehovah in the view of the 
 nations. It may be added that when Jehovah, by the Messiah, shall 
 reign over all the earth, all the glory of princes and monarchs shall be 
 dimmed ; the celebrity of their wisdom and power and plans shall be 
 obscured in the superior splendour of the wisdom of God, in reigning 
 through his Son over the human race. Come that blessed day ; and 
 speedily let the glory of the moon be confounded, and the sun be 
 ashamed, and all inferior magnificence fade away before the splendour 
 of the Sun of Righteousness ! 
 
 AXALYSIS OF CHAPTER XXV. 
 
 For the general design and scope of this chapter, see the analysis to ch. xxiv. 
 It is a song of praise to God for the anticipated deliverance of his people from 
 the bondage in Babylon. The desolation of Jerusalem and Judah had been 
 described in ch. xxiv. ; that chapter had closed with an intimation that^ 
 Jehovah would again reign in glory on mount Zion, ver. 23 ; and in view 
 of this future deliverance the prophet breaks out into this beautiful song of 
 praise. It was not unusual for the prophets to express by anticipation such 
 songs of praise as would be celebrated by the people in times of signal deli- 
 verance. See notes on ch. xii. This song of praise is one of the most beautiful 
 that is to be found in the writings of Isaiah. The essential idea is, that which 
 was hiuted at in ch. xxiv. 23, that Jehovah would reign with a glory that 
 would obscure the brightness of the sun and the moon on mount Zion. Filled 
 with the idea, the prophet fixes the eye on those future glories, and declares 
 what shall occur under that reign. He sees Jehovah reigning there for a 
 long series of years ; and during that reign he sees (ver. 6) that he would 
 provide a way by which the darkness might be removed from all nations, ver. 
 7 ; that he would originate that plan by which death would be swallowed up 
 in victory, ver. 8 ; and that there he would execute a plan by which all his 
 enemies would be laid low, vers. 9 — 12. The hymn is designed, therefore, to 
 celebrate the faithfulness of God in fulfilling his ancient promises, and deli- 
 vering his people from their long captivity by the destruction of Babylon, 
 vers. 1 — 5 ; and the future glories that would shine forth under the reign or 
 Jehovah on moimt Zion, including the arrangements of redeeming mercy 
 for the world. 
 
 1. O Lord, thou art my God, The prophet speaks not in his own 
 name, but in the name of the people that would be delivered from 
 bondage. The sense is, that Jehovah had manifested himself as their 
 covenant-keeping God ; and that in view of his faithfulness in keep- 
 ing his promises they now^ had demonstration that he was their God, 
 11 I will exalt thee. A form of expression often used to denote praise, 
 Psa. cxviii. 28 ; cxlv. I ; meaning that the worshipper would exalt 
 
490 
 
 ISAIAH. 
 
 [b. c. 71S. 
 
 2 For tFou hast made of a city 
 an heap; of a defenced city a 
 mill : ^ a palace of strangers to 
 he no city: it shall never he 
 huilt. 
 
 3 Therefore shall the strong 
 people glorify-^ thee, the city of 
 the terrible nations shall fear 
 thee. 
 
 e Jer. 51. 3T. / Rev. 11. 13. 
 
 2 For thou hast made of the city an heap ; 
 
 Of a defenced citadel a pile of ruins ; 
 
 The palace of foreigners, that it should be no more a city ; — 
 It shall never be built again. 
 
 3 Therefore shall the mighty people praise thee, 
 
 The city of the formidable nations shall fear thee. ‘ 
 
 God in the view of his own mind, or would regard him as above all 
 other beings and objects. ^ For thou hast done wonder fid things. On 
 the meaning of the Heb. wonderful^ see note, ch. ix. 6. ^ Thy 
 
 counsels of old. Which were formed and revealed long since. The 
 counsels referred to are those respecting the delivery of his people from 
 bondage, which had been expressed even long before their captivity 
 commenced, and which would be now completely and triumphantly 
 fulfilled. ^ Are faithfulness. Have been brought to pass ; do not 
 fail. H And truth. Heb., — whence our word Amen. LXX., 
 
 yevoLTOf let it he. The word denotes that the purposes of God were 
 firniy and would certainly be fulfilled. 
 
 2. For thou hast made. This is supposed to be uttered by the Jews 
 who should return from Babylon, and therefore refers to what would 
 have been seen by them. In their time it would have occurred that God 
 had made of the city an heap. ^ Of a city. I suppose the whole 
 scope of the passage requires us to understand this of Babylon. There 
 has been, however, a great variety of interpretation of this passage. 
 Grotius supposed that Samaria was intended. Calvin, that the word 
 is used collectively., and that various cities are intended. Piscator, that 
 Home, the seat of Antichrist, was intended. Jerome says that the 
 Jews generally understand it of Rome. Aben Ezra and Kimchi, how- 
 ever, understand it to refer to many cities, which they say will be 
 destroyed in the times of Gog and Magog. Nearly all these opinions 
 may be seen subjected to an examination, and shown to be unfounded, 
 in Vitringa. An heap. It is reduced to ruins. See notes on ch. 
 xiii., xiv. The ruin of Babylon commenced when it was taken by 
 Cyrus, and the Jews were set at liberty ; it was not completed until 
 many centuries after. The form of the Hebrew here is, “ thou hast 
 placed /rom a city to a ruin that is, thou hast changed \Xfrom being 
 a city to a pile of ruins. U Of a defenced city. A city fortified, and 
 made strong against the approach of an enemy. How true this was 
 of Babylon may be seen in the description prefixed to ch. xiii. 
 H A palace. This word properly signifies the residence of a prince or 
 monarch, Jer. xxx. 18 ; Amos i. 4, 7, 10, 12. Here it is applied to 
 Babylon on account of its splendour, as if it were a vast palace, the 
 residence of princes. IT Of strangers. Foreigners ; a term often given 
 to the inhabitants of foreign lands, and especially to the Babylonians. 
 See note, ch. i. 7. Comp. Ezek. xxviii. 7 ; Joel iii. 17. It means that 
 this was by way of .eminence the city of the foreigners ; the capital of 
 the whole Pagan world ; the city where foreigners congregated and 
 dwelt. II It shall never be built. See notes on ch. xiii. 19 — 22. 
 
 3. The strong people. The reference here is not probably to the 
 
CHAPTER XXV. 
 
 491 
 
 B. c.713.3 
 
 4 For thou hast been a strength 
 to the poor, a strength to the 
 needy in his distress, a refuge 
 from the storm, a shadow from 
 the heat, when the blast of the 
 terrible ones is as a storm against 
 the wall. 
 
 5 Thou shalt bring down the 
 noise of strangers, as the heat in 
 a dry place ; even the heat with 
 the shadow of a cloud: the 
 branch of the terrible ones shall 
 be brought low. 
 
 4 For thou hast been a defence to the poor ; 
 
 A defence to the needy in his distress ; 
 
 A refuge from the storm, a shadow from the heat ; 
 
 When the blast of the formidable was like a storm against a wall, 
 
 5 As the heat in a dry place [by the shadow of a cloud]. 
 
 The noise of the strangers shalt thou humble ; 
 
 As the heat by the shadow of a cloud. 
 
 The exultation of the formidable ones shalt thou humble. 
 
 Babylonians, but to the surrounding nations. The deliverance of the 
 Jews, and the destruction of Babylon, would be such striking events 
 that they would lead the surrounding nations to acknoAvledge that it 
 was the hand of God. *^T The city of the terrible nations. The word 
 “ city here is taken probably in a collective sense, to denote the cities 
 or the strong places of the surrounding nations which would be brought 
 thus to tremble before God. The destruction of a city so proud and 
 wicked as Babylon would alarm theniy and would lead them to fear 
 that they might share the same fate, especially as many of them had 
 been associated in oppressing the^now delivered people of the land of 
 Judea. 
 
 4. For thou hast been a strength to the 'poor. Thou hast sustained 
 
 and upheld them in their trials, and hast delivered them. God is often 
 spoken of as the strength of his people, Isa. xxvi. 4: “In the Lord 
 Jehovah is everlasting strength.” Psa. xxvii. 1 : “ The Lord is the 
 strength of my life ; of whom shall I be afraid Psa. xxviii. 8 ; xxix. 
 11; xxxi. 2; xlvi. 1 ; Isa. xlv. 24. By the “poor” and the “needy” 
 here undoubtedly are meant the captive Jews who had been stripped 
 of their wealth, and carried from their homes and confined iii Babylon. 
 IT A refuge. A place of safety ; a retreat; a protection. God is often 
 spoken of as such a refuge, Deut. xxxiii. 27 : “The eternal God is 
 thy refuge.” 2 Sam. xxii. 3 ; Psa. ix. 9 ; xiv. 6 ; xlvi. 1, 7, 11 ; Ivii. 
 1 ; lix. 16. IT From the storjn. This word (^^1) usually denotes a 
 tempest of wind and rain. Here it is put for calamity and affliction. 
 The figure is common in all languages. IT A shadow from the heat. 
 See note, ch. iv. 6; xvi. 3. Comp. ch. xxxii. 2. 11 When the blast of 
 
 the terrible ones. Of the fierce, mighty, invading enemies. When they 
 sweep down all before them as a furious tempest does. H Is a storm 
 against the wall. For wall here O'R) Lowth proposes to read from 
 
 to be cold, or cool, and supposes that this means a winter’s storm. 
 In this interpretation also Yitringa and Capellus coincide. But there 
 is no need of supposing an error in the text. The idea is, probably, 
 that of a fierce driving storm that would prostrate walls and houses ; 
 meaning a violent tempest, and intending to describe, in a striking man- 
 ner, the severity of the calamities that had come upon the natiop. 
 
 5. Thou shalt bring dovm the noise. The tumult ; the sound which 
 they make in entering into battle ; or the note of triumph, and the 
 sound of revelry. The phrase may refer either to their shout of exult- 
 ation over their vanquished foes ; or to the usual sound of revelry ; 
 
492 
 
 ISAIAH. 
 
 [b. c. 713» 
 
 6 And in this mountain ^ shall 
 the Lord of hosts make unto all 
 j)eople a feast * of fat things, a 
 
 ff ch. 2. 2. 3. h Matt. 22. 2, etc. 
 
 feast of wines on the lees, of fat 
 things full of marrow, of wines 
 * on the lees well refined. 
 
 i Cant. 5. 1 
 
 6 And Jehovah of hosts, in this mountain, shall make for all people 
 A feast of delicacies, a feast of old wines. 
 
 Of delicacies exquisitely rich, and of old wines well refined. 
 
 or to the hum of business in a vast city. ^ Of strang&t's. Of foreigners. 
 Note, ver. 2. *![ As the heat in a dry place. The parallelism here 
 
 requires that we should suppose the phrase “with the shadoAv of a 
 cloud ” to be supplied in this hemistich, as it is obscurely expressed 
 in our translation by the word “ even,’' and it would then read thus : 
 
 As the heat in a dry place [by the shadow of a cloud], 
 
 The noise of the strangers shalt thou humble ; 
 
 As the heat by the shadow of a cloud. 
 
 The exultation of the formidable ones shalt thou bring low. 
 
 The idea thus is plain. Heat pours down intensely on the earth, and 
 if unabated would wither up every green thing, and dry up every 
 stream and fountain ; but a cloud intervenes, and checks the burning 
 rays of the sun. So the WTath of the “ terrible ones,” the anger of the 
 Babylonians, raged against the Jews. But the mercy of God inter- 
 posed. It was like the intervening of a cloud to shut out the burning 
 rays of the sun. It stayed the fury of their wrath, and rendered them 
 impotent to do injury ^ just as the intense burning rays of the sun are com- 
 pletely checked by an interposing cloud: ^ The branch of the terrible ones. 
 This is a very unhappy translation. The word zmnlr is indeed 
 used to denote a branch, or bough, as derived from *^9] to prune a 
 vine ; but it also has the sense of a song ; — a song of praise, or a song 
 of exultation, from a second signification of to sing ; perhaps from 
 the song with which the work of the vineyard was usually accompa- 
 nied. See the verb used in this sense, in Judg. v. 3 ; Psa. ix. 12 ; xxx. 
 5 ; xlvii. 7 ; and the word which occurs here {zdnmj used in the sense 
 of a song^ in Psa. cxix. 54 ; 2 Sam. xxiii. 1 ; Job xxxv. 10. Here it 
 is, undoubtedly, used in the sense of a song^ meaning either a shout of 
 victory or of revelry ; and the idea of the prophet is, that this would 
 be brought low by the destruction of Babylon, and by the return of 
 the captive Jews to their own land. 
 
 6. And in this 7noiintain. In mount Zion; that is, in Jerusalem. 
 The following verses undoubtedly refer to the times of the Messiah. 
 Several of the expressions used here are quoted in the New Testament, 
 showing that the reference is to the Messiah, and to the fact that his 
 kingdom would commence in Jerusalem, and then extend to all people. 
 U Shall the Lord of hosts. See note, ch. i. 9. ^ Make unto all people. 
 
 Provide for all people. He shall adapt the provisions of salvation not 
 only to the Jews, but to men everywhere. This is one of the truths 
 on which Isaiah loved to dwell, and which in fact constitutes one of 
 the peculiarities of his prophecy. It is one of the chief glories of the 
 gospel that it is unto all people. See Isa. Ivi. 7 ; Dan. v. 19 ; vii. 
 14. Comp. Luke ii. 10: “I bring you good tidings of great joy, 
 which* shall be unto all people.” ^ A feast. A feast, or enter- 
 tainment, was usually observed, as it is now% on occasion of a great 
 victory, or any other signal success. It is, therefore, emblematic^ of 
 an occasion of joy. Here it is used in the tw'ofold sense of an occasion 
 
B. c. 713.] 
 
 CHAPTER XXV. 
 
 493 
 
 7 And Le will ‘ destroy in 
 tMs mountain tlie face of tlie 
 coYering ^ cast oyer all people, 
 
 1 suoalhw up, 2 covered, 
 
 7 And in this mountain Jehovah will remove the face of the covering cast 
 over all people, 
 
 And the vail that is spread over all nations. 
 
 and tlie vail * that is spread over 
 all nations. 
 
 A: 2 Cor. 3. 15, 16. • 
 
 of joy, and of an abundance of provisions for the necessities of those 
 who should be entertained. This feast was to be prepared on mount 
 Zion — in the provision which would be made in Jerusalem by the 
 Messiah for the spiritual wants of the whole world. The arrange- 
 ments for salvation are often represented under the image of an ample 
 and rich entertainment. See Luke xiv. 16, etc. ; Rev. xix. 19 ; Matt, 
 xxii. 2. Of fat things. Of rich delicacies. Eat things and marrow 
 
 are often used as synonymous with a sumptuous entertainment, and 
 are made emblematic of the abundant provisions of Divine mercy. 
 See Isa. Iv. 2 ; Psa. Ixiii. 5 ; xxxvi. 8 : “ I shall be satisfied with the 
 fatness of thy house. H A feast of loines on the lees. The word 
 which is here used is derived from to keep, preserve, re- 
 
 tain, and is applied usually to the lees or dregs of wine, because they 
 retain the strength and colour of the wine Avhich is left to stand on 
 them. It is also in this place applied to ivine which has been kept on 
 the lees, and is therefore synonymous with old loine^ or wine of a rich 
 colour and flavour. This fact, that the colour and strength of wine 
 are retained by its being suffered to remain without being poured 
 from one vessel into another, is more fully expressed in Jer. xlviii. 11 : 
 Moab hath been at ease from his youth, 
 
 And he hath settled on his lees. 
 
 And hath not been emptied from vessel to vessel, 
 
 Neither hath he gone into captivity : 
 
 Therefore his taste remaineth in him, 
 
 And his scent is not changed. 
 
 Comp. Zeph. i. 12. It is well known that wines, unless retained for 
 a considerable time on the lees, lose their flavour and strength, and 
 are much less valuable. Compare notes on John ii. 10. ^ Of fat 
 
 things fidl of ^narrow. Marrow is also an emblem of richness, or the 
 delicacy of the entertainment. Psa. Ixiii. 5. H Of wines on the lees 
 loell refined. The word rendered icell refined usually applied 
 
 to the purifying of metals in a furnace, Jobxxviii. 1 ; 1 Chron. xxviii. 
 18 ; xxix. 4. When applied to wine, it denotes that which has been 
 suffered to remain on the lees until it was entirely refined and purified 
 by fermentation, and had become perfectly clear. 
 
 7. And he will destroy, Heb., he will swallow up. That is, he Avill 
 abolish, remove, or take away. In this mountain the faee of the 
 covering. In mount Zion, or in Jerusalem. This would be done in 
 Jerusalem, or on the mountains of which Jerusalem was a part, where 
 the great transactions of the plan of redemption Avould be accomplished. 
 The Avord “face” here is used, as it is frequently among the Hebrews, 
 Avhere the face of a thing denotes its aspect or appearance, and then 
 the thing itself. Thus “the face of God” is put for God himself; 
 the “face of the earth” for the earth itself; and the “face of the 
 vail” means the Amil itself, or the appearance of the vail. To cover 
 the head or the face Avas a common mode of expressing grief. See 
 
494 
 
 ISAIAH. 
 
 8 He will ^ swallow up death 
 in victory; and the Lord God 
 will wipe away tears from off 
 all faces ; and the rebuke of his 
 
 /Hos. 13. 14; 1 Cor. 15. 54. 
 
 8 He will abolish death for ever ; 
 
 [b. c. 713, 
 
 people shall he take away” from 
 off all the earth : for the Loud 
 hath spoken it. 
 
 m Rev. 2!. 4. n Mai. 3. IT. 18. 
 
 And the Lord Jehovah will wipe away the tear from every face ; 
 
 And the reproach of his people will he take away from off the whole earth : 
 Lor Jehovah hath spoken it. 
 
 2 Sam. XV. 30 ; xix. 4 ; Esth. vi. 12. It is probable that the ex- 
 pression here is taken from this custom ; and the vail over the nations 
 here is to be understood as expressive of the ignorance, superstition, 
 crime, and wretchedness that covered the earth. 
 
 8. He loill swallow up. This image is probably taken from a whirl- 
 pool or maelstrom in the ocean, that absorbs all that comes near it. It 
 is, therefore, equivalent to saying he will destroy or remove, ver. 7. 
 In this place it means that he will abolish death ; that is, he will 
 cause it to cease from its ravages and triumphs. This passage is 
 quoted by Paul in his argument respecting the resurrection of the dead, 
 1 Cor. XV. 54. He does not, however, quote directly from the Hebrew, 
 or from the LXX., but gives the substance of the passage. His 
 quoting it is sufficient proof that it refers to the resurrection, and that 
 its primar}^ design is to set forth the achievements of the gospel- — 
 achievements that will be fully realized only when death shall cease 
 its dominion, and when its reign shall be for ever at an end. H Death. 
 Vitringa supposes that by death here is meant the wars and calamities 
 with which the nation had been visited, and which would cease under 
 the Messiah. In this interpretation Hosenmuller concurs. It is 
 possible that the word may have this meaning in some instances ; and 
 it is possible that the calamities of the Jews may have suggested this 
 to the prophet ; but the primary sense of the word here, I think, is 
 death in its proper signification, and the reference is to the triumphs 
 of God through the Messiah in completely abolishing its reign, and 
 introducing eternal life. This was designed, doubtless, to comfort the 
 hearts of the Jews by presenting in a single graphic description 
 the gospel as adapted to overcome all evils, and even to remove the 
 greatest calamity under which the race groans — death. ‘U In victory. 
 Heb., rr!>2L Paul, in 1 Cor. xv. 54, has translated this, ets vlkqs^ 
 unto victory. The word vlkos^ victory^ is often the translation of the 
 word, (see 2 Sam. ii. 26; Job xxxvi. 7 ; Lam. hi. 18; Amos i. 11 ; 
 viii. 7;) though here the LXX. have rendered it, “strong (or pre- 
 vailing) death shall be swallowed up.” The Avord may be derived 
 from the Chaldee verb to conquer^ surpass ; and then may denote 
 victory. It often, however, has the sense of permanency, duration, 
 completeness, eternity ; and may mean for ever, and then entirely or 
 completely. This sense is not materially different from that of Paul, 
 “ unto victory.” Death shall be completely, permanently destro^'ed; 
 that is, a complete victory shall be gained over it. The Syriac unites 
 the two ideas of victory and perpetuity. “Death shall be swallowed 
 up in victory for ever'' This will take place under the reign of the 
 Messiah, and shall be completed only in the morning of the resur- 
 rection, when the power of death over the people of God shall be 
 completely and for ever subdued. 11 Will xoipe aioay tears from off all 
 
CHAPTER XXV. 
 
 495 
 
 B. c. 713.] 
 
 Ms salyation. 
 
 10 For in tliis mountain shall 
 the hand of the Loud rest, and 
 Moah shall he ^ trodden down 
 under him, even as straw is 
 ^ trodden down for the dungMll. 
 
 1 threshed. 2 or, threshed in Madmenah. 
 
 9 And in that day shall they say : 
 
 Lo ! this is our God ! 
 
 ‘‘We have waited for him, and he will save us : 
 
 “This is Jehovah, we have waited for him, 
 
 “We will exult, and rejoice in his salvation 
 10 For the hand of Jehovah shall rest in this mountain, 
 
 And Moah shall be trodden down in Ms place, 
 
 As straw is trodden down in the dung-pool. 
 
 faces. This is quoted in Rev. xxi. 4, as applicable to the gospel. 
 The sense is, that Jehovah would devise a plan that would be fitted 
 to furnish perfect consolation to the affiicted ; to comfort the broken- 
 hearted ; and that would, in its final triumphs, remove calamity and 
 sorrow from men for ever. lih.Q fidness of this plan will be seen only 
 in heaven. In anticipation of heaven, however, the gospel now does 
 much to alleviate human woes, and to wipe away tears from the 
 mourner’s eyes. This passage is exquisitely beautiful. The poet 
 Burns once said that he could never read it without being affected to 
 tears. It may be added, that nothing but the gospel will do this. 
 No other religion can furnish such consolation ; and no other religion 
 is, therefore, adapted to man. ^ And the rebuke of his people. The 
 reproach ; the contempt ; the opposition to them. This refers to some 
 future period when the church shall be at peace, and when pure 
 religion shall everywhere prevail. Hitherto the people of God have 
 been scorned and persecuted ; but the time will come when persecution 
 shall cease, the true religion shall everywhere prevail, the church 
 shall have rest, and its triumphs shall spread everywhere on the eartli. 
 
 9. And it shall be said in that day. By the people of God. This 
 shall be the language of exultation and joy which they shall use. 
 ^ Z/O, this is our God. This is the language of those who now see and 
 hail their Deliverer. It implies that such deliverance and such mercy 
 could be bestowed only by God, and that the fact that such mercies 
 had b<?en bestowed was proof that he was their God. We have 
 waited for him. Amidst many trials, persecutions, and calamities, we 
 have looked for the coming of our God to deliver us, and we will re- 
 joice in the salvation that he brings. This is the Lord. This is 
 Jehovah. It is Jehovah that has brought this deliverance. None 
 but he could do it. The plan of redeeming mercy comes from him, 
 and to him is to be traced all the benefits which it confers on man. 
 
 10. For in this mountain. In mount Zion. *fF Shall the hand ofthe 
 
 Lord rest. The hand in the Scriptures is often used as the symbol of 
 protection and defence. By the expression that the hand of Jehovah 
 should rest on mount Zion, is meant probably that he would be its 
 defender ; his protection would not be withdrawn, but would be per- 
 manent there. For an illustration of the phrase, see a similar use of 
 the word hand as denoting protection, in Ezra vii. 6, 28 ; viii. 18, 22, 
 31 ; Neh. ii. 8. ^ And Moah. For an account of Moab, see notes on 
 
 ch. XV., xvi Moab here seems to be used in a general sense to denote 
 
 9 11 And it snail be said in 
 that day, Lo, this is our God ; 
 we have waited ® for him, and 
 he will save us : this is the 
 Lord : we have waited for liim, 
 we will be glad and rejoice in 
 
 0 Titus 2. 13. 
 
496 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 11 And lie sliall spread fortli 
 liis liands in tlie midfst of them, 
 as lie that swimmeth spreadeth 
 Ibrth his hands to swim : and he 
 
 shall bring down their pride 
 together with the spoils of their 
 hands. 
 
 11 And he shall spread forth his hands in the midst of it, 
 As the swimmer spreads forth his hands to swim : 
 
 And he shall bring down his pride 
 Together with the devices of his hands. 
 
 the enemies of God, and the declaration that it would be trodden 
 down seems designed to indicate that the foes of God and his people 
 would all be destroyed. Comp, notes on ch. xxxiv. If Under him. 
 The Chaldee renders this “in his own place.” The phrase has the 
 sense of “ in his place ” in Exod. xvi. 29 ; 2 Sam. ii. 23. Here it may 
 mean that Moab, or the enemies of God, would be trodden down and 
 destroyed in their own land. If As straw is trodden down for the 
 dunghill. As straw is suffered to lie in the yard where cattle lie, to 
 be trodden down by them for the purpose of making manure. Lowth 
 renders this, 
 
 “As the straw is threshed under the wheels of the car.” 
 
 The LXX. render it in the same way. Lowth supposes that there has 
 been an error in transcribing the Hebrew text, and that the former 
 reading was instead of moTO. But there is not the slightest 
 
 evidence from the MSS. that any such mistake has occurred. Nor is 
 it necessary to suppose it. The image is one that is not of unfrequent 
 occurrence in the Scriptures, to denote the complete and disgraceful 
 prostration of an enemy. See Psa. Ixxxiii. 10 ; 2 Kings ix. 37 ; 
 Jer. viii. 2 ; ix. 22 ; xvi. 4 ; xxv. 33. 
 
 11. And he shall spread forth his hands. The sense is, that Jehovah 
 would stretch out his hands everywhere, prostrating his enemies, and 
 the enemies of his people. Lowth, however, applies this to Moab, 
 and supposes that it is designed to represent the action of one who is 
 in danger of sinking, and who in swimming stretches out his hands 
 to sustain himself. In order to this, he supposes that there should 
 be a slight alteration of a single letter in the Hebrew. His main 
 reason for suggesting this change is, that he cannot conceive how the 
 act of the stretching out* of the hands of a swimmer can be any 
 illustration of the action of God in extending his hands over Moab to 
 destroy it. It must be admitted that the figure is one that is very 
 unusual. Indeed, it does not anywhere else occur. But it is the ob- 
 vious meaning of the Hebrew text ; it is so understood in the Yulgate, 
 the Chaldee, the Syriac ; and the figure is one that is not unintelligible. 
 It is that of a swimmer who extends his hands and arms as far as 
 possible, and who by force removes all that is in his way in passing 
 through the water. So Jehovah would extend his hands over all 
 Moab. He would not confine the desolation to any one place, but it 
 would be complete and entire. He would subject all to himself, as 
 easily as a swimmer makes his way through the waters. ^ With the 
 spoils of their hands . The word here rendered “spoils” Lowth 
 
 renders “the sudden gripe.” The Chaldee renders it substantially 
 in the same manner, “ with the laying on of his hands,” i. e. with all 
 his might. Kimchi also understands it of the gripe of the hands or 
 the arms. The LXX. render it “ upon whatsoever he lays his hands,” 
 
CHAPTER XXV. 
 
 497 
 
 B. c. 713.] 
 
 12 And the fortress of the i bring down, lay low, and bring 
 high fort of the walls shall he j to the ground, even to the dust. 
 
 12 And the high bulwark of thy walls will he lay low, 
 
 He will humble them, he wiU bring them to the ground. 
 
 Even to the dust. 
 
 e. God shall humble the pride of Moab in respect to everything on 
 which he shall lay his hands. The word properly and usually signi- 
 fies snares^ ambushes, craft ; and then, by a natural metonymy, the 
 plunder or spoils which he had obtained by snares and ambushes— 
 which seems to be the sense here. It would all perish with Moab, 
 and the land would thus be completely subdued. 
 
 12. And the fortress, etc. Thy strong defences shall be destroyed. 
 This is spoken of Moab, (comp, notes, ch. xv., xvi.,) and is designed 
 to be emblematic of the enemies of the people of God. Comp, notes 
 on ch. xxxiv. The repetition of the expressions “bring down,’* “lay 
 low,” and “ bring to the ground,” is designed to make the sentence 
 emphatic, and to indicate that it would certainly be accomplished. 
 
 ANALYSIS OF CIIAPTEE XXVI. 
 
 Foe, the general scope and design of this chapter, see the remarks at the 
 commencement of ch. xxiv. and ch. xxv. It is a song of praise supposed to be 
 sung by the Jews on their return to their O’wn land, and in the re-establish- 
 ment of the government of God with the ordinances of worship on mount 
 Zion. It was usual, as has been already remarked, to celebrate any great 
 event with a song of praise ; and the prophet supposes that the recovered 
 Jews would thus be disposed to celebrate the goodness of Jehovah in again 
 restoring them to their own land, and to the privileges of their own temple- 
 service. There are some indications that this was designed to be sung vdth 
 a chorus, and with alternate responses, as many of the Psalms were. The 
 ode opens (ver. 1) with a view of Jerusalem as a strong city, in wliich they 
 might find protection under the guardianship of God. Then (ver. 2) there 
 is a response or a call that the gates of the strong city should be opened to 
 receive the returning nation. This is followed by a declaration of the safety 
 of trusting in Jehovah, and a call on all to confide in him, vers. 3, 4. The 
 reason of this is stated in vers. 5 — 7, that Jehovah humbled the proud, and 
 guarded the ways of the just. The confidence of the Jews in Jehovah is 
 next described, (vers. 8, 9 ;) and this is followed by a declaration (vers. 10, 
 11) that the wicked would not recognise the hand of God ; and by an asser- 
 tion that aU their deliverance (ver. 12) had been 'svrought by God. This is 
 succeeded by an acknowledgment that they had submitted to other lords 
 than Jehovah ; but that now they would submit to him alone, vers. 13, 14. 
 The declaration succeeds that God had enlarged their nation, (ver. 15 ;) and 
 this is followed by a description of their calamities, and their abortive efibrts 
 to save themselves, (vers. 16 — 18.) Many had died in their captivity, yet 
 there is now the assm-ance (ver. 19) that they should live again ; and a gene- 
 ral call on the people of God (ver. 20) to enter into their chambers, and hide 
 themselves there until the indignation should be overpast, with the assur- 
 ance (ver. 21) that Jehovah would come forth to punish their oppressors 
 for their iniquity. With this assurance the poem closes. 
 
 1 . In that day shall this song he sung. By the people of God, on 
 their restoration to their own land. If W e have a strong city . Jeru- 
 salem. This does not mean that it was then strongly fortified, but 
 that God would guard it, and that thus it would be strong. Jerusalem 
 
498 
 
 JSAIAH. Ib.c.713, 
 
 CHAPTER XXVI. 
 
 FN that day shall this song he 
 sung in the land of Judah; 
 We have a strong^ city ; salva- 
 tion will God appoint walls 
 ^ and bulwarks. 
 
 2 Open *’ ye the gates^ that 
 
 p Psa. 31. 21. q ch. 60. 18. r Psa. 118. 19. 
 
 the righteous nation which keep- 
 eth the * truth may enter in. 
 
 3 Thou wilt keep him in ^per- 
 fect peace/ ^mind is stayed 
 on thee : because he trusteth in 
 thee. 
 
 1 truths. 2 peace^ peace. ~s Phil. 4. 7. 
 
 3 or, thought^ or, imagination* 
 
 1 In that day shall this song be sung in the land of Judah : 
 “We have a strong city : 
 
 “Salvation shall God appoint for walls and bulwarks. 
 
 2 “ Open ye the gates, 
 
 “And let the righteous nation enter; 
 
 “ [The nation] that keepeth truth. 
 
 3 “ Him that is stayed on thee 
 
 “ Thou wilt keep in perfect peace ; 
 
 “ For he trusteth in thee. 
 
 was easily capable of being strongly fortified, Psa. xxv. 2 ; but the 
 idea here is, that Jehovah would be a protector, and that this would 
 constitute its strength. ^ Salvatio?i will God appomtiov walls. That 
 is, he will himself be the defender of his people in the place of walls 
 and bulwarks. A similar expression occurs in ch. lx. 18. See also Jer. 
 hi. 23, and Zech. ii. 5. ^ Btdwarks, This word means, properly, bas- 
 tions or ramparts. The original means, properly, a pomoorium^ or 
 antemural defence ; a space without the wall of a city raised up like 
 a small wall. The Sjuiac renders it, “ ^on of a wall^’* Bar shurOy 
 meaning a small wall. It was usually a breastwork, or heap of earth 
 thrown up around the city that constituted an additional defence, 
 so that if they were driven from that they could retreat mthin the 
 walls. 
 
 2. Open ye the gates. This is probably the language of a chorus 
 
 responding to the sentiment in ver. 1. The captive people are return- 
 ing ; and this cry is made that the gates of the city may be thrown 
 open, and that they may be permitted to enter without obstruction. 
 Comp. Psa. cxviii. 19 ; xxiv. 7, 9. ^ That the righteous nation which 
 
 keepeth the truth. Who during their long captivity and intercourse 
 with heathen nations have not apostatized from the true religion, but 
 have adhered firmly to the worship of the true God. This was 
 doubtless true of the great body of the captive Jews in Babylon. 
 
 3. Thou wilt keep him. The following verses, to ver. 11, contain 
 moral and religious reflections, and seem designed to indicate the 
 resignation evinced by the “righteous nation’' during their long 
 afflictions. Their own feelings they are here represented as uttering 
 in the form of general truths y to be sources of consolation to others. 
 IT In perfect peace. Heb., as in the margin, “peace, peace the repe- 
 tition of the Avord denoting, as is usual in Hebrew, emphasis, and 
 here evidently meaning undisturbed, perfect peace. That is, the 
 mind that has confidence in God shall not be agitated by the trials to 
 which it shall be subject ; by persecution, poverty, sickness, Avant, or 
 bereaA^ement. The inhabitants of Judea had been borne to a far dis- 
 tant land. They had been subjected to reproaches and to scorn, 
 Psa. cxxxvii. ; had been stripped of their property and honour ; and 
 had been reduced to the condition of prisoners and captives. Yet 
 
B.c. 713.J 
 
 4 Trust * ye in tlie Lord 
 for ever: " for in tlie Lord 
 
 f Psa. 62. 8. « Psa. 125. 1. 
 
 1 the rock of ages. 
 
 499 
 
 JEHOVAH is ^ everlasting 
 strengtli : 
 
 5 ^ For lie bringetli down 
 tliem that dwell on high; the 
 
 CHAPTER XXVI. 
 
 4 Trust ye in Jehovah for ever, 
 
 For in the Lord JEHOVAH there is an everlasting refuge. 
 
 5 “ For he bringeth down them that dwell on high ; 
 
 their confidence in God had not been shaken. They still trusted in 
 him ; still believed that he could and would deliver them. Their 
 mind was therefore kept in entire peace. So it was with the 
 Redeemer when he was persecuted and maligned, 1 Pet. ii. 23 ; comp. 
 Luke xxiii. 46. And so it has been with tens of thousands of the 
 confessors and martyrs, and of the persecuted and afilicted people of 
 God, who have been enabled to commit their cause to him, and 
 amidst the storms of persecution, and even in the prison and at the 
 stake, have been kept in perfect peace. Whose mmd is stayed on 
 thee. Various interpretations have been given of this passage, but 
 our translation has probably hit upon the exact sense. The word 
 which is rendered is derived from yatzdr^ to form, 
 
 create, devise ; and it properly denotes that which is formed or made, 
 Isa. xxix. 16 ; Hab. ii. 18 ; Psa. ciii. 14. Then it denotes anything 
 that is formed by the mind — its thoughts, imaginations, devices, 
 Gen. viii. 21 ; Deut. xxxi. 21. Here it may mean the thoughts them- 
 selves, or the mind that forms the thoughts. Either interpretation 
 suits the connexion, and will make sense. The expression, “ is 
 stayed on thee,” in the Hebrew, does not express the idea that the 
 mind is stayed on God, though that is evidently implied. The Hebrew 
 is simply, whose mind is stayed, sup-ported, ; that is, evidently, 
 supported by God. There is no other support but that ; and the 
 connexion requires us to understand this of him. 
 
 4. Trust ye in the Lord for ever. The sense is, “ Let your confidence 
 in God on no occasion fail. Let no calamity, no adversity, no perse- 
 cution, no poverty, no trial of any kind, prevent your reposing entire 
 confidence in him.” This is spoken evidently in view of the fact 
 stated in the previous verse, that the mind that is stayed on him shall 
 have perfect peace. ^ For in the Lord JEHOVAH. This is one of 
 the four places where our translators have retained the original word 
 JEHOVAH. Comp. Exod. vi. 3 ; Psa. Ixxxiii. 18 ; notes on Isa. xii. 2. 
 The original is nyp vvi BeJAH Jehovah ; the first word, Jah (comp. 
 Psa, Ixviii. 4) being merely an abridged form of Jehovah. The 
 same form occurs in ch. xii. 2. The zmion of these two forms seems 
 designed to express, in the highest sense possible, the majesty, glory, 
 and holiness of God ; to excite the highest possible reverence where 
 language fails of completely conveying the idea. Is everlasting 
 strength. Heb., as in the margin, rock of ages a more poetic 
 and beautiful expression than in our translation. The idea is, that 
 God is firm and unchangeable like an eternal rock ; and that in him 
 Ave may find protection and defence for everlasting ages. See Deut. 
 xxxii. 4, 15, 18, 30, 31 ; 1 Sam. ii. 2 ; Psa. xviii. 31 ; 2 Sam. xxii .32, 
 47 ; xxiii. 3 ; Psa. xix. 14 ; xxviii. 1 ; xlii. 9 ; Ixii. 2, 6, 7, etc., where 
 God is called a rock. 
 
 5. The lofty city, he layeth it low. The city of Babylon. See note, 
 ch. XXV. 12. Comp, notes on ch. xiii., 
 
500 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 lofty city, lie layetli it low; 
 lie layetli it low, even to tlie 
 ground; lie bringetli it even to 
 the dust. 
 
 6 The foot shall tread it 
 
 or Mai. 4. 3. 
 
 down, even the feet of the poor, 
 and the steps of the needy. 
 
 7 The way y of the just is up- 
 rightness : ^ thou, most upright, 
 dost weigh the path of the just. 
 
 y Eph. 2. 10. 2 Psa. 37. 23. 
 
 “ The lofty city he layeth it low ; 
 
 ‘‘ He hath brought it down to the ground ; 
 
 “ He hath levelled it to the dust. 
 
 6 ‘‘ The foot shall trample upon it ; 
 
 The feet of the poor, the steps of the needy. 
 
 7 The w^ay of the just is upright : 
 
 “ Thou most upright dost make exactly level the path of the just. 
 
 6. The foot shall tread it down^ even the feet of the poor. That is, 
 evidently, those who had been despised by them, and who had been 
 overcome and oppressed by them. The obvious reference here is to 
 the Jews who had been captives there. The idea is not necessarily 
 that the “ poor’’ referred to here would be among the conquerors, but 
 that when the Babylonians should be overcome and their city de- 
 stroyed, those who were then oppressed should be in circumstances 
 of comparative prosperity. No doubt the Jews who in subsequent 
 times travelled to the site of Babylon for purposes of traffic, would 
 trample indignantly on the remains of the city where their fathers 
 were captives for seventy years, and w^ould exult in the idea that 
 their own once downtrodden city Jerusalem was in a condition of 
 comparative prosperity. That there were many Jews in Babylon 
 after that city began to decline from its haughtiness and grandeur, w^e 
 l«arn expressly from both Philo and Josephus. Thus Philo (in Libro 
 de Legatione ad Cajum, p. 792) says, that “it is known that Babylon 
 and many other satraps were possessed by Jews, not only by rumour, 
 but by experience.” So Josephus (Ant. b. xv. c. ii.) says that there 
 were in the time of Hyrcanus many Jews at Babylon. 
 
 7. The way of the just is uprightness. The Hebrew is, literally, 
 “The way to the just is uprightness;” the word “way” probably 
 refers to God’s way, or his dealings with the righteous. The senti- 
 ment is, that his dealings with them are just ; that though they are 
 afflicted and oppressed, yet that his ways are right, and they will yet 
 perceive it. This is language supposed to be used by the captive 
 Jews after they had seen the proud city of Babylon taken, and after 
 God had come forth to restore them to their own land. The word 
 “uprightness” in the original is in the plural number, but is often 
 used in the sense of straightness^ Prov. xxiii. 31 ; Cant. vii. 9 ; of 
 sincerity, or uprightness. Cant. i. 4 ; or of righteousness as a judge, 
 Psa. xcix. 4 ; ix. 9 ; Iviii. 2. IT ThoUy most upright. Evidently an 
 address to God, as being most just, and as having now evinced his 
 uprightness in the deliverance of his people. The same epithet is 
 applied to him in Deut. xxxii. 4 ; Psa. xxv. 8 ; xcii. 16. IT Dost weigh 
 the path of the just. The word here used (dVb) may mean to w'eigh as 
 in a balance, Psa. Iviii. 3 ; but it may also mean, and does usually, 
 to make straight or smooth ; to beat a path ; to make level, Psa. 
 Ixxviii. 50 ; Prov. iv. 26 ; v. 21. Here it probably means, that God 
 had made the w^ay smooth, or exactly level. He had removed all 
 obstacles, and had conducted his people in a plain and levelled way, 
 See notes on ch. xl. 3, 4, 
 
CHAPTER :^VI. 
 
 501 
 
 B. c. 713.] 
 
 8 Yea^ in the way of thy® 
 judgments, 0 Lord, have we 
 waited for thee; the desire^ of 
 our soul is to thy name, and to 
 the remembrance of thee. 
 
 9 With my soul have I desired 
 
 ach.64. 5. 3Psa. 63. 1,6 
 
 thee in the night ; yea, with 
 my spirit within me will I seek 
 thee early : for when ^ thy judg- 
 ments are in the earth, the in- 
 habitants of the world will learn 
 righteousness. 
 
 c Cant. 3. 1. d Psa. 58. 11. 
 
 8 “ Tea, in the way of thy laws, 0 Jehovah, have we waited for thee ; 
 
 ‘‘ The desire of the soul is to thy name, and to the remembrance of thee. 
 
 9 With my soul have I longed for thee in the night ; 
 
 Yea, with my inmost spirit have I sought thee in the morn ; 
 
 For when thy judgments are in the earth. 
 
 The inhabitants of the world will learn righteousness. 
 
 8. Yen, in the way of thy judgments. The word judgments often 
 
 refers to the statutes or la^vs of God. But it may also refer to the 
 afflictions and trials with which he visits or judges men ; the punish- 
 ments which they endure for their sins. In which sense the w'ord is 
 here used it is not easy to determine. Lowth understands it of the 
 “laws" of Jehovah, So Kimchi, who says that the sense is, that 
 during their captivity and trials they had not remitted anything of 
 their love and piety towards God. I am inclined to the belief that 
 this is the true interpretation, because, in the corresponding member 
 of the parallelism, they are represented as saying that the desire 
 of their soul was to God, and to the remembrance of him, implying 
 that they sought by an observance of his laws to please him, and to 
 secure his favour. If The desire of our soul is to thy name. The word 
 “name" is here used, as it is often, to denote God himself. They 
 desired that he w'ould come and deliver them ; they earnestly wished 
 that he would manifest himself to them as their friend. If And to the 
 remembrance of thee. The word “remembrance" is often equi- 
 
 valent to name^ appellation^ or that by which any one is remembered 
 or known. Thus Exod. hi. 15 : 
 
 This is my name for ever ; 
 
 And this is my memorial unto all generations. 
 
 So Psa. XXX. 4 ; 
 
 Sing unto Jehovah, 0 ye saints of his ; 
 
 And give thanks at the remembrance of his holmess : 
 
 that is, at his holy memorial (margin) or name. In the place before 
 us it seem.s to be used in the sense of name or appellation ; that is, 
 that by which God would be remembered or knowm, 
 
 9. With my soul — m the night. By desiring God in the night, and 
 by seeking him early, is meant that the desire to seek him was unre- 
 mitted and constant. The prophet speaks of the pious Jews who 
 were in captivity in Babylon ; and says that it was the object of their 
 unremitted anxiety to please God, and to do his will. If For when 
 thy judgments are in the earth. This is given as a reason for what had 
 just been said, that in their calamity they had sought God without 
 ceasing. The reason is, that the punishments which he inflicted 
 were intended to lead men to learn righteousness. The sentiment is 
 expressed in a general form, though there is no doubt that the imme- 
 diate reference is to the calamities which the Jews had suflered in 
 their removal to Babylon as a punishment icr their pins. ^ Learn 
 
502 
 
 ISAIAH. 
 
 [b.c. 713. 
 
 10 Let ^ favour "be slio^ved to 
 tlie wickedj yet will lie not learn 
 righteousness: in/ the land of 
 uprightness will he deal unjust- 
 ly, and will not behold the ma- 
 jesty^ of the Lord. 
 
 e Eccles. 8. 11 ; Rev..<^. 21. 
 
 / Eccles. 3. 16. g 2. 10. 
 
 11 Lord, when thy hand is 
 lifted up, they * will not see : 
 hut they shall* see, and be a- 
 shamed for their envy ^at the 
 people ; yea, the fire * of thine 
 enemies shall devour them. 
 
 h Jer. 5. 3. i Rev. 1. 7- 
 
 1 or, toward thy. k Dan. 3. 22, 25. 
 
 10 Though mercy be shown to the vicked, yet will he not learn 
 
 righteousness ; 
 
 ‘‘ In the very land of rectitude will he deal unjustly, 
 
 ‘‘And will not behold the majesty of Jehovah. 
 
 11 “0 Jehovah, thy hand is lifted up, but they will not see : 
 
 “ But they shall see thy zeal for thy people ; 
 
 “ Yea, the fire shall consume thine adversaries. 
 
 righteousness. The design is to warn, to restrain, and to reform them. 
 The immediate reference here was undoubtedly to the Jews, in whom 
 this effect was seen in a remarkable manner in their captivity in 
 Babylon. But it is also true of other nations ; and though the effect 
 of calamity is not always to turn a people to God, or to make them 
 permanently righteous, yet it restrains them, and leads them at least 
 to an external reformation. It is also true in regard to nations as 
 well as individuals, that they make a more decided advance in virtue 
 and piety in days of affiiction than in the time of great external pros- 
 perity. Comp. Dent. vi. 11, 12. 
 
 10. Let favour he showed to the wiched. This is designed as an illus- 
 tration of the sentiment in the previous verse — that judgments were 
 needful in order that wicked men may be brought to the ways of 
 righteousness. The truth is general, that though wicked men are 
 favoured with success in their enterprises, yet the effect wull not be 
 to lead them to the ways of virtue and religion. How often is this 
 illustrated in the conduct of wicked men ! How often do they show, 
 when rolling in wealth, or when surrounded with the comforts of the 
 domestic circle, that they feel no need of the friendship of God, and 
 that their heart has no response of gratitude to make for all his mer- 
 cies ! Hence the necessity, according to the language of the song 
 before us, that God should take away their property, remove their 
 friends, or destroy their health, in order that they may be brought to 
 honour him. To do this is benevolence in God ; for whatever is 
 needful to bring the sinner to the love of God and to the ways of 
 virtue, is kindness to his soul. H In the land of uprightness. Even 
 when others are just and pious around him ; when this is so much 
 the general characteristic, that it may be called “ the land of integrity ” 
 yet he will pursue his way of iniquity, though in it he may be soli- 
 tary. Such is his love of sin, that neither the favour of God nor the 
 general piety around him, neither the mercy of his Maker nor the 
 influence of holy examples, will lead him in the way of piety and 
 truth. IT Will not behold the majesty of the Lord, "Will not see that 
 which makes the Lord glorious in his dealings with men, so as to 
 love and adore him. He is blind, and sees no evidence of loveliness 
 in the character of God. 
 
 11. Lord, when thy hand is lifted up. This is an explanation of 
 the sentiment expressed in the former verse. The lifting up of the 
 hand here refers, doubtless, to the manifestation of the majesty and 
 
CHAPTER XXVI. 
 
 60 
 
 B. c. 713.] 
 
 12 H LorD; tEou wilt ordain 
 peace ^ for us : for tliou also hast 
 wrought all our works ^ in us. 
 
 13 0 Lord our God, other 
 *" lords beside thee haye had do- 
 
 / ver. 3. 1 or,/or. 
 
 »j 2 Cliron. 28. 5, 6; Rom. 6. IG— 18. 
 
 minion oyer us : hut ” by thee 
 only will we make mention of 
 thy name. 
 
 14 They are dead, they shall 
 not liye ; they are deceased, they 
 shall not rise : therefore hast 
 
 n Psa. 71. 15, 16. 
 
 12 ‘‘ Jehovah, thou wilt ordaiu for us peace ; 
 
 “Por thou hast wi*ought all our works for us. 
 
 13 “ 0 Jehovah our God ! 
 
 “ Other lords beside thee have had dominion over us ; 
 Thee only, thy name will we henceforth celebrate. 
 
 14 “ They are dead, they shall not live ; 
 
 “ They are shades, they shall not rise y — 
 
 goodness of the Lord. IT They loill not see. They are blind to all 
 the exhibitions of power, mercy, and goodness. ^ But they shall see. 
 They shall yet be brought to recognise thy hand. They shall see 
 thy favour towards thy children, and thy judgment on thy foes. The 
 Divine dealings will be such that they shall be constrained to recognise 
 him, and to acknowledge his existence and perfections. H And he 
 ashamed. Be confounded because they did not sooner recognise the 
 Divine goodness. H For their envy at thy people. The W'^ord “their’’ 
 is not in the Hebrew; and the sense us, that they shall see the zeal of 
 Jehovah in behalf of his people, and shalTbe ashamed that they did 
 not sooner recognise his hand. The wm*d rendered envy may 
 
 mean envy, Eccles. iv. 4 ; ix. 6 ; but it more properly and frequently 
 means ardour^ 2 Kings x. 16 ; Isa. ix. 7. ^ Yea^ the fire of thine 
 
 enemies shall devour them. Or, rather, “Yea, the fire in regard to 
 thy enemies shall devour them.” The sense is, that when his people 
 were delivered, his foes would be destroyed ; his zeal for his people 
 would also be connected with indignation against his foes. The 
 deliverance of his people from Babylon, and the commencement of the 
 dow'nfal of that city were simultaneous, and tlie cause was the same. 
 
 12. Thou wilt ordain peace. The word peace here seems to stand 
 opposed to the evils of various kinds which they had experienced in 
 the captivity at Babylon ; and to refer not only to peace, but also to 
 prosperity, and to the continued Divine favour. IT. For thou also hast 
 wrought all our xoorhs in us. Or, rather, /or us, It is owing to 
 thy hand that we are saved. 
 
 13. Other lords beside thee have had dominion. The allusion here is 
 to the kings of Babylon who had subdued and oppressed them, and 
 who, in their long captivity, had held them in subjection to their laws. 
 IT But by thee only will we make mention of thy name. This may be 
 better rendered, only thee, thy name will we henceforward com- 
 memorate.” The words “ by thee,” and “ thy name,” are put in appo- 
 sition, and denote the same thing. The word “make mention” 
 means literally to cause to be remembered ; to commemorate ; to 
 celebrate. The idea is, that during their long captivity they had 
 been subject to the dominion of other lords than Jehovah ; but now 
 that they were restored to their own land, they would acknowledge 
 only Jehovah as their lord, and would henceforward celebrate only 
 his name. 
 
 14. They are dead. That is, the kings and tyrants to whom 
 
504 
 
 ISAIAH. 
 
 [b. c.713. 
 
 thou yisited and destroyed them, 
 and made all their memory to 
 perish. 
 
 15 Thou hast increased the 
 nation, 0 Lord, thou hast in- 
 creased the nation: thou art 
 glorified : thou hadst removed it 
 far unto all the ends of the earth. 1 
 
 16 Lord, in trouble ® have 
 they visited thee, they poured 
 out a ^ prayer when thy chasten- 
 ing was upon them. 
 
 17 Like as a woman with 
 child, that draweth near the 
 time of her delivery, is in pain, 
 
 0 Hos. 5. 15. 1 secret speech. 
 
 Because thou hast visited and destroyed them, 
 
 “And hast made all their memory to perish. 
 
 15 “ Thou hast enlarged the nation, 0 Jehovah ; 
 
 “ Thou hast enlarged the nation ; thou art glorified ; 
 
 “Thou hast widely extended all the borders of the land. 
 
 16 “ 0 Jehovah, in trouble have they sought thee ; 
 
 “When thy chastening was upon them they poured out a 
 
 humble supplication. 
 
 17 “As a woman with child when her delivery approaches 
 
 reference is made in ver. 13. The principal enemies of the Jews, 
 who had oppressed them, were slain when Babylon w^as taken by 
 Cyrus. See notes, ch. xiii., xiv. U They shall not live. They shall 
 not again live, and be permitted to harass and enslave us. ^ They 
 are deceased. Heb., — a name given to the shades or manes of the 
 
 dead, from an idea that they were iveak and powerless. See notes, 
 ch. xiv. 9, 10. Comp. Psa. Ixxxviii. 11 ; Prov. ii. 18 ; ix. 18 ; xxi. 
 16% The sense here is, that they had died and gone to the land of 
 shades, and were now unablp any more to reach or injure the people 
 of God. IT Therefore. Or, rather, for ; the word pb being used 
 evidently in the sense of because that, as in Gen. xxxviii. 26 ; Psa. 
 xlii. 7 ; xiv. 3 ; Numb. xi. 31 ; xiv. 13. The declaration that follows 
 is given as the reason why they were dead, and incapable of again 
 injuring or annoying them. H Hast thou visited, etc. See note, ch. 
 xxiv. 22. The word visit here is used in the sense of to punish. 
 
 And made all their memory to perish. Hast blotted out their name ; 
 hast caused their celebrity to cease. 
 
 15. Thou hast increased the nation. That is, the Jewish nation. 
 
 Note, ch. ix. 3. The nation -was not only enlarged by its regular 
 increase of population, but many converts attended them on their 
 return from Babylon, and probably many came in from surrounding 
 nations on the rebuilding of their capital. H Thou hadst removed it far, 
 etc. Or, rather, thou hast extended far all the borders of the land. 
 The word rendered “ removed” (PO*)) means usually to put far away, 
 and here it may mean to put far away the borders or boundaries of 
 the nation ; that is to extend them far. The word “ is not in 
 
 the original ; and the phrase rendered “ the ends of the earth,” may 
 mean the borders or boundaries of the land. The parallelism requires 
 this construction, and it is indeed the obvious one, and has been 
 adopted by Lowth and Noyes. 
 
 16. Poured out a prayer. Margin, secret speech. The Hebrew word 
 ttbnb means properly a wkispering, muttering ; and then a sighing, a 
 calling for help. This is the sense here. In their calamity they 
 sighed, and called on God for help. 
 
 17. hike as a woman with child, etc. This verse is designed to state 
 their griefs and sorrows during the time of their oppression in Babylon. 
 
b.c.713.] chapter XXVL 505 
 
 and crietli out in lier pangs ; so 
 have we been in thy sight, 0 
 Lord. 
 
 18 We have been with child, 
 we have been in pain, we have 
 as it were brought forth wind ; 
 we have not wrought any de- 
 liverance in the earth, neither 
 
 have the inhabitants of the world 
 fallen. 
 
 19 Thy dead men shall live, 
 together with my dead body shall 
 they arise. Awake and sing, 
 ye ^ that dwell in dust : for thy 
 dew is as the dew of herbs, and 
 the earth shall cast out the dead. 
 
 p Dan. 1C. C. 
 
 Is in pang's, and cries aloud in her anguish, 
 ‘‘Thus have we been before thee, 0 Jehovah. 
 
 18 “We have conceived ; we have been in anguish ; 
 “We have, as it Avere, brought forth wind : 
 “Deliverance we have not wrought in the earth, 
 “And the inhabitants of the world have not fallen. 
 
 19 “ Thy dead shall live again ; 
 
 “ The dead bodies of my [people] shall arise. 
 “Awake and sing, ye that dwell in the dust ! 
 
 “ For thy dew is as the dew upon herbs, 
 
 “And the earth shall cast forth her dead. 
 
 The comparison here used is one that is very frequent in the sacred 
 writings to represent any great suffering. See Psa. xlviii. 6 ; Jer. vi. 
 24 ; xiii. 21 ; xxii. 23 ; xlix. 24 ; 1. 43 ; Micah iv. 9, 10. 
 
 18. We have heen^ etc. This refers to sorrows and calamities which 
 they had experienced in former times, when they had made great 
 efforts for deliverance, and when those efforts had proved abortive. 
 Perhaps it refers to the efforts of this kind Avhich they had made 
 during their painful captivity of seventy years. There is no direct 
 proof, indeed, that during that time they attempted to reAmlt, or that 
 they organized themselves for resistance to the Babylonish power ; 
 but there can be no doubt that they earnestly desired deliverance, 
 and that their condition was one of extreme pain and anguish — a con- 
 dition that is strikingly represented here by the pains of childbirth. 
 Nay, it is not improbable that during that long period there may have 
 been abortive efforts made at deliverance, and that here they refer to 
 those efforts as having accomplished nothing. IT We have as it were 
 brought forth wind. Our efforts have availed nothing. Michaelis, as 
 quoted by Lowth, explains this figure in the following manner ; 
 “ Rariorem morbum describi, empneumatosin, aut ventosam^ molam 
 dictum ; quo quse laborant diu et sibi, et peritis medicis gravidse 
 videntur, tandemque post omnes verae gravitatis molestias et labores 
 ventum ex utero emittant; quern morbum passim describunt medici.” 
 — Syntagma Comment, vol. ii. p. 165. Grotius thinks that the 
 reference is to birds, quae edunt ova subventanea, and refers to Pliny 
 X. 58. But the correct reference is, doubtless, that which is men- 
 tioned by Michaelis. ^ Neither have the inhabitants of the world 
 fallen. We had no power to subdue them ; and, notwithstanding 
 all our exertions, their dominion was unbroken. This refers to the 
 Babylonians who had dominion over the captive Jews. 
 
 19. Thy dead men shall live. Very various interpretations have 
 been given of this verse, which may be seen at length by comparing 
 Yitringa, RosenmuUer, Gesenius, and Poole’s Synopsis. In ver. 14, 
 the chorus is represented as saying of the dead men and tyrants of 
 Babylon that had oppressed the captive Jews, that they should not 
 
 VOL. I. z 
 
606 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 rise, and should no more oppress the people of God. In contradis- 
 tinction from this fate of their enemies, the choir is here introduced 
 as addressing Jehovah, (comp. ver. 16,) and saying, “ thy dead shall 
 live that is, thy people shall live again ; shall be restored to vigour, 
 and strength, and enjoyment. They had been dead ; that is, civitly 
 dead in Babylon ; they were cut off from their privileges, torn away 
 from their homes, made captives in a foreign land. Their king had 
 been dethroned, their temple demolished ; their princes, priests, and 
 people made captive ; their name blotted from the list of nations ; 
 and. to all intents and purposes as a people they were deceased. This 
 figure is one that is common, by which the loss of privileges and 
 enjoyments, and especially of civil rights, is represented as death. 
 So we speak now of a man's being dead in law ; dead to his country ; 
 spiritually dead ; dead in sins. 1 do not understand this, therefore, 
 as referring primarily to the doctrine of the resurrection of the dead ; 
 but to the captives in Babylon who were civilly dead, and cut off by 
 their oppressors from their rights and enjoyments as a nation. U ^hall 
 live. Shall be restored to their country, and be reinstated in all their 
 rights and immunities as a people among the nations of the earth. 
 This restoration shall be as striking as would be the resurrection of 
 the dead from their graves. Though, therefore, this does not refer 
 primarily to the resurrection of the dead, yet the illustration is drawn 
 from that doctrine, and implies that that doctrine was one with which 
 they were familiar. An image which is employed for the sake of 
 illustration must be one that is familiar to the mind, and the reference 
 here to this doctrine is a demonstration that the doctrine of the resur- 
 rection was well known. ^ Together with my dead body shall they 
 arise. The words “together with" are not in the original. The 
 words rendered “my dead body" ('0^5?) literally means “ my dead 
 body," and may be applied to a man or to a beast, Lev. v. 2 ; vii. 24. 
 It is also applied to the dead in general ; to the deceased ; to carcases, 
 or dead bodies. See Psa. Ixxix. 2; Jer. vii. 33; ix. 22; xvi. 18; 
 xxvi. 23 ; Lev. xi. 11 ; Jer. xxxiv. 20. It may therefore be rendered 
 my deceased^ my dead; and will thus be parallel with the phrase “ thy 
 dead men," and is used with reference to the same species of resur- 
 rection. It is not the language of the prophet Isaiah, as if he referred 
 to his own body when it should be dead, but is the language of the 
 choir that sings and speaks in the name of the Jewish people. That 
 people is thus introduced as saying my dead, that is, our dead shall 
 rise. Not only in the address to Jehovah is this sentiment uttered, 
 when it is said “ thy dead shall rise," but when the attention is turned 
 to themselves as a people, they say “owr dead shall rise ;" those that 
 appertain to our nation shall rise from the dust, and be restored to 
 their own privileges and land. IT Awake and sing. In view of the 
 cheering and consolatory fact just stated, that the dead shall rise, the 
 «horus calls on the people to awake and rejoice. This is an address 
 made directly to the dejected and oppressed people, as if the choir 
 were with them. Ye that dwell in dust. To sit in dust, or to dwell 
 in the dust, is emblematic of a state of dejection, want, oppression, 
 or poverty, Isa. xlvii. 1 ; Psa. xliv. 25 ; cxix. 25 ; Isa. xxv. 12 ; 
 xxvi. 5. Here it is supposed to be addressed to the captives in 
 Babylon, as oppressed, enslaved, dejected. The language is derived 
 from the doctrine of the resurrection of the body — and proves that 
 that doctrine was understood and believed ; — the sense is, that those 
 
CHAPTEU XXVI. 
 
 507 
 
 c. 713.] 
 
 20 H Come, my people, enter 
 tliou into tliy chambers, and 
 shut tby doors about tbee : bide 
 
 tbyself as it were for a little 
 moment, ixatil tbe indignation 
 be overpast. 
 
 20 “ Come, 0 my people, enter tboii into tby chambers, 
 ‘‘And shut thy doors after tbee ; 
 
 “ Hide tbyself for a little moment, 
 
 “Until tbe indignation be overpast. 
 
 who were thus dejected and bumbled should be restored to their 
 former elevated privileges. IT For thy deio. This is evidently an 
 address to Jehovah. His dew is that which he sends down from 
 heaven, and which is under his direction and control. Dew is the 
 emblem of that which refreshes and revives. In countries where it 
 rains but seldom, as it does in the East, the copious dews at night 
 supply in some sense the want of rain. Hence dew is used in Scrip- 
 ture as an emblem of the graces and influences of the Spirit of God, 
 by which his people are cheered and comforted, as the parched earth 
 and the withered herbs are refreshed by the copious dews at night. 
 Thus in Hosea xiv. 5 : 
 
 I will be as the dew unto Israel ; 
 
 He shall grow as the lily, 
 
 And cast forth his roots as Lebanon. 
 
 The prophet here speaks of the captivity in Babylon. Their state is 
 represented as a state of death — illustrated by the parched earth, and 
 the decayed and withered herbs. But his grace and favour would 
 visit them, and they would be revived. IT As the dew of herhs. As 
 the dew that falls on herbs. This phrase has, however, been ren- 
 dered very variously. The Vulgate renders it, “ thy dew is as the 
 dew of light.’' The LXX., “thy dew shall be healing, fa^aa, unto 
 them.” The Chaldee, “thy dew shall be the dew of light.” But 
 the most correct and consistent translation is undoubtedly that which 
 renders the word herbs or vegetables. Comp. 2 Kings ix. 19. 
 IT And the earth shall cast out the dead. This is language which is 
 derived from the doctrine of the resurrection of the body ; and shows 
 also that that doctrine was understood by the Hebrews in the time 
 of Isaiah. The sense, is, that as the earth shall cast forth its dead in 
 the resurrection, so the people of God in Babylon should be restored 
 to life, and to their former privileges in their own land. 
 
 20. Come, my people. This is an epiloguey (Rosenmiiller,) in which 
 the choir addresses the people, and entreats them to be tranquil during 
 that convulsion by which their oppressors would be punished, and 
 the way made for their deliverance. The image is taken from seeking 
 a shelter when a storm rages, until its fury is spent. The address is 
 to the captive Jews in Babylon. The tempest that would rage would 
 be the wars and commotions by which Babylon was to be overthrown. 
 While that storm raged, they were exhorted to be calm and serene. 
 IT Enter thou into thy chambers. Into places of retirement, where the 
 storm of indignation on your enemies shall not reach or affect you. 
 TT Hide thyself as it were^ etc. Do not mingle in the scenes of battle, 
 lest you should partake of the general calamity. IT For a little moment. 
 Implying that the war would not rage long. Babylon was taken in 
 a single night, (see notes on ch. xiii., xiv.;) and the call here is for 
 the people of God to be calm while this battle should rage in which 
 the city should be taken, IT Until the indignation y etc. Not, as 
 
5ca 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 21 For, behold, the Lord 
 cometb ? out of bis place to 
 punish the inhabitants of the 
 earth for their ini(][uity: the 
 
 earth also shall disclose her 
 * blood, and shall no more coyer 
 her, slain. 
 
 q Jude 14, 15. 1 bloods. 
 
 21 For lo ! Jehovah cometh forth from his place, 
 
 To punish the inhabitant of the earth for his iniquity; 
 “And the earth shall disclose her dead, 
 
 “ Amd shall no more cover her slain.” 
 
 Lowth supposes, the indignation of God against his people, but the 
 storm of his indignation against their enemies the Babylonians. That 
 ■would be soon “ overpast,’* the city would be taken, the storms of 
 war would cease to rage, and then they would be delivered, and might 
 safely return to their own land. 
 
 21. For, behold^ the Lord cometh out of his place. That is, from 
 heaven, which is the dwelling-place or residence of God, Micah i. 3; 
 Psa. cxv. 3; Ezek. hi. 12. When God executes vengeance, he is re- 
 presented as coming from his abode, his dwelling-place, his capitol — 
 as a monarch goes forth to war to destroy his foes. ^ To punish the 
 inhabitants of the earth. The land of Chaldea, or of Babylon. IT The 
 earth also shall disclose her blood. Blood, in the Scriptures, often 
 denotes guilt. The sense here is, that the land of Chaldea would 
 reveal its guilt ; that is, the punishment which God would inflict 
 would be a revelation of the crimes of the nation. There is a re- 
 semblance here to the language which was used respecting the blood 
 of Abel, Gen. iv. 10: “The voice of thy brother’s blood (Heb., as 
 here, bloods) crieth unto me from the ground.” *11 And shall no more 
 cover her slain. Shall no more be able to conceal its guilt in slaying 
 the people of God. By these hopes, the Jews were to be comforted 
 in their calamity ; and no doubt this song was penned by Isaiah long 
 before that captivity, in order that, in the midst of their protracted 
 and severe trials, they might be consoled with the hope of deliver- 
 ance, and might know what to do when the storms of war should 
 rage around the place of their captivity, and when the proud city was 
 to fall. They were not to mingle in the strife ; were to take no part 
 with either their foes or their deliverers ; but were to be calm, gentle, 
 peaceful, and to remember that all this was to effect their deliverance. 
 Comp. Exod. xiv. 13, 14 : “ Fear y^e not, stand still, and see the 
 salvation of Jehovah; Jehovah shall fight for you, and ye shall 
 hold your peace.” There are times when the children of God should 
 look calmly on the conflicts of the men of this world. They should 
 mingle with neither party; for they should remember that Jehovah 
 presides over these agitations, and that their ultimate end is to bring 
 deliverance to his church, and to advance the interests of his kingdom 
 on the earth. Then they should be mild, gentle, prayerful; and 
 should look up to God to make all these agitations and strifes the 
 means of advancing the interests of his kingdom. 
 
 Al^AXYSIS OF CHAPTER XXVII. 
 
 For the general design of this chapter, see the analysis of ch. xxiv. ]\rany 
 different expositions have been given of its design, and indeed almost every 
 commentator has had his o™ theory, and has differed from almost every 
 other. Some of the different views which have been taken may be seen in 
 
CHAPTER XXVII. 
 
 50 
 
 B. c. 713. j 
 
 CHAPTER XXVII. 
 
 TX that day the Lord, with his 
 sore, and great, and strong 
 sword, shall punish leyiathan*’ 
 
 r Psa. 74. 14. 
 
 the ^piercing serpent, eyen le- 
 viathan that crooked serpent; 
 and he shall slay the dragon 
 that is in the sea. 
 
 1 or, crossing like a bar. 
 
 1 In that day shall Jehovah punish with his sword, 
 His well-tempered, and great, and strong sword. 
 Leviathan, that fleet serpent. 
 
 Even leviathan the windmg serpent ; 
 
 Yea, he will slay the monster that is in the sea. 
 
 the notes on ver. 1, and may be examined at length in Vitringa. I regard 
 the most simple and obvious interpretation as the correct one ; and that is, 
 that it is a continuation of the vision commenced in ch. xxiv., and referring 
 to the same great event — the captivity at Babylon, and the deliverance from 
 that captivity. This subject has been pursued through the twenty-fourth, 
 the twenty-fifth, and the twenty-sixth chapters. In the twenty-fifth and 
 the twenty-sixth chapters the main design was to show the joy wnich would 
 be evinced on their rescue from that land. The main purpose of this is, to 
 show the effect of that captivity and deliverance in purifying the Jews them- 
 selves, and in overcoming their propensity to idolatry, on account of which 
 the captivity had been suffered to take place. The design of the chapter is 
 like that of many others in Isaiah, to comfort them when they should be 
 oppressed dining their long and painful exile. The general plan of the 
 chapter is, (1) a statement that their great enemy, the Leviathan, should be 
 destroyed, ver. 1 ; and (2) a song, in alternate responses, respecting the people 
 pf God, under the image of a vineyard yielding rich wines, vers. 2 — 13. In 
 this song Jehovah’s protection over the vineyard is shown, ver. 3; he de- 
 clares that he is not actuated by fury, ver. 4 ; his people are exhorted to trust 
 in him, ver. 5 ; a full promise that tne Jews shall yet flourish is given, ver. 6 ; 
 Jehovah says that his judgments are mild on them, (vers. 7, 8,) and that the 
 design is to purify his people, ver. 9 ; for their sins they should be punished, 
 vers. 10, 11 ; yet that they should be restored to their own land, and worship 
 him in the holy mount at Jerusalem, vers. 12, 13. 
 
 1. In that day. In that future time when the Jews would be cap- 
 tive in Babylon, and when they would sigh for deliverance. See 
 note, ch. xxvi. 1. This verse might have been connected with the 
 previous chapter, as it refers to the same event, and then this chapter 
 would have more appropriately commenced with the poem or song 
 which begins in ver. 2. H With his sore, mfipn hard. Septuagint, 
 ’t)]v dyiay — holy. The Hebrew means a sword that is hard, or well- 
 tempered and trusty. ^ And greats and strong sioord. The sword is 
 an emblem of war, and is often used among the Hebrews to denote 
 war. See Lev. xxvi. 25; Gen. xxvii. 40. It is also an emblem of 
 justice or punishment, as punishment then, as it is now in the Turkish 
 dominions, was often inflicted by the sword, Deut. xxxii. 41, 42 ; Psa. 
 vii. 12; Heb. xi. 37. Here, if it refers to the overthrow of Babylon 
 and its tyrannical king, it means that God would punish them by the 
 armies of the Medes, employed as his sword or instrument. Thus, in 
 Psa. xvii. 13, David prays, “ Deliver my soul from the wicked, which 
 is thy sword.” Comp, notes, Isa. x. 5, 6. IT Leviathan, jnnb. The 
 LXX. render this, rhv dpaKouruy the dragon. The word leviathan is 
 probably derived from mb, in Arabic, to weave^ to twisty {Gesenius;) and 
 literally meaps the fwisted animal, The word occurs in si^c places in 
 
^10 .ISAIAH. [b.c.713. 
 
 the Old Testament, and is translated, in Job iii. 8, “ their mourning'' 
 margin, leviathan; in Job xli. 1, leviathan — in which chapter is an 
 extended description of the animal ; in Psa. Ixxiv. 14, it is rendered 
 leviathan^ and seems to be applied to Pharaoh ; and in Psa. civ. 26, 
 and in the passage before us, where it is twice also rendered leviathan. 
 Bochart (Hieroz. p. ii. b. v. c. 16 — 18) has gone into an extended 
 argument to show that by the leviathan the crocodile is intended ; 
 and his argument is in my view conclusive. On this subject, Bochart, 
 Dr. Good on Job xli., and B/Obinson^s Calmet, may be consulted. 
 The crocodile is a natural inhabitant of the Nile, and of other Asiatic 
 and African rivers ; is of enormous voracity and strength, as well as 
 of fleetness in swimming ; attacks mankind and all animals with pro- 
 digious impetuosity; and is furnished with a coat of mail so scaly 
 and callous that it will resist the force of a musket ball in every part 
 except under the belly. It is, therefore, an appropriate image by 
 which to represent a flerce and cruel tyrant. The sacred writers 
 were accustomed to describe kings and tyrants by an allusion to 
 strong and fierce animals. Thus in Ezek. xxix. 3 — 5, the dragon, or 
 the crocodile of the Nile, represents Pharaoh; in Ezek. xxxii. 2, 
 Pharaoh is compared to a young lion, and to a whale in the seas ; in 
 Psa. Ixxiv. 13, 14, Pharaoh is compared to the dragon, and to the 
 leviathan. In Dan. vii. 3, the four monarchs that should arise are 
 likened to four great beasts. In Bev. xii. 3, Borne, the new Babylon, 
 is compared to a great red dragon. In the place before us I suppose 
 that the reference is to Babylon; or to the king and tyrant that ruled 
 there, and that had oppressed the people of God. But among com- 
 mentators there has been the greatest variety of explanation. As a 
 specimen of the various senses which commentators often assign to 
 passages of Scripture, we may notice the following views which have 
 been taken of this passage. The Chaldee Paraphrast regards the 
 leviathans, which are twice mentioned, as referring, the first one to 
 some king like Pharaoh, and the second to a king like Sennacherib. 
 Babbi Moses Haccohen supposes that the word denotes the most 
 select or valiant of the rulers, princes, and commanders that were in 
 the army of the enemy of the people of God. Jarchi supposes that by 
 the first-mentioned leviathan is meant Egypt, by the second Assyria, 
 and by the dragon which is in the sea, he thinks Tyre is intended. 
 Aben Ezra supposes that by the dragon in the sea Egypt is denoted. 
 Bimchi supposes that this will be fulfilled only in the times of the 
 Messiah, and that the sea-monsters here mentioned are Gog and 
 Magog — and that these denote the armies of the Greeks, the Saracens, 
 and the inhabitants of India. Abarbanel supposes that the Saracens, 
 the Boman empire, and the other kingdoms of Gentiles, are intended 
 by these sea-monsters. Jerome, Sanctius, and some others, suppose 
 that Satan is denoted by the leviathan. Brentius supposes that this 
 was fulfilled in the day of Pentecost, when Satan was overcome by 
 the preaching of the gospel. Other Christian interpreters have sup- 
 posed, that by the leviathan first mentioned Mahomet is intended ; by 
 the second, heretics; and by the dragon in the sea, Fagan India, 
 Luther understood it of Assyria and Egypt ; Calvin supposes that the 
 description properly applies to the king of Egypt, but that under this 
 image other enemies of the church are embraced, and does not doubt 
 that allegorically Satan and his kingdom are intended. The more 
 simple interpretation, however, is that which refers it to Babylon. 
 This suits the connexion; accords with the previous chapters; agrees 
 
B. u. 713.1 CHAPTER XXVII. 511 
 
 2 In that day sing ye nnto j her, A vineyard ® of red wine. 
 
 I s Luke 20. Q, etc. 
 
 2 In that day, sing ye unto the vineyard a responsive song : — 
 
 with all that occurs in this chapter, and with the image which is here 
 used. The crocodile, the dragon, the sea-monster — extended, vast, 
 unwieldy, voracious, and odious to the view — would be a most ex- 
 pressive image to denote the abhorrence with which the Jews would 
 regard Babylon and its king. IT The •piercing serpent. The term 
 serpent (^to) may be given to a dragon, or an extended sea-monster. 
 Comp. Job xxvi. 13. The XC'xm. piercing is, in the margin, “or, crossing 
 like a bar.” The LXX. render.it, serpent — o<^iv (peHyovra. The 
 
 Heb. *7*1^ rendered piercing^ is derived from to flee ; and then 
 to stretch across, or pass through as a bar through boards, Exod. 
 xxxvi. 33. Hence this word may mean fleeing ; extended; a cross- 
 bar for fastening gates ; or the cross-piece for binding together the 
 boards for the tabernacle of the congregation, Exod. xxvi. 26 ; xxxvi. 
 31. Lowth renders it, “the rigid serpent,” probably with reference 
 to the hard scales of the crocodile. The word extended^ huge^ vast, 
 will probably best suit the connexion. In Job xxvi. 13, it is rendered 
 “the crooked serpent;” referring to the constellation in the heavens 
 by the name of the Serpent. See notes on that place. The idea of 
 piercing is not in the Hebrew word, nor is it ever used in that sense. 
 51 That crooked serpent. This is correctly rendered ; and refers to the 
 fact that the monster here referred to throws itself into immense 
 volumes or folds, a description that applies to all serpents of vast 
 size. Virgil has given a similar description of sea-monsters throwing 
 themselves into vast convolutions : — 
 
 “ Ecce autem gemini a Tcnedo tranquilla per alta 
 
 ■ immensis orbibus angues.” — ^n. hb. ii. 203. 
 
 And again : 
 
 “Sinuantque immensa volumine terga.” — Idem. 208. 
 
 The reference in Isaiah, I suppose, is not to different kings or enemies 
 of the people of God, but to the same. It is customary in Hebrew 
 poetry to refer to the same subject in difierent members of the same 
 sentence, or in diflerent parts of the same parallelism, IT The dragon. 
 Referring to the same thing under a different image — to the king of 
 Babylon. On the meaning of the word dragon, see note, ch. xiii. 22, 
 *IT In the sea. In the Euphrates ; or’ in the marshes and pools that 
 encompass Babylon. See notes on ch. xi. 15, and ch. xviii. 2. The 
 sense of the whole verse is, that God would destroy the Babylonish 
 power, that was to the Jews such an object of loathsomeness and 
 of terror. 
 
 2. Sioig ye unto her. That is, sing unto or respecting the vineyard. 
 The word rendered “sing” (’>32?) signifies properly answer, respond to; 
 and then, sing a responsive song, where one portion of the choir 
 responds to another. See Exod. xv. 21. This has been well expressed 
 here by Lowth in his translation : 
 
 “ To the beloved Vineyard, sing ye a responsive song.” 
 
 It is the commencement of a song or hymn respecting Judea, repre- 
 sented under the image of a vineyard, and which is probably continued 
 to the close of the chapter. IT A vineyard. See notes, ch. v. 1, etc. 
 
512 
 
 ISAIAH. 
 
 j.B. c. 713. 
 
 3 I ^ tlie Lord do keep it ; I j 4 Fury is not in me : who 
 ^ill water it every moment : would set tke briers and tborns 
 
 lest any hurt it, I will keep it against me in battle? I would 
 nigbt and day. ^ go tbrougb them; I would burn 
 
 t Psa. 121. 4, 5. 1 or, march against. | tEcm together. 
 
 3 “I Jehovah am its keeper; 
 
 Every moment I water it; 
 
 ‘‘Lest any one should assault it, 
 
 “ Day and nigbt do I guard it. 
 
 4 “I will be angry with it no more. 
 
 “ But let me reach the briers and thorns 
 “ And I will go against them in battle, 
 
 “ And I will burn them up together. 
 
 The Hebrew phrase rendered “ a vineyard of red wine/* is the title to 
 the song ; or the responsive song respects the “ vineyard of red wine.’* 
 IT Of red wine. *^9^ hhemer. Lowth proposes to read instead of this, 
 hhemedli — pleasantness, beauty, or beloved. He observes that 
 many MSS. have this meaning, and that it is followed by the LXX. 
 and the Chaldee. The LXX. read it dfnreXchv Ka\os, beautiful vineyard. 
 This would well suit the connexion, and this slight error in transcrib- 
 ing might have easily occurred. But the authority in the MSS. for 
 the change is not conclusive. The word which now occurs in the text 
 denotes properly wine^ from to ferment. The word also has the 
 signification to he red, Psa. Ixxv. 9; Job xvi. 16; and according to 
 this, our translators have rendered it, “ of red wine.** Bochart (Geogr. 
 S. P. ii. 1. i. c. xxix.) renders it “ a vineyard fertile in producing wine.** 
 The correct translation would be one that would not seem very con- 
 gruous in our language, “ a vineyard of wine,” or “ a wune-vineyard.” 
 
 3. I the Lord do keep it. There is understood here, or implied, an 
 introduction; as “Jehovah said.** Comp. Psa. cxxi. 3 — 5. IT I will 
 water it every moment. That is, constantly, as a vinedresser does his 
 vineyard. 
 
 4. Fury is not in me. That is, I am angry 'with it no more. He had 
 punished his people by removing them to a distant land. But although 
 he had corrected them for their faults, yet he had not laid aside the 
 affection of a Father. ^ Who would set. Heb., toho would give me. 
 The LXX. render this, “Who would place me to keep the stubble in 
 the field ?** Great perplexity has been felt in regard to the interpreta- 
 tion of this passage. Lowth translates it — 
 
 “ 0 that I had a fence of the thorn and the brier ;’* 
 
 evidently showing that he was embarrassed with it, and could not make 
 of it consistent sense. The Avhole sentence must refer either to the 
 people of God, or to his enemies. If to his people, it 'would be an 
 indication that they were like briers and thorns, and that if his fury 
 should rage they would be consumed, and hence he calls upon them, 
 (ver. 5,) to seize upon his strength, and to be at peace 'with him. If 
 it refers to his enemies, then it expresses a wish that his enemies were 
 in his possession ; or a purpose to go against them, as fire among thorns, 
 and to consume them if they should presume to array themselves against 
 his vineyard. This latter I take to be the true sense of the passage. 
 The phrase “ who would set me,” or in Heb. “ who will give me,** 
 may be expressed by utinam^ indicating strong desire ; and may be 
 
CHAPTER XXVII. 
 
 513 
 
 B. c. 713.] 
 
 5 Or let him take hold of my 
 "strength, that he may make 
 peace •*’ with me; and he shall 
 make peace with me. 
 
 6 He shall cause them that 
 
 u ch. 45. 24. X Job 22. 21, 
 
 come of Jacob to take root: 
 y Israel shall blossom and bud, 
 and ^ fill the face of the world 
 with fruit. 
 
 y Psa. 92. 13—15; Hos. 14. 5, 6. 
 z Rom. 11. 12. 
 
 5 Unless they take hold of my protection, 
 
 “ And with me make peace. 
 
 “ With me let them make peace. 
 
 6 “ Those that come out of Jacob shall he cause to take root ; 
 ‘‘ Israel shall blossom and bud, 
 
 ‘‘And shall fill the face of the world with fruit. 
 
 thus paraphrased : “ I retain no anger against my people. I have in- 
 deed punished them ; but my anger has ceased. I shall now defend 
 them. If they are attacked by foes, I will guard them. When their 
 foes approach, 1 desire^ I earnestly wish, that they may be in my pos- 
 session, that I may destroy them — as the fire rages through briers and 
 thorns.” It expresses a firm determination to defend his people and 
 to destroy their enemies, unless, (v. 5,) which he would prefer, they 
 should repent, and be at peace with him. H The briers and thorns. 
 His enemies, and the enemies of his people. Comp, notes, ch. ix. 18 ; 
 X. 17. Perhaps the phrase is here used to denote enemies, because 
 briers and thorns are so great enemies to a vineyard by impeding 
 groAvth and fertility. ^ I would go through them. Or, rather, I would 
 go against them in battle to destroy them. I would burn them, 
 together. As fire devours the thorns and briers ; that is, I would 
 completely destroy them. 
 
 o. Or let him. The Hebrew word rendered here “or” means 
 unless ; and the sense is, the enemies of the Jewish people shall be 
 completely destroyed, as briers are by fire, unless they flee to God for 
 a refuge. *[f Take hold of my strength. That is, let the enemy take 
 hold of me to become reconciled to me. The figure here is taken pro- 
 bably from the act of fleeing to take hold of the horns of the altar for 
 refuge when one was pursued. Comp. 1 Kings i. 50 ; ii. 28. IT That 
 he may make peace with me. With me as the guardian of the vineyard. 
 If this were done, they would be safe. ^ And he shall make peace with 
 me. That is, even the enemy of me and of my vineyard may be per- 
 mitted to make peace with me. Learn (1) that God is willing to be 
 reconciled to his enemies. (2.) That that peace must be obtained by 
 seeking his protection ; by submitting to him, and laying hold of his 
 strength. (3.) That if this is not done, his enemies must be inevitably 
 destroyed. (4.) He will defend his people, and no w^eapon that is 
 formed against them shall prosper. 
 
 6. Tie shall cause them that come of Jacob to take root. This language 
 is derived from the vine, as the shoots or cuttings of the vine take root 
 and flourish. To take root, therefore, is an emblem denoting that the 
 descendants of Jacob, or the people of God, would increase and pros- 
 per. ^ Shall blossom and bud. An image also taken from the vine, or 
 from fruit-trees in general, and meaning that they should greatly flou- 
 rish in the time succeeding their return from the captivity. IT And 
 fill the face of the world with fruit. On the meaning of the word “ face,” 
 see note, ch. xxv. 7. The sense is, that the people of God would so 
 mefease and flourish that the true religion would ultimately fill the 
 entire world. The same idea of the universal prevalence of the true 
 
 z 2 
 
514 
 
 ISAIAH. 
 
 fB.C.713, 
 
 7 IT Hatli lie smitten him, 
 *as lie smote tliose tliat smote 
 liim ? or is lie slain according to 
 the slaughter of them that are 
 slain hy him ? 
 
 1 according to the stroJce of. 
 
 8 In measure, when * it shoot- 
 eth forth, thou debate with 
 it : ^ he stayeth his " rou^h wind 
 in the day of the east wmd. 
 
 2 or, thou sendest it forth. 
 
 3 or, when he removeth it. a ch. 57* 10, 
 
 7 ^‘Hath he smitten him, as he smote those that smote him? 
 
 ^‘Is he slain hke the slaughter of his slain? 
 
 8 “In sending her away thou didst judge her in moderation ; 
 
 “ [Though] carrying her away with a rough tempest in the time of the 
 east wind. 
 
 religion is often advanced by this prophet, and occurs in various parts 
 of the hymns or songs which are now considering. See ch. xxv. 
 6 — 8. The figure which is here used, drawn from the vine, denoting 
 prosperity by its increase and its fruit, is beautifully employed in Psa, 
 xcii, 13, 14 : 
 
 Those that be planted in the house of Jehovah 
 
 Shall flourish in the courts of our God. 
 
 They shall still bring forth fruit in old age ; 
 
 They shall be rich and green. 
 
 7. Hath he smitten him, , as he smote those that smote himf Has God 
 punished his people in the same manner and to the same extent as he 
 has their enemies ? It is implied by this question that he had not. 
 He had indeed punished them for their sins, but he had not destroyed 
 them. Their enemies he had utterly destroyed. ^ According to the 
 slaughter of them that are slain by him, Heb., “ according to the slaying 
 of his slain.” That is, not as our translation would seem to imply, 
 that their enemies had been slain by them ; but that they were '‘Hheir 
 slain,” inasmuch as they had been slain on their account, or to promote 
 their release and return to their own land. It was not true that their 
 enemies had been slain by them ; but it was true that they had been 
 slain on their account^ or in order to secure their return to their own 
 country, 
 
 8. In measure, etc. This verse in our translation is exceedingly 
 obscure, and indeed almost unintelligible. Nor is it much more intel- 
 ligible in Lowth, or in Noyes ; in the Yulgate, or the Septuagint. The 
 various senses which have been given to the verse may be seen at 
 length in Vitringa and Posenmuller. The idea, v/hich I suppose to 
 be the true one, without going into an examination of others which 
 have been proposed, is the following, which is as near as possible a 
 literal translation : 
 
 In moderation in sending her [the vineyard] away didst thou judge her, 
 Though carrying her away mth a rough tempest in the time of the east wind. 
 
 The word rendered “measure” occurs nowhere else in the 
 
 Scriptures. It is probably derived from ^ measure; usually 
 
 denoting a measure of grain, containing, according to the Rabbins, a 
 third part of an ephah, i. e. about a peck. The word here used is pro- 
 bably a contraction of ^^9 — literally, measure by measure, i. e, 
 
 moderately, or in moderation. So the Rabbins generally understand 
 it. The idea is, “ small measure by small measure,” not a large mea- 
 sure at a time ; or in other words moderately, or in moderation. It 
 refers, I suppose, to the fact that in inflicting judgment on his people 
 
CHAPTEB XXVII. 
 
 515 
 
 B.c. 713.J 
 
 9 By tliiS; therefore, sliall tlie 
 iniquity of Jacob be purged; 
 
 ^ and this is all tbe fruit to take 
 away bis sin ; when be maketb 
 
 6 Heb. 12. 6. 
 
 9 ^‘But by this shall the iniquity of Jacob be expiated; 
 “ And the design of all this is to remove his sin, 
 When he maketh all the stones of the altar 
 ^‘Like chalk stones that are broken to pieces, 
 
 And the groves and the images shall rise no more. 
 
 all tbe stones of tbe altar as 
 cbalk stones that are beaten in 
 sunder, tbe groves and images 
 shall not stand up. 
 
 1 or, sun images^ 
 
 it bad not been done with intolerable severity. The calamity had not 
 been so overwhelming as entirely to cut them off, but had been tem- 
 pered with mercy. ^ When it shooteth forth. This expression does 
 not convey an intelligible idea. The Hebrew nnto — literally, “ in 
 sending her forth,’’ from to send^ or to put forth — refers, I suppose, 
 to the fact that God had sent her (^. e, his vineyard, his people) forth 
 to Babylon ; he had cast them out of their own land into a distant 
 country ; but when it was done it was tempered with mercy and kind- 
 ness, In this expression there is indeed a mingling of a metaphor 
 with a literal statement, since it appears rather incongruous to speak 
 of sending forth a vineyard: but such changes in expressions are not 
 uncommon in the Hebrew poets. H Thou wilt debate with it. Or, 
 rather, thou judged it ; or hast punished it. The word means 
 sometimes to debate, contend, or strive ; but it means also to take 
 vengeance, (1 Sam. xxv. 39,) or to punish ; to contend with any one 
 so as to overcome or punish him. Here it refers to the fact that God 
 had had a contention with his people, and had punished them by re- 
 moving them to Babylon. IT lie stayeth, This word means in 
 
 one form to meditate^ to think, to speak ; in another, to separate^ as 
 dross from silver, to remove, to take away, Prov. xxv. 4, 5. Here it 
 means that he had removed or separated his people from their land, as 
 with the sweepings of a tempest. The word “stayeth” does not 
 express the true sense of the passage. It is better expressed in the 
 margin, “when he removeth it.” % His rough icind, A tempestuous, 
 boisterous wind, which God sends. Winds are emblematic of judg- 
 ment, as they sweep away every^thing before them. Here the word is 
 emblematic of the calamities which came upon Judea, by which the 
 nation was removed to Babylon ; and the sense is, that they were 
 removed as in a tempest ; they were carried away as if a violent storm 
 had swept over the land. IF In the day of the east wind. The east 
 wind in the climate of Judea was usually tempestuous and violent. 
 Job xxvii. 21 : 
 
 The east %vind carrieth him away, and he departeth, 
 
 And, as a storm, hurleth him out of his place. 
 
 Jer. xviii. 17 : 
 
 I will scatter them as with an east wind before the enemy. 
 
 Comp. Gen. xli. & ; Hab. i. 9 ; Exod. x. 13 ; xiv. 21 ; Job xxxviii. 24 ; 
 Psa. Ixxviii. 26. This wind was usually hot, noxious, blasting, and 
 scorching. — Taylor, 
 
 9. By this. This verse states the whole design of the punishment 
 of the Jews. They were taken away from their temple, their city, and 
 their la,nd ; they were removed from the groves and altars of idolatry, 
 by which they had been so often led into sin ; and the design was to 
 
516 
 
 ISAIAH. 
 
 [b. C.713, 
 
 10 Yet tlie defenced city shall 
 he desolate, and tlie habitation 
 forsaken, and left like a wilder- 
 ness: there shall the calf feed, 
 and there shall he lie down, and 
 consume the branches thereof. 
 
 11 When the boughs thereof 
 are withered, they shall be 
 
 broken off: the women come, 
 and set them on fire ; for it is 
 a people of no understanding: 
 therefore he that made them 
 will not have mercy on them, 
 and he that formed them will 
 show them no favour. 
 
 c Deut. 32. 28 ; Hos. 4. 6. 
 
 10 ^‘For the defenced city shall he desolate; 
 
 An habitation forsaken, and it shall be deserted like a wilderness ; 
 ‘‘ There shall the calf feed, and there shall he lie down. 
 
 And shall browse upon her branches. 
 
 11 ‘^When the boughs are withered they shall be broken off; 
 
 “Women shall come and shall set them on fire ; 
 
 “ For it is a people void of understanding : 
 
 “Wherefore he that made him doth not pity him, 
 
 “ And he that formed him hath showed him no favour. 
 
 preserve them henceforward from relapsing into their accustomed 
 idolatry. % The iniquity of Jacob, The sin of the Jewish people, and 
 particularly their tendency to idolatry, Avhich was their easily besetting 
 sin. IT 'Qe purged. Note, ch. i. 25. ^ And this is all the fruit. And 
 
 this is all the object or design of their captivity and removal to Babylon. 
 
 IT When he maketh all the stones of the altar as chalk stones. That is, 
 Jehovah shall make the stones of the altars reared in honour of idols 
 like chalk stones ; or shall throw them down, and scatter them abroad 
 like stones that are easily beaten to pieces. The sense is, that Jeho- 
 vah, during their captivity in Babylon, would overthrow the places 
 where they had worshipped idols. *[[ The groves and images shall not 
 stand up. The groves consecrated to idols, and the images erected 
 therein. See note, ch. xvii. 8. 
 
 10. Yet the defenced city, Gesenius supposes that this means Jeru- 
 salem. So Calvin and Piscator understand it. Others understand it 
 of Samaria, others of Babylon, (as Vitringa, Bosenmuller, and Grotius,) 
 and others of cities in general, denoting those in Judea, or in other 
 places. To me it seems plain that Babylon is referred to. The ivhole 
 description seems to require this ; and especially the fact that this song 
 is supposed to be sung after the return from the captivity to celebrate 
 their deliverance. It is natural, therefore, that they should record the 
 fact that the strong and mighty city where they had been so long in cap- 
 tivity was now completely destroyed. For the meaning of the phrase 
 “defenced city,” see note, ch. xxv. 2. If Shall be desolate. See ch. 
 
 XXV. 2 ; comp, notes on ch. xiii. If The habitation forsaken. The 
 habitation here referred to is Babylon. It means the habitation or 
 dwelling-place where ive have so long dwelt as captives. Comp. Prov. 
 iii. 33 ; xxi. 20 ; xxiv. 15. ^f And left like a wilderness. See the 
 description of Babylon in the notes on ch. xiii. 20 — 22. If There shall 
 the calf feed. It shall become a vast desert, and be a place for beasts 
 of the forest to range in. Comp. ch. vii. 23. See note, ch. v. 17. 
 
 If And consume the branches thereof. The branches of the trees and 
 shrubs that shall spring up spontaneously in the vast waste where ‘■ 
 Babylon was. i 
 
 11. When the boughs thereof are withered. This is a further descrip- j ] 
 tion of the desolation which would come upon Babylon. The idea is, 
 
CHAPT^IR XXVII 
 
 517 
 
 B.c. 713.] 
 
 12 IF And it sliall come to 
 pass in tliat day, that the Lord 
 shall heat off from the channel 
 of the river unto the stream of 
 
 Egypt, and ^ ye shall be gathered 
 one by one, 0 ye children of 
 Israel. 
 
 d John 6 . 37. 
 
 12 And it shall come to pass in that day, 
 
 “That Jehovah shall beat off [his fruit] 
 
 “ From the channel of the river [the Euphrates] 
 “ To the river of Egypt [the Nilej ; 
 
 “And ye shall be gleaned up, one by one, 
 
 “ 0 ye sons of Israel. 
 
 that Babylon Avould be forsaken until the trees should grow and decay, 
 and the branches should fall to be collected for burning. That is, the 
 desolation should be entire, undisturbed, and long continued. The 
 idea of the desolation is, therefore, in this verse carried forward, and 
 a new circumstance is introduced to make it more graphic and striking. 
 Lowth, however, supposes that this refers to the vineyard, and to the 
 fact that the vine-twigs are collected in the East, from the scarcity of 
 fuel, for burning. But it seems to me that the obvious reference is to 
 Babylon, and that it is an image of the great and prolonged desolation 
 that was coming upon that city. H They shall be broken off. That is, 
 by their own weight as they decay, or by the hands of those who 
 come to collect them for fuel. ^ The women come. Probably it was 
 the office mainly of the women to collect the fuel which might be ne- 
 cessary for culinary purposes. In eastern climates but little is 
 needed ; and that is collected of the twigs of vineyards, of withered 
 stubble, straw, hay, dried roots, etc., wherever they can be found, 
 H And set them on fire. That is, to burn them for fuel. If Of no 
 understanding. Of no right views of God and his government — 
 wicked, sinful, Prov. vi. 32 ; xviii. 2 ; Jer. v. 21. 
 
 12. And it shall come to pass in that day, that the Lord shall beat off. 
 The word which is here used means properly to beat off 
 
 with a stick, as fruit from a tree, Deut. xxiv. 20. It also means to 
 beat out grain with a stick. Judges vi. 11 ; Ruth ii. 17. The word 
 which is rendered in the other member of the sentence “shall be 
 gathered” — — is applied to the act of collecting ixrAX after it has 
 been beaten from a tree, or grain after it has been threshed. The use 
 of these words here shows that the image is taken from the act of 
 collecting fruit or grain after harvest ; and the expression means that 
 as the husbandman gathers in his fruit, so God would gather in his 
 people. In the figure, it is supposed that the garden or vineyard of 
 Jehovah extends from the Euphrates to the Nile ; that his people 
 are scattered in all that country ; that there shall be agitation or a 
 shaking in all that region, as when a farmer beats off his fruit from the 
 tree, or beats out his grain ; and that the result would be, that all 
 those scattered people would be gathered into their own land. The 
 time referred to is, doubtless, after Babylon should be taken ; and in 
 explanation of the declaration it is to be remembered that the Jews, 
 were not only carried to Babylon, but were scattered in large numbers 
 in all the adjacent regions. The promise here is, that from all those 
 regions whither they had been scattered they should be re-collected 
 and restored to their own land. ^ From the channel of the river. The 
 river here undoubtedly refers to the river Euphrates. See note, ch. 
 xi. 15. H Unto the stream of Egypt. The Nile. *IT And ye shall be 
 
518 
 
 ISAIAH. 
 
 13 And it shall come to pass 
 in that day, that the great 
 trumpet ^ shall he blown, and 
 they shall come which were 
 e Matt. 24. 31; lThess.4.l6; Rev. 11. 15. 
 
 [b. C. 713. 
 
 ready to perish in the land of 
 Assyria, and the outcasts in the 
 land of Egypt, and shall wor- 
 ship the Lord in the holy mount 
 at J erusalem. 
 
 13 And it shall come to pass in that day, 
 
 “That the great trumpet shall be sounded, 
 
 “And they shall come who were about to perish in the land of Assyria, 
 And the exiles in the land of Egypt, 
 
 “ And shall worship Jehovah in the holy mount, in Jerusalem.” 
 
 gathered one hy one. As the husbandman collects his fruits one by 
 one — collecting them carefully, and not leaving any. This means 
 that God will not merely collect them as a nation, but as individuals. 
 He will see that none is overlooked, and that all shall be brought in 
 safety to their land. 
 
 13. The great trumpet shall he blown. This verse is designed to 
 describe in another mode the same fact as that stated in ver 12, that 
 Jehovah would re-collect his scattered people. The figure is derived 
 from the trumpet wLich was blown to assemble a people for war, 
 ( Grotius;) or from the blowing of the trumpet on occasion of the great 
 feasts and festivals of the Jews, {Vitringa.) The idea is, that God 
 would summon the scattered people to return to their owm land. 
 The way in which this was done, or in which the will of God would 
 be made known to them, is not specified. It is probable, however, 
 that the reference here is to the decree of Cyrus, (Ezrai. 1,) by which 
 they were permitted to return to their own country. ^ Which xoere 
 ready to perish. AVho were reduced in numbers, and in power, and 
 who were ready to be annihilated under their accumulated and long- 
 continued trials. II In the land of Assyria. The ten tribes were 
 carried away into Assyria, (2 Kings xvii. 6;) and it is probable that 
 many of the other two tribes were also in that land. A portion of the 
 ten tribes would also be re-collected, and would return with the others 
 to the land of their fathers. Assyria also constituted a considerable 
 part of the kingdom of the Chaldeans, and the name Assyria may be 
 given here to that country in general. ^ And the outcasts. Those 
 who had fled in consternation to Egypt and to other places when 
 these calamities were coming upon the nation. See Jer. xli. 17, 18 ; 
 xlii. 15- — 22. ^ And shall xoorship the Lord. Their temple shall be 
 
 rebuilt ; their city shall be restored ; and in the place where their 
 fathers worshipped shall they also again adore the living God. This 
 closes the prophecy which was commenced in ch. xxiv. ; and the de- 
 sign of the whole is to comfort the Jews with the assurance,' that 
 though they were to be made captive in a distant land, yet they” 
 would be again restored to the land of their fathers, and again wor- 
 ship God there. It is needless almost to say that this prediction was 
 completely fulfilled by the return of the Jews to their own country 
 under the decree of Cyrus. 
 
 ANALYSIS OF CHAPTER XXVIH. 
 
 This chapter comprises a new prophecy, and relates to a new subject. Ge- 
 senius supposes that it is to be connected with the following to the close of 
 ch. xxxiii., and that they relate to the same subject, and were delivered at 
 
CHAPTER XXVIII. 
 
 519 
 
 B. c. 713.] 
 
 the same time. Munster supposes that the prophecy here commenced con- 
 tinues t othe close of ch. xxxv., and that it relates to the Assyiian war in which 
 the ten tribes were carried away captive. Poederlm supposes that this chapter 
 and the two follomng were uttered at the same time, and relate to the same 
 subject ; Hensler, that the prophecy closes at the thirty- third chapter. 
 
 It is not improbable that this chapter and the following were delivered at 
 the same time, and that they relate to the same general subject — the ap- 
 proaching calamities and wars with the AssjTians, which would terminate 
 only in the removal of the people to a distant land, and in the destruction of the 
 entire city and nation. But the prophecy in this chapter has not any neces- 
 sary connexion with those which follow, and it may be regarded as separate. 
 
 "TOen it was uttered is not certainly known. It is clear, however, that it 
 was before the carrying away of the ten tribes, or while the kingdom of 
 Ephraim or Samaria was still standing. Yet it would seem that it was whpn 
 that kingdom was exceedingly corrupt, and was hastening to a fall, vers. 
 1 — L Perhaps it was in the time of Ahaz, or in the beginning of the reign 
 of Hezekiah, when Samaria or Ephraim had entered into a league with 
 Bezin king of Damascus, and may therefore synchronize with ch. vii., viii. 
 "Whenever it was uttered, it is certain that its purpose was to predict the 
 overthrow of Ephraim or Samaria, and the fact that when that kingdom should 
 be overthrown the kingdom of Judah would still survive. 
 
 The prophecy consists of two parts: (1.) The overthrow of Samaria or 
 Ephraim, vers. 1 — I. (2.) The fact that Jehovah would preserve and defend 
 a portion of his people — those who comprised the kingdom of Judah, vers. 
 5 — 29. The following brief view will present an analysis of the pjophecy. 
 
 I. Ephraim or Samaria, for its sins, particularly for intemperance, would 
 he overthrown, vers. 1 — I. 
 
 II. God would preserve the residue of his people, yet they also deserved re- 
 huTce_, and would he also subjected to punishment, vers. 5 — 29. 
 
 (1.) He would preserve them, (vers. 5, 6,) and be their glory and strength. 
 
 (2.) Yet they deserved, on many accounts, to be reproved, particularly be- 
 cause many even of the priests and prophets were intemperate, vers 7, 8. 
 
 (3.) They also disregarded the messengers of God, and treated their 
 messages with contempt and scorn, as being vain repetitions and a mere 
 stammering, vers. 9 — 13. 
 
 (4.) They regarded themselves as safe, since they were firm and united, 
 and had as it were made a league with death, vers. 14, 15. 
 
 (5.) God, in view of their sins, threatens them with deserved punishment, 
 vers. 16 — 21. This would occur in the following manner: {a) He would 
 lay in Zion a comer stone, tried and precious, and all that regarded that 
 should be safe, ver. 16. (5) Yet heavy judgments would come upon thp 
 
 guilty and the unbelieving. Judgment would be laid to the line, and the 
 storms of Divine vengeance would sweep away their false refuges, and their 
 covenant with death should not avail them, vers. 17 — 21. {c) The people are 
 therefore admonished to attend to this, for the destruction was determined 
 upon the whole land, ver. 22. {d) The whole account of their punishment 
 
 is concluded by a reference to the conduct of a husbandman, and an illus- 
 tration is draAvn from the fact that he takes various, methods to secure his 
 harvest. ^ He ploughs ; he sows ; and in various ways he threshes his grain. 
 So in various ways God would deal with his people. He would instruct, ad- 
 monish, correct, and punish them, in order that he might secure the greatest 
 amoimt of piety and good fruits from them. Chastisement was just as 
 necessary for them as it was for the husbandman in various modes to beat 
 out his gram, vers. 23—29. 
 
 1. Woe. See note, ch. xviii. 1. The word here is used to denounce 
 impending judgment. IT To the crown of pride. This is a Hebrew 
 mode of expression, denoting the proud or haughty crown. There can 
 be no doubt that it refers to the capital of the kingdom of Ephraim ; 
 that is, to Samaria. This city was built by Omri, who purchased 
 
520 
 
 ISAIAH. 
 
 CHAPTER XXVIII. 
 ’Y^OE to tlie crown of pride, to 
 the drunkards of Ephraim, 
 whose glorious beauty is a fading 
 
 [b. c. 713. 
 
 flower, which are on the head of 
 the fat Talleys of them that are 
 overcome with wine ! 
 
 1 broken. 
 
 Vision XXIII. — Ch. xxviii. Ephraim. 
 
 1 Woe to the proud crown of the drunkards of Ephraim, 
 And to the fading flower of their glorious beauty, 
 Which is upon the head of the rich valley. 
 
 Of those who are smitten with wine. 
 
 “the hill Samaria” of Shemer, for two talents of silver, equal in 
 value to 3011 dollars 25 cents [£677 10s. 7Jd.,] and built the city on 
 the hill, and called it, after the name of Shemer, Samaria, 1 Kings 
 xvi. 24. Omri was king of Israel, (b. c. 925,) and he made this city 
 the capital of his kingdom. The city was built on a pleasant and 
 fertile hill, and surrounded with a rich valley, with a circle of hills 
 beyond ; and the beauty of the hill on wkich the city W'as built 
 suggested the idea of a wreath or chaplet of flowers, or a crown. 
 After having been destroyed and reduced to an inconsiderable place, 
 it was restored by Herod the Great, (b. c. 21,) who called it Sebaste^ 
 (in Latin, Augusta y) in honour of the emperor Augustus. It is usually 
 mentioned by travellers under the name of Sebaste. Maundrell 
 (Trav. p. 58) says, “ Sebaste, the ancient Samaria, is situated on a 
 long mount of an oval figure ; having first a fruitful valley, and then 
 a ring of hills running round it.” The following is the account which 
 is given by Richardson: “Its situation is extremely beautiful, and 
 strong by nature ; more so I think than Jerusalem. It stands on a 
 fine large insulated hill, compassed all round by a broad, deep valley. 
 The valley is surrounded by four hills, one on each side, which are 
 cultivated in terraces to the top, sown with grain and planted with fig 
 and olive trees, as is also the valley. The hill of Samaria, likewise, 
 rises in terraces to a height equal to any of the adjoining mountains.” 
 Hr. Robinson, vko visited this place in 1838, says, “ The fine round 
 SAvelling hill, or almost mountain of Samaria, stands alone in the midst 
 of the great basin of some two hours [seven or eight miles] in diameter, 
 surrounded by higher mountains on every side. It is near the eastern 
 side of the basin ; and is connected with the eastern mountains, 
 somewhat after the manner of a promontory, by a much loAver ridge, 
 having a wady both on the south and on the north. — The mountains 
 and the valleys around are to a great extent arable, and enlivened 
 by many villages and the hand of cultWation. From all these circum- 
 stances, the situation of the ancient Samaria is one of great beauty. The 
 hill itself is cultivated to the top ; and, at about midway of the ascent, 
 is surrounded by a narroAV terrace of level land like a belt, beloAV which 
 the roots of the hill spread off more gradually into the valleys. — The 
 whole hill of Sebastich [the Arabic form for the name Sebaste] consists 
 of fertile soil ; it is cultivated to the top, and has upon it many oliA’e 
 and fig trees. — It would be difficult to find, in all Palestine, a situation 
 of equal strength, fertility, and beauty combined. In all these par- 
 ticulars, it has very greatly the adA^antage over Jerusalem.” See Bibli. 
 Research, vol. iii. pp. 136 — 149. Standing thus by itself, and cultivah^d 
 to the top, and exceedingly fertile, it Avas compared by the prophet to 
 a croAvn, or garland of flowers — such as used to be worn on the head, 
 especially on festival occasions. IT To the drunkards of Ephraim 
 
B. c. US,] CHAPTER XXVIII, 521 
 
 2 Beliold, the Lord hath a 
 mighty and strong one^ whichy 
 as a tempest-^ of hail; and a de- 
 stroying storm, as a flood of 
 mighty waters overflowing, shall 
 
 / Ezek. 13. 11. 
 
 cast down to the earth with the 
 hand. 
 
 .3 The crown of pride, the 
 drunkards of Ephraim, shall he 
 trodden ^ under feet : 
 
 1 wiih. 
 
 2 Lo, the Lord hath one mighty and strong ; 
 
 Like a tempest of hail, 
 
 Like a destroying storm, 
 
 Like a flood of mighty, overflowing waters. 
 
 Shall he dash them to the ground with his hand. 
 
 3 Under feet shall they he trodden — 
 
 The proud crown of the drunkards of Ephraim. 
 
 Ephraim here denotes the kingdom of Israel, whose capital was 
 Samaria. See note, ch. vii. 2. That intemperance was the prevailing 
 sin in the kingdom of Israel is not improbable. It prevailed to a 
 great extent also in the kingdom of Judah. See vers. 7, 8. Comp, 
 notes, ch. v. 11, 22. ^ Whose glorious beauty is a fading flower. That 
 
 is, it shall soon be destroyed, as a flower soon withers and fades away. 
 This was fulfilled in the destruction that came upon Samaria under 
 the Assyrians, when the ten tribes were carried into captivity, 2 Kings 
 xvii. 3 — 8. The allusion in this verse to the “crown” and “the 
 fading flower” encircling Samaria, Grotius thinks is derived from the 
 fact that, among the ancients, drunkards and revellers were accustomed 
 to wear a crown or garland on their heads, or that a wreath or chaplet of 
 flowers was usually worn on their festival occasions. That this custom 
 prevailed among the Jews, as well as among the Greeks and Romans, 
 is apparent from a statement by the author of the book of Wisdom : 
 
 ^‘Let us fill ourselves with costly wine and ornaments, 
 
 And let no flower of the spring pass by us ; 
 
 Let us cro’wn ourselves with rose-buds before they are withered.” 
 
 Wisdom ii. 7, 8. 
 
 IT Which are on the head. Which flowers or chaplets are on the emi- 
 nence that rises over the fat valleys ; that is, on Samaria, which seemed 
 to stand as the head rising from the valley. H Of the fat valleys of them 
 that are overcome with wine. That are occupied by, or in the possession 
 of, those who are overcome with wine. The margin reads, “ broken'* 
 with wine. The Hebrew is, those who are “smitten with wine” 
 — — corresponding to the Greek oIvottX ^^ — that is, they were 
 overcome or subdued by it. A man’s reason, conscience, moral 
 feelings, and physical strength, are all overcome by indulgence in wine, 
 and the entire man is prostrate by it. This passage is a proof of what 
 has been often denied, but which further examination has abundantly 
 confirmed, that the inhabitants of wine countries are as certainly 
 intemperate as those wkich make use of ardent spirits 
 
 2. Behold, the Lord hath a mighty and strong one. The Hebrew of 
 this passage is, “ Lo ! there is to the Lord (wV) mighty and strong.” 
 Lowth renders it, 
 
 “Behold the mighty one, the exceedingly strong one,” 
 and supposes that it means the Lord himself. It is evident, however, 
 that something must be understood as being that which the Lord 
 “hath;” for the Hebrew properly implies that there is something 
 
522 
 
 ISAIAH. 
 
 [b.c.713. 
 
 4 And tlie glorious beauty, 
 ■wHcli is on tlie bead of tbe fat 
 Talley, shall be ^ a fading flower, 
 and as the hasty fruit before the 
 
 g Psa. 73. IQ, 20. 
 
 summer; which, when he that 
 looketh upon it seeth, while it 
 is yet in his hand he ^eateth 
 it up. 
 
 1 swalloweth. 
 
 4 And the fading flower of their glorious beauty, 
 ‘WMcli is at the head of the rich valley, 
 
 Shall be as the early fig before the summer ; 
 Which when one seeth it, 
 
 He swallows it as soon as it is in his hand. 
 
 strong and mighty which is under his control, and with which, as 
 with a tempest, he will sweep away and destroy Ephraim. Jarchi 
 supposes that wind is understood; Kimchi that the ivord is Di' 
 day ; others that an army is understood. But I think the obvious 
 interpretation is to refer it to the Assyrian king, as the agent by 
 which Jehovah would destroy Samaria, 2 Kings xvii. 3 — 6. This 
 power was entirely under the direction of Jehovah, and would be 
 employed by him in accomplishing his purpose on that guilty people. 
 Comp, notes on ch. x. 5, 6. ^ As a tempest of hail. A storm of hail 
 
 is a most striking representation of the desolation that is produced by 
 the ravages of an invading army. Comp. Job xxvii. 21 ; note, ch. 
 XXX. 22 ; also Hos. xiii. 15. ^ A flood of mighty waters. This is also 
 
 a striking description of the devastating effects of an invading army. 
 Comp. Psa. xc. 5 ; Jer. xlvi. 7, 8. ^ ^all cast down to the earth. To 
 cast it to the earth means that it should be entirely humbled and 
 destroyed. Note, ch. xxv. 12. ^ With the hand. LXX., ^ia^force^ 
 
 violence. This is its meaning here ; as if it were taken in the hand, 
 like a cup, and dashed indignantly to the ground. 
 
 4. As the hasty fruit before the summer. The word rendered “hasty 
 fruit,” hikkurah^ in Arabic bokkore^ in Spanish albacore, denotes 
 
 the early fig. This ripens in June ; the common fig does not ripen 
 until August. Shaw, in his Travels, p. 370, says: “No sooner does 
 the boccore (the early fig) draw near to perfection in the middle or 
 latter end of June, than the kermez or summer fig begins to be formed, 
 though it rarely ripens before August, about which time the same 
 tree flequently throws out a third crop, or the winter fig, as we may 
 call it. This is usually of a much longer shape and darker complexion 
 than the kermez, hanging and ripening on the tree after the leaves are 
 shed ; and provided the winter be mild and temperate it is gathered 
 as a delicious morsel in the spring.” Hobinson [George], Travels in 
 Palestine and Syria, vol. i. p. 354, says : “ The fig-tree, which delights 
 in a rocky and parched soil, and is therefore often found in barren 
 spots where nothing else will grow, is very common in Palestine and 
 the East. The fruit is of two kinds, the boccore and the kermouse. 
 The black and white boccore, or early fig, is produced in May ; but 
 the kermouse, or the fig properly so called, which is preserved and 
 exported to Europe, is rarely ripe before September.” Comp. Hos. 
 ix. 10. The phrase “before the summer” means before the heat of 
 the summer, when the common fig was usually ripe. The idea here 
 is this, the early fig would be plucked and eaten with great greediness. 
 So the city of Samaria would be seized upon and destroyed by its 
 enemies. H Which when he that looketh upon it seeth^ etc. That is, 
 as soon as he sees it he plucks it, and eats it at once. Ho does not 
 
B. c. 713.J CHAPTER XXVIII. 523 
 
 5 IT In tEat day shall the 
 Loud of hosts he for a crown of 
 glory, and for a diadem of beanty, 
 nnto the residue of his people. 
 
 6 And for a spirit of judgment 
 to him that sitteth in judgment, 
 
 and for strength to them that 
 turn the battle to the gate. 
 
 7 IT But they also have erred 
 through wine, and through 
 strong drink are out of the way : 
 h Hos. 4. 11. 
 
 5 In that day Jehovah of hosts shall he a glorious crown. 
 
 And a beautiful diadem to the remnant of his people, 
 
 6 And for a spirit of judgment to him that sitteth in judgment, 
 And for strength to them that turn back the battle to the gate of 
 
 [the enemy]. 
 
 7 But even they stagger through wine ; 
 
 They reel through strong drink : 
 
 lay it up for future use, but as soon as he has it in his hand he 
 devours it. So soon as the Assyrian should see Samaria he would 
 rush upon it, and destroy it. It was usual for conquerors to preserve 
 the cities which they took in war for future use, and to make them a 
 part of the strength or ornament of their kingdom. But Samaria was 
 to be at once destroyed. Its inhabitants were to be carried away, and 
 it would be demolished as greedily as a hungry man plucks and eats 
 the first fig that ripens on the tree. 
 
 5. In that day. This verse commences a new subject, and affirms 
 that while the kingdom of Israel should be destroyed, tfie kingdom of 
 Judah would be preserved and restored. Comp. ch. vii. — ix. If Be 
 for a crown of glory. He shall reign there as its king, and he shall 
 guard and defend the remnant of his people there. This reign of 
 Jehovah shall be to them better than palaces, towers, walls, and fruit- 
 ful fields, and shall be a more glorious ornament than the proud city 
 of Samaria was to the kingdom of Israel. ^ And for a diadem of 
 beauty. A beautiful garland. The phrase stands opposed to the 
 wreath of flowers or the diadem which was represented (vers. 1, 3) as 
 adorning the kingdom and capital of Israel. Jehovah and his govern- 
 ment w^ould be to them their chief glory and ornament. If Unto the 
 residue of his people. To the kingdom of Judah, comprising the tw^o 
 tribes of Judah and Benjamin. This doubtless refers to the compara- 
 tively prosperous and happy times of the reign of Hezekiah. 
 
 6. And for a spirit of judgment. Comp, note, ch. i. 26 ; xi. 2. The 
 sense of this passage is, that Jehovah would enlighten the judges of 
 the land, so that they should understand what was right, and be dis- 
 posed to do it. If To him that sitteth in judgment. This is to be un- 
 derstood collectively y and means those who sat upon the bench of 
 justice ; that is, the magistracy in general. If And for strength to them 
 that turn the battle to the gate. That is, to the very gate of their 
 enemies ; who not only repel their foes from their own city, but who 
 drive them even to the gates of their own cities, and besiege them 
 there. Thus 2 Sam. xi. 23, “And we were upon them even unto the 
 entering of the gate;” that is, we drove them back unto their own 
 gates. 
 
 7. But they also have erred through wine. In the previous verses the 
 prophet had said that the kingdom of Judah should be saved, while 
 that of Ephraim should be destroyed. Yet he does not deny that they 
 also were guilty of crimes for which punishment would come upon 
 them* To portray these crimes, and to declare the certain judgment 
 
524 
 
 ISAIAH. [b. c. 713, 
 
 tlie * priest and tlie propliet have 
 erred tlirongli strong drink, they 
 are swallowed np of wine, tkey 
 are out of the way tkrougli strong 
 * ch. 56. 10-12. 
 
 drink ; tkey err in vision, tkey 
 stumkle in judgment. 
 
 8 For all tables are full of 
 vomit and filtkiness, so that 
 there is no place clea?i. 
 
 The priest and the prophet stagger through strong drink ; 
 They are absorbed with wine ; 
 
 They reel through strong drink ; 
 
 They reel in vision, they stumble in judgment. 
 
 8 For all their tables are full of vomit ; 
 
 No place is free from filthiness. 
 
 which awaited them, is the design of the remainder of the chapter. 
 The word rendered “have erred,’' refers usually to the fact that 
 men stagger or reel through wine, and is applied commonly to those 
 who are intoxicated, Prov. xx. 1 . The subsequent part of this verse 
 shows, however, that it does not refer merely to the fact that they 
 stagger and reel as intemperate men do, but that it had an effect on 
 their “vision” and “judgment that is, it disqualified them for the 
 discharge of their duties as priests and as prophets. In this part of 
 the verse, however, the simple idea is, that they reel or stagger through 
 wine ; ^. e. they are addicted to intoxication. In the subsequent part 
 of the verse the prophet states the effect in producing indistinctness 
 of vision and *error of judgment. H And through strong drink. See 
 note, ch, v. 11. *11 They are out of the xoay^ , They wander ; stagger ; 
 reel. Comp, notes, ch. xix. 14. H The ^priest and the prophet. Pro- 
 bably these persons are specified to denote the higher classes of 
 society. It is probable that the prophet also designs to indicate the 
 enormity of the sins of the nation, from the fact that those who -were 
 specially devoted to religion, and who were supposed to have imme- 
 diate communication with God, Avere addicted to intemperance. 
 IT They are sicallowed up of wine. They are completely absorbed by 
 it, (see note, ch. xxv. 7 ;) they not only themselves indulge in its use, 
 but they are themselves, as it were, swallow^ed up by it, so thaftheir 
 reason, and strength, and virtue are all gone — as a vessel is absorbed 
 in a maelstrom or Avhirlpool. ‘TT They err in vision. For the sense of 
 the word “vision,” see note, ch. i. 1. The prophet here states the 
 effect of the use of wine and strong drink on their mental and moral 
 powers. It was the office of the prophets to declare the will of God ; 
 probably also to explain the sense of the sacred Scriptures, and to 
 address the people on their duty. Here the prophet says that the 
 effect of their intemperance was, that they had themselves no correct 
 and clear views of the truth, and that they led the people into error. 
 •IT They stumble \\\ judgment. There were many important subjects on 
 which the priests sat in judgment among the Hebrews, particularly 
 in all matters pertaining to religion. By the influence of intoxicating 
 liquors they Avere disqualified for the high and holy functions of their 
 office ; and the consequence was that the nation was corrupt, and was 
 exposed to the heavy judgments of God. 
 
 8. For all tables^ etc. The tables at which they sit long in the use 
 of wine. See note, ch. \, 11. There was no place in their houses 
 Avhich was free from the disgusting and loathsome pollution produced 
 by the use of wine. 
 
525 
 
 c. 713.] CHAPTER XXVIII. 
 
 9 ^ Wliom ^ sliall lie teacli 
 knowledge ? and whom shall he 
 make to understand ^doctrine? 
 them that are weaned from the 
 milk, and drawn from the 
 breasts. 
 
 10 For precept ^ must he upon 
 jirecept, precept upon precept; 
 line upon line, line upon line ; 
 here a little, and there a little : 
 
 k Jer. 6. 10. 1 the hearing. 
 
 2 or, hath been. 
 
 9 “ Whom [say they] will he teach knowledge ? 
 
 ‘‘And to whom would he impart instruction 
 “ To those just w'eaned from the milk 
 “ And removed from the breast ? 
 
 10 “For it is precept upon precept, precept upon precept ; 
 “ Line upon line, line upon line ; 
 
 “A little here, and a little there.’ ^ 
 
 9. Whom shall he teach knowledge 1 This verse commences a state- 
 ment respecting another form of sin that prevailed among the people 
 of Judah. That sin was contempt for the manner in which God in- 
 structed them by the prophets, and a disregard for his communications 
 as if they were suited to children and not to adults. That scoffing 
 was the principal sin aimed at in these verses is apparent from ver. 14, 
 Yitringa supposes that these words (vers. 9, 10) are designed to de- 
 scribe the manner of teaching by the priests and the prophets as being 
 puerile and silly, and adapted to children. Michaelis supposes that 
 the prophet means to signify that it would be a vain and fruitless 
 labour to attempt to instruct these persons who were given to wine, 
 because they were unaccustomed to sound and true doctrine. Others 
 have supposed that he means that these persons, who were thus given 
 to wine and strong drink, were disqualified to instruct others, since 
 their teachings Avere senseless and incoherent, and resembled the talk 
 of children. But the true sense of the passage has undoubtedly been 
 suggested by Lowth. According to this interpretation, the prophet 
 speaks of them as deriders of the manner in which God had spoken to 
 them by his messengers. “AVhat!” say they, “does God treat us 
 as children? Does he deal with us as Ave deal Avith infants just 
 weaned, perpetually repeating and inculcating the same elementary 
 lessons, and teaching the mere rudiments of knowledge?” The 
 expression, therefore, “Whom shall he teach knowledge ? ” or “whom 
 does he teach?” is an expression of contempt supposed to be spoken 
 by the intemperate priests and prophets — the leaders of the people. 
 “Whom does God take us to be? Does he regard us as mere chil- 
 dren ? Why are we treated as children, with an endless repetition of the 
 same elementary instruction ? ” To understand doctrine. Hebrew, 
 as in the margin, “hearing,” or report, Isa. liii. 1. The sense is. 
 For whom is that instruction intended ? Whom does he wish to be 
 taught by it ? H Them that are weaned from the milh^ etc. Does he 
 regard and treat us as mere babes ? 
 
 10. For precept must be upon precept. This is probably designed to 
 ridicule the concise and sententious manner of the prophets, and 
 especially the fact that they dwelt much upon the same elementary 
 truths of religion. In teaching children Ave are obliged to do it by 
 often repeating the same simple lesson. So the profane and scoffing 
 teachers of the people said it had been with the prophets of God. It 
 had been precept upon precept, and line upon line, in the same way 
 as children had been instructed. The meaning is, “ there is a constant 
 
526 
 
 ISAIAH. 
 
 tB. c. 713. 
 
 11 For witli ^ stammeriiiglips, 
 and anotlier tongue, ^will lie 
 speak to this people. 
 
 12 To wlioni he said, This is 
 
 1 stammerings of. 2 or, he hath spoken. 
 
 the rest wherewith ye may cause 
 the weary to rest ; and this is 
 the refreshing : yet they would 
 not hear. 
 
 11 Tea, with a stammering hp, and in a strange tongue, 
 
 Shall he speak unto this people — 
 
 12 He who said unto them, 
 
 ‘‘ This is the rest wherewith ye may give rest to the wear}" ; 
 ‘‘ And this is the refreshment y* 
 
 But they would not hear. 
 
 repetition of the command, without ornament, imagery, or illustration 
 without an appeal to our understanding, or respect for our reason ; it 
 is simply one mandate after another., just as lessons are inculcated upon 
 children.*" IT Line upon line. This word qdVy properly means, a 
 cordy a line ; particularly a measuring cord or line, Ezek. xlvii. 3 ; 
 2 Kings xxi. 13. See note, ch. xviii. 2. Here it seems to be used in 
 the sense of a ruUy law, or precept. Grotius thinks that the idea is 
 taken from schoolmasters, who instruct their pupils by making lines 
 or marks for them which they are to trace or imitate. There is a 
 repetition of similar sounds in the Hebrew in this verse which cannot 
 be conveyed in a translation, and which shows their contempt in a 
 much more striking manner than any version could do : '3 
 
 pb ’ll? Ipb p — Jci tzav Idtzav tzdv latzdv qdv laqdv qdv Idq&v, II Here a 
 little^ and there a little. In the manner of instructing children, incul- 
 cating elementary lessons constantly. It may be observed here, that 
 God’s method of imparting religious truth has often appeared to a 
 scoffing world to be undignified and foolish. Sinners suppose that he 
 does not sufficiently respect their understanding, and pay a tribute to 
 the dignity of their nature. The truths of God, and his modes of in- 
 culcating them, are said to be adapted to the understandings of child- 
 hood and of age ; to imbecility of years, or to times when the mind is 
 enfeebled by disease. 
 
 11. For. This verse is to be understood as a response to what the 
 complaining and dissatisfied people had said as expressed in the pre- 
 vious verse. God says that he will teach them, but it should be by 
 another tongue — a foreign language in a distant land. Since they re- 
 fused to hearken to the messages which he sent to them, and which 
 they regarded as adapted only to children, he would teach them in a 
 manner that should be much more humiliating ; he would make use 
 of the barbarous language of foreigners to bring them to the true 
 knowledge of God. H With stammering lips. The word which is 
 used here is derived from a verb ( 3 ^) which means to speak unintel- 
 ligibly ; especially to speak in a foreign language, or to stammer ; and 
 then to mock, deride, laugh at, scOrn. Comp. Isa. xxxiii. 19 ; Prov. 
 i. 26; xvii. 5; Psa. ii. 4; lix. 9; Job xxii. 19. Here it means in a 
 foreign or barbarous tongue ; and the sense is, that the lessons which 
 God wished to teach would be conveyed to them through the language 
 of foreigners — the Chaldeans. They should be removed to a distant 
 land, and there, in hearing a strange speech, in living long among 
 foreigners, they should learn the lesson which they refused to do when 
 addressed by the prophets in their own land. 
 
 12. To whom he said. To whom God had said ; i, e, to the Jews. 
 
B, c. 713.: 
 
 CHAPTER XXVIII. 527 
 
 13 But ^ tlie word of tlie Lord 
 was unto tLem precept upon pre- 
 cept, precept upon precept ; line 
 upon line, line upon line ; here 
 a little, and tliere a little ; that 
 they might go, and fall hack- 
 
 l Hos. 6. 5; 8. 12. m Matt. 13. 14. 
 
 ward, and. he broken, and snared, 
 and taken. 
 
 14 ^ Wherefore hear the word 
 of the Lord, ye scornful men, 
 that rule this people which is 
 in Jerusalem. 
 
 15 Because ye haye said. We 
 have made a covenant with 
 
 13 Therefore shall the word of Jehovah be indeed unto them, 
 Precept upon precept, precept upon precept ; 
 
 Line upon line, line upon line ; 
 
 A little here and a little there ; — 
 
 So that they go on, and fall backward. 
 
 And be broken, and snared, and caught. 
 
 14 Wherefore hear ye the word of Jehovah, scoffing men, 
 Who rule this people in Jerusalem. 
 
 15 Since ye say, 
 
 “We have made a covenant with death. 
 
 He had taught them the way of rest through the prophets, but they 
 had refused to learn. IT This is the rest. That is, this is the true 
 way of happiness, to wdt, by keeping the commands of God which 
 had been so often repeated as to become to them objects of satiety and 
 disgust. ^ This is the refreshing. This is the way in which the mind 
 may be comforted. 
 
 13. But the word of the Lord was unto them. Or, rather, but the 
 word of Jehovah shall be unto them. This refers to the mode in 
 which God said he would instruct them in a foreign land. They had 
 complained (vers. 9, 10) that his instructions had been like a short 
 lesson constantly repeated, as we instruct children. God here says 
 that it should be as they said it was — they would be carried away to 
 a distant land, and long abide among strangers ; they would have 
 ample time there to acquire instruction, and all that they would 
 receive would be lesson after lesson of the same kind — line upon line, 
 one judgment following another, until the lesson of their disobe- 
 dience had been fully inculcated, and they had been brought to true 
 repentance. ^ Here a little^ and there a little. So they had said 
 (ver. 10) the lessons of God were to them by the prophets. So God 
 says his lessons shall he to them by judgment. It shall not come in 
 one sudden and overpowering burst of indignation ; but it shall be, as 
 it were, dealt out to them in small portions, that it may not be soon 
 exhausted. ^ That they might go^ etc. That they may go into 
 captivity, and stumble, and be broken by the judgments of God. 
 God will so deal out the lessons of his judgment and wrath, that as a 
 people they shall be broken up, and made prisoners, and be borne to 
 a distant land. 
 
 14. Wherefore^ etc. This verse commences a direct address to the 
 scoffing and scornful nation, which is continued to the close of ver. 22. 
 It is addressed particularly to the rulers in Jerusalem, as being the 
 leaders in crime, and as being eminently deserving of the wrath of 
 God. ^ Ye scornful men. Ye who despise and reproach God and 
 his message ; who fancy yourselves to be secure, and mock at the 
 threatened judgments of the Almighty. 
 
 15. We have made a covenant with death. We are not to suppose 
 that they had formally said this, but that their conduct was as if they 
 
528 
 
 ISAIAH. 
 
 deatli, and witli liell are we at 
 agreement ; when the overflow- 
 ing scourge shall pass through, 
 it shall not come unto us : for 
 we have made lies our refuge, 
 and under falsehood have we 
 hid ourselves : 
 
 m Eccles. 8. 8. 
 
 [b. C. 713i' 
 
 16 % Therefore thus saith the 
 Lord God, Behold, I lay in Zion 
 for a foundation a stone, ” a tried 
 stone, a precious covnev-stone, a 
 sure foundation : he ® that be- 
 lie veth shall not make haste. 
 
 n Psa. 118. 22 ; Matt. 21. 42 ; Acts 4. 11 ; 
 Rom. 9. 33 ; Eph. 2. 20. o Rom. 10. 11 
 
 “And with sheol have we made a treaty; 
 
 “ The overflowing calamity when it passeth through shall not reach us, 
 “For we have made falsehood our refuge, 
 
 “ And under deceit have we hid ourselves 
 16 Therefore thus saith the Lord Jehovah : 
 
 Behold I lay in Zion for a foundation a stone, 
 
 A tried stone, a corner-stone precious, 
 
 A foundation firmly laid ; 
 
 He that trusteth shall not flee away in alarm. 
 
 had said it ; they lived as securely as if they had entered into a com- 
 pact with death not to destroy them, and with hell not to devour 
 them. The figure is a very bold one, and is designed to express the 
 extraordinary stupidity of the nation. It is most strikingly descrip- 
 tive of the great mass of men. They are as little anxious about 
 death and hell as if they had made a compact wdth the king of terrors 
 and the prince of darkness not to destroy them. They are as little 
 moved by the appeals of the gospel, by the alarms of God’s pro- 
 vidence, by the preaching of his word, and by all the demonstra- 
 tions that they are exposed to eternal death, as though they had 
 proved that there was no hell, or had entered into a solemn covenant 
 that they should be unmolested. A figure similar to this occurs in 
 Job V. 23 : 
 
 For thou shalt he in league with the stones of the field ; 
 
 And the beasts of the field shall be at peace with thee. 
 
 Comp. Hos. ii. 18. IT And with hell, Heb., sheol — the land of 
 shades, or of departed spirits. Note, ch. v. 14. It is nearly synony- 
 mous here with death. H When the overflowing scourge shall pass 
 through. There is here, in our translation, a little confusion of meta- 
 phor, since we speak usually of an overflowing stream^ and not of an 
 overflowing scourge. The word scourge (w’) means usually a whip, 
 a scourge, the same as — and then means any punishment or 
 calamity. See note, ch. x. 26. Comp. Job. ix. 23 ; v. 21. Here it 
 means severe judgments or calamities, as overflowing like "water, or 
 inundating a people. H We have made lies^ etc. That is, they acted 
 as if they had a safe refuge in falsehood. They sought security in 
 false doctrines, and regarded themselves as safe from all that the pro- 
 phets had denounced. 
 
 16. Therefore thus saith the Lord God, This verse is introductory 
 to the solemn threatening which follows. Its design seems to be this : 
 The prophet was about to utter an awful threatening of the judgment 
 of God upon the nation. It might be supposed, perhaps, that the 
 intention Avas completely to sweep them, and destroy them — that the 
 threatened calamity Avould remove every vestige of the Jewish people 
 and of the true religion together. To meet this supposition, God 
 
CHAPTER XXVIII. 
 
 529 
 
 B. c. 713.] 
 
 says that this should not occur. Zion was founded on a rock. It 
 should be like an edifice that was reared on a firm, well-tried corner- 
 stone — one that could endure all the storms that should beat around 
 it, and be unmoved. The general sentiment of the verse is, therefore, 
 that though a tempest of calamity was about to beat upon the people 
 for their sins — though the temple was to be destroyed, the city laid 
 in ashes, and many of the people slain — yet it was the purpose of 
 God that his empire on earth should not be destroyed. A foundation, 
 a corner-stone was to be laid that would be unshaken and unmoved 
 by all the assaults of the foes of God, and all who were truly resting 
 on that should be safe. The perpetuity of his kingdom, and the safety 
 of his true people, is, therefore, the essential idea in this passage. 
 That it refers to the Messiah, and is designed to show that his 
 kingdom will be perpetual because it is reared on him, we shall see by 
 an examination of the words which occur in the verse. In Zion, 
 Note, ch. i. 8. Zion here is put for his empire, kingdom, or church 
 in general on earth. To lay a corner-stone in Zion means that his 
 kingdom would be founded on a rock, and would be secure amidst all 
 the storms that might beat upon it. IT For a foundation a stone. That 
 
 is, I lay a firm foundation which nothing can move ; I build it on a 
 rock, so that the storms and tempests of calamity cannot sweep it 
 away. Comp. Matt. vii. 24, 25. The Targum renders this, “ Lo ! I 
 appoint in Zion a king, a strong, mighty, and terrible king.’* That 
 the passage before us has reference to the Messiah there can be no 
 doubt. The writers of the New Testament so understood and applied 
 
 it. Thus it is applied by Peter, (ch. ii. 6,) “Wherefore, also, it 
 
 is contained in the Scripture, Behold I lay in Sion a chief corner- 
 stone, elect, precious ; and he that believeth on him shall not be con- 
 founded.” See notes on Rom. ix. 33. Comp. Rom. x. 11, and Matt, 
 xxi. 42 ; Luke xx. 17, 18 ; ii. 34 ; Eph. ii. 20. Such a reference also 
 exactly suits the connexion. The stability of the kingdom of God on 
 earth rests on the Messiah. God had determined to send him ; and 
 consequently, amidst all the agitations and revolutions that could 
 take place among his ancient people, this promise was sure, and it 
 was certain that he would come, and that his church would be pre- 
 served. IT A tried stone. The word which is used here is applied 
 commonly to metals which are tried in the fire to test their quality. 
 See Jer. ix. 6; Zech. xiii. 9 ; Psa. Ixvi. 10; Job xxiii. 10. The idea 
 is, that God would lay for a foundation not a stone whose qualities 
 were unknown, and whose stability might be doubtful, but one 
 whose firmness and solidity were so fully known, that the foundation 
 and the superstructure would be secure. IT A precious corner-stone. 
 The word “precious” (LXX., and 1 Pet. ii. 6, 'ivnixov) refers to the 
 fact that the most solid stone would be used to sustain the corner of 
 the edifice. The principal weight of the superstructure rests on the 
 corners ; and hence, in building, the largest and firmest blocks are 
 selected and placed there. IT He that believeth. He that confides in 
 that ; he that believes that that foundation is firm, and that he is 
 secure in trusting in that, shall not make haste. The great doctrine 
 of faith in the Messiah as a ground of security and salvation, on 
 which so much stress is laid in the New Testament, is here distinctly 
 adverted to. The sense is, that confidence in him should keep the 
 
 mind firm, and preserve him that believes in safety. ^ ^hall not 
 
 make haste. The LXX. render it, “shall not be ashamed,” ov fXT) 
 
 Karaiax^vBy, So Peter, ch. ii. 6; and Paul, Rom. ix. 33. The 
 
 VOL. I. 2 a 
 
530 
 
 ISAIAH. 
 
 IB. c. 713. 
 
 17 Judgment also will I lay 
 to tlie line, and rigliteousness to 
 tlie plummet ; and tlie liail sliall 
 sweep away tlie refuge of lies, 
 and the waters shall overflow 
 the hiding-place. 
 
 18 IF And your covenant with 
 
 death shall he disannulled, and 
 your agreement with hell shall 
 not stand; when the overflow- 
 ing scourge shall pass through, 
 then ye shall he ^ trodden down 
 ® hy it. 
 
 1 a treading down to it. o Mai. 4. 3 
 
 17 And I will place judgment to the line, 
 
 And justice to the plummet ; 
 
 And the hail shall sweep away the refuge of falsehood, 
 And the hiding-place shall the waters overwhelm. 
 
 18 And your covenant with death shall be broken ; 
 
 And your league with sheol shall not stand, 
 
 When the overflowing calamity shall pass through. 
 
 By it ye shall be beaten down. 
 
 Hebrew word from means properly to make haste; and 
 then to urge on ; and then to be afraid, to flee. The idea is derived 
 from one who is alarmed, and flees to a place of safety. The specific 
 thought here is that of a man on whose house the tempest beats, and 
 who apprehends that the foundation is insecure, and leaves it to seek 
 a more safe position. The prophet says here, that the foundation on 
 which Zion was reared would be so firm that if a man trusted to 
 that he would have no cause of alarm, however much the storms 
 should beat around it. The same idea essentially is conveyed in the 
 version of the LXX., and by Paul and Peter, where it is rendered 
 “ shall not be ashamed, or confounded. That is, he shall have no 
 reason to be ashamed of his confidence in the firm foundation ; he 
 shall not flee from it as a man does who puts his trust in that which 
 fails him in the day of trial. 
 
 17. Judgment also will I lay to the line. The sense of this is, I w^ill 
 judge them according to the exact rule of law, as an architect frames 
 everything according to the rule -which he uses. In other words, 
 there shall be no mercy intermingled. The line is used by a carpenter 
 for measuring ; the plummet consists of a piece of lead attached to a 
 string, and is also used by carpenters to obtain a perpendicular line. 
 A carpenter works exactly according to the lines which are thus 
 indicated, or his frame would not be properly adjusted. So God 
 says that he would judge the people of Jerusalem according to the 
 exact rule, without any intermingling of mercy. ^ And the hail, etc. 
 See note on ver. 2. Hail, hailstones, and floods of waters are 
 frequent images of the Divine vengeance and wrath, Psa. cv. 32 ; 
 Rev. viii. 7 ; xi. 19 ; xvi. 21 ; Ezek. xiii. 13 ; xxxviii. 22 ; Isa. xxx. 
 30 ; xxii. 19. 
 
 18. And your covenant loith death. Note, ver. 15. II Shall he dis- 
 annulled. The word rendered “ shall be disannulled’' — from — 
 properly means to cover, overlay ; then to pardon, forgive ; then to 
 make atonement, to expiate. It has the idea of blotting out, for- 
 giving, and obliterating — because a writing in wax was obliterated or 
 covered by passing the stylus over it. Hence, also, the idea of abolish- 
 ing, or rendering nought, which is the idea here. H When the over- 
 , flowing scourge. Note, ver. 15. H Then ye shall he trodden down hy it. 
 There is in this verse a great intermingling of metaphor, not less than 
 three figures being employed to denote the calamity. There is first 
 
B. c. 713.] CHAPTEH XXVIII. 
 
 531 
 
 19 From tlie time tliat it goetli 
 forth it shall take you : for 
 morning hy morning shall it 
 pass oyer, hy day and hy night : 
 and it shall he a yexation only 
 ^ to understand the report. 
 
 20 For the hed is shorter than 
 that a man can stretch himself 
 on it : and the covering narrower 
 
 1 or, when he shall make you to understand 
 doctrine^ 
 
 than that he can wrap himsell 
 in it. 
 
 21 For the Loud shall rise 
 up as P in mount Perazim, he 
 shall he wroth as ? in the val- 
 ley of Giheon, that he may do 
 his workj his strange work ; 
 and bring to pass his act, his 
 strange act. 
 
 p 2 Sam. 5. 20. q Josh. 10. 10, etc. ; 
 
 1 Chron. 14. l6. r Lam. 3. 33. 
 
 19 As soon as it passes through, it shall bear you away ; 
 
 For it shall pass through morning by morning, 
 
 Yea, by day and by night ; 
 
 And only to hear the report of it shall produce consternation. 
 
 20 For the bed is too short for one to extend himself at length, 
 And the covering too narrow for one to wrap himself in it. 
 
 21 For as in mount Perazim will Jehovah arise ; 
 
 As in the valley of Gibeon shall he be moved with anger, 
 
 To do his work, his strange work ; 
 
 To perform his act, his strange act. 
 
 the scourge, an instrument of punishment ; there is then the idea of 
 inundating waters or floods ; then there is also the idea of a warrior, 
 or an invading army, that treads down an enemy. All the images 
 are designed to denote essentially the same thing, that the judgments 
 of God would come upon the land, and that nothing in which they 
 had trusted would constitute a refuge. 
 
 19. From the time that it goeth forth it shall take you. It shall not 
 
 delay, or be hindered, or put back. As soon as the judgment is sent 
 forth from God it shall come upon you. H For morning hy morning. 
 Continually ; without intermission. It shall be like floods and 
 tempests that have no intermission ; that are repeated every day, and 
 continued every night, until everything is swept before them. *^1 And 
 it shall he a vexation. It shall be an object of alarm^ of agitation,* ot 
 distress — from to move one’s self; to tremble with alarm ; to 
 be troubled, Eccles. xii. 3 ; Hab. ii. 7 ; Dan. v. 19 ; vi. 27. Here it 
 means that the calamity would be so great that it would All the mind 
 with horror only to hear of it. For similar expressions denoting the 
 effect of hearing a report of the judgments of God, see 1 Sam. iii. 11 ; 
 2 Kings xxi. 12; Jer. xix. 3. ^ The report. Margin, doctrine. See 
 
 note on ver. 9. 
 
 20. For the hed is shorter^ etc. This is evidently a proverbial saying, 
 and means that they would And all their places of defence insufficient 
 to secure them. They seek repose and security — as a man lies down 
 to rest at night. But they find neither. His bed furnishes no rest ; 
 his scanty covering furnishes no security from the chills of the 
 night. So it would be with those who sought protection in idols, 
 in the promises of false prophets, and in the aid which might be 
 obtained from Egypt. So it is with sinners. Their vain refuges 
 shall not shield them. The bed on which they seek rest shall give 
 them no repose ; the covering with which they seek to clothe them- 
 selves shall not defend them from the wrath of God. 
 
 21. For the Lord shall rise up. To rise up is indicative of going 
 forth to judgment, as when one rises from his seat to accomplish anv- 
 
632 
 
 ISAIAH. fB.c. 713* 
 
 22 Now, therefore, be ye not 
 mockers, lest your bands be 
 made strong : for I have beard 
 from the Lord God of hosts a 
 
 s Dan. 9. 27. - - ^ 
 
 consumption, ^ even determined 
 upon the whole earth. 
 
 23 1[ Give ye ear, and hear 
 my voice; hearken, and hear 
 my speech. 
 
 22 And now be ye no longer scoffers, 
 
 Lest your bands be made more strong ; 
 
 Lor a consumption, and that determined have I heard, 
 From the Lord Jehovah of hosts upon the whole land, 
 
 23 Give ear, and hear my voice ; 
 
 Attend, and hearken to my word. 
 
 thing. ^ As in mount Perazim, There is reference here, doubtless, 
 to the event recorded in 2 Sam. v. 20, 21, and 1 Chron. xiv. 11, where 
 David is said to have defeated the Philistines at Baal-Perazim. This 
 place was near to the valley of Pephaim, (2 Sam. v. 19,) and not far 
 from Jerusalem. The word Perazim is pdratZy to tear, or 
 
 break forth, as w'aters do that have been confined ; and is indicative 
 of sudden judgment, and of a complete overthrow. It was on that 
 account given to the place where David obtained a signal and complete 
 victory, 2 Sam. v. 20 ; and it is here referred to, to denote that God 
 would come forth in a sudden manner to destroy Jerusalem and Judea. 
 He would come upon them like bursting waters, and sweep them away 
 to a distant land, ^ As in the valley of Giheon, In 1 Chron. xiv. 1 6, 
 it is said that after the victory of Baal-Perazim “ David smote the host 
 of the Philistines from Gibeon even to Gaza.” This victory is doubt- 
 less referred to here, and not the victory of Joshua over the Gibeonites, 
 (Josh. X. 10,) as Yitringa and others suppose. II That he may do his 
 work^ his strange work. This is called his strange work because it would 
 be inflicted on his people. He had destroyed their enemies often, but 
 now he was about to engage in the unusual work of coming forth 
 against his own people, and sweeping them away to a distant land. 
 The work of judgment and punishment maybe called X\vestra7ige work 
 of God always, inasmuch as it is not that in which he delights to 
 engage, and is foreign to the benevolence of his heart. It is peculiarly 
 so when his own people are the objects of his displeasure, and when 
 their sins are such as to demand that he should visit them with the 
 tokens of his wrath. 
 
 22. NoWy therefore. In view of the certain judgment which God will 
 bring upon you. 11 Be ye not mockers. This was the prevailing sin, 
 (vers. 9 — 14,) and on account of this sin, in part, the judgment of God 
 was about to come upon the guilty nation. H Lest your baiids be made 
 strong. Lest your confinement should be more severe and protracted. 
 God would punish them according to their sins, and if they now ceased 
 to mock and deride him it would greatly mitigate the severity of their 
 punishment. Comp. ch. xxiv. 22. IT For I have heard^ etc. I, the 
 prophet, have heard Jehovah of hosts threaten a consumption. H A 
 consmnption^ etc. See this phrase explained in the note on ch. x. 23. 
 *11 Upon the whole earth. The wLole land of Judea. See note, ch. 
 xxiv. 1. 
 
 23. Give ye ear. In this verse the prophet introduces an important 
 and striking illustration drawn from the science of agriculture. It is 
 connected with the preceding part of the chapter, and is designed to 
 show the propriety of what the prophet had said by an appeal to what 
 
B. c. 71 3.] CHAPTEH XXVIII. 533 
 
 24 Dotli the plowman plow I and break the elods of his 
 all day to sow? doth he open | ground? 
 
 24 Is the husbandman always plowing in order that he may sow ? 
 Opening and harrowing his land ? 
 
 they all observed in the cultivation of their lands. The previous dis- 
 course consists mainly of reproofs, and of threatenings of punishment 
 on God’s people for their profane contempt of the messengers of God. 
 He had threatened to destroy their nation, and to remove them for a 
 time to a distant land. This the prophet had himself said (ver. 21) 
 was his “ strange work.” To vindicate this, and to show the propriety 
 of God's adopting every measure y and of not always pursuing the same 
 course in regard to his peoplcy he draws an illustration from the farmer. 
 He is not always doing the same thing. He adopts different methods 
 to secure a harvest. He adapts his plans to the soil and to the kind 
 of grain ; avails himself of the best methods of preparing the ground, 
 sowing the seed, collecting the harvest, and of separating the grain 
 from the chaff. He does not always plough, nor always sow, nor 
 ahoays thresh. He does not deal with all kinds of land and grain in 
 the same way. Some land he ploughs in one mode, and some in 
 another ; and, in like manner, some grain he threshes in one mode, and 
 some in another — adapting his measures to the nature of the soil and 
 of the grain. Some grain he beats out with a flail, some he bruises ; 
 but yet he will be careful not to break the kernel, or destroy it in 
 threshing it. However severe may appear to be his blows, yet his 
 object is not to crush and destroy it, (ver, 28 ;) but it is to remove it 
 from the chaff, and to save it. In all this he acts the part of wisdom, 
 for God has taught him what to do, vers. 26, 29. So, says the prophet, 
 God will not deal Avith all of his people in the same manner, nor with 
 them always in the same mode. He will vary his measures as a hus- 
 bandman does. When mild and gentle measures will do, he Avill 
 adopt them. When severe measures are necessary, he will resort to 
 them. His object is not to destroy his people, any more than the 
 object of the farmer in threshing is to destroy his grain. The general 
 design of this allegory is, therefore, to vindicate the propriety of God’s 
 engaging in what the prophet calls his “strange act,” and “strange 
 Avork,” in punishing his people. The allegory is one of great beauty, 
 and its pertinency and keeping are maintained throughout ; and it fur- 
 nishes a most important practical lesson in regard to the mode in which 
 God deals Avith his people. 
 
 24. Doth the ploughman y etc. The question here asked implies that 
 he does not plough all the day. The interrogative form is often the 
 most emphatic mode of affirmation. If All day. The sense is, does 
 he do nothing else but plough ? Is this the only thing which is 
 necessary to be done in order to obtain a harvest ? The idea Avhich 
 the prophet intends to convey here is this : A farmer does not suppose 
 that he can obtain a harvest by doing nothing else but plough. There 
 is much else to be done. So it would be just as absurd to suppose 
 that God would deal with his people always in the same manner as it 
 Avould be for the farmer to be engaged in nothing else but ploughing. 
 If Doth he opeiiy etc. That is, is he always engaged in opening, and 
 breaking the clods of his field ? There is much else to be done besides 
 this. The word “ open ” here refers to the furrows that are made by 
 the plough. The earth is laid opeit as it were to the sunbeams, and tg 
 
534 
 
 ISAIAH. 
 
 [b. c. 713 . 
 
 25 When lie hath made plain 
 the face thereof, doth he not 
 cast abroad the fitches, and 
 scatter the cummin, and cast in 
 
 ^the principal 'wheat, and the 
 appointed barley, and the ^ rye, 
 in their ^ place ? 
 
 1 or, the wheat in the principal place, and 
 barley in the appointed place. 
 
 2 or, spelt. 3 border. 
 
 25 When he hath made the surface thereof even, 
 
 Doth he not scatter the dill, and cast abroad the cummin, 
 And cast in the excellent wheat, 
 
 And the selected barley, 
 
 And the rye in its proper limit ? 
 
 the showers of rain, and to the reception of seed. The word rendered 
 “break’' (iW') properly means to harrow; that is, to break up the 
 clods by harrowing, Job. xxxix. 10; Hos. x. 11. 
 
 25. When he hath made plain^ etc. That is, when he has levelled or 
 made smooth the surface of the ground, by harrowing or rolling it. 
 
 Doth he not scatter abroad. He does not sow one kind of grain 
 merely, but different species, according to the nature of the soil, or 
 according to his wishes in regard to a crop. H The fitches, 
 Yulgate, Gith; a kind of cockle — Nigella Romana^ an herb of sweet 
 savour. LXX., fuKpbv peXavdiov, The word fitch denotes a small 
 species of pea. The Hebrew word, however, which occurs nowhere 
 else but here, probably denotes fennel, or dill, an herb whose seed the 
 ancients mixed with their bread in order to give it a more agreeable 
 relish. II A^id scatter the cummin, pD. Yulg. Cyminum — cummin. 
 LXX., Kvfiivov — also cummin. The word properly denotes an annual 
 plant whose seeds have a bitterish warm taste with an aromatic 
 OUT, —Webster, The seeds of this plant "were used as a condiment 
 in sauces. IT And cast in the principal wheat, Marg., “ the wheat in the 
 principal place. ” — in its proper order, place, proportion. So Lowth, 
 “ in due measure. So Aben Ezra and Kimchi render it, “by measure 
 and they suppose it means that if too much wheat be sown on the land 
 it will grow too thick, and that the spires will crowd and suffocate each 
 other. Our translators have rendered the word rnill? principal, as if it 
 were derived from rn© to rule, and seem to have supposed that it 
 denoted wheat that was peculiarly excellent, or distinguished for its 
 good qualities. Gesenius supposes that it means “ fat wheat,” from 
 an Arabic signification of the word. Probably the word is designed 
 to denote quality, and to convey the idea that wheat is the principal, 
 or chief grain that is sown; it is that which is most valued and 
 esteemed. IT And the appointed barley. The barley is a well-known 
 grain. The word rendered “ appointed ” (199?) occurs nowhere else in 
 the Scriptures. Castellio, Taylor, Grotius, Calvin, our translators, and 
 others, suppose that it is derived from a Hebrew word which does not 
 now occur — 195 to designate, to mark, to seal ; and that it means 
 barley that had been put aside and marked as peculiarly excellent, or 
 seed-barley. In Chaldee the word 19P occurs in the sense of to seal, 
 to mark, to designate. — Chaldee Par. ; 2 Kings ix. 13 ; Esth. v. 1 ; 
 Numb. xvii. 3. The LXX., who translated it Ksyxpov; and the Yul- 
 gate, Aquila, and Theodotion, understand the word as denoting a species 
 of grain, the millet. The idea is, probably, that expressed by Grotius 
 and in our version — of barley that had been selected as seed-barley on 
 account of its excellent quality. ^ And the rye, Marg., spelU The 
 
CHAPTER XXVIII. 
 
 535 
 
 B. c. 713.] 
 
 26 * For his God doth instnict 
 him to discretion, and doth teach 
 him. 
 
 27 For the fitches are not 
 threshed with a threshing in- 
 
 1 or, and he bindeth it in siich sort as his 
 God doth teach him. 
 
 strument, neither is a cart wheel 
 turned about upon the cummin; 
 but the fitches are beaten out 
 with a staff, and the cummin 
 with a rod. 
 
 2G For his God doth rightly instruct him ; 
 
 He furnisheth him with knowledge. 
 
 27 For the dill is not beaten out with a drag, 
 
 IsTor is the wheel of the wain made to turn round on the cummin ; 
 But the dill is beaten out with a stick, — And the cummin with a rod. 
 
 word usually denotes spelt — a kind of wheat now found in Flanders 
 and Italy, called German wdieat. It may, however, denote rye. ^ In 
 their place. Literally, in the border, LXX., “ in thy borders” — eV rols 
 bpiois (Tov. The idea seems to be that the spelt or rye Avas sowed in 
 the borders of the field, Avhile the Avheat was soaa'ii in the middle ; or 
 that the rye Avas sown in its proper hounds, or in the places Avhich were 
 adapted to it, and best fitted to promote its groAvth. 
 
 26. • For his God doth instruct him, etc. Marg., “ he bindeth it in such 
 sort as his God doth teach him.” The more correct idea is conveyed 
 in the text. The word properly means, he instructs, admonishes, 
 or teaches him. The idea that skill in agriculture is communicated 
 by God is not one that is discordant to reason, or to the general teach- 
 ings of the Bible. Thus the architectural and mechanical skill of 
 Bezaleel and Aholiah, by which they Avere enabled to make the taber- 
 nacle, is said expressly to have been imparted to them by God, Exod. 
 xxxi. 2 — 6. Thus also Noah was taught hoAv to build the ark, Gen. 
 vi. 14 — 16. We are not indeed to suppose that the farmer is inspired; 
 or that God communicates to him by special reAmlation where, and 
 when, and how he shall soav his grain : but the sense is, that God is 
 the author of all his skill. He has endoAved hiniAAdth understanding, 
 and taught him by his providence. It is by the study of what God 
 teaches in the seasons, in the soil, in the results of experience and 
 observation, that he has this art. He teaches him also by the example, 
 the counsel, and even by the failures of others ; and all the knoA\dedge 
 of agriculture that he has is to be traced up to God. 
 
 27. For the fitches are not threshed icith a threshing instrument. The 
 
 Avord here used denotes properly that Avhich is pointed or sharp, 
 
 and is joined with in Isa. xli. 15 — meaning there the threshing 
 dray or sledge ; a plank A\dth iron or sharp stones that Avas draAvn by 
 oxen over the grain. Comp. 1 Chron. xxi. 23 ; 2 Sam. xxiv. 22. In 
 the passage before us, several methods of threshing are mentioned as 
 adapted to different kinds of grain, all of which are at the present time 
 common in the East. Those Avhich are mentioned under the name of 
 the “threshing instrument,” and a “ cart AA'heel,” refer to instruments 
 Avhich are still in use in the East. Niebuhr, in his Travels in Arabia, 
 sa)^s, (p. 299,) “In threshing their corn, the Arabians lay the sheaves 
 doAvn in a certain order, and then lead over them two oxen dragging 
 a large stone.” “ They use oxen, as the ancients did, to beat out their 
 corn, by trampling on the sheaves, and dragging after them a clumsy 
 machine. This machine is not a stone cylinder ; nor a plank with 
 sharp stones as in Syria ; but a sort of sledge consisting of three 
 
536 
 
 ISAIAH. 
 
 [b. c. 713, 
 
 rollers, fitted with irons which turn upon axles. A farmer chooses out a 
 level spot in his fields, and has his corn carried thither in sheaves, upon 
 asses or dromedaries. Two oxen are then yoked in a sledge ; a driver 
 then gets upon it, and drives them backwards and forwards upon the 
 sheaves ; and fresh oxen succeed in the yoke from time to time. By 
 this operation the chaff is very much cut down ; it is then winnowed, 
 and the grain thus separated." “This machine," Niebuhr adds, “is 
 called Nauridj. It has three rollers which turn on three axles ; and 
 each of them is furnished with some irons which are round and flat. 
 Two oxen were made to draw over the grain again and again the sledge 
 above mentioned, and this was done with the greatest convenience to 
 the driver ; for he was seated in a chair fixed on a sledge." The 
 annexed cut will give an idea of this mode of threshing, and of the 
 
 instruments that were employed. IT Neither is a cart wheel. This 
 instrument of threshing is described by Bochart, (Hieroz. p. i. lib. ii. 
 c. xxxii. p. 311,) as consisting of a cart or wagon fitted with wheels 
 adapted to crush or thresh the grain. This he says was used by the 
 Carthagenians who came from the vicinity of Canaan. It appears to 
 have been made with serrated wheels, perhaps almost in the form of 
 circular saws, by which the straw was cut fine at the same time tliat 
 the grain was separated from the chaff. II But the fitches are beaten 
 out with a staff. With a stick or flail. That is, pulse in general, beans, 
 peas, dill, cummin, etc., are easily beaten out with a stick or flail. This 
 mode of threshing is common everywhere. It was also practised, as 
 w’ith us, in regard to barley and other grain where there was a small 
 quantity, or where there was need of special haste. See Buth ii. 17 ; 
 Judges vi. 11. 
 
 28. Breach corn. In Hebrew, — ort* But the word evidently 
 denotes the material from which bread is made, The word is used in 
 
B. C. 713. 
 
 CHAPTER XXVIII. ^ 537 
 
 28 Bread com is bruised : tlie wheel of his cart; nor bruise 
 
 because he will not ever be it with his horsemen, 
 threshing it; nor break it with 
 
 28 Bread corn is crushed [with the threshing wain], 
 
 But he will not always be thus threshing it ; 
 
 Nor will he always (hive over it the wheel of his wain ; 
 
 Nor bruise it with his horses. 
 
 the same sense in ch. xxx. 23. IT Is bruised. That is, is more severely 
 bruised than the dill and the cummin ; it is pressed and crushed by 
 passing over it the sledge, or the wain with serrated wheels. The 
 word PP.7 means often to break in pieces ; to make small or fine. It 
 is, however, applied to threshing, as consisting in beating or crushing. 
 Isa. xli. 15: “ Thou threshest the mountains, and beatest them small"’ — ■ 
 pirv) . ^ Because he will not ever he threshing it. The word rendered 
 
 “because” ('?) evidently here means although or hut; and the sense is, 
 that he will not always continue to thresh it ; this is not his only 
 business. It is only a part of his method by which he obtains grain 
 for his bread. It would be needless and injurious to be always en- 
 gaged in rolling the stone or the sledge over the grain. So God takes 
 various methods with his people. He does not always pursue the 
 same course. He sometimes smites and punishes them, as the farmer 
 beats his grain. But he does not always do it. He is not engaged in 
 this method alone; nor does he pursue this constantly. It would 
 crush and destroy them. He, therefore^ smites them just enough to secure, 
 in the best manner, and to the fullest extent, their obedience; just as the 
 farmer bruises his sheaves enough to separate all the grain from the chaff. 
 When this is done, he pursues other methods. Hence the various 
 severe and heavy trials with which the people of God are afflicted. 
 IT iVor bruise it with his horsemen, Lowth renders this, “ with the 
 hoofs of his cattle proposing to read VOID instead of by a change 
 of a single letter d Samekh, instead of tD Shm, So the Syriac and the 
 Vulgate ; and so Symmachus and Theodotion. But the word 
 may denote not only a horseman, but the horse itself on which one rides. 
 See Bochart, Hieroz. p. i. lib. ii. c. vi. p. 98. Comp. Hab. i. 8 ; note, 
 Isa. xxi. 7, 9 ; 2 Sam. i. 6. That horses were used in treading out 
 grain there can be no doubt. They are extensively used in this coun- 
 try ; and though in Palestine it is probable that oxen were chiefly 
 employed (Deut. xxv. 4) in the early times, yet there is no improba- 
 bility in supposing that in the times subsequent to Solomon, when 
 horses abounded, they were preferred. Their more rapid motion, and 
 perhaps the hardness of their hoofs, makes them more valuable for this 
 service. See Michaelis’ Commentary on the Laws of Moses, vol. ii. 
 Appendix, pp. 430 — 514, Ed. London, 1814. There are here, therefore, 
 four modes of threshing mentioned, all of which are common still in 
 the East: (1.) The sledge with rollers, on Avhich were pieces of iron 
 or stone, and which was dragged over the grain. (2.) The cart or 
 wain, with serrated wheels, and which was also drawn over the grain. 
 (3.) The flail, or the stick. (4.) The use of cattle and horses. 
 
 29. This also cometh, etc. That is, these various devices for thresh- 
 ing his grain comes from the Lord no less than the skill with which 
 he tills his land. See ver. 26. IT And excellent in working. Or rather, 
 who magnifies his wisdom, rPOT. This word properly means 
 
 2aV 
 
538 
 
 ISAIAH. [b.c.713. 
 
 29 TMs also cometL. fortli is wonderful ^ in counsel, and 
 from tlie Lord of hosts, which excellent in working. 
 
 t Psa. 92. 5; Jer. 32. 19; Rom. 11. 33.; 
 29 This also proceedeth from Jehovah of hosts ; 
 
 He makes wonderful his counsel, 
 
 He magnifies his wisdom. 
 
 wisdom, or understanding, Job xi. 6 ; xii. 16 ; xxvi. 3; Prov. in. 21; 
 viii. 14; xviii. 1. The idea of the prophet is, that God, who had so 
 wisely taught the husbandman, and who had instructed him to use 
 such various methods in his husbandry, would also be himself wise, 
 and would pursue similar methods with his people. He would not 
 always pursue the same unvarying course, but would vary his dis- 
 pensations as they should need, and as would best secure their holi- 
 ness and happiness. We see (1) the reason of afflictions. It is for 
 the same cause which induces the farmer to employ various methods 
 on his farm. (2.) We are not to expect the same unvarying course 
 in God’s dealings with us. It would be as unreasonable as to expect 
 that the farmer would be always ploughing, or always threshing. 
 (3.) We are not to expect always the same of afflictions. The 
 farmer uses different machines and modes of threshing, and adapts 
 them to the nature of the grain. So God uses different modes and 
 adapts them to the nature, character, and disposition of his people. 
 One man requires one mode of discipline, and another another. At 
 one time we need one mode of correction to call us from sin and 
 temptation; at another another. We may lay it down as a general 
 rule, that the Divine judgments are* usually in the line of our offences ; 
 and by the nature of the judgment we may usually ascertain the 
 nature of the sin. If a man’s besetting sin is pride^ the judgment 
 will usually be something that is fitted to humble his pride ; if it be 
 covetousness, his property may be removed, or it may be made a 
 curse ; if it be undue attachment to children or friends, they may be 
 removed. (4.) God will not crush or destroy his people. The farmer 
 does not crush or destroy his grain. In all the various methods 
 which he uses, he takes care not to pursue it too far, and not to 
 injure the grain. So with God’s dealings with his people. His 
 object is not to destroy them, but it is to separate the chaff from the 
 wheat ; and he will afflict them only so much as may be necessary to 
 accomplish this. He will not be always bruising his people, but will 
 in due time remit his strokes — just as the thresher does. (5.) We 
 should, therefore, bear afflictions and chastisements with patience. 
 God deals with us in mercy — and the design of all his dispensations 
 towards us, in prosperity and adversity, in sickness and in health, 
 in success and disappointment, is to produce the richest and most 
 abundant fruits of righteousness, and to prepare us to enter into his 
 kingdom above. 
 
 ANALYSIS OF CHAPTER XXIX. 
 
 This chapter relates solely to Jerusalem — here called Ariel. See note on 
 ver. 1. It is not immediately connected with the preceding or the following 
 chapters, though it is not improbable they were delivered about the same 
 time. At what time this was dehvered is not knovm, though it is evident 
 that it was before the invasion by Sennacherib, and probably before the 
 
CHAPTER XXIX. 
 
 539 
 
 B. c. 713.] 
 
 CHAPTER XXIX. 
 ^WOE^ to Ariel, to Ariel, ^ tlie 
 
 1 or, O Ariel, i. e. the lion of God. 
 
 2 or, of the city. 
 
 city where “ David dwelt ! add 
 ye year to year ; let tliein ^ kill 
 sacrifices. 
 
 u 2 Sam. 5. 9. 3 cut off the heads. 
 
 Vision XXIV. — Ch. xxix. Jerusalem, 
 
 1 Woe to Ariel, to Ariel, 
 
 The city where David dwelt ! 
 
 Add year to year ; 
 
 Let the festivals go round. 
 
 time of Hezeldah. The prophecy in the chapter consists of two parts : . 
 I. The invasion of Judea by Sennacherib, and its sudden deliverance, vers. 
 
 1 — 8. II. A reproof of the Jews for their infidelity and impiety. 
 
 I. The invasion of Judea, and the distress that would be brought upon 
 
 Jerusalem, and its sudden deliverance, vers. 1 — 8. {a) Ariel would be filled 
 
 with grief and distress, vers. 1, 2. (^) Jehovah would encamp against it 
 
 and besiege it, and it would be greatly straitened and humbled, vers. 3, 4. 
 (c) Yet the besieging army would be visited with sudden calamity and de- 
 struction — ^represented here by thunder and tempest and flame, vers. 5, 6. 
 {J) The enemy would vanish as a dream, and all his hopes would be disap- 
 pointed, as the hopes of a hungry and thirsty man are disappointed who 
 dreams of having satisfied his hunger and thirst, vers. 7, 8. 
 
 There can be no doubt, I think, that this portion of the prophecy refers 
 to the sudden and di’eadful overthrow of Sennacherib; and the design of 
 this portion of the prophecy is to give the assurance that though Jerusalem 
 would be in imminent danger, yet it would be suddenly delivered. 
 
 II. The second part consists of reproofs of the inhabitants of Jerusalem 
 
 for their infidelity and impiety, {al) They were full of error, and all classes 
 of people were wandering from God — reeling under error like a drunken 
 man, ver. 9. (^) A spirit of blindness and stupidity everywhere prevailed 
 
 among the people, vers. 10 — 12. (c) Formality and external regard for the 
 
 institutions of religion prevailed, but without its life and power, ver. 13. 
 {J) They attempted to lay deep and skilful plans to hide their wickedness 
 from Jehovah, ver. 15. {e) They were unjust in their judgments, making 
 
 a man an offender for a word, and perverting just judgment, ver. 21. 
 (/) For all this they should be punished. (1.) The wisdom of their wise 
 men should fail, ver. 14. (2.) The scorner would be consumed, ver. 20. 
 
 (y) There would be an overturning, and the people would be made acquainted 
 with the law of God, and the truly pious would be comforted, vers. 16 — 19. 
 Those who had erred would be reformed, and would come to the true Imow- 
 ledge of God, vers. 22 — 24. 
 
 1. Tffoe. Comp, note, ch. xviii. 1. IT Tb Ariel. There can be no 
 doubt that Jerusalem is here intended. The declaration that it was 
 the city where David dwelt, as well as the entire scope of the pro- 
 phecy, proves this. But still it is not quite clear why the city is 
 here called Ariel. The margin reads, “ O Ariel, i. e. the lion of God.’" 
 The word Ariel is compounded of two words, and is usually 
 supposed to be made up of a lion., and God; and if this inter- 
 pretation is correct, it is equivalent to a strong, mighty, fierce lion — 
 where the w'ord “ God” is used to denote greatness in the same way 
 as the lofty cedars of Lebanon are called cedars of God ; i. e. lofty 
 cedars. The lion is an emblem of strength, and a strong lion is an 
 emblem of a mighty warrior or hero. 2 Sam. xxiii. 20 : “ He slew 
 two lion-like men of Moab.” 1 Chron. xi. 22. This use of the 
 
 word to denote a hero is common in Arabic. See Bochart, Hieroz. 
 
640 
 
 ISAIAH. 
 
 [b. c. 713.“ 
 
 p. i. lib. iii. c. 1. If this be the sense in which it is used here, then 
 it is applied to Jerusalem under the image of a hero, and particularly 
 as the place which was distinguished under David as the capital of a 
 kingdom that was so celebrated for its triumphs in war. The word 
 “Ariel” is, however, used in another sense in the Scriptures, to denote 
 an altar y (Ezek. xliii. 15, 16,) where in the Hebrew the word is Ariel. 
 This name is given to the altar, Bochart supposes, (Hieroz. p. i. 
 lib. iii. c. 1,) because the altar of burnt- offering devours as it were 
 the sacrifices, as a lion devours its prey. Gesenius, however, has 
 suggested another reason why the word is given to the altar, since he 
 says that the word is the same as one used in Arabic to denote 
 a fire-hearth^ and that the altar was so called because it was the place 
 of perpetual burnt- offering. The name Ariel is, doubtless, given in 
 Ezekiel to an altar; and it may be given here to Jerusalem because 
 it was the place of the altar, or of the public worship of God. 'i'he 
 Chaldee renders it, “Woe -to the altar, the altar which was con- 
 structed in the city where David dwelt.” It seems to me that this 
 view better suits the connexion, and particularly ver. 2, (see note,) 
 than to suppose that the name is given to Jerusalem because it was 
 like a lion. If this be the true interpretation, then it is so called 
 because Jerusalem was the place of the burnt-offering, or of the public 
 worship of God; the place where the fire, as on a hearth, con- 
 tinually burned on the altar. H The city where David dwelt. David 
 took the hill of Zion from the Jebusites, and made it the capital of 
 his kingdom, 2 Sam. v. 6 — 9. Lowth renders this, “the city which 
 David besieged.” So the LXX., (eVoAe/^T^o-e ;) and so the Yulgate, 
 (expugnavit.) The word properly means to encamp, to pitch 
 one’s tent, (Gen. xxvi. 17,) to station one’s self. It is also used in 
 the sense of encamping against any one — that is, to make war upon 
 or to attack, (see ver. 3, and Psa. xxvii. 3; 2 Sam. xii. 28;) and 
 Jerome and others have supposed that it has this meaning here in 
 accordance Avith the interpretation of the LXX. and the Yulgate. 
 But the more correct idea is probably that in our translation, that 
 David pitched his tent there; that is, that he made it his dwelling- 
 place. H Add ye year to year. That is, “ go on year after year, suffer 
 one year to glide on after another in the course which you are pur- 
 suing.” This seems to be used ironically, and to denote that they 
 were going on one year ^fter another in the observance of the feasts ; 
 walking the round of external ceremonies as if the fact that David 
 had dwelt there, and that that Avas the place of the great altar of 
 worship, constituted perfect security. One of the sins charged on 
 them in this chapter \\SiS fo7'mality and heartless7iess in their devotions, 
 (ver. 13,) and this seems to be referred to here. H Let them kill sa- 
 crifices. Margin, “ cut off the heads.” The Avord here rendered 
 “kill” (^i?D uiean to smite, to heAv, to cut doA\m, Isa. x. 34; 
 
 Job xix. 26. But it has also another signification, Avhich better accords 
 with this place. It denotes to make a circle, to revolve ; to go round 
 a place. Josh. vi. 3, 11 ; to surround, 1 Kings vii. 24; Psa. xxii. 17 ; 
 2 Kings vi. 14; Psa. xvii. 9; Ixxxviii. 18. The word rendered sacri- 
 fices may mean a sacrifice, (Psa. cxviii. 27 ; Exod. xxiii. 18 ; 
 
 Mai. ii. 3,) but it more commonly and properly denotes feasts or 
 festivals, Exod. x. 9; xii. 14; Lev. xxiii. 39; Deut. xvi. 10, 16; 
 1 Kings viii. 2, 65; 2 Chron. vii. 8, 9; Neh. A'iii. 14; Hos. ii. 11, 13. 
 Here the sense is, “ let the festivals go round that is, let them re- 
 volve as it were in a perpetual, unmeaning circle, until the judgments 
 
CHAPTER XXIX. 
 
 541 
 
 B. c. 718.] 
 
 2 Yet I will distress Ariel, 
 and there shall he heaviness and 
 sorrow : and it shall he unto me 
 as Ariel. 
 
 3 And I will camp against 
 
 thee round about, and will lay 
 siege against thee with a mount, 
 and I will raise forts against 
 thee. 
 
 X 2 Kings 25. 1, etc. 
 
 2 Yet I will bring distress upon Ariel, 
 
 And there shall be mourning and sorrow ; 
 
 And it shall be unto me as the hearth of the great altar. 
 
 3 And I will encamp against thee round about ; 
 
 And I will lay siege against thee with a mound ; 
 
 And I wUl raise ramparts against thee. 
 
 due to such heartless service shall come upon you. The whole 
 address is evidently ironical, and designed to denote that all their 
 service was an unvarying repetition of heartless forms. 
 
 2. Yet I will distress Ariel. The reference here is doubtless to the 
 siege which God says (ver. 3) he would bring upon the guilty and 
 formal city. H And there shall be heaviness and sorrow. This was true 
 of the city in the siege of Sennacherib, to which this probably refers. 
 Though the city was delivered in a sudden and remarkable manner, 
 (see note on vers. 7, 8,) yet it was also true that it was reduced to great 
 distress. See ch. xxxvi., xxxvii. *11 And it shall he unto me as Ariel. 
 This phrase shows that in ver. 1, Jerusalem is called “ Ariel’ ^ because 
 it contained the great altar, and was the place of sacrifice. The word 
 Ariel here is to be understood in the sense of the hearth of the great 
 altar ; and the meaning is, “I will indeed make Jerusalem like the great 
 altar ; I wall make it the burning-place of wrath, where my enemies 
 shall be consumed as if they were on the altar of burnt sacrifice.” 
 Thus, in ch. xxxi. 9, it is said of Jehovah that his “fire is in Zion, 
 and his furnace in Jerusalem.” This is a strong expression denoting 
 the calamity that was approaching ; and though the main reference 
 in this whole passage is to the distress that would come upon them in 
 the invasion of Sennacherib, yet there is no impropriety in supposing 
 that there was presented to the mind of the prophet in vision the 
 image of the total ruin that would come yet upon the city by the 
 Chaldeans — when the temple, the palaces, and the dwellings of the 
 magnificent city of David would be in flames, and, like a vast blazing 
 altar, consuming that which was laid upon it. 
 
 3. And 1 will camp against thee. That is, I will cause an army to 
 
 pitch their tents there for a siege. God regards the armies which he 
 would employ as under his control, and speaks of them as if he would 
 do it himself. See note, ch. x. 5. ^ Round about, As in a 
 
 circle — that is, he would encompass or encircle the city. The word 
 here used in ch. xxii. 18 means a6aZ/, but here it evidently means 
 a circle; and the sense is, that the army of the besiegers would en- 
 compass the city. A similar form of expression occurs in regard to 
 Jerusalem in Luke xix. 43: “Tor the days shall come upon thee, 
 that thine enemies shall cast a trench (x^paKa — a rampart, a mound) 
 upon thee, (o-ot, against thee,) and compass thee rounds {'nepiKVKXdxrovo-l 
 (T6, encircle thee.) So also Luke xxi. 20. The LXX. render this, “ I 
 will encompass thee as David did” — evidently reading it as if it 
 were ; and Lowth observes that two MSS. thus read it, and he 
 himself adopts it. But the authority for correcting the Hebrew text 
 in this way is not sufficient, nor is it necessary. The idea in the pre- 
 sent reading is a clear one, and evidently means that the armies of 
 
542 
 
 ISAIAH. 
 
 4 And thou shalt he brouglit 
 y down, and shalt speak out of 
 the ground, and thy speech shall 
 be low out of the dust, and thy 
 voice shall be, as of one that 
 hath a familiar spirit, out of the 
 ground, and thy speech shall 
 
 y Lam. 1. 9. Ipeep, or, chirp. 
 
 [b. C. 713. 
 
 ^ whisper out of the dust. 
 
 5 Moreover the multitude of 
 thy strangers shall be like small 
 dust, and the multitude of the 
 terrible ones shall he as chaffs 
 that passeth away : yea, it shall 
 be at an instant “ suddenly. 
 
 2 Job 21. 18. a 1 Thess. 5. 3. 
 
 4 And thou shalt be humbled, and shalt speak out of the ground ; 
 And thy speech shall be low out of the dust ; 
 
 And thy voice shall be like a necromancer out of the ground, 
 And thy words shall be shrill out of the dust. 
 
 5 But the multitude of thy foreigners shall be lilce fine dust, 
 
 The multitude of the oppressors like flying chafl‘; 
 
 Yea, it shall be instantaneous, sudden. 
 
 Sennacherib would encompass the city. IT With a mount. A ram- 
 part ; a fortification. Or rather, perhaps, the word means a 
 post, a military station, from to place^ to station. The Avord in this 
 form occurs nowhere else in the Scriptures ; but the Avord occurs 
 in 1 Sam. xiii. 23 ; xiv. 1, 4 ; 2 Sam. xxiii. 14, in the sense of a mili- 
 tary post or garrison. ^ I toill raise forts. That is, ramparts, such as 
 were usually throAvn up against a besieged city, meaning that it 
 should be subjected to the regular process of a siege. The LXX. 
 read nt-upyovs, towers ; and so also tAVO MSS. by changing the letter 1 
 into *^. But there is no necessity for altering the HebreAV text. Lowth 
 prefers the reading of the LXX. 
 
 4. And shalt speak out of the ground. See note on ch. viii. 19. The 
 sense here is, that Jerusalem, that had been accustomed to pride itself 
 on its strength, would be greatly humbled and subdued. Its loud and 
 lofty tone Avould be changed. It Avould use the suppressed language 
 of fear and alarm, as if it spoke from the dust, or in a shrill small Amice, 
 like the pretended conversers Avith the dead. ^ And thy speech shall 
 whisper out of the dust. Marg., peep, or chirp. See note, ch. viii. 19. 
 
 5. Moreover. These verses (5, 7, 8) contain a beautiful description 
 of the destruction of the army of Sennacherib. Though they had laid 
 the plan of a regular siege ; though the city, in itself, Avould not be 
 able to hold out against them, and all Avas alarm and conscious imbe- 
 cility Avithin,— yet in an instant the siege Avould be raised, and the 
 advancing hosts of the Assyrians Avould all be gone. ^ The midtitude 
 of thy strangers. The multitude of the strangers that shall besiege 
 thee: called ^Hhy strangers,” because they besieged or oppressed 
 thee. The Avord “strangers” here, as elseAA^here, rnGdiHs foreigners. 
 See note, ch. i. 7. Comp. ch. ii. 6 ; A^ 17 ; xiv. 1 ; xxv. 2, 5 ; xxix. 
 5 ; lx. 10. Shall be like small dust. Light, fine dust, that is easily 
 dissipated by the Avind. ^ Of the terrible ones. Of the invading, 
 besieging army, that is so much the object of dread. ‘IT As chaff that 
 passeth aicay. See note, ch. xvii. 13. 'This image of chaff driven 
 before the Avind, to denote the sudden and entire discomfiture of ene- 
 mies, is common in the Scriptures. See Job xxi. 18; Psa. i. 4; 
 xxxA'. 6 ; Hos. xiii. 13. IT Yea, it shallbe at an instant suddenly. The 
 forces of Sennacherib Avere destroyed in a single night by the angel of 
 the Lord, (Isa. xxxvii. 36 ; notes, ch. x. 12, 28 — 34,) and the siege 
 of Jerusalem Avas of course immediately raised. 
 
CHAPTER XXIX. 
 
 543 
 
 B. C.713.] 
 
 6 TEou * sLalfc be visited of 
 tlie Lord of hosts with thmider, 
 and with earthquake, and great 
 noise, with storm and tempest, 
 and the flame of devouring Are. 
 
 7 ^ And the multitude of all 
 the nations that fight against 
 
 b ch. 30. 30. 
 
 Ariel, even all ‘^that fight against 
 her and her munition, and that 
 distress her, shall he as a dream 
 of a night vision. 
 
 8 It shall even he as when an 
 hungry man dreameth, and, be- 
 hold, he eateth ; hut he awaketh, 
 
 c ch.41. 11, 12. dch. 37. 36. 
 
 6 From Jehovah of hosts shalt thou [the Assyrian] be visited 
 With thunder, and with earthquake, and with great noise ; 
 
 With storm and tempest, and with a flame of devouring fire. 
 
 7 And as in a di’eam, in a vision of the night. 
 
 So shall it be with the multitude of all the nations 
 That fight against Ariel ; 
 
 And all that oppose her and her ramparts. 
 
 And all that distress her. 
 
 8 And it shall be as when an hungry man dreameth, and lo ! he eats. 
 
 6. Thou shalt be visited. This is an address to the mighty army of 
 the Assyrian. Such transitions are not uncommon in the writings of 
 Isaiah. His eye seems to have been directed in vision to the hosts of 
 Sennacherib, and to their sudden dispersion and destruction, (ver. o;) 
 and, by a sudden but not unnatural transition, he turns and addresses 
 the army itself with the assurance that it should be punished. Comp, 
 ch. XXX. 30. With thunder^ etc. The army of the Assyrian Avas 
 cut off by an angel sent forth from God, ch. xxxvii. 36. It is possible 
 that all the agents here referred to may have been employed in the 
 destruction of the Assyrian host, though they are not particularly 
 specified in the history. But it is not absolutely necessary to under- 
 stand this verse in this manner. The image of thunder, earthquakes, 
 and lightning, is an impressive representation of sudden and awful 
 judgment in any manner. The sense is, that they should be suddenly 
 destroyed by the direct visitation of God. See ch. ix. 5 ; xxvi. 11. 
 11 And the flame of devouring fire. Lightning, that seems to devour ^ or 
 that suddenly consumes. 
 
 7. And the multitude of all the nations. The Assyrians and their 
 
 allied hosts. IT And her munition. Her fortresses, castles, places of 
 strength, Ezek. xix. 9 ; Eccles. ix. 14 ; 2 Sam. v, 7. ^ Shall be as a 
 
 dream of a night vision. In a dream Ave seem to see the objects of 
 which we think as really as when awake, and hence they are called 
 visions ^ and visions of the night, Gen. xlvi. 2 ; Job iv. 13 ; vii. 14 ; 
 Dan. ii. 28 ; iv. 5 ; vii. 1, 7, 13, 15. The specific idea here is not 
 that of the suddenness with which objects seen in a dream appear and 
 then vanish ; but it i% that which occurs in ver. 8, of one •who dreams 
 of eating and drinking, but who awakes and is hungry and thirsty 
 .till. So it was with the Assyrian. He had set his heart on the 
 wealth of Jerusalem. He had earnestly desired to possess that city — 
 as a hungry man desires to satisfy the cravings of his appetite. But 
 it ■would be like the vision of the night ; and on that fatal morning 
 on which he should awake from his fond dream (ch. xxxvii. 36) he 
 would find all his hopes dissipated, and the long- cherished desire of 
 his soul unsatisfied still. 
 
 8. It shall even be, etc. This is a most striking figure, representing 
 the earnest desire of the Assyrian to possess the city of Jerusalem 
 and his utter disappointment. The comparison is elegant and beau- 
 
544 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 and liis soul is empty: or as 
 when a thirsty man dreameth, 
 and, hehold, he driuheth; hut 
 he awaketh, and, hehold, he is 
 
 faint, and his soul hath appetite : 
 so shall the multitude of all the 
 nations he, that fight against 
 mount Zion. 
 
 But awakes, and his soul is still unsatisfied ; 
 
 And as a thirsty man dreameth, and lo ! he drinks, 
 And awakes, and lo ! he is still faint, 
 
 And his soul is still craving ; 
 
 So shall it be with the multitude of all the nations 
 Which war against mount Zion. 
 
 tiful in the highest degree. It is wrought up to great perfection ; 
 and is perfectly suited to illustrate the object in view. The same 
 image substantially is found in the classic writers ; and this, says 
 Lowth, may, for beauty and ingenuity, fairly come in competition 
 with one of the most elegant of Virgil, (greatly improved from Homer, 
 Iliad xxii. 119,) where he has applied to a different purpose, but not 
 so happily, the same image of the ineffectual workings of the imagi- 
 nation in a dream : 
 
 Ac veluti in somnis oculos ubi languida pressit 
 
 Nocte quies, nequicquam avidos extendere cursus 
 
 Velle videmur, et in mediis conatibus segri 
 
 Succidimus; non lingua valet, non corpore notse 
 
 Sufficiunt vires ; nec vox, nec verba sequuntur . — JEniad xii. 908. 
 
 And as when slumber seals the closing sight, 
 
 The sick wild fancy labours in the night, 
 
 Some dreadful visionary foe we shun. 
 
 With airy strides, but strive in vain to run ; 
 
 In vain our baffled limbs their powers essay, 
 
 We faint, we struggle, sink, and fall away; 
 
 Drained of our strength, we neither fight nor fly, 
 
 And on the tongue the struggling accents die. — Fitt. 
 
 See also Lucretius, (iv. 10 — 19,) who also expresses the same image 
 as Isaiah. As the simile of the prophet is drawn from nature, an 
 extract which describes the actual occurrence of such a circumstance 
 will be agreeable. “ The scarcity of water,*’ says Park, “ was greater 
 here at Bubaker than at Benown. Hay and night the wells w'ere 
 crowded with cattle lowing, and fight ng with each other to come at 
 the trough. Excessive thirst made many of them furious ; others, 
 being too weak to contend for the water, endeavoured to quench their 
 thirst by devouring the black mud from the gutters near the wells ; 
 which they did with great avidity, though it was commonly fatal to 
 them. This great scarcity of water ^vas felt by ^11 the people of the 
 camp ; and by none more than myself. I begged water from the 
 negro slaves that attended the camp, but with indifferent success ; 
 for though I let no opportunity slip, and was very urgent in my soli- 
 citations, both to the Moors and to the negroes, I %vas but ill supplied, 
 and frequently passed the night in the situation of Tantalus. No 
 sooner had I shut my eyes, than fanc}’’ 'would convey me to the 
 streams and rivers of my native land ; there, as I wandered along the 
 verdant bank, I surveyed the clear stream with transport, and hastened 
 to swallow the delightful draught ; but alas ! disappointment awakened 
 me, and 1 found myself a lonely captive, perishing of thirst amid t)ie 
 wilds of Africa.” — Travels in Africa. 
 
CHAPTER XXIX. 
 
 545 
 
 B. c. 713.1 
 
 9 IT Stay yourselyes, and 
 wonder ; ^ cry ye out, and cry : 
 they are drunken, but not with 
 ■wine; they stagger, but not 
 with strong drink. 
 
 1 or, take your pleasure and riot, 
 e ch. 51. 21. 
 
 10 For-^ the Lord batb poured 
 out upon you the spirit of deep 
 sleep, and hath closed your eyes : 
 the prophets and your ^ rulers, 
 the seers ^ hath he covered. 
 
 /Rom. 11.8. Q. heads, 
 g 1 Sam. 9. 9. 
 
 9 Stand astonished, and wonder ! 
 
 Stare, and be blinded with amazement ! 
 
 They are drunken — but not with wine ; 
 
 They stagger — but not with strong drink. 
 
 10 For Jehovah hath poured out upon you the sphit of profound sleep ; 
 And he hath closed up your eyes : 
 
 The prophets, and the rulers — 
 
 The seers hath he blinded. 
 
 9. ^tay yourselves. Thus far the prophet had given a description 
 
 of the siege of Jerusalem by Sennacherib, and of his sudden over- 
 throw. He now turns to the Jews, and reproves their stupidity, for- 
 mality, and hypocrisy ; and the remainder of the chapter is occupied 
 Avith a statement of the prevalence of these sins, and of the judgments 
 that must follow, and of the fact that there should yet be an extensive 
 reformation and turning to the Lord. The word rendered “ stay 
 yourselves nieans properly to linger, tarry, delay, Gen. 
 
 xix. 16 ; xliii. 10 ; 2 Sam. xv. 28. Here it seems to denote that state 
 of mind in Avhich any one is fixed in astonishment ; in which one stops, 
 and stares at some strange and unexpected occurrence. The object of 
 amazement which the prophet supposes would excite astonishment, 
 Avas the stupidity, dulness, and hypocrisy of a people Avho had been 
 so signally favoured. Comp. Hab. i. 5. IF Cry ye out,, and cry. There 
 is in the original here a paronomasia which cannot be conveyed in a 
 translation. The AA'ord which is used is one form of the 
 
 verb — Avhich means, usually, to make smooth, rub, spread over: 
 
 hence, in the Hithpalpel form Avhich is here used, to be spread over ; 
 and hence is applied to the eyes, (Isa. vi. 10,) to deilote blindness, as 
 if they Avere overspread Avith something by reason of which they 
 could not see. Here it probably means, “ be ye dazzled and blinded,’* 
 that is, be ye astonished, as in the former part of the verse. The 
 idea seems to be that of some object of sudden astonishment that 
 dims the sight, and takes away all the powers of vision. The Avord is 
 used in the same sense in ch. xxxii. 3. Comp. ch. xxxv. 5 ; xlii. 19. 
 Probably the idea here Avould be well expressed by our word stare, 
 “ stare and look with a stupid surprise denoting the attitude and 
 condition of a man Avho is amazed at some remarkable and unlooked- 
 for spectacle. IT They are drunken, but not xoith wine. The people of 
 Jerusalem. They reel and stagger, but the cause is not that they are 
 drunken Avith Avine. It is a moral and spiritual intoxication and 
 reeling. They err in their doctrines and practice ; and it is with them 
 as it is with a drunken man that sees nothing clearly or correctly, and 
 cannot walk steadily. They have perverted all doctrines ; they err 
 in their views of God and his truth, and they are irregular and cor- 
 rupt in their conduct. 
 
 10. For the Lord hath 'poured out upon you. The Avord rendered 
 “ hath poured out ’* is usually referred to the act of pouring out 
 a libation, or drink-offering in worship, Exod. xxx, 9 ; Hos. ix. 4; Isa. 
 
546 
 
 ISAIAH 
 
 11 And tlie vision of all is I 
 become nnto you as tbe words 
 of a ^ book that is sealed, * wMcb 
 men deliver to one that is learned, 
 saying, Head tbis, I pray tbee : 
 and be saitb, I cannot ; for it is 
 sealed : 
 
 1 or, letter, h Dan. 12. 4,9 ; Rev. 5. 1—9. 
 
 [ b . G. 713. 
 
 I 12 And tbe book is delivered 
 to bim that is not learned, say- 
 ing, Read tbis, I pray tbee : and 
 be saitb, I am not learned. 
 
 13 ^ Wherefore tbe Lord said, 
 Forasmuch as tbis people draw 
 near me with their mouth, * and 
 
 i Ezek. 33. 31 ; Matt. 15. 6—9. 
 
 11 So that tbe vision of all is as tbe words of a book sealed up, 
 Which is given to one who is skilled in reading, 
 
 Saying, “ Bead this, I pray tbee 
 
 And be shall say, “I cannot read it, for it is sealed up 
 
 12 And tbe book is given to one who cannot read. 
 
 Saying, ‘‘Read this, I pray tbee 
 
 And be shall say, “I cannot read.” 
 
 13 Wherefore Jehovah saitb, 
 
 Forasmuch as this people draw near to me with their mouth. 
 
 XXX. 1. Here it means that Jehovah had, as it %vere, drenched them 
 (LXX, veTtoriicev) Avitb a spirit of stupefaction. This is traced to God 
 in accordance with the usual custom in the Bible, by Avhich bis pro- 
 vidential agency is recognised in all events. See notes, cb. vi. 9, 10. 
 Comp, notes, Rom. xi. 8, where tbis passage is quoted from the LXX., 
 and is applied to tbe Jews in tbe time of the apostle Paul. *11 The 
 spirit of deep sleep. The word rendered “ deep sleep” is tbe same as 
 is used in Gen. ii. 21, to denote tbe sleep that God brought on Adam ; 
 and in Gen. xv. 12, to denote tbe deep sleep that fell on Abraham, 
 and when a horror of great darkness fell upon him ; and in 1 Sam. 
 xxvi. 12, to denote the deep sleep that came upon Saul, when Da^dd 
 approached and took away the spear and the cruise of water from his 
 bolster. Here it means spiritual sluggishness, inactivity, stupidity, 
 that prevailed everywhere among the people in regard to the things 
 of religion. ^ The seers. Those that see visions : another name for 
 the prophets. Note, ch. i. 1. H Hath he covered. That is, he has 
 covered their eyes ; or they are all blind. 
 
 11. And the vision of all. The vision of all the prophets ; that is, 
 all the revelations which God has made to you. See note, ch. i. 1. 
 The prophet refers not only to his own communications, but to those 
 of his contemporaries, and of all Avho had gone before him. The 
 sense is, that although they had the communications Avhich God had 
 made to them, yet they did not understand them. They were as 
 ignorant of their true nature as a man Avho can read is of the contents 
 of a letter that is sealed up, or as a man who cannot read is of the 
 contents of a book that is handed to him. H As the words of a book. 
 Marg., letter. The word may mean either. It properly means 
 anything which is xoritten^ Dan. i. 4 ; Jer. xxxii. 12 ; Deut. xxiv. 1, 
 3 ; but is commonly applied to a book, Exod. xvii, 14 ; Josh. i. 8 ; 
 viii. 34 ; Psa. xl. 8. That is sealed. See note on ch. viii. 16. 
 
 12. And the book is delivered^ etc. That is, they are just as ignorant 
 of the true nature and meaning of the revelations of God as a man is 
 of the contents of a book Avho is utterly unable to read. 
 
 13. Wherefore the Lord said. This Averse, AAUth the folloAving, is 
 designed to denounce the Divine judgment on their formality of A\*or- 
 Eliip. They kept up the forms of religion, but they withheld the 
 afiections of their heats from God ; and he therefore says that he ayUI 
 
CHAPTER XXIX. 
 
 547 
 
 B.c. 713,] 
 
 witli their lix^s do honour me, 
 hut have removed their heart 
 far from me, and their fear to- 
 ward me is taught hj the pre- 
 cept of men ; * 
 
 14 Therefore, behold, I will 
 ^proceed to do a marvellous^ 
 work among this people, even 
 a marvellous work and a wonder : 
 
 k Col. 2. 22. 1 add, I Hab. 1. 5. 
 m Jer. 49. 7 ; Obad. 8; 1 Cor. 1. 19. 
 
 And with thek hps do honour me, 
 
 While their heart is far from me, 
 
 And their worship of me is taught by the commandment of men, 
 
 14 Therefore, I will proceed to do a marvellous work among this people, 
 A marv^ellous work and a wonder ; — ■ 
 
 The wisdom of their wise men shall perish, 
 
 And the understanding of the prudent shall disappeai*. 
 
 15 Yfoe unto them that seek to hide deep their purposes from Jehovah, 
 Whose deeds are in the dark. 
 
 And they say, “ Who sees us } Who knows us 
 
 for the wisdom of their wise 
 men shall perish, and the un- 
 derstanding of their prudent 
 men shall be hid. 
 
 15 Woe unto them that seek 
 deep to hide ” their counsel from 
 the Lord, and their works are 
 in the dark, and they say. Who 
 "seeth us? and who knoweth 
 us? 
 
 n Psa. 139. 7i etc, ; ch. 30. 1. o Psa, 94. 7. 
 
 proceed to inflict on them exemplary and deserved punishment. 
 ^ This people draw near me. That is, in the temple, and in the forms 
 of external devotion. H And with their lips do honour me. They pro- 
 fessedly celebrate my praise, and acknowledge me in the forms of 
 devotion. ^ But have removed their heart. Have withheld the affec- 
 tions of their hearts. And their fear toward me. The w^orship of 
 God is often represented as fear^ Job xxviii. 28 ; Psa. xix. 9; xxxiv. 
 11 ; Prov. i. 7. Is taught hy the precept of men. That is, their 
 views, instead of having been derived from the Scriptures, were 
 drawn from the doctrines of men. Our Saviour referred to this pas- 
 sage, and applied it to the hypocrites of his owm time. Matt. xv. 8, 9. 
 The latter part of it is, however, not quoted literally from the Hebrew 
 nor from the LXX., but retains the sense : “ But in vain do they wor- 
 ship me, teaching for doctrines the commandments of men,” He 
 quoted it as strikingly descriptive of the people when he lived, not as 
 saying that Isaiah referred directly to his times. 
 
 14. I will proceed to do. Heb., “I will add to do that is, I will 
 do it. ^ For the wisdom of their wise men shall perish. I will bring 
 calamity upon them which shall baffle all the skill and wisdom of 
 their wise men. ^ Shall he hid. That is, shall not appear ; shall 
 vanish. It shall not be sufficient to prevent the calamities that shall 
 come upon the nation. 
 
 15. Woe unto them that seek deep^ etc. That is, who attempt to con- 
 ceal their real intentions under a plausible exterior and correct out- 
 ward deportment. This is most strikingly descriptive of the character 
 of a hypocrite, w'ho seeks to conceal his plans and his purposes from 
 the eyes of men and of God. His external conduct is fair ; his ob- 
 servance of the duties of religion exemplary ; his attendance on the 
 means of grace and the worship of God regular ; his professions loud 
 and constant ; but the whole design is to conceal his real sentiments, 
 and to accomplish some sinister and wicked purpose by it. H From, 
 the Lord, This proves that the design of the hypocrite is not always 
 
548 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 16 Surely your turning of 
 things upside down shall he es- 
 teemed as the potter’s clay : for 
 shall P the work say of him that 
 made it, He made me not? or 
 shall the thing framed say of 
 him that framed it, He had no 
 
 p ch. 45. 9 ; Rom, 9. 20. 
 
 16 Tour perverseness is as if the potter should be esteemed as the clay ! 
 
 For shall the work say to its maker, He hath not made me ? 
 
 And shall the thing formed say of its former, He hath no understanding ? 
 
 17 Shall it not be in a very little time 
 
 And Lebanon shall be turned into a fruitful field. 
 
 And the fruitful field be esteemed as a forest ? 
 
 understanding ? 
 
 17 Is it not yet a yery little 
 while, and Lebanon shall be 
 turned ^ into a fruitful field, and 
 the fruitful field shall be es- 
 teemed as a forest ? 
 
 q ch. 32. 15; Matt. 19. 30. 
 
 to attempt to deceive his fellow-men, but that he also aims to de- 
 ceive God. 
 
 16. Surely your turning of things upside down. Your perversion of 
 all thing. They had no just views of truth. They deemed mere 
 formality to be all that was required. They attempted to conceal their 
 plans even from Jehovah ; and everything in the opinions and prac- 
 tice of the nation had become perverted and erroneous. There has 
 been much diversity in rendering this phrase. Luther renders it, “ O 
 how perverse ye are ! ” Lowth renders it — 
 
 “ Perverse as ye are ! shall the potter be esteemed as the clay?’* 
 
 Hosenmilller also accords with this interpretation, and renders it, “ O 
 your perversity,” etc. The sense of the passage seems to be this : 
 “ Your changing of things is just as absurd as it would be for the thing 
 formed to say to him that formed it, why hast thou made me thus ? 
 It is as absurd for you to find fault with the government of God, as it 
 would be for the clay to complain of want of skill in the potter. You 
 complain of God’s laws, and worship him according to the command- 
 ments of men. You complain of his requirements, and offer to him 
 the service of the mouth and the lip, and withhold the heart. You 
 suppose that God does not see you, and do your deeds in darkness. 
 All this supposes that God is destitute of wisdom, and cannot see 
 what is done ; and it is just as absurd as it would be in the clay to 
 complain that the potter who fashions it has no understanding.” 
 If Shall he esteemed^ etc. The literal translation of this passage would 
 be, “ Your perverseness is as if the potter should be esteemed as the 
 clay ;” that is, as if he was no more qualified to form anything than 
 the clay itself. If For shall the worky etc. This passage is quoted by 
 the apostle Paul (Horn. ix. 20, 21) to show the right which God has 
 to do with his creatures as shall seem good in his sight, and the im- 
 propriety of complaining of his distinguishing mercy in choosing to 
 life those Avhom he pleases. The sense of the passage is, that it 
 would be absurd for that Vvdiich is made to com.plain of the maker as 
 having no intelligence, and no right to make it as he does. It would 
 be absurd in the piece of pottery to complain of the potter as if he had 
 no skill ; and it is equally absurd in a man to complain of God, or to 
 regard him as destitute of wisdom. 
 
 17. Is it not yet a very little while. The idea here is — “You have 
 greatly perverted things in Jerusalem. The time is at hand when 
 there shall be other overturnings — when the wicked shall be cut off, 
 
B. c. 713. 1 CHAPTER XXIX. 549 
 
 18 If And** in tliat day shall 
 the deaf hear the words of the 
 book, and the eyes of the blind 
 
 T ch. .35. 5; Luke 7. 22. 
 s ch. 6l. 1. 1 add. 
 
 shall see out of obscurityj and 
 out of darkness. 
 
 19 The meek ^ also shall ^ in- 
 crease their joy in the Lord, 
 
 18 And in that day shall the deaf hear the words of the book, 
 And the eyes of the blind shall see — 
 
 The darkness and obscurity being removed. 
 
 19 The afldicted also shall iucrease their joy in Jehovah, 
 
 and when there shall be poured out upon the nation such judgments 
 that the deaf shall hear, and the blind see, and when those who have 
 erred in spirit shall come to understanding,” vers. 18 — 24. ^ And 
 
 Lebanon shall be turned into a fruitful field. This is evidently a pro- 
 verbial expression denoting any great revolution of things. It is pro- 
 bable that in the times of Isaiah the whole chain of Lebanon was 
 uncultivated, as the word is evidently here used in opposition to a 
 fruitful field. See note on ch. ii. 13. The word which is rendered 
 “fruitful field,” Carmel, properly denotes a fruitful field, or a 
 finely cultivated country. See. Isa. x. 18. It is also applied to a 
 celebrated mountain or promontory on the Mediterranean Sea, on the 
 southern boundary of the tribe of Asher. It runs north-west of the 
 plain of Esdraelon, and ends in a promontory or cape, and forms the 
 bay of Acco. The mountain or promontory is about 1500 feet high ; 
 and abounds in caves or grottos, and was celebrated as being the 
 residence of the prophets Elijah and Elisha. See 1 Kings xviii. 19, 42 ; 
 2 Kings ii. 25 ; iv. 25 ; xix. 23. Comp, note, Isa. xxxv. 2. More than 
 a thousand caves are said to exist on the west side of the mountain, 
 which it is said were formerly inhabited by monks. But the word 
 here is to be taken, doubtless, as it is in our translation, as denoting 
 a well-cultivated country. Lebanon, that is now barren and unculti- 
 vated, shall soon become a fertile and productive field. That is, there 
 shall be changes among the Jews that shall be as great as if Lebanon 
 should become an extensively cultivated region, abounding in fruits, 
 and vines, and harvests. The idea is this : “The nation is now per- 
 verse, sinful, formal, and hypocritical. But the time of change shall 
 come. The wicked shall be reformed ; the number of the pious shall 
 be increased ; and the pure worship of God shall succeed this general 
 formality and hypocrisy.” The prophet does not say when this would 
 be. He simply affirms that it would be before a great while — and it 
 may, perhaps, be referred to the times succeeding the captivity. Comp, 
 ch . xxxii. 15 ; xxxv. 1 — 6. H And the fruitful field shall he esteemed as a 
 forest. That is, there shall be great changes in the nation, as if a 
 well-cultivated field should be allowed to lie waste, and grow up into 
 a forest. Perhaps it means that that which was then apparently 
 flourishing would be overthrown, and the land lie waste. Those who 
 Avere apparently in prosperity, would be humbled and punished. The 
 effect of this revolution is stated in the following, verses. 
 
 18. Shall the deaf hear the words of the hook. They who now have 
 the law and do not understand it, the people who seem to be deaf to 
 all that God saA^s, shall hear and understand it. H Shall see out of 
 obscurity, etc. That is, the darkness being removed, they shall see 
 clearly the truth of God, and discern and love its beauty. Their eyes 
 are now blinded, but then they shall see clearly. 
 
 19. The meek. The word meek usually refers to those who are 
 
550 
 
 ISAIAH. 
 
 and tlie poor * among men sliall 
 rejoice in the Holy One of Israel. 
 
 20 For the terrible one is 
 brought to nought, “ and the 
 gcorner is consumed, and all that 
 •watch for iniquity are cut off: 
 
 t James S. 5. u ch. 51. 13 ; Rev. 12. 10. 
 
 [b. c. 713, 
 
 21 That make a man an of- 
 fender for a word, and lay y a 
 snare for him that reproyeth in 
 the gate, and turn aside the just 
 for a thing of nought. 
 
 X Psa. 64. 6 ; Jer. 20. 10. 
 y Amos 5. 10, 12. 
 
 And the poor shall exult in the Holy One of Israel. 
 
 20 For the oppressor has disappeared, and the scoffer is no more, 
 
 And they that were watchful for iniquity are cut off ; — 
 
 21 They who condemned the poor man in Ms cause, 
 
 And laid snares for him that pleaded in the gate, 
 
 And that tmmed aside the just with a decision that is null and void. 
 
 patient in the reception of injuries, but the Hebrew word used here 
 means properly the oppressed, the afflicted, the unhappy, Psa. 
 ix. 13 ; X. 12, 17 ; Isa. xi. 4 ; Prov. hi. 34. It involves usually the idea 
 of humility or virtuous suffering. Comp. Psa. xxv. 9 ; xxxvii. 11 ; Ixix. 
 33. Here it may denote the pious of the land who were oppressed, and 
 subjected to trials. ‘IT Sliall increase, Marg., as in the Heb., add. It 
 means, that they should greatly rejoice in the Lord. They should see 
 the evidence of the fulfilment of his predictions ; they should see the 
 oppressors punished, (vers. 20, 21,) and Jehovah coming forth to be 
 their protector and defender, (vers. 22 — 24.) H And the poor among 
 men. The poor men ; or the needy. Doubtless the idea is that of 
 the pious poor ; those who feared God, and who had been subjected 
 to the trials of oppression and poverty. 
 
 20. For the terrible one. The violent one, the oppressor, who 
 had exercised cruelty over them. This, I suppose, refers to the 
 haughty among the Jews themselves ; to those who held offices of 
 power, and who abused them to oppress the poor and needy. If And 
 the seorner. See ch. xxviii. 14, 22. ^ Is consumed. Shall be entirely 
 destroyed. If And all that watch for iniquity. That is, who anxiously 
 seek for opportunities to commit iniquity. 
 
 21. That make a man an offender, Literall}^ “ who cause a man to 
 
 sin,” — that is, w’ho hold a man to be guilty, or a criminal. 
 
 Lowth renders this singularly enough, 
 
 ‘‘"Wlio bewildered the poor man in speaking.” 
 
 Grotius supposes it means, "Who on account of the ivord of God, 
 that is, the true prophecy, treat men as guilty of crim.e.” Calvin 
 supposes it means, who bear with impatience the reproofs and denun- 
 ciation of the prophets, and wdio endeavour to pervert and distort 
 their meaning. Hence, he supposes, they proposed artful and 
 captious questions by which they might ensnare them. Others 
 suppose that it refers to the fact that they led men into sin by their 
 new doctrines and false views. The connexion, however, seems to 
 require that it should be understood of judicial proceedings, and the 
 sense is probably correctly expressed by Noyes, 
 
 ‘‘Who condemned the poor man in his cause.” 
 
 This interpretation is also that wdiich is proposed by Hosenniiiller and 
 Gesenius. According to the interpretation above suggested, the -word 
 rendered “ who make an offender,” means the same as who holds one 
 
CHAPTER XXIX. 
 
 651 
 
 B. c. 713.] 
 
 22 Therefore thus saith tJie 
 Loud, ~ who redeemed Abraham, 
 concerniug the house of Jacob, 
 
 2 Josh. 24. 3. 
 
 Jacob shall not ® now be ashamed, 
 neither shall his face now wax 
 pale. 
 
 a ch. 54. 4. 
 
 22 Therefore thus saith Jehovah concerning the house of Jacob, 
 He who redeemed Abraham ; 
 
 Jacob shall no more be ashamed, 
 
 No more shall his face grow pale. 
 
 guilty; that is, condemns. ^ A man, H is well known that 
 
 this word stands in contradistinction to and denotes usually a 
 poor man, a man in humble life, in opposition to one who is rich or 
 of more elevated rank. This is probably the sense here ; and the 
 meaning is, that they condemned the poor man — that is, that they 
 were partial in their judgments. IF For a word. Jw a word ; 
 
 denoting the same as a cause that is tried before a court of justice. 
 So Exod. xviii. 16 : “ When they have a matter^ ("'^7 a xoord^') they 
 come unto me.’’ So Exod. xviii. 22: “And it shall be that every 
 great matter (Heb., every great ivord) that they shall bring unto me.” 
 So Exod. xxii. 8, (in the English version 9:) “ Eor all manner of 
 trespass,” Heb., for every word, of trespass ; ^. e. for every suit con- 
 cerning a breach of trust. So also Exod. xxiv. 14: “If any man 
 have any matters to do,” (Heb., “ any words that is, if any one has 
 a law-suit. % And lay a snare. To lay a snare is to devise a plan to 
 deceive, or get into their possession ; as birds are caught in snares 
 that are concealed from their view. That reproveth. Or, rather, 
 that contended or pleaded; that is, that had a cause. The word np’ 
 means often to contend with any one ; to strive ; to seek to confute ; 
 to attempt to defend or justify, as in a court of law. Job xiii. 15 ; xix. 
 5 ; xvi. 21 ; xxii. 4. It is also applied to deciding a case in law, or 
 pronouncing a decision, Isa. xi. 3, 4 ; Gen. xxxi. 37 ; Job ix. 33. 
 Here it means one who has brought a suit, or who is engaged in a 
 legal cause. ^ In the gate. Gates of cities being places of concourse, 
 were usually resorted to for transacting business, and courts were 
 usually held in them, Deut. xvii. 5, 8 ; xxi. 19 ; xxii. 15 ; xxv. 6, 7 ; 
 Ruth iv. 1 ; Gen. xxiii. 10, 18. The sense is, they endeavoured to 
 pervert justice, and to bring the man who had a cause before them 
 completely within their power, so that they might use him for their 
 own purposes, at the same time that they seemed to be deciding the 
 cause justly. H And turn aside the just. The man who has a just or 
 righteous cause. H For a thing of nought. Or a decision which is 
 empty, vain (^irrm), and which should be regarded as null and void. 
 
 22. Therefore. In consequence of the happy change which shall 
 take place in the nation when the oppressor shall be removed, (vers. 
 20, 21,) and when the poor and the meek shall rejoice, (ver. 19,) 
 and the ignorant shall be instructed, (ver. 18,) Jacob shall not be 
 ashamed of his descendants as he was before, nor have cause to blush 
 in regard to his posterity. *11 Who redeemed Abraham. That is, who 
 brought him out of a land of idolaters, and rescued him from the 
 abominations of idolatry. The word redeem here (H|!?) properly denotes 
 to ransom, i. e. to redeem a captive or a prisoner with a price paid, 
 Exod. xiii. 13 ; xxxiv. 20. But it is also used as meaning to deliver 
 in general, without reference to a price, to free in any manner, to 
 recover, Job v. 20 ; 1 Kings i. 29 ; 2 Sam. iv. 9 ; Psa. Ixxi. 23. It is 
 
552 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 23 But wlieu lie seetli Ms 
 cMldren, tlie work * of mine 
 iiands, in tlie midst of kim, they 
 sliall sanctify my name, and 
 sanctify tke Holy One of Jacob, 
 
 b ch. 60. 21; Eph. 2. 10. 
 
 and shall fear the God of Israel. 
 
 24 They also that erred in 
 spirit shall ^ come to understand- 
 ing, and they that murmured 
 shall learn doctrine. 
 
 c 1 Cor. 6. 11. 1 know understanding. 
 
 23 But he shall see Ms children, the work of my hands, 
 In the midst of him sanctify my name, 
 
 And sanctify the Holy One of Jacob, 
 
 And reverence the God of Israel. 
 
 24 They also who erred in spirit shall gain knowledge ; 
 And they that murmured shall attend to instruction. 
 
 used in this general sense here ; and means that Jehovah had rescued 
 Abraham from the evils of idolatry, and made him his friend. The 
 connexion, also, would seem to imply that there was a reference to 
 the promise which was made to Abraham that he should have a 
 numerous posterity. See ver. 23. H Jacob shall not now be ashamed. 
 This is a poetical introduction of Jacob as the ancestor of the Jewish 
 people, as if the venerable patriarch were looking upon his children. 
 Their deportment had been such as w'ould suffuse a father’s cheeks 
 with shame ; henceforward in the reformation that would occur he 
 would not be ashamed of them, but would look on them with appro- 
 bation. H either shall his face now wax pale. The face usually becomes 
 pale with fear ; but this may also occur from any strong emotion. 
 Disappointment may produce paleness as w^ell as fear ; and perhaps 
 the idea may be, that the face of Jacob should no more become pallid 
 as if he had been disappointed in regard to the hopes which he had 
 cherished of his sons. 
 
 23. But when he seeth his children. The sense is, “he shall not be 
 ashamed of his sons, for he shall see them henceforward walking in 
 the ways of piety and virtue.” H The xoork of mine hands. That is, 
 this change (vers. 17 — 19) by which the nation wall be reformed, wdll 
 be produced by the agency of God himself. The sentiment is in 
 accordance with the doctrines of the Scriptures everyw'here, that men 
 are recovered from sin by the agency of God alone. Comp, Isa. lx. 
 21 ; Eph. ii. 10. H In the xnidst of him. In the midst of his people. 
 The name Jacob is often employed to denote all his posterity, or the 
 whole nation of the Jews. 
 
 24. They also that erred in spirit. See vers. 9, 10. H Shall learn 
 doctrine. When this would occur the prophet does not state. It may 
 be intended to denote the times of Hezekiah ; or the times subsequent 
 to the captivity ; or possibly it may refer to the times under the 
 Messiah. All that the prophet teaches is, that at some future period 
 in the history of the Jews, there Avould be such a reform that they 
 should be regarded as the worthy descendants of the pious patriarch 
 Jacob. 
 
 ANALYSIS OF CHAPTEE XXX. 
 
 It is probable that the prophecy in this chapter was delivered about the same 
 time as that in the previous chapter, and on the same general occasion. It 
 is evident that it refers to the time of Hezekiah, when the Jew's Avere alarmed 
 by an apprehended invasion of the king of AssjTia. Hezekiah had revolted 
 from the king of Assyria, (2 Kings xviii. 7 ;) and it is probable that many of 
 
B.o. 713,] 
 
 CHAPTER XXX. 
 
 553 
 
 CHAPTER XXX. 
 
 WOE to tlie rebellious cbil- 
 dren, saitb tbe Lord, that 
 d Deut. 29. 19, 20. 
 
 take couusel, but not of me ; 
 and that cover '"witb a cover- 
 ing, but not of my spirit, that 
 they may add-^ sin to sin : 
 
 e ch. 29. 15. / Rom. 2. 5 
 
 Vision XXV.— Cb. xxx. The alliance with Egypt. 
 
 1 Woe to the rebellious children, saitb Jehovah, 
 
 Who form counsels, but not from me. 
 
 And who enter into compacts, but not by my spirit, 
 That they may add sin to sin. 
 
 the leaders of tbe Jews began to be alarmed at tbe prospect that their land 
 would be invaded by him, especially as it was known that it was tbe inten- 
 tion of Sennacherib to make war on Egypt, and that be could easily take 
 Judea in bis way. In such circumstances it was natural that they should 
 propose an alliance with tbe Egyptians, and seek to unite their forces with 
 theirs to repel the common danger. Instead of looking to God, and relying 
 m his aid, they had probably entered into such an alhance, offensive and de- 
 vfensive, ch. xxxi. 1. To see the impropriety of such a league it is to be re- 
 membered that God had promised to be the protector of his people, and that he 
 had prohibited alliances Avith the surrounding nations ; that it was a leading 
 part of the Jewish policy, as instituted by Moses, to keep them a distinct and 
 mdependent people ; and that special care had been exercised to keep tliem 
 from returning to the customs, or depending on the aid of the Egyptians. 
 This alliance had been formed unquestionably contrary to tlie solemn counsel 
 and warning of Isaiah, (ch. xx. ;) and he now reproves them for it, and en- 
 deavours to recall them again to confidence in God. 
 
 The following is a summary of the contents of the chapter : I. The prophet 
 denounces “woe” on them for seeking the aid of Egypt, vers. 1, 2. II. He 
 assures them that Egypt would be unable to help them, and that the effect 
 would be that they would yet be ashamed themselves of the alliance, vers. 3 — 7. 
 in. The prophet is directed to make a solemn record that the prevailing 
 character of the Jews was that of a rebelhous people, vers. 8 — 11. IV. The 
 judgment of God is denounced against them for forming this alhance, under 
 the image of a wall that is ready to fall on them, and destroy them, vers. 12 — 14. 
 V. The prophet tells them of the true way in which they may have peace 
 and confidence, and that is by putting their trust in God, and assures them 
 that God waits to become their defender, vers, lo — 18. VI. God would yet 
 bless them. The people would see the vanity of their rehance on Egypt, 
 and would turn unto God, and their turning to him would be attended with 
 most rich and valuable blessings. These blessings are described in highly 
 figurative and beautiful language in vers. 19—26. VII. Jehovah would 
 show himself the protector of his people ; and would, in a signal and sudden 
 manner, overthrow and destroy the Assyrian, and deliver his people, vers. 
 27 — 33. The scope therefore of the chapter, is to lead them to look away 
 from Egypt, and to put confidence in God, at whose hand they were about 
 to experience so signal a deliverance from the much-dreaded invasion of 
 Seimacherib. 
 
 1. Woe. Note, ch. xviii. 1. ^ To the rebellious children. To 
 
 those whom he had nourished as children, and who had rebelled 
 against him. See note, ch. i. 23. IT That take counsel^ hut not of me. 
 They look to Egypt, and depend on a human arm. H And that cover 
 with a covering. The idea here, according to our translation, is, that 
 they seek protection or a covering from the impending calamity. 
 Lowth renders this, “who ratify covenants;” supposing that the 
 reference is to the fact that in ancient times compacts were formed 
 
 VOL. I. 2 B 
 
554 
 
 ISAIAH. 
 
 [B. C.713. 
 
 2 Tliat s walk to go down 
 into Egypt, and kayo not asked 
 at my montli; to strengthen 
 tkemselyes in the strengtli of 
 Pkaraok, and to trust in the 
 
 g ch. 31. 1. 
 
 shadow of Egypt ! 
 
 3 Therefore shall the strength 
 of Pharaoh he your shame, and 
 the trust in the shadow of Egypt 
 your confusion. 
 
 2 Who set forward to go down to Egypt, 
 
 But of my mouth they have not inquired, — 
 
 To put their strength in the aid of Pharaoh, 
 
 And to trust in the shadow of Egypt. 
 
 3 But the protection of Pharaoh shall be your shame. 
 And your trust in the shadow of Egypt your disgrace. 
 
 by offering sacrifices, and by pouring out libations. The Hebrew, 
 according to' Lowth, means, “ who pour out a libation.*’ So the 
 LXX. render it, “and thou hast made covenants” — (rvvdi\Kas, The 
 Syriac renders it, “who pour out libations.” The Hebrew word 
 7idsakh, properly conveys the idea of 'pouring out, and is applied (1) to 
 the act of pouring out wine as a drink-offering, or as a libation to 
 God, 1 Chron. xi. 18 ; Gen. xxxv. 14 ; Exod. xxx. 9 ; Hos. ix. 4 ; 
 (2) to the act of pouring out oil, that is, to anointing kings and 
 rulers, Psa. ii. 6 ; Dan. xi. 8 ; (3) to the act of pouring out melted 
 metals, that is, to cast them, Isa. xl. 19 ; xliv. 10. The word also 
 may have a meaning kindred to sakhdkh, and denote to cover, as 
 in Isa. XXV. 7. Various derivatives from the word are rendered, “to 
 cover withal,” Numb. iv. 7 ; “the covering,” Isa. xxviii. 20; “the 
 web,” that is, that which is woven for a covering. Judges xvi. 13, 14. 
 The idea, however, which best suits the connexion here is probably 
 that suggested by Lowth, in accordance with the LXX. and the 
 Syriac, and adopted by Posenmuller, Gesenius, and others, to make 
 a libation ; that is, to ratify a covenant or compact. % But not of iwy 
 Spirit, It was not such as was suggested by his Spirit, and not 
 such as he would approve. H That they may add sin to sin. They 
 add to the sin of rebellion against God that of forming an alliance. 
 Sins do not usually stand alone. When one is committed, it is often 
 necessary to commit others in order to carry out and complete the 
 plan which that contemplated. 
 
 2. That walk to go down into Egypt, Heb., “ going in the descent 
 to Egypt.” That is, they do it by their ambassadors, ver. 4. The 
 journey to Egypt from Palestine is always represented as going down, 
 Gen. xii. 10 ; xlii. 3 ; xliii. 15 ; Numb. xx. 15 ; Deut. x.. 22. H To 
 strengthen themselves in the strength of Pharaoh, To form an alliance 
 with Pharaoh, that thus they might be able to repel the threatened 
 invasion. Pharaoh was the general name of the kings of Egypt, in 
 the same manner as Ccesar was the common name of the emperors of 
 Home. *11 To trust in the shadow of Egypt, A “shadow” is an 
 emblem of protection and defence — as a shade is a protection from the 
 burning rays of the sun. See note, ch. iv. 6. 
 
 3, Therefore shall the strength of Pharaoh be your shame. See note, 
 
 ch. XX. 5. ^ Your confusion, Heb., for reproach. It would either 
 
 occur that the Egyptians woxdd not enter into an alliance, or that if 
 they did they could not defend them — and in either case it would be 
 the source of deep regret and shame. 
 
CHAPTER XXX. 
 
 655 
 
 B. c. 713.] 
 
 4 For his princes were at 
 Zoan, and Lis ambassadors came 
 to Hanes. 
 
 5 They were all ashamed * of 
 
 k Jer. 2. 36. , 
 
 a people that could not profit 
 them; nor be an help nor profit; 
 but a shamO; and also a reproach. 
 
 6 The burden of the beasts of 
 the south: into the land of 
 
 4 For their princes were at Zoan, 
 
 Their ambassadors arrived at Hanes. 
 
 5 They were all ashamed of a people that did not profit them j 
 They were no help and no profit, 
 
 But were a shame and reproach. 
 
 6 The burdened beasts go southward; 
 
 4. For his princes. The sense of this verse seems to be this. The 
 prophet is stating the fact that the Jews would be ashamed of their 
 attempted alliance with Egypt. In this verse, and the following, he 
 states the manner in which they would be made sensible of their folly 
 in seeking this alliance. He therefore enumerates several circum- 
 stances in regard to the manner in which the alliance had been 
 sought, and the disappointment that would follow after all their vain 
 confidence. He therefore states (ver. 4) that the Jews had employed 
 persons of the highest respectability and honour — even princes — to 
 secure the alliance ; that they had gone to Egypt with much difficulty 
 — through a land wffiere lions, and vipers, and fiery serpents abounded ; 
 that they had at much hazard taken their treasures down to Egypt 
 in order to secure the alliance, (vers. 5, 6,) and that after all the 
 Egyptians could not aid them. The phrase “his princes’* refers to 
 the princes of Judah, the ambassadors that the Jews sent forth ; and 
 the idea is, that they regarded the alliance as of so much importance 
 that they had employed their most honourable men — even their 
 princes — to secure it. ^ Were at Zoan. Had come to Zoan, or were 
 there on the business of their embassy. On the situation of Zoan^ see 
 notes on ch. xix. 11, 13. It Avas the residence of the kings in Lower 
 Egypt, and would be the place to which the ambassadors would 
 naturally resort to negotiate an alliance. ^ Came to Hanes. Respect- 
 ing the situation of this place there has been much diversity of 
 opinion among interpreters. The Chaldee renders it by the more full 
 Avord Tahpanhes ; and Grotius supposes that the Avord is contracted 
 from Tahpanhes, (Jer. xliii. 7, 8,) and that the name was sometimes 
 abbreviated, and Avritten DjH Hanes. Yitringa supposes that it was 
 Anusis, situated in the Delta of the Nile, and the residence of the 
 king'Of the same name. Herodotus (ii. 137) mentions a city of that 
 name, "'hw&ls. Anusis v/as a king of Egypt before the irruption of 
 the Ethiopians, and it was . not uncommon for a king to give his OAvn 
 name to a city. Probably Anusis is the city intended here ; and the 
 sense is, that they had come to the royal residence for the purpose 
 of negotiating an alliance. It is known that in the time of Jeremiah 
 (588 years before Christ) Tahpanhes was the capital of the nation. 
 See Jer. xliii. 9. 
 
 5. They were all ashamed. That is, all the legates or ambassadors. 
 When th.ey came into Egypt, they found them either unwilling to 
 enter into an alliance, or unable to render them any aid, and they 
 were ashamed that they had sought their assistance rather than depend 
 on God. Comp. Jer. ii. 36. 
 
 6. The burden of the beasts of the south. The word south here refers 
 
556 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 trouble and anguish, from whence 
 come the young and old lion, 
 the viper and fiery flying ser- 
 pent, they will carry their riches 
 
 upon the shoulders of young 
 asses, and their treasures upon 
 the hunches of camels, to a people 
 that shall not profit them. 
 
 Into the land of trouble and anguish, 
 
 Whence come the lioness and the fierce lion, 
 
 The viper and the fiery fiying serpent ; 
 
 Upon the shoulders of young asses they carry their wealth, 
 And upon the bunch of the camel their treasures, 
 
 To a people that cannot profit them ! 
 
 doubtless to the country to the south of Judea, and particularly to 
 Egypt. Thus it is used in Dan. xi. 5, 6. The phrase “ beasts of the 
 south” here refers to the animals that were travelling to Egypt. 
 Isaiah, in vision, sees the caravan heavily laden with treasures, pur- 
 suing a southern direction on its way to Egypt. The word “ burden” 
 is used in two senses, to denote that which is borne, a heavy burden ; 
 or an oracle, a solemn prophetic message. See notes, ch. xv. 1 ; 
 xvii. 1 ; xix. 1. Many understand the w'ord here in the latter sense, 
 and regard this as the title of a prophetic message, similar to those in 
 ch. XV. 1 ; xvii. 1 ; xix. 1. But the word is doubtless used here in 
 its ordinary signification, to denote the load which is borne on 
 animals, and here especially the treasures which were borne down to 
 Egypt, for the purpose of securing their friendly alliance. The 
 prophet sees the caravan, or the beasts of the ambassadors heavily 
 laden with rich treasures, travelling southward towards Egypt, and 
 cries out, “ O the heavy burden, the load of treasures going to the 
 south!” H Into the land of trouble and anguish. Egypt; so called 
 either because it was the land where the Hebrews had formerly 
 suffered so severe oppressions ; or because it was a land where the 
 subjects were now grievously oppressed, and borne down with cruel 
 laws ; or because it was yet to be a land of trouble, from which the 
 Jews could expect no aid. The general idea is, that Egypt was not a 
 land of liberty and happiness, but a country where cruelty, oppres- 
 sion, and woe abounded. One source of trouble, as emblematic of 
 all, the prophet immediately mentions, when he designates that it 
 abounded with venomous reptiles. The viper, epheh. LXX., 
 
 damibesy asps. See Isa. lix. 5. This is a well-known species of 
 serpent. It is probably the same as the El Effah of the Arabs, which 
 is thus described by Mr. Jackson: “It is remarkable for its quick 
 and penetrating poison ; it is about two feet long, and as thick as a 
 man’s arm, beautifully spotted with yellow and brown, and sprinkled 
 over with blackish specks, similar to the horn-nosed snake. They 
 have a wide mouth, by which they inhale a great quantity of air, and 
 when inflated therewith they eject it with such force as to be heard 
 at a considerable distance.” It is well known that Egypt produced 
 venomous reptiles in abundance. Cleopatra destroyed herself with 
 the bite of an asp, which she had concealed for that purpose. H And 
 fie^'y flying serpent, Fj'TO. LXX., eKyova dcx'rtlboov Treroplvcav. 
 
 This is the flying serpent so often referred to in the Scriptures. See 
 a description of it in notes on ch. xiv. 29. It is known to have 
 abounded in the Arabian deserts, and was doubtless found also in 
 Egypt as being in the same latitude, and infested with similar reptiles. 
 Niebuhr thus describes a species of serpent which answers to this 
 
B. c. 713.] . CHAPTER XXX. 557 
 
 7 For ^ tlie Egyptian sliall | ing tMs, Their > strength is to 
 help in yain, and to no purpose ; sit still. 
 
 therefore haye I cried ^ concern- | * Jer. 37. 7 . [ 1 or, to her. j ver. 15. 
 
 7 Empty and vain is the help of Egypt ! 
 
 Wherefore I call her “The Blusterer that sitteth still.” 
 
 account : “ There is at Bakra a sort of serpents which they call Heie 
 Sursurie^ or Hie Thiare. They commonly keep upon the date-trees ; 
 and as it would be laborious for them to come down from a very high 
 tree in order to ascend another, they twist themselves by the tail to a 
 branch of the former, which, making a spring, by the motion they 
 give it, throw themselves to the second. Hence it is that the modern 
 Arabs call them the flying serpents — Heie Thidre.” Lord Anson, as 
 quoted by Niebuhr, also speaks of them as follows : “ The Spaniards 
 informed us that there was often found in the woods a most mis- 
 chievous serpent, called the flying snake, which, they said, darted 
 itself from the boughs of trees on either man or beast that came 
 within its reach, and whose sting they took to be inevitable death.” 
 There was a species of serpent which the 'Greeks called Acontias^ and 
 the Roman Jaculus, from their swift darting motion, and perhaps the 
 same species is here referred to which Lucan calls Jacidique volucres. 
 That these venomous reptiles abounded in Egypt is expressly testified 
 by profane writers. Thus Ammianus says, (lib. xxii. cap. xv.,) that 
 “ Egypt nourishes innumerable serpents, basilisks, and two-headed 
 serpents [amphisbsenas], and the scytalus [a serpent of a glistening 
 colour], and the acontias, [Lat. Jacitlus'], and adders, and vipers, and 
 many others.” They will carry their riches. Presents, designed to 
 induce the Egyptians to enter into the alliance. That it was a com- 
 mon custom to make presents when one king sent an embassy to 
 another, whether the design was to show friendship or civility, or to 
 form an alliance, is well known in regard to all the nations of the 
 East. The custom prevails at the present day, and is often referred 
 to in Scripture. See 1 Kings xv. 19 ; 2 Kings xvi. 8 ; xviii. 14, 15. 
 
 7. For the Egyptians shall help in vain. That is, if they enter into 
 the alliance they shall not be able to defend you from the invader. 
 The other member of the sentence would seem to imply that they 
 would make promises of aid, and would even boast of being able to 
 deliver them, but that they would fail in their promises. H Therefore 
 have I cried. Therefore have I the prophet cried, i. e. I do call her so. 
 If Concerning this. Concerning this country ; that is, Egypt. Some 
 have understood this as referring to Jerusalem, but the connexion 
 requires us to understand it of Egypt. If Their strength is to sit still. 
 This is evidently designed to be an expressive appellation of Egypt. 
 The word here rendered, without much propriety, “strength,” ilT] 
 Rdhdbh, is a proper name of Egypt, and is several times applied to it. 
 Isa. li. 9 : 
 
 Art thou not it that hath cut Rahab 
 
 And wounded the dragon ? 
 
 In this passage there can be no doubt that it refers to Egypt. So in 
 Psa. Ixxxvii. 4 ; Ixxxix. 10, (see the margin.) Why it was given to 
 Egypt is unknown, and can only be conjectured. Bochart (Geog. 
 S. P. i. lib. iv. c. 24) supposes that it is derived from the word pifit, 
 which signifies a pear, and that it was given to the Delta or Lower 
 Egypt on account of its form, as somewhat resembling a pear. But 
 
558 
 
 ISAIAH. 
 
 b.c.713. 
 
 8 ^ Now go, write it before 
 tbem in a table, and note it in 
 a bojlv, that it may be for tbe 
 ^ time to come for ever and eyer : 
 
 1 iaUer day . 
 
 9 That tbis %s a rebellions* 
 people, lying cbildren, children 
 that will not bear tbe law of tbe 
 Lord : 
 
 k Deut. 32. 20. 
 
 8 Go now, write it before tbem on a tablet, 
 
 And in a book record it, 
 
 That it may be for future times, 
 
 For a testimony for ever : — 
 
 9 That this is a rebellious people, 
 
 Children perfidious. 
 
 Children who will not hear the law of Jehovah. 
 
 there is not clear evidence that such vras the meaning of the word, 
 and there is no reason why w^e should forsake the usual sense of the 
 Hebrew word. The verb Ruhabh^ means to urge, press on, attack, 
 Prov. vi. 3 ; to be high-spirited, fierce, full of courage ; to behave 
 proudly, Isa. iii. 5 ; and has, in most instances, a relation to pride, to 
 arrogance, to boasting. Job ix. 13 ; Psa. xl. 4. The noun Rahah 
 indicates ferocity, haughtiness, boasting, insolence ; and the name was 
 doubtless given to Egypt on account of its insolence and pride. It is 
 used here because Egypt would be full of self-confidence, and would 
 boast that she could aid the suppliant Jews, and deliver them from 
 the threatened invasion. The phrase rendered “to sip still” is a 
 part of the name which the prophet gave to her. Though she 
 boasted, yet would she sit still ; she would be inefficient, and \vould 
 do nothing ; and the whole name, therefore, may be rendered, “ I call 
 her the blusterer that sitteth still” — that is, “they are courageous in 
 talking, cowards in acting.” — Taylor. 
 
 8. Noio go. This is a direction to the prophet to make a permanent 
 
 record of the character of the Jewish people. The fact to be recorded 
 was, that they were rebellious, (ver. 9 ; j the design for which the 
 record was to be made was to show to future times that this had been 
 the uniform character of the nation. The record was to be preserved, 
 that it might be a proof of the care of God towards the nation even 
 in the midst of their long -continued and obstinate perverseness. 
 ^ Write it before them. Before the Jews themselves, that they may 
 see the record, and may have it constantly before them. ^ In a table. 
 Or, on a table. The word iTi*? denotes a tablet either of stone to 
 engrave upon, (Deut. ix. 9 ; Exod. xxxi. 18,) or of wood, 1 Kings 
 vii. 36. It is not improbable that this was to be exposed to public 
 view in some conspicuous place near the temple. II And note it. 
 Engrave it ; that is, record it. ^ In a book. On parchment, or in 
 the usual way of writing. See note on ch. viii. 1. ^ For the time to 
 
 come. Heb., as in the margin, “the latter day.” It was to be made 
 in order that future ages might know what had been the character of 
 that people, and what had been the patience and forbearance of God 
 in regard to them. 
 
 9. That this is a rebellious ‘people. Note, ch. i. 2. H Lying children. 
 They had promised in solemn covenant to talce Jehovah as their God, 
 but they had been unfaithful to their vows. 
 
 10. Which say to the seers. The prophets. See note, ch. i. 1. 
 H See not. They desire not that they should communicate to them 
 the will of Jehovah. IT Prophesy not unto us right things. It is not 
 
CHAPTEE XXX. 
 
 559 
 
 B. c. 713.] 
 
 10 IVliicli say ^ to tlie seers, 
 See not: and to the prophets, 
 Prophesy not unto us right 
 things: speak unto us smooth 
 things, prophesy deceits : 
 
 11 Get ye out of the way, 
 turn aside out of the path, cause 
 the Holy One of Israel to cease 
 from before us. 
 
 / Jer. 11. 21 ; Amos 2. 12 ; 7. 13 ; 
 
 Mic. 2. 6, 11. . m \ Kings 22. 13. 
 
 10 Who say to the seers, See not,’^ 
 
 And to the prophets, “Prophesy not unto us right things, 
 “ Speak unto us smooth things, prophesy deceits. 
 
 11 “ Eecede from the way ; decline from the path ; 
 
 “ Cause to cease before us the Holy One of Israel.” 
 
 probable that they openly demanded of the prophets that they should 
 declare falsehood and deceit, but their conduct was as if they had re- 
 quired that. The sense is, they bore with impatience the threatenings 
 and comxmands of the true prophets ; they were offended at their 
 plainness and their reproofs of their vices ; and they preferred the 
 false prophets, who fell in with their prejudices, and who did not 
 denounce the judgment of God for their crimes. % Speak unto us 
 smooth things. That is, those things which are in accordance with 
 our feelings, prejudices, and desires ; which assure us of prosperity 
 and success, and which will not disturb us with the apprehension of 
 punishment. This was spoken particularly of their desire to make a 
 league with Egypt, an enterprise for which the true prophets threatened 
 them with the Divine displeasure, but which probably the false pro- 
 phets encouraged. ^ Prophesy deceits. Not that they would openly 
 and avowedly demand to be deceived, but they demanded that which 
 the prophet says would he deceits. No man professedly desires to be 
 deceived ; but many a man is willing to put himself under that kind 
 of teaching which is deceit, and which he might know to be falsehood 
 if he would examine it. 
 
 11. Get ye out of the way. Or, rather, “Hecede from the way;” 
 or “Turn aside from the way.” The words “way” and “path” 
 are used to denote the true religion, or the true doctrines of God, 
 Matt. vii. 14 ; xxii. 16 ; John xiv. 4 ; Acts xviii. 26 ; xix. 9, 23 ; 
 2 Peter ii. 15. The request here was, that the true prophets would 
 recede from the stern and true precepts of religion, and turn to the 
 ways of falsehood and deceit. H Cause the Holy One of Israel to cease 
 from before us. The sense of this is, “Let us hear no more of this 
 name.” We are weary of constantly hearing it, as if there was no- 
 thing else but the ceaseless repetition of the name. The Holy One of 
 Israel. It is to be remembered that the prophets spoke in this name, 
 and often commenced their prophecies with the announcement, “thus 
 saith the Holy One of Israel.” No one more frequently used this 
 than Isaiah. See vers. 12, 15. Comp. ch. i. 4 ; v. 19, 24 ; x. 20 ; 
 xii. 6 ; xvii. 7 ; xxix. 19 ; xxxi. 1 ; xli. 14. It is probable that a re- 
 ference constantly to the fact that he was holy, was that which most 
 troubled them. How descriptive of the feelings of sinners ! How 
 striking an illustration of the fact that they do not wish to hear of the 
 name or laws of the Holy Lord ! And what a melancholy proof of 
 depravity is it when men pursue such a course that they do not wish 
 to hear of him, and desire no more to be troubled with his n'ame 
 and laws ! 
 
 12. Wherefore thus saith the Holy One. Jehovah. There may be 
 some reference here to the fact adverted to in ver. 11, that they were 
 
560 
 
 ISAIAH. 
 
 12 Wherefore thus saith the 
 Hol;j One of Israel, Because ye 
 despise this word, and trust ” in 
 * oppression and perverseness, 
 and stay thereon : 
 
 n Psa. 62. 10. 1 OTt fraud . 
 
 [b. c. 713. 
 
 13 Therefore this iniquity 
 shall he to you as a breach ® ready 
 to fall, swelling out in a high 
 wall, whose breaking cometh 
 suddenly at an instant. 
 
 o Psa. 62. 3 . 
 
 12 Wherefore thus saith the Holy One of Israel : 
 
 Because ye have rejected this word, 
 
 And trusted in oppression and perversion, 
 
 And lean upon it, 
 
 13 Therefore this iniquity he unto you 
 
 Like a breach threatening ruin, swelling out in a high wall, 
 Whose brealdng cometh suddenly in an instant. 
 
 weary of the name of the Holy One of Israel, and of the perpetual 
 reiteration of his commands. Isaiah, as if to show them how little he 
 was disposed to comply with their prejudices, again makes an appeal 
 to that name, and urges the authority of Jehovah. It is often proper 
 to repeat the very doctrine to which sinners object, and which has 
 given them offence. That they are offended, shows that their minds 
 are awake to the truth, and gives some indication that their consciences 
 trouble them. Ministers of God should never shrink from their duty 
 because men oppose them ; they should never cease to speak in the 
 name and by the authority of the Holy One of Israel, because that 
 name may excite opposition and disgust. *[T Ye despise this loord. That 
 is, the word or message of Jehovah, ch. xxviii. 13, 14 ; or perhaps 
 it means the word “Holy One of Israel.'’ The sense is, that they did 
 not trust in the promise and protection of Jehovah, but relied on 
 human aid. H And trust in oppression. Marg., fraud. The word 
 pW properly denotes oppression or extortion, Eccles. v. 7; Ezek. 
 xxii. 7, 12 ; then that which is obtained by extortion, and also by 
 fraud. Lev. vi. 4 ; Psa. Ixii. 11 ; Eccles. vii. 7. It may refer here to 
 the fact that they had, by unjust and oppressive exactions, obtained 
 the treasures referred to in ver. 6, by which they hoped to conciliate 
 the favour of Egypt. Or it may mean that they trusted in their 
 fraudulent purposes towards God ; that is, to a false and perfidious 
 course, by which they were unfaithful to him. H Perverseness. A 
 crooked, perverse, rebellious course. They refused submission to 
 Jehovah, and relied on the aid of strangers. 
 
 13. Therefore this iniquity. That is, this refusing to trust in 
 Jehovah, and this intention to seek the alliance of Egypt. The ge- 
 neral sense of the figure here is, that their depending on Egypt would 
 involve them ultiniately in complete and awful ruin — ruin that should 
 come upon them as suddenly as when a wall that had been long 
 swelling out gives way. ^ As a breach ready to fall. Like a break- 
 ing forth, or a bursting in of a wall. II Swelling out in a high wall. 
 That is, where the foundation is not firm, and where one part of the 
 wall sinks, and it inclines to one side until it suddenly bursts forth. 
 A similar figure is used by the Psalmist : 
 
 Ye shall be slain all of you, 
 
 As a bowing wall shall ye be, and as a tottering fence. — Psa, Ixii. 3. 
 
 H Whose breaking cometh suddenly. Though it has been long leaning 
 and swelling, yet the actual bursting forth would be in an instant. 
 So would it be with the destruction thgt would come upon the Jews. 
 
CHAPTER XXX. 
 
 561 
 
 B. c. 713.] 
 
 14 And lie sliall break ^ it as 
 the breaking of the spotters’ 
 vessel that is broken in pieces ; 
 he shall not spare : so that there 
 
 p Psa. £.9; Jer. ig. 11. 
 
 shall not be found in the bursts 
 ing of it a sherd to take fire 
 from the hearth, or to take water 
 withal out of the pit. 
 
 1 bottle of potters. 
 
 14 And it shall be broken as the breaking of a potter’s vessel, 
 'Which is dashed in pieces and is not spared ; 
 
 So that there shall not be found in its biusting a fragment 
 To take up fire from the hearth, 
 
 Or to dip up water from the pit. 
 
 Though by their sins they had been long preparing for it, yet it would 
 come upon them by a sudden and tremendous crash. So it will be 
 with all sinners. Destruction may seem to be long delayed — as a wall 
 may be long inclining, and may seem to prepare imperceptibly to 
 fall ; but in due time it will come suddenly upon them, when too late 
 to obtain relief. 
 
 14. A7id he shall h'eah it as the hreahing. That is, its breaking shall 
 be like the breaking of a potter’s vessel. The LXX. read it, “ And 
 its fall (rb Trrwjua,) shall be like the breaking of an earthen vessel.” 
 ^ As the hi'eaking of the potters vessel. That is, as an earthen, fragile 
 vessel, which is easily dashed to pieces. The image here is all drawn 
 from the bursting forth, or the complete ruin of the swelling wall ; 
 but the sense is, that the Jewish republic would be entirely broken, 
 scattered, demolished. ^ He shall 7iot spare — in the bursting of it, 
 Eiguratively, in the bursting of the wall ; literally, in the destruction 
 of the Jewish state and polity. IT A sherd, A piece of pottery ; a 
 fragment. IT To take fire from the hearth. Large enough to carry 
 coals on. IT Or to take water withal out of the pit. Out of the 
 
 fountain, or pool ; that is, it shall be broken into small fragments, and 
 the ruin shall be complete — as when a wall tumbles down and is com- 
 pletely broken up. The sense is, that the republic of Israel would be 
 completely ruined, so that there should not be found a man of any 
 description who could aid them. The prophet does not specify when 
 this would be. It is not necessary to suppose that it would occur on 
 the invasion of Sennacherib, or that it would be the immediate con- 
 sequence of seeking the aid of Egypt, but that it would be a con- 
 sequence, though a remote one. Perhaps the figure used would lead 
 us to look to some remote period. A high wall will begin to give way 
 many years before its fall. The swell will be gradual, and perhaps 
 almost imperceptible. Eor.some time it may appear to be stationary; 
 then perhaps some new cause will produce an increase of the pro- 
 jecting part, until it can no longer sustain itself, and then the ruin will 
 be sudden and tremendous. So it would be with the Jews. The 
 seeking of the alliance with Egypt was one cause — though a remote 
 one — of their final ruin. Their forsaking G od, and seeking human aid, 
 was gradually but certainly xindermining the foundations of the state 
 — as a wall may be gradually undermined. Frequent repetitions of 
 that would more and more impair the real strength of the republic, 
 until, for their accumulated acts of want of confidence, the patience of 
 God would be exhausted, and the state would fall like a mighty 
 bursting Avail. The prophecy was fulfilled in the invasion of Jeru- 
 salem by the Chaldeans ; it had a more signal and aAvful fulfilment in 
 its destruction by the Romans. 
 
 2 B 2 
 
562 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 15 For tlius saith tlie Lord 
 God, tlie Holy One of Israel, In 
 returning and rest ^ shall ye he 
 sayed ; in quietness and in con- 
 fidence shall be your strength ; 
 and ye would not. 
 
 16 But ye said. No ; for we 
 will flee upon horses ; therefore 
 shall ye flee : and. We will ride 
 upon the swift ; therefore shall 
 they that pursue ’’ you be swift. 
 
 q ver. 7« 2 Kings 25. 5. 
 
 15 For thus saith the Lord Jehoyah, the Holy One of Israel : 
 By returning, and abiding quiet, shall ye be saved ; 
 
 In quietness and confidence shall be your strength ; — 
 
 But ye would not. 
 
 16 But ye said. No : but on horses will we fiy ; — 
 
 Therefore shall ye be put to flight : 
 
 And on swift coursers will we ride ; — 
 
 Therefore your pursuers shall be swift. 
 
 15. For thus saith the Lord God. The design of this verse is 
 to give a reason for the destruction that should come upon them. 
 That reason was, that God had indicated to them the path of truth 
 and safety, but they chose not to follow it, and refused to put con- 
 fidence in him. In returning. In returning to God; that is, if 
 you are converted to him. And rest. That is, by calmly reposing 
 on God for assistance, and not seeking the alliance of Egypt. See 
 Exod. xiv. 13. * *il In quietness. In a collected, quiet state of mind. 
 
 *11 In confidence. By putting simple trust in God. II Shall be your 
 strength. You shall be safe ; your enemies shall not be able to over- 
 come and subdue you. H And ye would not. When Jerusalem was 
 threatened by Sennacherib, Hezekiah did put this confidence in God, 
 and reposed calmly and securely on his promises, Isa. xxxvi. 15, 
 18, 21 ; but it is not improbable that, when the city was first threatened, 
 and Hezekiah heard of the preparations made by the Assyrians, he 
 had joined with the party in Jerusalem who proposed an alliance with 
 Egypt, and that this was known to Sennacherib, Isa. xxxvi. 6. 
 Probably, however, before the invasion had actually commenced, he 
 had seen the impropriety of this, either because the aid of Egypt could 
 not be secured, or because Isaiah had warned him of this, and he had 
 been brought to put his trust entirely in Jehovah. Yet the offence 
 had been committed of refusing to put implicit confidence in Jehovah, 
 and of seeking the aid of Egypt, and for that the punishment is 
 threatened in this chapter, vers. 16, 17. 
 
 16. But ye said^ No. Ye who proposed an alliance with Egypt. 
 ^ For we xoill flee upon horses. The word flee (di:) usually signifies to 
 flee before or from any person or thing. But here it seems to have 
 the notion of making a rapid motion in general, and not to refer to the 
 fact that they expected to flee from their enemy, for it does not seem 
 to have been a part of their expectation. The idea seems to be, that 
 by their alliance with Egypt they would secure the means of rapid 
 ^notion, whatever might be the necessity or occasion for it, whether 
 against or from an enemy. The sense is, we will by this alliance secure 
 the assistance of cavalry ; and doubtless the design was to employ it 
 in the attack and discomfiture of their foes. It will be recollected 
 that Moses (Deut, xvii. 16) strictly forbade that the future monarch 
 of the Jews should “multiply horses to himself, to cause the people 
 to return to Egypt,” and that consequently the employment of cavalry 
 Avas against the laAvs of the nation. For the reasons of this prohibition, 
 see note on ch. ii. 7. The attempt, therefore, in the time of Hezekiah 
 
CHAPTEH XXX. 
 
 563 
 
 B. c. 713. j 
 
 17 One thousand ^ shall flee 
 at tlie rebuke of one ; at the 
 rebuke of five shall ye flee ; till 
 
 s Deut. 32. oO.i 
 
 ye be left as * a beacon upon the 
 top of a mountain, and as an 
 ensign on an hill. 
 
 1 or, a tree bereft of branches^ or boughs • 
 or, a mast. 
 
 17 A thousand shall flee at the rebuke of one ; 
 At the rebuke of five shall ye flee ; 
 
 Till ye be left as a beacon on a mountain, 
 And like a banner on a hill. 
 
 to call in the aid of the cavalry of Egypt was a violation of both the 
 letter and the spirit of the Jewish institutions. Comp. ch. xxxi. 1 ; 
 Hos. xiv. 4. % Therefore shall ye flee. You shall fly before your 
 
 enemies ; you shall be defeated and scattered. IT We will ride upon 
 the swift. That is, upon fleet horses or coursers. Arabia was 
 celebrated, and is still, for producing fleet coursers, and the same was 
 formerly true of Egypt. See note on ch. ii. 7. 
 
 17. One thousand, etc. The sense of this is, that you shall be easily 
 alarmed, and overcome by those who are inferior in numbers and 
 strength. The number “one thousand” is put for a large indefinite 
 number ; probably meaning all. % Attherehitke of one. The number 
 one here is put to denote a very small number ; a number in the 
 ordinary course of warfare entirely disproportionate to those who 
 would be vanquished. There is probably a reference here to the pre- 
 diction in Deut. xxxii. 30 : 
 
 How should one chase a thousand, 
 
 And two put ten thousand to flight. 
 
 Except their Eock had sold them, 
 
 And Jehovah had shut them up ? 
 
 IT At the rebuke of fire. Of a very small number. IT Till ye he left as 
 a beacon upon the top of a mountain. The word rendered beacon') ph 
 (Gr. iVrbs, a mast), denotes properly the mast of a ship, Isa. xxxiii. 
 23 ; Ezek. xxvii. 5 ; then anything resembling a mast, a flag-staff, 
 or a beacon of any kind. It may refer to a staff or mast erected on a 
 promontory to warn sailors, or to be a landmark — as it is not im- 
 probable that the masts of ships would be employed for that purpose ; 
 or it may refer to a flag-staff, erected on a conspicuous place, to which 
 the nation could rally in time of war. On the sea coasts of our own 
 country such beacons are often erected. Those which I have seen 
 consist of a pole erected on an eminence, or rising ground, with a cask 
 or barrel painted white on the top. The idea seems to be that of a 
 long pole erected for any purpose, and which was standing alone, 
 stripped of its leaves and branches, and without ornament. So would 
 be the few, solitary, and scattered Jews when driven before their 
 enemies. IT And as an ensign on an hill. See note, ch. v. 26 ; xi. 12. 
 The idea is, that those who should escape would be few in number, 
 and would stand alone, as a beacon in view of all the nations, to ad- 
 monish them of the justice of God, and the truth of his threatenings 
 — like an ensign floating on a hill that can be seen from afar. What 
 a striking description is this of the condition of the Jews in our times, 
 and indeed in all ages since their dispersion ! Their strength, and 
 influence, and power, as a people, are gone. They stand as beacons to 
 warn the nations of the evils of a want of confidence in God, and of 
 his justice. 
 
564 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 18 And therefore will the 
 Lord ^ wait, that he may be 
 gracious unto you, and therefore 
 will he be exalted, that he may 
 have mercy upon you ; for the 
 Lord is a God of judgment : 
 blessed “ are all they that wait 
 
 t Hos. 5. 15. u Psa. 34. 9. 
 
 for him. 
 
 19 For the people shall dwell 
 ^in Zion at Jerusalem; thou 
 shalt weep no more : he will be 
 very gracious unto thee at the 
 voice of thy cry ; when y he shall 
 hear it, he will answer thee. 
 
 X ch. 65. 9, 24. y Jer. 29. 12—14. 
 
 18 Yet moreover shall Jehovah wait to be gracious unto you, 
 And moreover will he be exalted to have mercy on you ; 
 For he is a God of equity : 
 
 Blessed are all thev that wait for him ! 
 
 19 For the people shall dwell in Zion, in Jerusalem. 
 
 Thou shalt no more weep : 
 
 At the voice of thy cry he shall be very gracious unto thee, 
 No sooner shall he hear it than he shall answer thee. 
 
 18. And therefore. The sense of the words rendered “ and there- 
 
 fore” may be better expressed by the phrase, “ yet moreover;” mean- 
 ing that, notwithstanding their sins and the necessity of punishing 
 them, Jehovah would be long-suffering, and would yet bring the 
 nation to repentance. ^ And therefore will he be exalted. Lowth 
 renders this in accordance with a conjecture of Houbigant, “ Shall he 
 expect in silence,” by reading instead of But there is no 
 
 authority for this except a single MS. Rosenmiiller supposes it 
 means, in accordance with the interpretation of Jarchi, that he would 
 delay, i. e. that his mercy would be lo?ig, or his judgment remote. 
 But the sense seems to be, that God would be so forbearing that his 
 character would be exalted — i. e. that men would have more elevated 
 conceptions of his truth, mercy, and faithfulness. H For the Lord is 
 a God of judgment. He will do what is right. He will spare the 
 nation still ; and yet establish among them the true religion, and 
 they shall flourish. 11 Blessed are all they that wait for him. This 
 seems to have been recorded to encourage them, when the threatened 
 calamities should come upon them, to put their confidence in God, 
 and to trust that he would yet appear and restore the nation to him- 
 self. This verse is the commencement of the annunciation of the 
 blessings which should yet be conferred on them. The description 
 of these blessings is continued to ver. 26. 
 
 19. For the people shall dwell in Zion, Note, ch. i. 8. The language 
 here is evidently adapted to a return from the captivity. The whole 
 design of the passage (vers. 19 — 26) is to describe a future state of 
 prosperity by images mainly drawn from the idea of temporal enjoy- 
 ment. The sense is, that in some period subsequent to the calamities 
 that would befall them for their improper reliance on the aid of 
 Egypt, (vers. 16, 17,) there w^ould be prosperity, peace, and joy in 
 Jerusalem. The order of events, as seen by the prophet in vision, 
 seems to be this : He sees the people threatened w'ith an invasion 
 by Sennacherib. He sees them forget their reliance on God, and 
 seek the aid of Egypt. He sees, as a consequence of this, a long 
 series of calamities resulting in the downfall of the republic, the de- 
 struction of the city, and the captivity at Babylon. Yet he sees, in 
 the distant prospect, prosperity, happiness, security, piety, the bless- 
 ing of God, and rich and abundant future mercies resting on his 
 
CHAPTER XXX 
 
 565 
 
 b.c.713.] 
 
 20 And though ^ tlie Loud 
 give you tlie bread of adversity, 
 and tbe vrater of ^ afiliction, yet 
 shall not tby teachers be re- 
 
 2 Psa. 30. 5. 1 or, oppression. 
 
 moved " into a corner any more, 
 but thine eyes shall see thy 
 teachers. 
 
 a Psa. 74. 9 ; Amos 8. 11, 12. 
 
 20 And though Jehovah shall give you the bread of adversity, 
 And the water of aflhction, 
 
 Yet shall thy teachers not be removed any more, 
 
 But thine eyes shall see thy teachers. 
 
 people. That the blessings under the Messiah constitute a part of 
 this series of mercies no one can doubt who attentively considers the 
 language in vers. 25, 26. H Thou shalt weep no more. See note, ch. 
 XXV. 8. H He will be very gracious unto thee at the voice of thy cry. 
 When in your calamities you shall cry unto him for deliverance, he 
 shall hear you, and restore you to your own land. This is in accord- 
 ance with the statements in ch. xxvi. 8, 9, (see notes on these verses,) 
 that in their captivity in Babylon they would seek God. He will 
 answer thee. See Jer. ^xix. 12 — 14. 
 
 20. And though the Lord give you the bread of adversity. The 
 bread that is eaten in a time of calamity; that is, he would bring 
 upon them sore distress and want. The water of affliction. Margin, 
 “ oppression.” That is, water drank in times of affliction and oppres- 
 sion, or in the long and weary days of captivity. II Yet shall not thy 
 teachers. Your public instructors and guides, Psa. Ixxiv. 9; Amos 
 viii. 11, 12; Isa. xliii. 27; Dan. xii. 3. This refers to all those who 
 would be the true guides and teachers of the people of God in sub- 
 sequent times ; and relates, therefore, not only to prophets and pious 
 men wdiom God would raise up under their own dispensation, but 
 also to all whom he would appoint to communicate his will. It is a 
 promise that the church of God should never want a pious and de- 
 voted ministry, qualified to make known his will and defend his 
 truth. il Be removed into a corner. The word here used from ) 
 occurs nowhere else in the Scriptures. It is probably derived from 
 
 a wing ; and in the Syriac and Chaldee, it means to collect to- 
 gether. The LXX, render this, “And they who deceived thee shall 
 no more come near unto thee.” The Syriac, “And he (that is, the 
 Lord) shall no more collect thy seducers.” The Chaldee, “And he 
 shall no more take away his own glory from the house of his sanc- 
 tuary.” Rosenmiiller, in accordance with Schultens, renders it, “And 
 thy teachers shall no more hide themselves,” referring to the fact 
 that the wing of a fowl furnishes a hiding-place or shelter. This 
 would accord with the general idea that they should not be removed 
 from public view. Lowth, singularly, and without authority from 
 the versions or MSS., renders it, 
 
 “ Yet the timely rain shall no more be restrained.” 
 
 The general idea is, evidently, that they should be no more taken 
 away; and probably the specific idea is that proposed by Taylor, 
 (Heb. Concord.,) that thy teachers shall no more, as it were, be 
 winged, or fly away; that is, be removed by flight, or as a flock of 
 birds moving together rapidly on the wing. 
 
 21. And thine ears shall hear a word. A command or admonition. 
 You shall not be left without spiritual guides and directors. H Behind 
 thee. That is, says Vitringa, the voice of conscience, as an invisible 
 
566 
 
 ISAIAH. 
 
 21 And tMne ears shall hear 
 a word behind thee, saying, 
 This * is the way, walk ye in it, 
 when ye turn to the right hand, 
 and when ye turn to the left. 
 
 22 Ye shall defile- also the 
 
 d Psa. 32. 8. 
 
 [b. c. 713. 
 
 cowering of ^ thy graven images 
 of silver, and the ornament of 
 thy molten images of gold : thou 
 shalt ^ cast them away as a men- 
 struous cloth; thou shalt say 
 unto it. Get thee hence. 
 
 1 the graven images of thy silver, 
 
 2 scatter. c Hos. 1-i. 8 
 
 21 And thine ears shall hear a word behind thee, 
 
 Saying, “ This is the wa}^, walk ye in it 
 
 "Wnen ye turn aside to the right hand or to the left. 
 
 22 Ye shall defile the silver covering of thy graven images, 
 And the golden ornament of thy molten images ; 
 
 Thou shalt cast them away as an unclean thing ; 
 
 Away ! shalt thou say imto them. 
 
 guide, shall admonish you. The idea, however, seems to be, that if 
 they were ignorant of the way, or if they were inclined to err, they 
 should be admonished of the true path which they ought to pursue. 
 The idea is taken either from the practice of teachers, who are repre- 
 sented as folloxcing their pupils, and admonishing them if they were 
 in danger of going astray, (Grotius;) or from shepherds, who are 
 represented as following their flocks, and directing them Avhen they 
 wandered. The Jews understand this voice “from behind"’ to be 
 the Bath Kol — “the daughter of the voice;” a Divine admonition 
 which they suppose attends the pious. The essential thought is, 
 that they would not be left without a guide and instructor ; that if 
 they were inclined to go astray they would be recalled to the path of 
 truth and duty. Perhaps there is the idea, also, that the admonition 
 would come from some invisible influence, or from some unexpected 
 quarter, as it is often the case that those who are inquiring on the 
 subject of religion receive light from quarters where they least ex- 
 pected, and from sources to which they were not looking. It is also 
 true that the admonitions of Providence, of conscience, and of the 
 Holy Spirit, seem often to come from behind us; that is, they recall 
 us from the path in which we w^ere going, and restrain us from a 
 course that would be fraught with danger. ^ When ye turn to the 
 right hand^ etc. When you shall be in danger of wandering from the 
 direct and straight path. The voice shall recall you, and direct you 
 in the way in which you ought to go. 
 
 22. Ye shall defile also. That is, you shall regard them as polluted 
 and abominable. This is language which is often used respecting 
 their treatment of the images and altars of idolatry when they became 
 objects of abomination, and when they were induced to abandon 
 them. See 2 Kings xxiii. 8, 10, 16. It is not improbable that before 
 destroying them they would express their abhorrence of them by 
 some act of polluting or defiling them, as significant of their contempt 
 for the objects of degraded idolatry. See note, ch. ii. 20. The sense 
 of the whole passage is, that the effect of the judgments which God 
 was about to bring upon the nation would be, to turn them from 
 idolatry, to which as a nation they had been signally prone. H The 
 covering. The images of idols were usually made of wood or clay, and 
 overlaid with gold. That gold and silver were used to plate them is 
 apparent from Deut. vii. 25 ; and the whole process of making them 
 from wood, and then of overlaying them with plates of gold and silver, 
 
CHAPTER XXX. 
 
 567 
 
 B. c. 713.] 
 
 23 Then shall he give the 
 rain of thy seed, that thou shalt 
 sow the ground withal; and 
 bread of the increase of the earth, 
 and it shall be fat and plenteous : 
 in that day shall thy cattle feed 
 in large pastures. 
 
 24 The oxen likewise, and 
 the young asses that ear the 
 ground, shall eat ^ clean pro- 
 vender, which hath been win- 
 nowed with the shovel and with 
 the fan. • 
 
 1 leavened^ or savory. 
 
 23 And he shall give rain for thy seed, 
 
 With which thou shalt sow the ground ; 
 
 And bread, the produce of the earth. 
 
 And it shall be rich and abundant ; 
 
 In that day shall thy cattle feed in large pastures, 
 
 24 The oxen also, and the young asses that till the ground, 
 
 Shall eat the well-fermented masHn, 
 
 Which has been cleaned with the winnowing shovel and the fan. 
 
 is described with graphic power and severity of irony in Isa. xl. 19, 20 ; 
 xli. 6, 7. If Thy graven images of silver. Margin, the graven images 
 of thy silver. Probably the construction in the text is correct, as 
 meaning that the images were not made of entire silver, but of wood 
 or clay, plated with silver. U And the orname^it. The golden plates 
 or the covering of the images. ^ Thy molten images. The word molten 
 refers to those which were made by casting. See notes on ch. xl. 19, 20. 
 IT Thou shalt cast them away. See note, ch. ii. 20. This would be in 
 accordance with the express direction of Moses, Dent. vii. 25 : 
 “ The graven images of their gods shall ye burn with fire : thou shalt 
 not desire the silver or gold that is on them, nor take it unto thee, 
 lest thou be snared therein : for it is an abomination unto the Lobd 
 thy God.’’ 
 
 23. Then shall he give the rain of thy seed. That is, he shall send 
 rain on the seed which is sown. You will be allowed to cultivate the 
 soil without molestation, and God will give you fruitful seasons and 
 abundant harvests. This is a poetic description of a happy or golden 
 age, when there would be peace and prosperity. Comp, notes on ch. 
 xi. 6, 7. If And bread of the increase of the earth. And bread which 
 the ground shall produce. ^ And it shall he fat and plenteous. It 
 shall be rich and abundant ; that is, there shall be prosperity, and an 
 ample supply for your wants. H Feed in large pastures. This is a 
 description of security when their cattle should be permitted to roam 
 at large, and have abundant pasturage — an image of prosperity that 
 w'ould be very gratifying to a people whose main conception of wealth 
 consisted in abundance of flocks and herds. 
 
 24. The young asses that ear the ground. Heb., “ labouring, or 
 
 cultivating the ground,” that is, ploughing it. The old English wmrd 
 car (from the Latin, aro') meant to till, to cultivate. The word is 
 now obsolete, but this is the sense which it has in the Bible, 1 Sam. 
 viii. 12; Dent. xxi. 4; Gen. xlv. 6; Exod. xxxiv. 21. *[I Shall eat 
 
 clean provender. Margin, leavened or savory. The word rendered 
 provender is a verbal from to mix, mingle, confuse ; and de- 
 notes provender that is made by mixing various substances, maslin or 
 farago^ a mixture of barley, oats, vetches, and beans, which seem to 
 have been sown together, and reaped at the same time. Job vi. 5 ; 
 xxiv. 6. The word rendered clean is not quite so plain in its 
 
 signification. Kimchi explains it by pure, clean. Gesenius renders 
 
568 
 
 ISAIAH. 
 
 25 And tliere shall be upon 
 every bigb mountain, and upon 
 every * high bill, rivers and 
 streams of waters in tbe day of 
 tbe great slaughter, when tbe 
 towers fall. 
 
 26 Moreover, tbe light ^ of 
 
 1 lifted up, d ch. 60. 19, 20. 
 
 [b. c. 713. 
 
 the moon shall be as tbe light 
 of tbe sun, and tbe light of tbe 
 sun shall be seven-fold, as the 
 light of seven days, in tbe day 
 that tbe Lord bindetb up tbe 
 breach of bis people, and bealetb 
 tbe stroke of their wound. 
 
 25 And on every Mgli mountain, — And on every lofty bill, 
 
 There shall be brooks, streams of waters, 
 
 In the day of the great slaughter, 
 
 When the towers fall. 
 
 26 And the light of the moon shall be as the light of the sun, 
 
 And the light of the sun shall be seven-fold, 
 
 As the light of seven days. 
 
 In the day when Jehovah bindeth up the bruise of his people. 
 And healeth the stroke of their woimd. 
 
 it salted^ and supposes that it refers to fodder that was mixed with 
 salted hay. The LXX. render it, “ provender mixed with winnowed 
 barley.” But the real notion of the word is that which is fermented^ 
 from to be sour ; to be leavened. Lowth renders it, “ well- 
 fermented.” Noyes, well-seasoned.” The idea seems to be that 
 of a provender made of a mixture of various substances — as of grain, 
 beans, vetches, herbs, hay, and probably salt, which when mixed 
 would ferment, and which was regarded as nutritious and Avholesome 
 for cattle. A similar compound is used by the Arabs still. See 
 Bochart, p. i. lib. ii. c. 7 ; and Baber and Harmer’s Observations 
 upon the East, p. i. 409. II Which hath been winnowed. That is, 
 which is the pure grain, which is not fed to them, as it is sometimes, 
 before it is separated from the chaff. Grain shall be so abundant in 
 that time of prosperity, that even the cattle may be fed with grain 
 prepared as it is usually for man. With the shovel. The large 
 shovel by which the grain in the chaff Avas thrown up in the w'ind, 
 that the grain might be separated from the chaff. T'he fan. This 
 word properly means that by which anything is scattered — a shovel 
 by which the grain is thrown or tossed into the "wind. “ Those who 
 form their opinion of the latter article by an English fan, will enter- 
 tain a very erroneous notion. That of the East is made of the fibrous 
 part of the palmirah or cocoa-tree leaves, and measures about a yard 
 each way.” — Roberts. 
 
 25. In the day of the great slaughter' , When the enemies of the 
 people of God shall have been destroyed — probably in a time sub- 
 sequent to the slaughter of the army of the Assyrians. ^ When the 
 towers fall. The towers of the enemy; perhaps referring here to the 
 towers of Babylon. After they should fall, the Jews would be 
 favoured with the time of prosperity to which the prophet here refers. 
 
 , 26. Moreover. In addition to all the blessings which are enumerated 
 above. *IF The light of the moon. Light is in the Scriptures an emblem 
 of purity, intelligence, happiness, prosperity ; as darkness is an emblem 
 of ignorance, calamity, and sin. This figure is often used by the poets. 
 Thus Horace, Carm. Lib. iv. Od. v. 8 : 
 
 Soles melius nitent. 
 
 The figure of augmenting light to denote the blessings of religion, and 
 
CHAPTER XXX. 
 
 569 
 
 B. c. 713.] 
 
 27 ^ Behold, the name of the 
 Lord cometh from far, hurning 
 with his anger, and ^ the burden 
 
 1 or, grievousness of flame. 
 
 thereof is ^ heavy ; his lips are 
 full of indignation, and his tongue 
 as a devouring fire : ^ 
 
 2 heaviness, e Zeph, iii. 8. 
 
 27 Lo ! the name of Jehovah cometh from afar, 
 His anger burneth, and the flame is heavy : 
 His lips are full of indignation, 
 
 And Ms tongue like a devouring Are. 
 
 especially of the gospel, is often employed by Isaiah. Comp, notes, 
 ch. ix. 2 ; X. 17 ; xiii. 10 ; ii. 5 ; Iviii. 8, 10 ; lx. 1, 3, 19, 20. The 
 sense of this passage is, that in those future days the light would shine 
 intensely, and without obscurity ; that though they had been walking 
 in the light of the true religion, yet that their light would be greatly 
 augmented, and that they would have much clearer views of the Divine 
 character and government. That this refers to the times of the Messiah 
 the^e can be little or no room to doubt. It is language such as Isaiah 
 commonly employs to describe those times ; and there is a fulness and 
 splendom about it which can suit no other period. There is nothing 
 in the connexion, moreover, which forbids such an interpretation of the 
 passage. ^ Shall be as the light of the sun. Shall be clear, bright, intense. 
 The sense is, there shall be a great increase of light, as if the light of the 
 moon Avere suddenly increased to the brightness of the meridian sun. 
 H Shall be seven-fold. Seven times as intense and clear as usual, as if 
 the light of seven days were concentrated into one. The word seven 
 in the Scriptures often denotes a complete or perfect number ; and 
 indicates completeness ov perfection. The phrase “ as the light of seven 
 days,’" Lowth supposes is a gloss Avhich has been introduced into the 
 text from the margin. The reasons Avliich he adduces for this suppo- 
 sition are, that it is Avanting in the LXX., and that it interrupts the 
 rhythmical construction. But this is not sufficient authority for 
 rejecting the AA^ords of the text. No authority of MSS. is adduced for 
 thus rejecting them, and they are found in the Vulgate, the Chaldee, 
 and the Syriac. They are wanting, however, in the Arabic. ^ In the 
 day, Vitringa supposes that this refers to the time of the Maccabees; 
 but although there may be a reference to that time, yet the idea is 
 evidently designed to include the future times of the Messiah. The 
 sense of the prophet is, that subsequent to the great calamities Avhich 
 were to befall them, there Avould be a time of glorious prosperity, and 
 the design of this Avas to comfort them Avith the assurance that their 
 nation Avould not be wholly destroyed. U Bindeth up the breach of his 
 people. Or the wound. The calamity that should come upon them is 
 thus represented as a wound inflicted on them by the stripes of punish- 
 ment. See note on ch. i. 5. Jehovah Avould heal it by restoring 
 them to their own land, and to their former privileges. 
 
 27. Behrfld^ the name of the 'LoTX.Ti cometh. Comp, note on ch.'xix. 1 . 
 The verses folloAving to the end of the chapter are designed evidently 
 to describe the destruction of the army of Sennacherib. This is ex- 
 pressly declared in ver. 31, and all the circumstances in the prediction 
 accord with that event. There is no necessity of supposing that this 
 is the commencement of a neAv prophecy, for it is connected with the 
 main subject in the previous part of the chapter. The whole prophecy 
 was composed evidently in view of that threatened invasion. In the 
 apprehension of that, they sought the aid of Egypt, vers, 1—6 ; for 
 
570 
 
 ISAIAH. 
 
 iB. c. 713. 
 
 28 And Ms Lreatli, as an oyer- 
 flowing stream, shall reach to 
 the midst of the neck, to sift 
 ^the nations with the sieve of 
 
 vanity: and there shall he a 
 hridle ^ in the jaws of the people, 
 causing them to err. 
 
 / Luke 22. 31. g ch. 37* 29. 
 
 28 His breath is like an overflowing torrent, 
 
 To the neck shall it reach, 
 
 To toss the nations with the winnowing shovel of perdition, 
 
 To put a bridle in the jaws of the people that shall lead them astray. 
 
 that, the prophet denounces judgment on them, ver. 8, seq. ; in view 
 of these judgments, however, he promises a more happy state, vers. 
 18 — 26 ; and now, in the close of the chapter, in order to deter them 
 from the alliance, he assures them that, without any foreign aid, the 
 Assyrian would be destroyed by Jehovah himself. The phrase “name 
 of Jehovah,” is probably another mode of designating Jehovah him- 
 self ; as the name of God is often put for God himself. See Acts iv. 
 10 ; 1 Cor. i. 10 ; Acts iii. 6 ; iv. 7, 12, 30. The idea is, that the destruc- 
 tion of the Assyrian hosts would be accomplished by the immediate 
 power of Jehovah himself, without any need of the aid of the Egyptian 
 or of any foreign alliances. *11 From afar. That is, from heaven. 
 Comp, note, ch. xix. 1. *11 Burning with his anger. Or, rather, his 
 
 anger is enkindled. ^ And the burden thereof. Marg., “ grievousness 
 of flame.” Lowth renders it, “ the flame rageth violently.” Noyes, 
 “Auolent is the flame.” The LXX. render it, “a burning wrath.” 
 The word from to bear, lift up, carry, means properly a 
 
 lifting up, Psa. cxli. 2 ; a burden, Zeph. iii. 18 ; then a mounting up, 
 particularly of a flame or smoke in a conflagration. Judges xx. 38. 
 This seems to be the idea here, that the anger of God would be like a 
 heavy, dark column of mingled smoke and flame bursting out, and 
 rising up over a city. IT FLis lips are full of indignation. All this 
 language is of course figurative, and means that he would issue a com- 
 mand to destroy the Assyrians, or that they would be destroyed in 
 such a manner as most effectively to exhibit his displeasure. ^ And 
 his tongue as a devouring fire. That is, he shall issue a command that 
 shall destroy like a raging and devouring fire. 
 
 28. And his breath. The word nin properly means wind, air in 
 motion ; then a breathing, an exhalation, a breath ; then the soul, 
 spirit, etc. The idea here seems to be that of excited, and rapid, and 
 agitated breathing, as when one is in anger. Comp. Judg. viii. 3 ; Zech. 
 vi. 8. H As an overflowing stream. This figure is common to express 
 desolating judgments. Note, Isa. viii. 8 ; x. 22 ; xxviii. 17. Comp. 
 Psa. Ixix. 2, 15. ^ Shall reach to the midst of the neck. Isaiah, (ch. 
 
 viii. 8,) in describing the invasion of Sennacherib, and comparing it 
 to an overflowing torrent, says it would “reach even to the neck” — 
 that is, it would overflow the land, and even approach the head, the 
 capital, but that that would be spared. By the use of a similar figure, 
 and perhaps referring to that, he here says, that the judgment of God 
 would overflow the army of the Assyrians, but that it would approach 
 only to the neck, the head would still be spared ; the commander and 
 sovereign would not be destroyed. In accordance with this prediction, 
 tlie angel in one night, as witli an overflowing flood, cut oft' the army, 
 and yet spared the sovereign, Sennacherib, who escaped with his life, 
 Isa. xxxvii. 36, 37. The word rendered “ shall reach ” properly 
 
 means shall divide, or cut into two parts, Gen. xxxiii. 1 ; Numb. xxxi. 
 
CHAPTEH XXX. 
 
 571 
 
 B. c. 713.] 
 
 29 Ye sliall have a song, as 
 *in the night when a holy so- 
 lemnity is kept: and gladness 
 of heart, as when one goeth with 
 a pipe to come into the mountain 
 of the Loud, to the ^Mighty 
 One of Israel. 
 
 30 'And the Lord shall cause 
 
 h Psa. 42. 4. 1 Rock. 
 
 29 To you there shall be a song as in the night when a festival is proclaimed; 
 
 And joy of heart as when one goeth with the sound of the pipe 
 
 To come unto the mountain of Jehovah, — To the Lock of Israel. 
 
 30 And Jehovah shall cause his glorious voice to be heard, 
 
 And will cause the descent of his arm to be seen, 
 
 With the indignation of his wrath, and a flame of consuming Are, 
 
 With a flood, and showers, and hailstones. 
 
 36, 42 ; Judg. ix. 43 ; and the idea here seems to be, that a man who 
 is in the water seems to be divided into two parts, one part above, and 
 one in the water. U To sift the nations. Doubtless many nations 
 were laid under requisition to furnish an army so large as that of Sen- 
 nacherib, as the kingdom of Assyria was made up of a number of 
 tributary people and provinces. The word rendered “to sift’" refers 
 to the act of winnowing, or fanning grain, in which the grain is tossed 
 or thrown from the shovel into the air. As the chaff is driven away 
 by the wind, so the nations in the army of Sennacherib would be 
 scattered. ^ With the sieve of vanity. That is, of emptiness or per- 
 dition ; he would so scatter them that nothing would be left. ^ A 
 bridle in the jaws of the people. The idea is, that he had all these 
 nations as much under his control as a man has a horse with a bridle 
 in his mouth. The same idea the prophet has used in reference to 
 the same subject in ch. xxxvii. 29 : 
 
 I will put my bridle in thy jaws. 
 
 And I will turn thee back by the way by which thou earnest. 
 
 IF Causing them to err. That shall cause them to wander ; that is, he 
 would turn them from the path in which they had designed to go. 
 They had purposed to go to Jerusalem, but he would lead them bach 
 to their own land, discomfited and disheartened, see ch. xxxvii. 29. 
 
 29. Ye shall have a song. That is, ye inhabitants of Jerusalem shall 
 
 rejoice when the army of the Assyrian is destroyed. IF As in the night 
 when a solemnity is kept. The word solemnity here (^17) denotes a fes- 
 tival or feast ; and refers, by way of eminence, to the Passover, which 
 is usually designated as the feast; that is, the principal festival of 
 the Jews. See Matt, xxvii. 15 ; John v. 1 ; ii. 13, 23. This festival 
 was kept at first at night, and was required to be so celebrated ever 
 afterwards, Exod. xii. 42 ; Deut. xvi. 1 — 6. ^ As when one goeth with 
 
 a pipe. Music was used in the daily service of the temple, and their 
 processions and celebrations were all with instrumental music. "IWie 
 simple idea is, that the sudden and complete destruction of the army 
 of Sennacherib would be the occasion of the highest joy. 
 
 30. And the Loud shall cause his glorious voice to be heard. That is, 
 he would give command to destroy them. They could not fail to 
 recognise his voice, and to feel that it was accomplished by him. 
 IF The lighting down of his arm. The descent of his arm — alluding to 
 
 2 his glorious voice to be heard, 
 and shall- show the lighting 
 down of his arm, with the in- 
 dignation of his anger, and with 
 the flame of a devouring fire, 
 with scattering, and tempest, 
 and hailstones. 
 
572 ISAIAH. [b. c. 713, 
 
 31 For tFrougli tlie voice of 1 l)eaten down, which smote with 
 the Loud shall the Assyrian he | a rod. 
 
 31 And by the voice, of Jehovah shall the Assyrian be beaten down, 
 
 He that smote with a rod. 
 
 the act of striking, as with a sw^ord, by which an army is cut down. 
 II With See note on ch. xxix. 6. H And tempest^ mid haiU 
 
 stones. With us it is rare that a storm of hail would be severe enough 
 to destroy an army ; but, in Oriental countries and in tropical climates, 
 storms of hail are not unfrequently of sufficient violence to do it if the 
 army were encamped in the open field. The following extract of a 
 letter from one of our own countrymen will show that this would be 
 by no means an improbable occurrence ; “We had got perhaps a mile 
 and half on our way, when a cloud rising in the Avest gave indications 
 of approaching rain. In a few minutes Ave discovered something falling 
 from the heavens with a heavy splash, and Avith a whitish appearance. 
 I could not conceive A\hat it was, but observing some gulls near, I 
 supposed it to be them darting for fish ; but soon after discovered that 
 they were large balls of ice falling. Immediately we heard a sound 
 like rumbling thunder, or ten thousand carriages rolling furiously over 
 the pavement. The whole Bosphorus was in a foam, as though hea- 
 ven’s artillery had been charged upon us and our frail machine. Our 
 fate seemed inevitable ; our umbrellas Avere raised to protect us ; the 
 lumps of ice stripped them into ribands. W e fortunately had a bullock’s 
 hide in the boat, under Avhich we craAvled and saved ourselves from 
 farther injury. One man of the three oarsmen had his hand literally 
 smashed ; another much injured in the shoulder ; Mr. H. received a 
 bloAv in the leg ; my right hand Avas someAvhat disabled, and all more 
 or less injured. — It Avas the most aAvful and terrific scene I ever 
 witnessed, and God forbid that I should be ever exposed to another. 
 Balls of ice, as large as my tAvo fists, fell into the boat, and some of 
 them came with such violence as certainly to haA^e broken an arm or 
 leg had they struck us in those parts. One of them struck the blade 
 of an oar and split it. The scene lasted perhaps five minutes ; but it 
 Avas five minutes of the most aAvful feeling I ever experienced. When 
 it passed over we found the surrounding hills coA'ered Avith masses of 
 ice, I cannot call it hail ; the trees stripped of their leaves and limbs ; 
 and everything looking desolate. — The scene Avas aAvTul beyond all 
 description. I have Avitnessed repeated earthquakes ; the lightning 
 has played, as it were, about my head ; the wind roared, and the AA^aves 
 at one moment have throAvn me to the sky, and the next have sunk 
 me into a deep abyss. *I have been in action, and have seen death 
 and destruction around me inevery shape of horror; but I never before 
 had the feeling of awe which seized upon me on this occasion, and 
 still haunts, and I fear for ever Avill haunt me. — My porter, the boldest 
 of my family, who had A^entured an instant from the door, had been 
 knocked down by a hailstone, and had they not dragged him in by 
 tlm heels, would have been battered to death. Tavo boatmen Avere 
 killed in the upper part of the village, and I have heard of broken bones 
 in abundance. — Imagine to yourself the heavens suddenly frozen over, 
 and as suddenly broken to pieces in irregular masses of from half a 
 pound to a pound Aveight, and precipitated to the earth.” — Commodore 
 Porter s Letters from Constantinople and its Environs^ vol, i. p. 44. 
 
 31. For through the voice of the Lord. By the command of the Lord ; 
 that is, his voice going forth in the manner specified in ver. 30. 
 
CHAPTER XXX* 
 
 Bi c, 713.J 
 
 573 
 
 32 And ^ in every place where 
 the grounded staff shall pass, 
 which the Lord shall ^ lay upon 
 
 1 every passing of the rod founded. 
 
 him, it shall he with tahrets and 
 harps : and in battles of shaking 
 will he fight ^ with it. 
 
 2 cause to rest. 3 or, against them. 
 
 32 And every place on which the appointed rod shall pass, 
 On which Jehovah shall lay it heavily. 
 
 Shall [rejoice] with tabrets and harps ; 
 
 And with fierce battles shall he fight against it. 
 
 IT Which smote with a rod. Who was accustomed to smite as with a 
 rod ; that is, his government was tyrannical and severe. As he had 
 been accustomed to smite in that manner, so he would now meet the 
 proper reward of his oppression of the nations. 
 
 32. And in every place. Marg., “ Every passing of the rod founded.’* 
 Low’th renders it, “whenever shall pass the rod of correction.” The 
 whole design of the passage is evidently to foretell the sudden destruc- 
 tion of the army of the Assyrians, and to show that this would be 
 accomplished by the agency of God. The idea seems to be, that in 
 all those places where the rod of the Assyrian would pass, that is, 
 where he would cause devastation and desolation, there would be the 
 sound of rejoicing with instruments of music when he should be over- 
 tlirowm. IT The grounded staff. The word “ staff” here, or rod, seems 
 to refer to that by which the Assyrian smote the nations, ver. 31 ; or 
 rather perhaps the Assyrian king himself as a rod of correction in the 
 hand of Jehovah. See ch. x. 5. The word rendered “grounded” 
 
 musadhdh) has given great perplexity to commentators. Lowth 
 supposes it should be moiQ correction, according to a conjecture of Le 
 Clerc. Two MSS. also read it in the same way. But the authority 
 from the MSS. is not sufficient to justify a change in the present 
 Hebrew text. This word, which is not very intelligibly rendered 
 “ grounded,” is derived from ydsddh, to found, to lay the founda- 
 tion of a building, Ezra iii. 12; Isa. liv. 11 ; then to establish, to 
 appoint, to ordain, Hab. i. 12 ; Psa. civ. 8. The ideahereis, therefore, 
 that the rod referred to had been appointed, constituted, ordained by 
 God ; that is, that the Assyrian had been designated by him to accom- 
 plish important purposes as a rod, or as a means of punishing the 
 nations. Shall pass. In his march of desolation and conquest. 
 IT Which the Loud shall lay upon him. Or rather, as it should be trans- 
 lated, “upon Avhich Jehovah shall lay,” ^. e, the rod, meaning that 
 in all those places where Jehovah should lay this appointed scourge 
 there would be yet rejoicing. ^ It shall be with tabrets and harps. 
 Those places where he had passed, and which he had scourged, would 
 be filled with joy and rejoicing at his complete overthrow, and at 
 their entire deliverance from the scourge. Por a description of the 
 tabret and harp, see notes on ch. v. 12. ^ And in battles of shaking. 
 
 In the Hebrew there is an allusion here to what is said in ver. 28, that 
 he would “ sift,” that is, agitate or toss the nations as in a winnowing 
 shovel. ^ Will he fight with it. Marg., “ against them.” Jehovah 
 would fight against the “rod,” to wit, the Assyrian, and destroy him. 
 See ch. xxxvii. 36. 
 
 33. For Tophet, The same idea is conveyed in this verse as in the 
 preceding, but under another form, and with a new illustration. The 
 sense is, that the army of the Assyrians would be completely de- 
 stroyed, as if it were a large pile of wood in the valley of Hinnom 
 
574 
 
 ISAIAH. 
 
 [b. c. 71S. 
 
 33 For Topliet*^5 ordained 
 ^ of old ; yea, for tlie king it is 
 prepared : lie katk made it deep, 
 and large ; tke pile thereof is 
 
 i Jer. 7- 31. 1 from yesterday , 
 
 fire and muck wood : the kreatk 
 of the Lord, like a stream of 
 brimstone, * doth kindle it. 
 
 k Rev. 14. 9, 10. 
 
 33 For Topket hath, been already prepared : 
 
 Yea, for the king was it fitted up ; 
 
 Deep and broad hatk he made it ; 
 
 A pyre for the fiame, and wood katk ke prepared in abundance : — 
 The hreatk of Jehovah, kke a stream of sulphur, shall kindle it. 
 
 that should be fired by the breath of God. The word Tophet, nnpn 
 with n paragogic, denotes properly what causes loathing, or abhor- 
 rence ; that which produces disgust and vomiting, (from the Chaldee 
 Tuph, to spit out ;) Job xvii. 6, “ I was an abhorrence,** DDn — im- 
 properly rendered in our version, “ I was among them as a tabret.’^ 
 The word occurs only in 2 Kings xxiii. 10 ; Jer. vii. 31, 32 ; xix. 6, 11, 
 13, 14 ; and in this place. It is applied to a deep valley on the south- 
 east of Jerusalem, celebrated as the seat of idolatry, particularly of 
 the worship of Moloch. The name also of “ the valley of Hinnom^' 
 was given to it ; and hence the name Gehennah, {y4^vva., Matt. v. 22, 
 29, 30 ; X. 28 ; xviii. 9 ; xxiii. 15, 33 ; Mark ix. 43, 45, 47 ; Luke 
 xii. 5 ; James iii. 6 ;) as denoting the place of future torments, of 
 which the valley of Hinnom, or Tophet, was a striking emblem. This 
 valley was early selected as the seat of the worship of Moloch, where 
 his rites were celebrated by erecting a huge brazen image with a hol- 
 low trunk and arms, which was heated, and within which, or on the 
 arms of which, children were placed as a sacrifice to the horrid idol. 
 To drown their cries, drums were beaten, which were called ?]h Toph, 
 or D'an Tophim, and many suppose the name Topheth was given to the 
 place on this account. See 2 Kings xvi. 3 ; xxi. 6 ; 2 Chron. xxxiii. 6. 
 The name “ valley of Hinnom,’" or Gehennah, was probably from the 
 former possessor or occupier of that name. In subsequent times, 
 however, this place was regarded with deep abhorrence. It became 
 the receptacle of all the filth of the city ; and hence, in order to purify 
 the atmosphere, and prevent contagion, it was needful to keep fires 
 there continually burning. It was thus a most striking emblem of 
 hell-fire, and as such is used in the New Testament. Hezekiah was 
 firmly opposed to idolatry ; and it is not improbable that he had 
 removed the images of Moloch, and made that valley the receptacle 
 of filth, and a place of abomination, and that the prophet refers to 
 this fact in the passage before us. ^ Is ordained. Was fitted up ; 
 appointed ; constituted. The prophet, by a figure, represents Hezekiah 
 as having fitted up this place as if for the appropriate punishment of 
 the Assyrians. *11 Of old, Marg., as in Heb., “ from yesterday.” 
 This expression may mean simply “formerly, some time since,” as 
 in Exod. iv. 10 ; 2 Sam. iii. 17. The idea here seems to be, that Tophet 
 had been formerly, or was already, prepared as if for the destruction 
 of Sennacherib and his army. His ruin would be as certain, and as 
 sudden, as if in the valley of Tophet the breath of Jehovah should 
 set on fire the vast materials that had been collected, and were ready 
 to be kindled. It does not mean that Tophet had actually been pre- 
 pared for the army of Sennacherib ; it does not mean that his army 
 would actually be destroyed there — for it was on the other side of 
 
CHAPTER XXXI. 
 
 B. C.713.! 
 
 575 
 
 the city that they were cut oif, (see notes on ch. x. 32 ;) it does not 
 mean that they would be consigned to hell-fire ; — but it means that 
 that place had been fitted up as if to be an emblematic representa- 
 tion of his ruin ; that the consuming fires in that valley were a 
 striking representation of the sudden and awful manner in Avhich the 
 abhorred enemies of God would be destroyed. H For the king it is 
 prepared, Eor Hezekiah ; as if the place had been fitted up for his 
 use, in order to consume and destroy his enemies. It is not meant 
 that Hezekiah actually had this in view, but the whole language is 
 figurative. It was as if that place had been fitted up by Hezekiah 
 as a suitable place in which entirely to destroy his foes. ^ He hath 
 made it deep and,^a?ye. Vast; as if able to contain the entire army 
 that was to be destroyed. ^ The pile thereof. The wood that was 
 collected there to be consumed. The breath of the Lord. As if 
 Jehovah should breathe upon it, and enkindle the whole mass, so 
 that it should burn without the possibility of being extinguished. 
 The meaning is, that the destruction of the Assyrian would as really 
 come from Jehovah as if he should by his own agency ignite the vast 
 piles that were collected in the valley of Hinnom. IT Like a stream 
 of h'imstone. Brimstone, or sulphur, is used in the Scriptures to de- 
 note a fire of great intensity, and one that cannot be extinguished, 
 Gen. xix. 24 ; Psa. xi. 6 ; Ezek. xxxviii. 22 ; Rev. ix. 17, 18. Hence 
 it is used to denote the eternal torments of the wicked in hell, Rev. 
 xxi. 8 ; xiv. 10 ; xix. 20. U Doth kindle it. The army of the Assyrian 
 would be destroyed in a manner which would be well represented by 
 Jehovah’s sending down upon a vast pile collected in the valley of 
 Hinnom a burning stream of sulphurous flame, that should ignite 
 and consume all before it. See notes on ch, xxxvii. 36. 
 
 ANALYSIS OF CHAPTER XXXI. 
 
 It is evident that this chapter was composed at about the same time as the 
 preceding, and relates to the same subject. The general object, like the 
 former, is to dissuade the Jews from then: contemplated alliance with Egypt, 
 and to lead them to rely on God. In doing this, the prophet first denounces 
 a woe on those who went down to Egypt to seek aid, (ver. 1 ;) he then states 
 that God will punish them for it, (ver. 2 ;) he then urges the utter inability 
 of the Egyptians to furnish the aid which was needed, since Jehovah was 
 about to stretch out his arm over them also, and they, as well as those Avho 
 sought their aid, should suffer under his displeasure, ver. 3. The prophet 
 then, in order to recall them from this contemplated alliance, and to induce 
 them to put confidence in Jehovah, assures them by two most beautiful 
 figures (vers 4, 5) that God would protect their city in the threatened inva- 
 sion, and save it from destruction. He calls on them, therefore, (ver. 6,) to 
 tmn unto God ; assures them (ver. 7) that, at that time, every man would 
 see the folly of trusting in idols ; and finally (vers. 8, 9) assures them of the 
 complete overthrow of the army of the Assyrian. The scope of the pro- 
 phecy is, therefore, simple and direct ; the argument condensed, impressive, 
 and beautiful. It is not improbable, by any means, that these exhortations 
 of Isaiah had a sensible effect on the conduct of Hezekiah. The whole nar- 
 rative respecting the invasion of Sennacherib would lead to the conclusion 
 that at first Hezekiah himself joined in the purpose of seeldng the alliance 
 with Egypt, but that he was afterwards led to abandon it, and to use all his 
 influence to induce his people also to rely on the aid of God. Comp. ch. 
 xxxyi, 6, with ver. 18. 
 
576 
 
 ISAIAH. 
 
 IB. C.713. 
 
 CHAPTER XXXI. 
 *WOE to them that go down to 
 Egypt for help ; and stay 
 on horses, and trust in chariots, 
 because they are many ; and in 
 /Lorsemen, because they are very 
 strong : but ^ they look not unto 
 the Holy One of Israel, neither 
 geek the Loud ! 
 
 2 Yet he also is wise, and will 
 bring e yil, and will not ^ call back 
 l Hos. 7. 7. 1 remove . 
 
 his words : but will arise against 
 the house of the eyil-doers, and 
 against the help of them that 
 work iniquity. 
 
 3 Now the Egyptians are men, 
 and not God; and their horses 
 flesh, and not spirit. When the 
 Lord shall stretch out his hand, 
 both he that helpeth shall fall, 
 and he that is holpen shall fall 
 down, and they all shall fail 
 together. 
 
 Vision XXYI. — Ch. xxxi. The alliance with Egypt, 
 
 1 Woe unto them who go down to Egypt for help ; 
 
 And put their trust in horses. 
 
 And confide in chariots because they are many, 
 
 And in horsemen, because they are very strong. 
 
 But they look not unto the Holy One of Israel, 
 
 And they do not seek Jehovah. 
 
 2 Yet he, too, is wise ; 
 
 He will bring evil, and will not recall his words ; 
 
 He will arise against the house of the wicked. 
 
 And against the help of them that do iniquity. 
 
 3 And the Egyptians are men, and not God ; 
 
 And their horses are flesh, and not spirit. 
 
 And Jehovah shall stretch out his hand. 
 
 And the helper shall fall, and the helped shall be overthrown, 
 And they shall both fail together. 
 
 1. Woe. Note, ch. xxx. 1. ^ To them that go down to Egypt. 
 
 Note, ch. xxx. 2. IT And stay on horses. See note on ch. xxx. 16. 
 H And trust in chariots. See note, ch. xxi. 7. That they were often 
 used in Avar is apparent from the following places ; Josh. xi. 4 ; Judges 
 i. 19 ; 1 Sam. xiii. 5 ; 2 Sam. viii. 4. IT Because they are many. 
 Because they hope to secure the aid of many. See the references 
 above. It is evident that their confidence in them would be in pro- 
 portion to the number which they could bring into the field. If But 
 they look not^ etc. Note, ch. xxx. 1. 
 
 2, Yet he also is wise. God is wise. It is in vain to attempt to 
 deceive him, or to accomplish such purposes without his knowledge. 
 H And will bring evil. The punishment which is due to such Avant of 
 confidence in him. H But xoill arise against the house of the evil-doers. 
 This is a general proposition, and it is evidently just as true noAv as 
 it was in the time of Isaiah. 
 
 , 3. Now the Egyptians are men. They are nothing but men ; they 
 have no power but such as other men possess. The idea here is, that 
 the case in reference to A\^hich they sought aid was one in A\hich 
 Divine help Avas indispensable, and that, therefore, they relied on the 
 aid of the Egyptians in Amin. ^ And their horses fleshy and not spirit. 
 There is need, not merely of physical strength, but of Avisdom and 
 intelligence, and it is in vain to look for that in mere brutes. H Both 
 he that helpeth. Egypt, Avhose aid is sought. 1i And he that is holpen, 
 Judah, that had sought the aid of Egypt. Neither of them Avould be 
 able to stand against the AA'rath of God. 
 
CHAPTER XXXI. 
 
 577 
 
 B. c. 713.] 
 
 4 For tlms liatli the Lord 
 spoken unto me, Like as the 
 lion and the young lion roar- 
 ing on his prey, when a multi- 
 tude of shepherds is called forth 
 against him, he will not he afraid 
 
 of their voice, nor ahase himself 
 for the ^ noise of them : so shall 
 the Lord of hosts come down to 
 fight for mount Zion, and for the 
 hill thereof. 
 
 m Hos. 11. iO. 1 or, multitude. 
 
 4 For thus hath Jehovah said unto me, 
 
 • As the lion and the young lion roar over their prey, 
 
 When a multitude of shepherds is called forth against him. 
 At their voice he will not be terrified, 
 
 Xor at their multitude be disheartened ; 
 
 So shall Jehovah of hosts come do’wn to fight 
 For Mount Zion and her hill. 
 
 4. For thus hath the Lord spoken. The design of this verse and the 
 following is to assure the Jews of the certain protection of Jehovah, 
 and thus to induce them to put their trust in him rather than to seek 
 the alliance with Egypt. To do this the prophet makes use of two 
 striking illustrations : the first of which is, that Jehovah would be 
 no more alarmed at the number and power of their enemies than a 
 fierce lion w'ould be that was intent on his prey, and could not be 
 frightened from it by any number of men that should come against 
 him. point of this comparison is, that as the lion that teas intent 
 
 on his purpose could not be frightened from it by numbers, so it would 
 be with Jehovah, who was equally intent on his purpose — the defence 
 of the city of Jerusalem. It does not mean, of course, that the pur- 
 pose of God and of the lion resembled each other, but merely that 
 there was similar intensity of purpose, and similar adherence to it, 
 notwithstanding all opposition. The figure is one that denotes the 
 highest vigilance, firmness, steadiness, and a determination, on the 
 part of Jehovah, that Jerusalem should not fall into the hands of the 
 Assyrians. H Like as the lion. The Divine nature and purposes are 
 often represented in the Scriptures by metaphors, allegories, and 
 comparisons taken from animals, and especially from the lion. See 
 Hos. xi. 10 ; Deut. xxxiii. 20 ; Job x. 16 ; Psa. vii. 2. H And the 
 young lion. The vigorous, strong, fierce lion. The use of the two 
 here gives intensity and strength to the comparison. It is observable 
 that the lion is seldom mentioned alone in the Scriptures. ^ Roaring 
 on his prey. Roaring as he seizes on his prey. This is the moment 
 of the greatest intensity of purpose in the lion, and it is therefore used 
 by Isaiah to denote the intense purpose of Jehovah to defend Jerusa- 
 lem, and not to be deterred by any number of enemies. U When a 
 multitude of shepherds is called forth, "When the neighbourhood is 
 alarmed, and all the inhabitants turn out to destroy him. This com- 
 parison is almost exactly in the spirit and language of Homer, Iliad 
 xii. 209, seq. : 
 
 So, pressed with hunger, from the mountain’s brow 
 Descends a lion on the flocks below. 
 
 So stalks the lordly savage o’er the plain. 
 
 In sullen majesty and stern disdain: 
 
 In vain loud mastiffs bay him from afar. 
 
 And shepherds gall him with an iron war *, 
 
 Regardless, furious, he pursues his way — 
 
 He foams, he roars, he rends the panting prey. —Pope* 
 
 VOL. I. 2 c 
 
578 
 
 ISAIAH. 
 
 [B.c. 713. 
 
 5 As birds flying, so will tlie 
 Lord of liosts defend " J erusa- 
 lem ; defending also he will 
 deliver it, and passing over lie 
 will preserve it. 
 
 6 IT Turn ® ye unto Tmnfrom 
 wlioni tlie cMldren of Israel 
 
 n Psa. 46. 5.; o Jer. 3. 12. 
 
 Lave deeply ^ revolted . 
 
 7 For in tliat day every man 
 shall cast away Ms idols of silver, 
 and *Ms idols of gold, wMch 
 your own hands have made unto 
 joufor a sin. 
 
 p Hos. 9.9. 1 the idols of his gold. 
 
 5 As birds flying, so will Jehovah of hosts defend Jerusalem : 
 Defending, he will deliver it, . 
 
 Sparing, he will preserve it. 
 
 6 Keturn to him from whom ye have so deeply revolted, 
 
 0 children of Israel ! 
 
 7 For in that day shall every man cast away with contempt 
 His idols of silver, and his idols of gold ; 
 
 The sin wMch your o-wn hands have made. 
 
 So also Iliad xviii. 161, 162 : 
 
 — But checked, he turns ; repulsed, attacks again. 
 
 With flercer shouts his lingering troops he fires, 
 
 Kor yields a step, nor from his post retires ; 
 
 So watchful shepherds strive to force in vain 
 The hungry lion from the carcase slain. — Fope. 
 
 ^ He loill not be afraid. He will be so intent on his prey that he will 
 not heed their shouting. *il Nor abase himself. That is, he will not 
 be frightened nor disheartened. H So shall the Loud of hosts. That 
 is, with the same intensity of purpose ; with the same fixedness of 
 design. He will be as little dismayed and diverted from his purpose 
 by the number, the designs, and the war-shout of the Assyrian 
 armies. 
 
 5. As birds flying. This is another comparison indicating substan- 
 tially the same thing as the former, that Jehovah would protect 
 Jerusalem. The idea here is, that he would do it in the same man- 
 ner as birds defend their young, by hovering over them, securing 
 them under their wings, and leaping forward, if they are suddenly 
 attacked, to defend them. Our Saviour has used a similar figure to 
 indicate his readiness to have defended and saved the same city, 
 (Matt, xxiii. 37,) and it is possible that he may have had this pas- 
 sage in his eye. The phrase “birds flying'" may denote the rapidity 
 with which birds fly to defend their young, and hence the rapidity 
 with which God would come to defend Jerusalem ; or it may refer to 
 the fact that birds, when their young are attacked, fly or flutter 
 around them to defend them ; they will not leave them. ^ And pass- 
 ing over. niD5 pasbdhh. Lowth renders this, “ leaping forward.’^ 
 This word, which is usually applied in some of its forms to the Pass- 
 over, (Exod. xii. 13, 23, 27 ; 2 Chron. xxx. 18 ; Numb. ix. 4 ; Josh. 
 V. 11,) properly means, as a verb, to pass over, and hence to preserve 
 or spare. The idea in the passage is, that Jehovah would protect 
 Jerusalem, as a bird defends its young. 
 
 6. Turn ye unto him. In view of the fact that he will assuredly 
 defend Jerusalem, commit yourselves unto him, rather than seek the 
 aid of Egypt. H Have deeply revolted. For the meaning of this phrase, 
 see note, ch. xxix. 15. 
 
 7. For in that day. That is, in the invasion of Sennacherib and the 
 
CHAPTER XXXL 
 
 579 
 
 B. C.713.] 
 
 8 % Tlien shall the Assyrian 
 fall ? with the sword, not of a 
 mighty man ; and the sword, 
 not of a mean man, shall devour 
 him : hut he shall flee ^ from the 
 sword, and his young men shall 
 he 2 discomfited, 
 
 q ch. 37. 36. 1 OT^ for fear of. 
 
 9 And “he shall pass over to 
 his '‘strong hold for fear, and 
 his princes shall he afraid of the 
 ensign, saith the Lord, whose 
 fire is in Zion, and his furnace 
 in Jerusalem. 
 
 2 for melting, or, tribute, or, tributary, 
 
 3 his rock shall pass away for fear. 
 
 4 or, strength. 
 
 8 Then shall the Assyrian fall with the sword — not of a mighty man ; 
 And the sword — ^not of a mean man — shall devour him ; 
 
 And he shall betake himself to flight from the face of the sword, 
 And his young men shall melt away. 
 
 9 And he shall pass on beyond his strong-hold for fear ; 
 
 And his princes shall be struck with consternation at his standard, 
 Saith Jehovah, who hath his Are in Zion, 
 
 And his furnace in Jerusalem. 
 
 events that shall be consequent thereon. IT Every man shall cast away 
 his idols. See note, ch. xxx. 22. Comp, note, ch. ii. 20. H Eor a 
 sin. Or, rather, the sin which your own hands have made. The 
 sense is, that the making of those idols had been a sin, or sin itself. 
 It had been the sin, by way of eminence, which was chargeable upon 
 them. 
 
 8. Then shall the Assyrian fall with the sword. The sword is often 
 
 used as an instrument of punishment. It is not meant here literal y 
 that the sword would be used, but it is employed to denote that com- 
 plete destruction would come upon them. ^ Not of a mighty man. 
 The idea here is, that the army should not fall by the valour of a 
 distinguished warrior, but that it should be done by the direct inter- 
 position of God. See ch. xxxvii. 36. ^ Of a mean man. Of a man 
 
 of humble rank. His army shall not be slain by the hand of mortals. 
 IT But he shall flee. The Assyrian monarch escaped when his army 
 was destroyed, and fled towards his own land, ch. xxxvii. 37. *0" From 
 the sioord. Marg., for fear ofj* The Heb. is, “ from the face of the 
 sword and the sense is, that he would flee in consequence of the 
 destruction of his host, here represented as destroyed by the sword of 
 Jehovah. TI And his young men. The flower and strength of his 
 army. ^ S>hall he discomfited , Marg., “for melting^ or tribute^ or 
 tributary LXX., “for destruction,” els ijrrrj/jLa. The Hebrew word 
 DQ mds, derived probably from Dpn mdsds, to melt away, to dissolve, 
 is most usually employed to denote a levy, fine, or tax — so called, 
 says Taylor, because it wastes or exhausts the substance and strength 
 of a people. The word is often used to denote that men become 
 tributary, or vassals, as in Gen. xlix. 15 ; Deut. xx. 11. Compare 
 1 Kings V. 13 ; Esth. x. 1 ; 2 Sam. xx. 24 ; 1 Kings iv. 6 ; Josh, xvi 
 10. Probably it does not here mean that the strength of the Assyrian 
 army would be literally tributary to the Jews, but that they would 
 become as if they had been placed under a levy^ to them ; their 
 vigour and strength would melt away, as property and numbers do 
 under taxation and tribute. 
 
 9. And he shall pass over, Marg., “ His rock shall pass away for 
 fear.” The Hebrew would bear this, but it does not convey a clear 
 idea. The sense seems to be this : the word rendered “ strong hold” 
 (Heb. his rock) denotes his fortifications, or the places of strength in 
 which he trusted. Probably the Assyrian monarch had many such 
 
580 
 
 ISAIAH. 
 
 [b* c* 7ll 
 
 places which he regarded as perfectly secure, both in the limits of 
 his own kingdom, and on the line of his march towards Judea. Those 
 places would naturally be made strong, in order to afford a refuge in 
 case of a defeat. The idea here is, that so great would be his alarm at 
 the sudden destruction of his army and the failure of his plans, that 
 in his flight he would pass over or beyond these strong places ; he 
 would not even stop to take refuge there, andre-or'ganize his scattered 
 forces, but would flee with alarm beyond them, and make his way to 
 his own capital. This appears to have been most strikingly fulfilled. 
 See ch. xxxvii. 37. IT And his princes. Those perhaps that ruled 
 over his dependent provinces. H Shall be afraid of the ensign. That 
 is, of any standard or banner that they saw. They would suppose 
 that it was the standard of an enemy. This denotes a state of great 
 consternation, when all the princes and nobles under the command of 
 the Assyrian would be completely dismayed. H Whose fire is in Zion, 
 etc. That is, whose altar is there, and always burns there. That 
 was the place where he was worshipped, and it was a place, there- 
 fore, which he would defend. The meaning is, that they would be 
 as certainly destroyed as the God whose altar was in Jerusalem was 
 a God of truth, and would defend the place where he was worshipped. 
 IT And his furnace, etc. See note, ch. xxix. 1. Where his altar 
 continually burns. The word rendered furnace means properly 
 
 a baking oven, Exod. viii. 3 ; Lev. ii. 4 ; vii. 9 ; xi 35. This was either 
 a large conical pot, which was heated, in which the cakes were baked 
 at the sides ; or an excavation made in the earth, which was heated 
 by putting wood in it, and when that was removed the dough was 
 put in it. Perhaps the whole idea here is, that Jehovah had a home 
 in Jerusalem, with the usual appendages of a house ; that his fire and 
 his oven were there — an expression descriptive of a dwelling-place. 
 If so, then the meaning is, that he w^ould defend his own home, and 
 that the Assyrian could not expect to prevail against it. 
 
 ANALYSIS OF CHAPTER XXXII. 
 
 This chapter has been regarded by many as a continuation and conclusion of 
 the prediction commenced in the preceding chapter. Though it was, how- 
 ever, probably uttered at about the same time, and with reference to the 
 same general subject, yet there is no impropriety in its being separated. 
 The previous chapter closes with a prediction that the Assyrian army, which 
 had been so much the object of dread, would be totally destroyed. This 
 Avould be of course followed with important consequences, some of which are 
 depicted in this chapter. The prophet, therefore, states (vers. 1 — 8) that 
 the defeat of Sennacherib would be followed by the peaceful and prosperous 
 state of the kingdom under a righteous prince ; — under whose reign there 
 would be ample protection, ver. 2 ; at which time the advantages of instruc- 
 tion would prevail, and the ignorant would be enlightened, vers. 3, 4; 
 when there would be a proper estimate put on moral worth, and when 
 illiberality, hypocrisy, and falsehood would be no longer held in repute, 
 vers. 6, 7 ; and when the character of the nation would be that of a people 
 which devised and executed large and liberal purposes, ver. 8. That this 
 has a reference to the reign of Hezekiah, has been abundantly shown by 
 Vitringa; and indeed must be obvious on the slightest inspection.^ For, 
 (1,) it is immediately connected with the account of the destruction of 
 Sennacherib, and evidently means that the state of things here described 
 would immediately succeed* that. (2.) There is nothing in the account that 
 does not fully accord with the prosperous and happy times of the reign of 
 
B c. 713.] 
 
 CHAPTER XXXII. 
 
 581 
 
 CHAPTER XXXII. in rigliteonsness, ^ and princes 
 
 j^EHOLD, a king shall reign 
 
 Vision XXVII. — Ch. xxxii. The reign of SezeMah. 
 
 1 Behold ! a king shall reign in righteousness ; 
 xind princes shall rule in equity. 
 
 Hezekiah. (3.) There are statements in it which cannot be applied directly, 
 or with propriety literally, to the times of the Messiah. For example, the 
 statement (ver. 1) that ‘‘princes shall rule in righteousness” cannot be 
 applied with any propriety to the apostles, since they are not anywhere 
 designated by that name. That, after the usual manner of Isaiah, he might 
 not dso in the progress of his description have glanced at the times of the 
 Messiah, perhaps there can be no reason to doubt. But the main and leading 
 purpose was doubtless to give a description of the happy times that would 
 succeed the destruction of the army of the Assyrian. Calvin supposes, not 
 improbably, I think, that this prophecy may have been uttered in the time 
 of Ahaz, ia whose reign wickedness so much abounded, and ignorance and 
 idolatry so much prevailed. But whether the prophecy was actually uttered 
 in the time of Ahaz or not — which cannot now be determined — yet it may 
 have been uttered in view of the ignorance, and superstition, and hypocrisy 
 which prevailed in his reign, and which extended their influence into the 
 time of his successor, and on accoimt of which the nation was to be subjected 
 to the calamities arising from the invasion of Sennacherib. After that, the 
 king Hezekiah would rule in righteousness, and his kingdom would enjoy the 
 blessings of his mild and vii'tuous reign. 
 
 The prophet then (vers. 10 — 14) proceeds to show that previous to the 
 properous times predicted there would be a state of desolation and alarm. 
 This is indicated by his calling on the daughters of luxury and fashion, who 
 were reposing in security and confidence, to rise up in consternation at the 
 calamities which were impending, (vers. 10, 11,) and by the assurance that 
 there would be a time when they would sigh for the luxuries which they had 
 before enjoyed, vers. 12 — 14. This is descriptive of the calamities which 
 would attend the invasion of the Assyrian. Yet the prophet says, as is usual 
 with him, that these calamities would be succeeded by more happy times, 
 vers. 15 — 20. They would continue until the Spirit should be poured out 
 from on high, (ver. 15,) and the result of this would be the prevalence of 
 righteousness in the nation, (ver. 16,) and peace and safety, vers. 17, 18 : 
 there would be safety, and the privilege of pursuing the peaceful pursuits 
 of agriculture, and of cultivating the entire land without molestation, 
 vers. 19, 20. 
 
 1. Behold, a king. That is, Hezekiah. That it refers to him is 
 apparent from the connexion. The reign of Ahaz had been one of 
 oppression and idolatry. This was to be succeeded by the reign of 
 one under whom the rights of the people would be secured, and 
 under whom there would be a state of general prosperity. This may 
 have been uttered while Ahaz was on the throne, or it may have 
 been when Hezekiah began to reign. Perhaps the latter is the more 
 probable, as Ahaz might not have tolerated anything that would have 
 looked like a reflection on his own reign ; nor, perhaps, while he was 
 on the throne would Isaiah have given a description that would have 
 been a contrast between his reign and that of his successor. H Shall 
 reign in righteousness. That is, a righteous king shall reign ; or his 
 administration shall be one of justice, and strongly in contrast with 
 that of liis predecessor. This w\as certainly the general characteristic 
 of the reign of Hezekiah. If And princes shall rule, Heb,,/or princes, 
 
582 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 2 And a man sliall be as an 
 biding-place from the wind, and 
 a ^ covert from tbe tempest ; as 
 
 q ch. 4. 6. 
 
 rivers of water in a dry place ; 
 as tbe shadow of a ^ great rock 
 in a weary land. 
 
 r ch. 44. 3. I heavy. 
 
 2 And tbe man shall be as an hiding-place from the vind, 
 And a covert from the tempest ; 
 
 As rivers of water in a dry place, 
 
 As the shadow of a great rock in a weary land. 
 
 or, as to princes, Lowth proposes to read this without the S 
 
 as the ancient versions do. But it is not necessary to change the 
 text. It may be rendered, ‘‘ As to princes, they shall rule.” Comp. 
 Psa, xvi. 3. The “princes” here denote the various officers of 
 government, or those to whom the administration was confided. 
 •IT In judgment. That this is a just description of the reign of 
 Hezekiah is apparent from the history. See 2 Kings xviii. 3 — 6 : 
 “He removed the high places, and broke the images, and cut down 
 the groves. — He trusted in the Lord God of Israel; so that after 
 him was none like him among all the kings of Judah, nor any that 
 were before him : for he clave unto the Lord, and departed not from 
 following him.” 
 
 2. And a man. That is, evidently, the man referred to in the 
 previous verse, to wit, Hezekiah. *11 Sliall he as an hiding-place from 
 the wind, A place where one m^ay take refuge from a violent wind 
 and tempest. See note, ch. xxv. 4. ^ A covert, A place of shelter 
 
 and security. Wind and tempest are emblematic of calamity and 
 oppression ; and the sense is, that Hezekiah w^ould be the protector 
 of his people, and w’ould save them from the calamities to which they 
 had been subjected in former reigns. ^ As rivers of water. This 
 figure is often used in Isaiah. See ch. xxxv. 6, 7. Notes, xli. 18. 
 It means that the blessings of such a reign would be as grateful and 
 refreshing as gushing fountains and running streams were to a thirsty 
 traveller. Here it refers to the benefits that would be conferred by 
 the reign of Hezekiah — a reign which, compared with that of his 
 father, would be like a refreshing fountain to a w'eary pilgrim in a 
 pathless desert. As the shadow of a great rock. In a burning 
 desert of sand, nothing is more grateful than the cooling shade of a 
 far-projecting rock. It not only excludes the rays of the sun, but it 
 has itself a refreshing coolness that is most grateful to a w'eary 
 traveller. The same figure is often used by the classic writers. See 
 Yirgil, Georg, hi. 145 ; Hesiod, ii. 106. H In a weary land, A land 
 where there is fatigue and w^eariness. Probably here it is used to 
 denote a land destitute of trees, and groves, and pleasant abodes ; a 
 land where one expects weariness and fatigue, without any refresh- 
 ment and shelter. The following description from Campbell’s 
 Travels in Africa will explain this ; “ Well does the traveller re- 
 member a day in the wilds of Africa, where the country was chiefly 
 covered wdth burning sand ; wffien scorched with the powerful rays of 
 an almost vertical sun, the thermometer in the shade standing at 100°. 
 He remembers long looking hither and thither for something that 
 would afford protection from the almost insupportable heat, and wdiere 
 the least motion of air felt like a flame coming against the face. At 
 length he espied a huge loose rock leaning against the front of a small 
 cliff' which faced the sun. At once he fled for refuge underneath its 
 
CHAPTER XXXn. 
 
 583 
 
 b.c.713.] 
 
 3 And tlie eyes of tEeni that 
 see shall not he dim: and the 
 ears of them that hear shall 
 hearken. 
 
 4 The heart also of the * rash 
 shall understand knowledge, and 
 the tongue of the stammerers 
 shall he ready to speak ^ plainly. 
 
 , 1 hasty. 2 or, elegantly. 
 
 3 And the eyes of them tha+ see shall not be dim, 
 
 And the ears of them that hear shall attend. 
 
 4 And the heart of the rash shall understand knowledge, 
 
 And the tongue of the stammerer shall hasten to speak clearly. 
 
 inviting shade. The coolness emitted from this rocky canopy he 
 found exquisitely exhilarating. The wild beasts of the deserts were 
 all tied to their dens, and the feathered songsters were all roosting 
 among the thickest foliage they could find of the evergreen trees. 
 The whole creation around seemed to groan, as if their vigour had 
 been entirely exhausted. A small river was providentially at hand, 
 to the side of which, after awhile, he ventured, and sipped a little of 
 its cooling water, which tasted better than the best Burgundy, or the 
 finest old Hock in the world. During all this enjoyment, the above 
 apropos text was the interesting subject of the traveller’s meditation; 
 though the allusion, as a figure, must fall infinitely short of that 
 which is meant to be prefigured by it.” 
 
 3. And the eyes of them that see, etc. The sense of this verse is, that 
 there shall be, under the reign of this wise and pious prince, on the 
 part of the prophets and teachers, a clear view of Divine truth ; and on 
 the part of the people who hear, a disposition to hearken and to attend 
 to it. The phrase, “ of them that see,” refers probably to the 'prophets, 
 as those who were called seers, (note, ch. xxix. 10 ; xxx. 10 ; comp. 
 1 Sam. ix. 9 ;) or those who had visions (note, ch. i. 1) of the things 
 that God would communicate to mien. The word rendered “ be dim” 
 (njwn) is derived from rw, which usually signifies to see, to hole; 
 but it also has a meaning similar to to spread over, to close, to 
 make blind. Of this fact Lowth seems not to have been aware when 
 he proposed, without the authority of any MS., to change the text. 
 The sense is, that those who were prophets and religious teachers 
 should no more see obscurely, but should have clear and just views 
 of Divine truth, ^ And the ears of them that hear. Of the people 
 who were instructed by their religious teachers. H Shall hearken. It 
 shall be a characteristic of those times that they shall be disposed to 
 attend to the truth of God. 
 
 4. The heart also of the rash. Margin, hasty. The Hebrew word 
 denotes those who hasten; that is, those who are precipitate in forming 
 a judgment, or deciding on a course of action. They do not take 
 time to deliberate, and consequently they are led headlong into error, 
 and into improper courses of life. ^ Shall understand knowledge. 
 They shall take time to deliberate ; and they shall consequently form 
 a more enlightened judgment. ^ And the tongue of the stammerers. 
 The stammerers (comp, note, ch. xxviii. 11) seem here to denote those 
 ■who had indistinct and confused views of subjects, or who were 
 incapable of expressing clear and intelligible views of Divine truth. 
 ^ Shall he ready to speak plainly. Margin, elegantly. The Hebrew is 
 nin? clear, white, usually applied to a bright, clear, white light. The 
 sense is, that there should be no indistinctness or obscurity in their 
 views and modes of utterance. 
 
584 
 
 ISAIAH. 
 
 5 The yile person shall he no 
 more called liberal, nor the chnrl 
 said to 1)6 bountiful. 
 
 6 For the yile person will 
 * speak yillany, and his heart 
 
 5 Jer. 13. 23. 
 
 [b. c. 713. 
 
 will work iniquity, to practise 
 hypocrisy, and to utter error 
 against the Lord, to make empty 
 the soul of the hungry, and he 
 will cause the drink of the 
 thirsty to fail. 
 
 5 The fool shall no more be called liberal, 
 
 Nor the covetous any more be said to be generous. 
 
 6 For the fool will speak folly, 
 
 And Ms heart will work iniquity. 
 
 In practising hypocrisy, and in uttering against Jehovah error ; 
 To exhaust the soul of the hungry, 
 
 And to cause the drink of the thirsty to faU. 
 
 5. The vile 'person, Heb,,/oo?. But the connexion requires us to 
 understand this as the opposite of liberal ; and it means a person who 
 is close, miserly, narrow-minded, covetous. This person is designated, 
 very appropriately, as a fool. ^ Shall he no more called liberal. It is 
 probable that under the reign of former princes, when all views of 
 right and wrong had been perverted, men of unprincipled character 
 had been the subjects of flattery, and names of virtue had been 
 attributed to them by their friends and admirers. But it would not 
 be so under the virtuous reign of the prince here celebrated. Things 
 would be called by their right names, and flattery would not be 
 allowed to attribute to men qualities which they did not possess. 
 ^ Nor the churl. The word churl means properly a rude, surly, ill- 
 bred man ; then a miser, a niggard. The Hebrew word means pro- 
 perly a deceiver, a fraudulent man. — Gesenius. The word avaricious^ 
 however, seems to suit the connexion. Lowth renders it “niggard 
 Noyes, “ crafty.” % Bountifid. Flattery shall no more ascribe to a 
 miserly man a character which does not belong to him. 
 
 6. For the vile person. Heb., the fool. This word more properly 
 expresses the idea than “ vile person.” The Hebrew's used the name 
 fool to denote not only one destitute of understanding, but a knave, a 
 dishonest man — regarding sin as the highest folly. See 1 Sam. xxv. 
 25; 2 Sam. iii. 33; Job ii. 10. H Will speak villany. Heb., %cill 
 speak folly. That is, he will act in accordaviice with his nature ; it is 
 his nature to speak folly, and he will do it. Under a wicked and 
 unjust administration such persons might be the subjects of flattery, 
 (ver. 5,) and might be raised to office and powder. But under the 
 administration of a virtuous king they would not be admitted to 
 favour ; and the reason was, that they would act out their nature, and 
 would corrupt all around them. A monarch, therefore, who regarded 
 the honour of his own throne, and the welfare of his subjects, would 
 exclude them from his counsels, f To make empty the soul of the 
 hungry. Probably this refers to spiritual hunger and thirst ; and 
 means that such a person would take away the means of knowledge 
 from the people, and leave them to error, ignorance, and want. Tlie 
 sense is, that if such persons were raised to office they would corrupt 
 the nation and destroy their confidence in God ; and this was a reason 
 why a virtuous prince w^ould exclude them from any participation in 
 his government. 
 
 7. The instruments also. In the Hebrew here there is a paronomasia 
 which cannot be imitated in a translation, The word instrument 
 
CHAP TER XAXH. 
 
 585 
 
 B. c. 713.] 
 
 7 The instruments also of the 
 churl are evil : he deviseth 
 wicked devices to destroy the 
 poor with lying words, even 
 when ^ the needy speaketh right. 
 
 8 But the liberal deviseth 
 liberal things; and by liberal 
 things shall he ^ stand. 
 
 1 or, he speaketh against the poor in 
 judgment. 2 or, be established. 
 
 7 The instruments of the knave also are evil ; 
 He plotteth also mischievous devices, 
 
 To destroy the poor with lying words, 
 
 "When the cause of the needy is just. 
 
 8 But the liberal deviseth liberal things. 
 
 And by liberal things shall he be established. 
 
 here denotes evidently the means by which the churl accomplishes his 
 object — whether it be by words, by judicial decisions, or by crafty 
 devices. This is also a kind of proverbial expression, and is given as 
 a further reason why such a person would not be employed by a wise 
 and virtuous prince. 5[ Are evil. He will make use of any un- 
 principled means, any wicked plan or device, to accomplish his 
 purpose. IT With lying words. With false representations ; or with 
 deceitful promises and assurances. His aim would be particularly 
 directed to the poor and humble, as more easily deprived of their 
 rights than the rich and powerful. It was also of greater importance 
 to defend the rights of the poor, and therefore the prophet says that 
 such a person should not be in the employ of a just and virtuous 
 ruler. ^ Even xohen the needy speaketh right. That is, although the 
 cause of the needy is one of truth and equity. When this would be 
 manifest, the unprincipled man in power would deprive him of his 
 rights, and, therefore, under a wise and virtuous administration, such 
 a person should not be employed. 
 
 8. But the liberals This seems, also, to have the force of a proverbial 
 expression. The word “liberal” means generous, noble, large- 
 hearted, benevolent ; a man of large views and of public spirit ; a 
 man above covetousness, avarice, and self-seeking ; a man who is 
 willing to devote himself to the welfare of his country, and to the 
 interests of his fellow-men. It is implied here that such persons 
 would be selected to administer the affairs of the government under 
 the wise and virtuous prince of which the prophet speaks. % Deviseth 
 liberal things. He purposes those things which will tend to promote 
 the public welfare, and not those merely which will conduce to his 
 private ends and gratification. ^ And by liberal things shall he stand. 
 Margin, established'' That is, according to the connexion, he 
 shall be confirmed, or approved in the government of the virtuous 
 king referred to. It is, however, a proposition in a general form, and 
 means also that a man by a liberal course shall be established ; that 
 is, his character, reputation, hopes, shall be established by it. This 
 is true now. If a man wishes to obtain permanent peace and honour, 
 the esteem of his fellow-men, or the evidence of Divine approbation, 
 it can be best done by large and liberal schemes to advance the 
 happiness of a dying world. He who is avaricious and narrow- 
 minded has no happiness, and no durable reputation ; he w'ho is 
 large-hearted aiid benevolent has the approbation of the wise and 
 good, the favour of God, and a firm and unshaken support in the trials 
 of life and in the agonies of death. 
 
 2c2 
 
586 
 
 ISAIAH. 
 
 
 [b. c. 713. 
 
 9 IT Bise up, ye women tliat 
 are at * ease ; Sear my yoice, ye 
 careless daughters ; give ear 
 unto my speech. 
 
 10 Many ^ days and years 
 
 t Amos 6. 1. 1 days above a year. 
 
 shall ye he troubled, ye careless 
 women : for the vintage shall 
 fail, the gathering shall not 
 come. 
 
 11 Tremble, ye women that 
 are at ease; be troubled, ye 
 
 9 0 ye women that are at ease, rise up, hear my voice : 
 
 Ye careless daughters, give ear to my speech. 
 
 10 Days beyond a year shall ye be troubled, ye careless women ; 
 For the vintage shall fad, the harvest shall not come. 
 
 11 Tremble, ye that are at ease ! 
 
 De troubled, ye careless ones ! 
 
 9. JlisG etc. Hosenmiiller supposes that this commences a new 
 
 vision or prophecy ; and that the former part (vers. 9 — 14) refers to 
 the desolation of Judea by the invasion of Sennacherib, and the latter 
 (vers. 15 — 20) to the prosperity which would succeed that invasion. 
 It cannot be doubted that this is the general reference of the passage, 
 but there does not seem to be a necessity of making a division here. 
 The entire prophecy, including the whole chapter, relates in general 
 to the reign of Hezekiah ; and as these events were to occur during 
 his reign, the prophet groups them together, and presents them as 
 constituting important events in his reign. The general design of 
 this portion of the prophecy (vers. 9 — 14) is to show the desolation 
 that would come upon the land of Judea in consequence of that 
 invasion. This he represents in a poetical manner, by calling on the 
 daughters of fashion and ease to arouse, since all their comforts were 
 to be taken awmy. % Ye xoomen that are at ease. They who are sur- 
 rounded by the comforts which affluence gives, and that have no fear 
 of being reduced to want. Comp. ch. hi. 16 — 26. % Ye careless 
 
 daughters. Heb., “daughters confiding;’* that is, those who felt no 
 alarm, and who did not regard God and his threatenings. 
 
 10. Many days and years. Marg., days above a year.” This is a 
 literal translation of the Hebrew. LXX., “ Make mention of a day of 
 a year in sorrow, with hope.” Targum, “ Days with years.” Kimchi 
 supposes it means “ two years.” Grotius supposes it means “ within 
 three years.” Various other interpretations may be seen in Poole’s 
 Synopsis. Gesenius renders it, “for a year’s time,” according to the 
 vulgar expression “a year and a day,” denoting a complete year, and 
 supposes that it means a considerable time, a long period. The 
 phrase literally means “ the days upon [or beyond] a year,” and may 
 denote a long time ; as the entire days in a year -would denote a long 
 period of suffering. Lowth renders it, not in accordance Avith the 
 HebreAV, “years upon years.” Noyes, “one year more and ye shall 
 tremble.” Perhaps this expresses the sense ; and then it Avould denote 
 not the length of time Avhich they Avould suffer, but Avould indicate 
 that the calamities would soon come upon them. ^ For the vintage 
 shall fail. A large part of the wealth and luxury of the nation con- 
 sisted in the vintage. When the vine failed, there Avould be, of course, 
 great distress. The sense is, that in consequence of the invasion of 
 the Assyrians, either the people Avould neglect to cultivate the lands, 
 or they Avould fail to collect the harvest. This might occur either 
 from the dread of the invasion, or because the Assyrian Avould destroy 
 everything in his march. 
 
 11. ^trip yoUi and make you hare. That is, take off your gay and 
 
E. c, 713.J CHAPTER XXXII. 587 
 
 careless ones: strip you, and 
 make you bare, and gird sack’- 
 cloth upon your loins. 
 
 12 They shall lament for the 
 teats, for the pleasant ^ fields, 
 for the fruitful vine. 
 
 13 Upon the land of my peo- 
 ple shall come up thorns “ and 
 
 1 fields of desire. u PIos. 10. 8. 
 
 briers, ^ yea, upon all the houses 
 of joy m the joyous city ; 
 
 14 Because the palaces shall 
 be forsaken; the multitude of 
 the city shall be left ; the ^ forts 
 and towers shall be for dens for 
 ever, a joy of wild asses, a pas- 
 ture of fiocks ; 
 
 2 or, burning upon. 
 
 3 or, cliffs and watch-towers. 
 
 Strip ye, make ye bare, gird ye sackcloth upon your loins ! 
 
 12 Mourning for the fertile grounds. 
 
 For the pleasant fields, — Tor the fruitful vine. 
 
 13 Upon the land of my people shall come up thorns and briers j 
 Yea, in all the houses of joy in the joyous city. 
 
 14 For the palace is deserted ; the tumultuous city is left ; 
 
 The fortified hall, and the towers shall be dens for ever — 
 
 The joy of wild asses, a pasture for flocks ; 
 
 splendid apparel, and put on the habiliments of mourning, indicative 
 of a great calamity. *\\ And gird sackcloth. See note, ch. iii. 24. 
 
 12. They shall lament for the teats. Interpreters have been not a 
 little perplexed by this expression. Lowth supposes it is to be taken in 
 conne^fion 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 ovQap apovprjs 
 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 diffi- 
 culties of the place, Rosenmiiller and Gesenius may be consulted, 
 ^ The pleasant f elds . Marg., as in the Hebrew, '‘^fields of desire.'^ 
 
 13. Upon the land of my people, A description similar to this, in 
 regard to the consequences of the invasion of Sennacherib, is given in 
 ch. vii. 20 — 25, See note on that passage. ^ Fea, upon all the houses 
 of joy. Marg., “ Or, burning upon.'* The marginal reading has 
 originated from the supposition that the word '3 is derived from 
 
 to be burned. This conjecture has been adopted by Junius and 
 Tremellius, and by some others. But it is evidently mere conjecture, 
 and is not demanded. The word “yea” will express the sense, 
 meaning that desolation, indicated by the growth of thorns and briers, 
 would come upon the cities that were then filled with joy. This does 
 not refer to Jerusalem, which was not taken by Sennacherib, but to the 
 other cities that were destroyed by him in his march ; and this account 
 accords with the statement in ch. vii. 20 — 25. 
 
 ^4. Because the palaces shall be forsaken. That is, the palaces in the 
 cities and towns which Sennacherib would lay waste. Or, if it refers, 
 as Lowth supposes, to the invasion of the land in the time of the 
 Chaldeans, then it relates to the palaces in Jerusalem. Yitringa sup- 
 poses that the temple at Jerusalem is particularly designated by the 
 
588 
 
 ISAIAH. [b.c.713 
 
 15 Until tlie Spirit^ be poured 
 upon us from on bigb, and tlie 
 •wilderness be a fruitful field, 
 
 and^ tbe fruitful field be counted 
 for a forest. 
 
 X Joel 2. 28. y Psa. IO 7 . 33, etc. 
 
 15 Until the Spirit be poured upon us from on high, 
 And tbe wilderness become a fruitful field, 
 
 And the fruitful field be esteemed a forest. 
 
 word rendered palaces. But that is not the usual word to denote the 
 temple, and it is not necessary to suppose that that is particularly -re- 
 ferred to. The word usuallj' denotes a palace^ or royal residence 
 in some part of the royal citadel. See Isa. xxv. 2; Jer. xxx. 18; 
 Amos i. 4, 7, 10, 12; 1 Kings xvi. 18. II The forts. Marg., cliffs 
 and watch-towers!* Heb., ophel. This Avord properly denotes a 
 hill or a cliff, such as is an advantageous situation for fortresses. It 
 is translated in Mic. iv. 8, “the strong hold in 2 Kings v. 24, “ the 
 tower;” in 2 Chron. xxvii. 3 ; Neh. iii. 27 ; xi. 21, “ Ophel;” also in 
 2 Chron. xxxiii. 14. With the article (the hill) it was given by Avay 
 of eminence to a bluff or hill lying north-east of mount Zion and south 
 of mount Moriah, which was surrounded and fortified Avith a Avail. 
 Josephus’ Jewish Wars, vi. 6. It extends south from mount Moriah, 
 running doAvn to the fountain of Siloam, lying between the valley of 
 Jehoshaphat on the east, and the Tyropoeon, or valley of Cheese- 
 mongers, on the west. It terminates over the pool of Siloam in a 
 steep point of rock forty or fifty feet high. The top of the ridge is 
 flat, and the ground is now tilled, and planted Avith olive and other 
 fruit-trees. See Robinson’s Bibli. Research, i. pp. 341, 394. It may 
 be used here, however, to denote a hill or cliff, a strongly fortified 
 place in general, without supposing of necessity that it refers to the 
 mountain in Jerusalem. H Towers. Towers Avere erected on the 
 Avails of cities at convenient distances for purposes of observation. 
 H Shall be for dens. Shall become places Avhere banditti and robbers 
 may abide, and secure themselves. H For ever. This is evidently 
 one instance in which the word “for cA^er” (opsnr) denotes a long 
 time^ because in the Averse following there is a period specified Avhen 
 the desolation Avould terminate. When the Avord is used Avithout any 
 such limitation it denotes proper eternity. H A joy of xcild asses. A 
 place Avhere wild animals Avill haA^e unlimited range. 
 
 15. Until the Spirit, The Spirit of God, as the source of all bless- 
 ings, and especially as able to meet and remove the ills of the long 
 calamity and desolation. This evidently refers to some future period 
 when the evils which the prophet was contemplating Avould be suc- 
 ceeded by the spread of the true religion. If the prophet meant to 
 confine his description of calamities to those which Avould attend the 
 invasion of Sennacherib, then this refers to the piety and prosperity 
 Avhich Avould prevail after that during the reign of Hezekiah. If he 
 designed, as LoAvth supposes, to describe the calamities AA^hich AA'ould 
 attend the invasion of the Chaldeans, and the desolation of the city 
 of Jerusalem during the captivity, then this refers to the prosperous 
 times that would occur after their return to their own land. And if 
 he looked forward beyond even that, then this refers to the times of 
 the Messiah also, and he designed to describe the happy period Avhen 
 the Messiah should have come, and Avhen the Spirit should be poured 
 out. Vitringa supposes that all three of these events are referred to 
 
B. c. 713.] 
 
 16 Then judgment shall dwell 
 in the wilderness, and righteous- 
 ness remain in the fruitful field. 
 
 17 And the work of righte- 
 ousness shall be peace ; and the 
 
 z Psa. 85. 10; James 3. 18. a Ileb. 4. 9. 
 
 589 
 
 effect of righteousness, quietness 
 and assurance for ever. 
 
 18 And my people shall dwell 
 in a peaceable ® habitation, and 
 in sure dwellings, and in quiet 
 resting-places. 
 
 CHAPTER XXXII. 
 
 16 Then justice shall dwell in the wilderness, 
 
 And righteousness shall inhabit the fruitful field. 
 
 17 And the work of righteousness shall be peace, 
 
 And the effect of righteousness quiet and security for ever. 
 
 18 And my people shall abide in a habitation of peace, 
 
 And in secure dwellings, 
 
 And in tranquil resting-places. 
 
 But although the expressions are such as are used in reference to the 
 times of the Messiah, yet the word “until” seems to limit the pre- 
 diction to some event previous to that. The plain sense of the passage 
 is, that the city would lie v/aste, and would be a pasture for flocks, 
 until the Spirit should be poured out ; that is, would lie Avaste a long 
 time, and then be succeeded by the merciful interposition of God 
 restoring them to their land and privileges. This idea would seem to 
 limit it, at the utmost, to the return from Babylon. *[[ Be poured upon us. 
 This is a common and usual mode of indicating that the influences of 
 the Spirit of God would be imparted, Ezek. xxxix. 29 ; Isa. xliv. 3 ; 
 Joel ii. 28, 29 ; Acts ii. 17, 18. ^ From on high. From heaven. 
 
 Comp. Luke xxiv. 49. IT And the wilderness be a fruitful field. Until 
 that change shall come when the places that are desolate shall become 
 fertile, and the places which are now fertile and prosperous shall be- 
 come desolate and barren. This may refer to the time when Jerusalem, 
 that would have lain so long waste, would be again inhabited and 
 cultivated, and when Babylon, then so prosperous, would become 
 desolate and ruined. The expression has a proverbial cast, and 
 denotes change and revolution. See note, ch. xxix. 17. 
 
 16. Then judgment shall dwell. Or, justice shall make its appropriate 
 dwelling-place there. % In the wilderness. In the place that was a 
 wilderness, but that shall now be turned to a fruitful field. IT In the 
 fruitful field. In the nation that is like a fruitful field ; in Judea 
 restored. 
 
 17. And the loorh of righteousness. That which righteousness pro- 
 duces ; or the effect of the prevalence of righteousness on the nation. 
 ^ Shall be peace. There shall be no internal agitation, and no conflicts 
 with foreign nations. ^ Quietness and assurance. This is a beautiful 
 description of the happy effect of the prevalence of piety ; and it is as 
 true now as it was in the time of Isaiah. True religion would put an 
 end to strifes and litigations ; to riots and mobs ; to oppressions and 
 tumults ; to alarms and robbery ; to battle, and murder, and conflict. 
 
 18. And my people shall dwell in a peaceable habitation. In cities and 
 towns that would not be alarmed by internal or external foes. % And 
 in sure dwellings. In dwellings that would be secure from invasion. 
 All this is descriptive of the peaceful times, and the general security 
 which followed the return from Babylon. To this period of happiness 
 and prosperity, Isaiah, as well as the other prophets, often refers. 
 
 19. When it shall hail. t.T}a ira “ and it shall hail in coming down.” 
 There is a paronomasia in the original here which cannot be expressed 
 
.590 
 
 ISAIAH. 
 
 [b.c. 713. 
 
 19 WLeii it stall tail, * com- 
 ing domi on the forest ; and tte 
 city stall te ^ low in a low place. 
 
 20 Blessed are ye ttat sow 
 
 \b ch. 30. 30. 1 or, utterly abased. 
 
 teside all waters, " ttat send 
 fortt thither tte feet of tte os 
 and tte ass. 
 
 c Eccles. 11. 1, 2. 
 
 19 But it stall tail, and tte forest stall be brought do^vn, 
 And tte city stall be utterly prostrate. 
 
 20 Blessed are ye who sow upon all waters, 
 
 "Who send fortt thither the foot of the ox and tte ass. 
 
 in a translation — a figure of speech which, as we have seen, is common 
 in Isaiah. Hail is an image of Divine vengeance or punishment ; and 
 the reference here is doubtless to the storms of indignation that w'ould 
 come on the enemies of the Jews, particularly the Assyrians. See 
 notes, ch. xxx. 30. IT Coming down on the forest. Coming down on 
 the army of the Assyrian, which is here called a forest. The same 
 term is given to the army of the Assyrians in ch. x. 18, 19, 33, 34. 
 The sense is, that the Divine judgment would come dov/n on that army 
 Avith as much severity as a storm of hail descends on a forest — strip- 
 ping the leaves from the trees, destroying its beauty, and laying it 
 Avaste. ^ And the city. According to Gesenius this is Nineveh, the 
 capital of the Assyrian empire. According to Rosenmuller, Grotius, 
 and others, it is Babylon. Hensler supposes that it is Jerusalem, and 
 that the sense is, that as a city that is situated in a valley is safe Avhen 
 the storm and tempest sweep over the hills, so Avould it be to Jerusalem 
 Avhen the storm of Avrath should sweep aAvay the army of the Assyrian. 
 But the connexion evidently requires us to understand it of the capital 
 of the enemy ; though Avhether it be Nineveh or Babylon perhaps 
 cannot be determined. Shall he low in a low place. Marg., '‘^utterly 
 abased.'’ Heb., “in humility shall be humbled.” The sense is, shall 
 be completely prostrate. Those Avho refer this to Jerusalem suppose 
 it refers to the time AA'hen God should humble it by bringing the 
 enemy so near, and exciting so much consternation and alarm. Those 
 Avho refer it to Babylon suppose it relates to its destruction. If 
 referred to Nineveh, it must mean Avhen the pride of the capital of 
 the Assyrian empire should be humbled by the complete oA^erthroAv 
 of their army, and the annihilation of their hopes. The connexion 
 seems to require us to adopt this latter interpretation. The Avhole 
 Averse is very obscure ; but perhaps the above Avill express its^ general 
 sense. 
 
 20. Blessed are ye. The sense of this verse is, that Avhile 
 the enemies of the JeAvs Avould be o\’’ertliroAvn, they themselves 
 Avould be permitted to cultivate their lands in security. Instead 
 of predicting this directly, the propliet implies that this Avoiild 
 occur, by declaring that those AAdio Avcre permitted to do this Avere 
 happy. H That sow beside all waters. Ileb., upon all Avaters.” 
 This may mean that they selected places near running streams 
 as being most fertile ; or it may refer, as LoAvth supposes, to 
 the manner of soAving grain, and particularly rice, in eastern 
 countries. This is done by casting the seed upon the Avater. This 
 custom is referred to in Eccles. xi. 1, “ Cast thy bread,” i. e. thy 
 seed, “upon the Avaters, for thou shalt find it after many days;” — 
 that is, cast thy seed upon the Avaters Avhen the river overfloAvs the 
 banks, and the seed Avill sink into the slime and mud, and Avill spring 
 
CHAPTEE XXXIII. 
 
 591 
 
 B. c. 713. J 
 
 up -when tlie waters subside, and yon will find it again after many 
 days in a rich and luxuriant harvest. Sir John Chardin thus describes 
 this mode of sowing: “They sow it (the rice) upon the water; and 
 before sowing, while the earth is covered with water, they cause the 
 ground to be trodden by oxen, horses, and asses, who go mid-leg 
 deep ; and this is the way they prepare the ground for sowing.” — 
 Harmer’s Obs. i. p. 280. IT That send forth thither the feet of the ox 
 and the ass. That is, for the purpose of treading the earth while the 
 water is on it, and preparing it for the seed. In this way the ground 
 would need no ploughing, but the seed would fall into the slime, and 
 be sufficiently covered when the waters should subside. The idea in 
 this verse is, that there would be a state of security succeeding the 
 destruction of their enemies ; and that they would be permitted to 
 pursue the cultivation of the soil, unannoyed and undisturbed. 
 
 ANALYSIS OF CHAPTER XXXIII. 
 
 This chapter comprises a new and distiact prophecy, though manifestly re- 
 lating to the same general subject as the preceding. In ver. 19 of the previous 
 chapter the prophet had foretold the destruction of th« army of Sennacherib ; 
 and this chapter is designed still further to set forth the circumstances and 
 the effects of that destruction. That it refers to Sennacherib is apparent from 
 the whole structure of the prophecy. So it is imderstood by Lowth, Rosen- 
 miiller, Grotius, and Cal via, though Vitriuga supposes that it refers to the 
 destruction of the Syrians^ instead of the Assyrians, and particularly after 
 the time and for the crimes of Antiochus Epiphanes. All the circumstances, 
 as well as the connexion, however, agree with the invasion by Sennacherib, 
 and agree far better mth that than either with the destruction of Babylon, or 
 the judgments that came upon the Syrians. The design of the prophecy is to 
 assure the Jews that their nation and city would be safe, notwithstanding the 
 invasion of the Assyrian, and that Jehovah would be to them a source of 
 constant protection and consolation, ver. 21. The object of the prophecy, 
 therefore, is to comfort them in this threatened invasion, and to lead them 
 to look up to God. 
 
 The prophecy or poem is one of uncommon beauty in its structure, and is 
 peculiarly elegant in its expressions. It abounds, indeed, in transitions, but 
 they are easily seen, and can be distinctly marked. The structure and design 
 of the poem may be seen in the followmg analysis : — 
 
 I. Woe is denounced agaiust the Assyrian who had invaded Judea without 
 provocation, and who was spreading desolation over a nation that had not 
 injured him, ver. 1. This contains the general scope and purport of the 
 chapter. 
 
 II. The Jews are introduced (ver. 2) as offering up supplications to Je- 
 hovah in view of the threatened invasion, and beseeching him to be merciful 
 to them, and expressing them confidence in him. 
 
 III. God himself is introduced declaring the overthrow of Sennacherib, 
 v'ers. 3, 4. This he represents (ver. 3) under the image of the people — tliat 
 is, the people in his army — fleeing at the noise of the tumult caused by the 
 desolating tempest that should sweep them away, and at the act of (lod’s 
 lifting up himself to scatter the nations. 
 
 IV. A chorus of Jews is introduced, (vers. 5, 6,) extolling the greatness 
 and mercy of God, ver. 5 ; and also celebrating the wisdom and piety of 
 Hezekiah, w^ho had put his confidence in God, ver 6. 
 
 V. Li vers. 7 — 9, the despair and alarm of the Jews are described on the 
 approach of Sennacherib. This is exhibited in the following manner : {a) The 
 messengers whom Hezekiah had sent to Sennacherib with thi-ee hundred 
 talents of silver and thirty talents of gold, to propitiate his favour, (2 Kings 
 
592 
 
 ISAIAH. 
 
 \ b . c. 760 
 
 CHAPTER XXXIII. 
 
 OE to tliee tliat spoilest, ^ and 
 thou Tvast not spoiled ; and 
 deale th treacherously, and they 
 dealt not treacherously -with 
 
 d ch. ei. 2; Hab. 2. 8. 
 
 thee ! when thou shalt cease to 
 spoil, thou shalt he spoiled; 
 and when thou shalt make an 
 end to deal treacherously, they 
 shall deal treacherously with 
 thee. e Rev. 13. 10. 
 
 Vision XXVIII. — Ch. xxxiii. The Assyrian. 
 
 1 Woe to thee, thou plunderer, and thou wast not plundered; 
 
 Thou who dealest perfidiously, and thou wast not treated perfidiously I 
 When thou hast ceased to plunder, thou shalt be plundered ; 
 
 And when thou hast done acting perfidiously, thou shalt be treated per- 
 fidiously. 
 
 xviii. 14 — 16,) return 'without success, and weeping bitterly, ver. 7. {b) The 
 desolation is described that attended the march of Sennacherib — a desolation 
 that extended to the highways, the cities, and to the most beautiful and fertile 
 places, represented by hewing down Lebanon, and turning Carmel into a 
 wilderness, vers. 8, 9. 
 
 VI. God is now introduced (vers. 10 — 13) as saying that he would take 
 the work of the destruction of the Assyrian into his own hand, and showing 
 that he would be himself exalted, ver. 10 ; that he would disappoint their 
 expectations, ver. 11; that they should be totally destroyed as if by fire, 
 (ver. 12,) and calling on the nations near and remote to hear what he 
 had done, ver. 13. 
 
 VII. The various effects of the invasion on the inhabitants of Jerusalem 
 
 are described, (vers. 14 — 19.) {a) The effect on the hj^pocrites, producing 
 
 consternation and alarm of the highest degree, ver. 14. {b) This is finely 
 
 contrasted with the confidence and security of the righteous in that time. 
 They would confide in God, vers. 15 — 16 ; they would see the king in his 
 beauty , ver. 17 ; and they would see their foe completely destroyed, 
 vers. 18, 19. 
 
 VIII. The whole account is closed with a statement of the fact that 
 Jerusalem was sa*fe, and that the enemy would be completely destroyed, 
 vers. 20 — 24. 
 
 1. Woe to thee that spoilest. This description accords entirely with 
 Sennacherib and his army, who had plundered the cities and countries 
 which they had invaded, and who were about to advance to Jerusalem 
 for the same purpose. Comp. ch. xxix. 7, 8; xxxvii. 11. IT And 
 thou wast not spoiled. That is, thou hadst not been plundered by the 
 Jews against whom thou art coming. It was because the war was so 
 unprovoked and unjust, that God would bring so signal vengeance on 
 them. H And dealeth treacherously . See note on ch. xxi. 2. The 
 treachery of the Assyrians consisted in the fact, that when their 
 assistance was asked by the Jews, in order to aid them against the 
 combined forces of Syria and Samaria, (see ch. vii. 1, 2,) they had 
 taken occasion from that invitation to bring desolation on Judah. 
 See ch. vii. 17, 20. Notes, ch. viii. 6 — 8 ; x. 6. Hezekiali also gave 
 to Sennacherib thirty talents of gold and three hundred talents of 
 silver, evidently with an understanding that this was all that he de- 
 manded, and that if this Avas paid he Avould lea^^'e the nation in peace. 
 But this implied promise he perfidiously disregarded. See 2 Kings 
 xviii. 14, 15. H When thou shalt cease to spoil. This does not refer 
 to his having voluntarily ceased to plunder, but to the fact that God 
 would put an end to it. ^ Thou shalt be spoiled. This was literally 
 fulfilled. The Assyrian monarchy lost its splendour and power, and 
 
CHAPTER XXXIII. 
 
 593 
 
 5.C 713.] 
 
 2 0 Lord, be gracious nnto 
 ns ; we baye waited for tliee ; 
 be tliou tbeir arm every morn- 
 ing, onr salvation also in tbe 
 time of trouble. 
 
 3 At tbe noise of tbe tumult 
 tbe people fled; at tbe lifting 
 up of tbyself tbe nations were 
 scattered. 
 
 2 0 Jehovah, be gracious unto us ; 
 
 In tbee we trust. 
 
 Be tbou their strength every morning, 
 
 Our salvation in tbe time of trouble. 
 
 3 At tbe voice of tbe tumult the people flee ; 
 
 At tbe lifting up of tbyself tbe nations are scattered. 
 
 was finally merged in tbe more mighty empire of Babylon. Tbe nation 
 was, of course, subject to tbe depredation of the conquerors, and 
 compelled to submit to them. U When thou shalt make an end. Tbe 
 idea is, that there would be a completion^ or a finishing of bis acts of 
 treachery towards the Jews, and that w'ould be when God should 
 overthrow him and his army. *U They shall deal treacherously with thee. 
 The words “they shall'’ are here equivalent to “thou shalt be dealt 
 with in a treacherous manner.” The result was, that Sennacherib 
 was treacherously slain by his own sons as he was “ worshipping in 
 the house of Nisroch his god,” Isa. xxxvii. 38 : and thus the pro- 
 phecy was literally fulfilled. The sense of the whole is, that God 
 would reward their desire of plundering a nation that had not injured 
 them, by the desolation of their own land ; and ivould recompense the 
 perfidiousness of the kings of Assyria Avho had sought to subject 
 Jerusalem to their power, by perfidiousness in the royal family itself. 
 
 2. O Lord. This is a solemn prayer to Jehovah, made by the 
 Jews in the apprehension of the invasion of the Assyrian. It is not 
 meant that this prayer was actually offered, but it is a prophetic 
 representation indicating the alarm of the Jews at his approach, and 
 their disposition to throw themselves upon the mercy of God. ^ We 
 have waited for thee. That is, we have looked for deliverance livm 
 this threatened invasion, from thy hand. Comp, note, ch. xxvi. J. 
 ^ Be thou their arm. The arm is a symbol of strength. It is used in 
 the Scriptures as emblematic of the Divine protection, or of the 
 interposition of God in time of cahimity and danger, Exod. xv. 
 16; Jobxl.9; Psa. xliv. 3; Ixxvii. 15; Ixxxix. 21; xcviii. 1. Lowth 
 proposes to read “our arm,” instead of “their arm,” and the con- 
 nexion would seem to demand such a reading. The Yulgate and the 
 Chaldee read it in this manner, but there is no authority from MSS. 
 for a change in the text. The truth seems to be, that Isaiah, impelled 
 by prophetic inspiration, here interposes his own feelings as a Jew, 
 and offers his own prayer that God would be the strength of the 
 nation. The form, however, is immediately changed, and he presents 
 the prayer of the people. H Every morning. Constantly; at all times. 
 H In the time of trouble. Referring particularly to the trouble con- 
 sequent on the invasion of the Assyrians. 
 
 3. At the noise of the tumult. Lowth supposes that this is addressed 
 by the prophet in the name of God, or rather by God himself to the 
 Assyrian ; and that it means, that notwithstanding the terror which he 
 had caused the invaded countries, he would himself fall and become 
 an easy prey to those whom he intended to subdue. But probably it 
 ehould be regarded as part of the address which the Jews made tQ 
 
594 
 
 ISAIAH. B. c. 713. 
 
 4 And yonr spoil shall be to and fro of locusts shall he run 
 gathered like the gathering of upon them, 
 the caterpillar : as the running 
 
 4 And your spoil shall be gathered as the locust gathereth ; 
 
 As the running to and fro of the locust so shall they run upon it. 
 
 Jehovah, ver. 2 ; and the word “tumult” — sounds noise^ as of 
 rain. 1 Kings xviii. 41 ; or of music, Ezek. xxvi. 13 ; Amos v. 23; 
 or the bustle or tumult of a people, 1 Sam. iv. 11 ; xiv. 19 ; Job xxxix. 
 7) — refers here to the voice of God by which the army was overthrown. 
 Jehovah is often represented as speaking to men in a voice fitted to 
 produce consternation and alarm. Thus it is said of the vision which 
 Daniel saw of a man by the side of the river Hiddekel, “his words” 
 were “like the voice of a multitude” (p^^n) Dan. x. 6. And thus in 
 Kev. i. 10, the voice of Christ is said to have been “like the voice of 
 a trumpet ;” and in ver, 15, “like the sound of many waters.” It will 
 be recollected also that it was said that God would send upon the 
 Assyrian army “ thunder, and an earthquake, and a great noise, with 
 storm and tempest, and a flame of devouring fire,” (Isa. xxix. 6, 
 comp. ch. XXX. 30 ;) and it is doubtless to this prediction that the 
 prophet refers here. God would come forth with the voice of in- 
 dignation, and would scatter the combined armies of the Assyrian. 
 *11 The people fled. The people in the army of the Assyrian. A large 
 part of them were slain by the angel of the Lord in a single night, but a 
 portion of them with Sennacherib escaped, and fled to their own land, 
 Isa. xxxvii. 36, 37. *^1 At the lifting up of thyself. Of Jehovah ; as 
 
 when one rouses himself to strike. *11 The nations. The army of 
 Sennacherib was doubtless made up of levies from the nations that 
 had been subdued, and that composed the Assyrian empire. 
 
 4. And your spoil. The booty that the Assyrian army had gathered 
 in their march towards Jerusalem, and which would now be left by 
 them to be collected by the Jews. H Shall he gathered like the gathering 
 of the caterpillar. The grammatica,! construction here is such that this 
 may admit of two interpretations : it may either mean, as the 
 caterpillar or the locust is gathered ; or it may mean, as the caterpillar 
 gathers its spoil. It often occurred that in countries where the locust 
 was an article of food, they wxre scraped together in large quantities, 
 and thrown into ditches, or into reservoirs, and retained to be eaten. 
 This is the custom in some parts of Africa. But the meaning here is, 
 undoubtedly, that the plunder of the Assyrian army would be collected 
 by the Jews, as the locust gathered its food. The sense is, that as 
 locusts spread themselves out over a land — as they go to and fro 
 without rule and without molestation, gathering whatever is in their 
 way, and consuming everything; so the Jews in great numbers, and 
 without regular military array, would run to and fro collecting the 
 spoils of the Assyrian army. In a country where such devastation 
 was made by the caterpillar and locust as in Palestine, this was a 
 very striking figure. The word rendered “caterpillar” here — Vsn 
 from bon to cut off^ consume — properly denotes the devourcr^ and is ap- 
 plied usually to a species of locust. So it is understood here by most 
 of the versions. The LXX. render it, “ as if one were gathering 
 locusts, so will they insult you,” 
 
B. 0. 713.] CHAPTER XXXIII. 595 
 
 5 Tlie Loed is exalted j for 
 lie dwelletli on Mgli: lie hath, 
 filled Zion with judgment^ and 
 righteousness. 
 
 6 And wisdom and knowledge 
 shall he the stability of thy 
 times, and strength of * salya- 
 
 / Psa. 97. 9. 9 Eom. 3. 20. 
 
 tion : the fear * of the Loed is 
 his treasure. 
 
 7 Behold, their ^ valiant ones 
 shall cry without ; the ambas- 
 sadors of peace shall weep bit- 
 terly. 
 
 1 salvations. h Prov. 14. 27. 
 
 2 or, messengers. 
 
 5 Jehovah is exalted; yea, he dwelleth on high; 
 
 He hath filled Zion with judgment and righteousness. 
 
 6 iind the stability of thy times, the strength of salvation, shall be wisdom 
 
 and Imowledge ; 
 
 The fear of Jehovah, this shall be his treasure. 
 
 7 Behold, the mighty men cry without ; 
 
 The ambassadors of peace weep bitterly. 
 
 5. The Loud is exalted. Comp. Psa. xcvii. 9. The prophet here 
 introduces a chorus of the Jew's, celebrating the praises of God for 
 delivering them from the Assyrian. ^ He hath filled Zion with 
 judgment. That is, the effect of his destroying his enemies will be to 
 fill Jerusalem wdth reverence for his name. The deliverance would be 
 so signal, and the manifestation of the Divine mercy so great, that the 
 effect would be that the nation would turn to God, and acknowledge his 
 gracious interposition. See ch. xxx. 22 — 26, 29 ; xxxi. 6 ; xxxii. 15 — 18. 
 
 6. And loisdom and knowledge shall he. This verse contains evi- 
 dently an address to Hezekiah, and asserts that his reign would be 
 characterized by the prevalence of piety and knowdedge. This chapter 
 abounds in sudden transitions ; and it accords with its general cha- 
 racter, that when Jehovah had been addressed (ver 5) there should 
 then be a direct address to Hezekiah. *fT The stability. This word 
 denotes firmness^ steadiness^ constancy ; and means that in his times 
 knowdedge and the fear of the Lord would be settled on a firm 
 foundation. The Avhole history of the virtuous reign of Hezekiah 
 shows that this was fulfilled. See 2 Kings xviii. II And strength of 
 salvation. Or saving strength; that is, mighty or distinguished 
 salvation. Thy times shall be distinguished for great reforms, and 
 for the prevalence of the doctrines of salvation. The fear of the 
 Loud is his treasure. The principal riches of Hezekiah. His reign 
 shall not be distinguished for wars and conquests, for commercial en- 
 terprise, or for external splendour ; but for the prevalence of piety, and 
 the fear of the Lord. 
 
 7. Behold. This verse introduces a new subject by a very sudden 
 
 transition. It is designed, wdth the two following, to exhibit the 
 desolation of the land on the invasion of Sennacherib, and the con- 
 sternation that would prevail. E or this purpose the prophet introduces 
 (ver. 7) the ambassadors who had been sent to sue for peace, as 
 having sought it in vain, and as weeping now bitterly ; he represents 
 (in ver. 8, ) the desolation that abounded, and the fact that Sennacherib 
 refused to come to any terms, and (in ver. 9) the extended desolations 
 that had come upon the fairest portions of the land. H Their valiant 
 ones. The “valiant ones’" of the Jews wbo had been sent to Sen- 
 nacherib, to obtain conditions of peace, or to enter into a negotiation 
 with him to spare the city and the nation. The word which is 
 here rendered “valiant ones,” has given great perplexity to 
 
596 ISAIAH. [b. c. 713, 
 
 8 The highways lie waste, hath despised the cities, he re- 
 the wayfaring man ceaseth : he gardeth no man. 
 hath broken the coyenant, he 
 
 8 Tlie highways are desolate ; 
 
 The traveller ceaseth : — 
 
 He hath broken the covenant ; 
 
 Ho despiseth the cities ; 
 
 He regardeth no man. 
 
 expositors. It occurs nowhere else in the Scriptures. The LXX. 
 render the verse, “ With the dread of you shall they be terrified ; they, 
 of whom you have been afraid, will, for fear of you, raise a grievous 
 cry.” Jerome renders it, “ Behold, they seeing, cry without,” as if 
 the word was derived from to see. The Chaldee renders it, “And 
 when it shall be revealed to them, the messengers of the people who 
 went to announce peace shall cry bitterly.” The Syriac, “If he shall 
 permit himself to be seen by them, they shall w'eep bitterly.” Sym- 
 machus and Theodotion render it, *5ou ocpd’fjo'oiiaL clvtols — io, I will 
 appear to them. So Aquila, dpad'fjo'opai avTo7s. Most or all the versions 
 seem to have read it as if it w’ere compounded of Db HiW I will appear 
 to them. But probably the word is formed from the same as 
 Ariel^ a hero, (see note, ch. xxix. 1,) and means their hero in a 
 collective sense, or their heroes ; that is, their men who were dis- 
 tinguished as military leaders, and Avho were sent to propose terms of 
 peace with Sennacherib. The most honourable and valiant men 
 would be selected of course for this purpose, (comp, note, ch. xxx. 4;) 
 but they had made the effort to obtain peace in vain, and were returning 
 with consternation and alarm. II ^hall cry loithout. They would lift 
 up their voice with weeping as they returned, and publicly proclaim with 
 bitter lamentation, that their efforts to obtain peace had failed. H The 
 ambassadors of peace. When Sennacherib invaded the land, and had 
 advanced as far as Lachish, Hezekiah sent messengers to him with a 
 rich present, having stripped the temple of its gold, and sent him all 
 the silver which was in his treasury, for the purpose of propitiating 
 his favour, and of inducing him to return to his own land, 2 Kings 
 xviii. 14 — 16. But it was all in vain. Sennacherib sent his generals 
 with a great host against Jerusalem, and was unmoved by all the 
 treasures which Hezekiah had sent to him, and by his solicitations for 
 peace, 2 Kings xviii. 17. It was to t\\Q failure of this embassy that 
 Isaiah refers in the passage before us. 
 
 8. The highways lie icaste. This verse contains a description of the 
 desolations that had been caused by the invasion of Sennacherib. 
 Some have understood it as containing the account wdiich the ambas- 
 sadors sent by Hezekiah gave of the effects of the invasion. Thus 
 Grotius interprets it. But it is probably a description made by the 
 prophet himself, and is designed to state one cause why the messengers 
 that had been sent out wept bitterly. They had not only failed of 
 inducing Sennacherib to abandon his purpose of attacking Jerusalem, 
 but they had witnessed the effects of his invasion already. The 
 public ways were desolate. In the consternation and alarm that was 
 produced by his approach, the roads that had been usually thronged 
 W'ere now solitary and still. A mournful desolation already pre- 
 vailed, and they apprehended still greater calamities, and hence they 
 wept. U The wayfaring rnan ceaseth. Heb., He that passes along the 
 
CHAPTER XXXIIl. 
 
 597 
 
 B; c. 713.J 
 
 9 The earth moiimeth and 
 languisheth ; Lebanon is asham- 
 ed and ‘ heirn down ; Sharon is 
 
 1 or, wiihereth away. 
 
 like a wilderness ; and Baskan 
 and Carmel sliake off their 
 fruits. 
 
 9 The land moumeth ; it languisheth ; 
 
 Lebanon is put to shame — it is hewn down ; 
 Sharon is like a desert ; 
 
 And Bashan and Carmel shake off [their leaves] . 
 
 7'oad ceases. That is, there is a cessation of travel. No one is seen pass- 
 ing along the streets that used to be thronged. IT He hath broken the 
 covenant. This may either mean that the Assyrian king had violated 
 the compact which had been made with him by Ahaz, by which he 
 was to come and aid Jerusalem against the allied armies of Syria and 
 Samaria, (see notes on ch. vii.,) or it may mean that he had violated 
 an implied compact with Hezekiah. When Judea was threatened 
 with an invasion by Sennacherib, Hezekiah had sent to him when he 
 was at Lachish, and had sought for peace, 2 Kings xviii. 14. In that 
 embassy Hezekiah said, “ I have offended, return from me ; that which 
 thou puttest on me I will bear. And the king of Assyria appointed 
 unto Hezekiah king of Judah three hundred talents of silver and 
 thirty talents of gold.’" To pay this, Hezekiah exhausted his trea- 
 sury, and even stripped the temple of its golden ornaments, 2 Kings 
 xviii. 15, 16. A compact was thus made by which it was understood 
 that Sennacherib was to withdraw his army, and depart from the 
 land. But notwithstanding this, he still persisted in his purpose, 
 and immediately despatched a part of his army to lay siege to Jeru- 
 salem. All the treaties, therefore, had been violated. He had dis- 
 regarded that which was made with Ahaz, and that which he had 
 now himself made with Hezekiah, and w^as advancing in violation of 
 all to lay siege to the city. H He hath despised the cities. That is,, he 
 disregards their defences, and their strength; he invades and takes 
 all that comes in his way. He speaks of them with contempt and 
 scorn as being unable to stand before him, or to resist his march. 
 See his vain and confident boasting in ch. x. 9, and xxxvi. 19. ^ He 
 
 regardeth no man. He spares no one, and he observes no compact 
 with any man. 
 
 9. The earth mourneth. The land through which he passed. For 
 the sense of this phrase, see note, ch. xxiv. 4. IT Lebanon is ashamed 
 and hewn down. For the situation of Lebanon, see note, ch. x. 34. 
 Lebanon was distinguished for its ornaments of beautiful cedars. 
 Here it is represented as being stripped of these ornaments, and as 
 covered with shame on that account. There is not any direct his- 
 torical evidence that Sennacherib had advanced to Lebanon, though 
 there are some intimations that this had occurred, (see note, ch. 
 xiv. 8,) and it w^as certainly a part of his boast that he had done it. 
 See ch. xxxvii. 24. There is no improbability in supposing that he 
 had sent a part of his army to plunder the country in the vicinity of 
 Lebanon. See ch. xx. 1. IT Sharon is like a wilderness. Sharon was 
 the name of a district south of mount Carmel, along the coast of the 
 Mediterranean, extending to Caesarea and Joppa. The name w'as 
 almost proverbial to express any place of extraordinary beauty and 
 fertility. See Isa. xxxv. 2; Ixv. 10; 1 Chron. v. 16; xxvii. 29; 
 Cant. ii. 1. There w^as also another Sharon on the east side of the 
 Jordan, and in the vicinity of Bashan, which w^as also a fertile region, 
 
598 
 
 ISAIAH. 
 
 Lb. 3. 713. 
 
 10 Now will I rise, saitli tlie 
 Lord 3 now will I Le exalted 3 
 now * will I lift np myself. 
 
 11 Ye shall conceive chaff; 
 ye shall bring forth stuhhle: 
 
 i Psa. 46. 10. 
 
 yonr breath, as fire, shall de- 
 vour you’ 
 
 12 And the people shall be as 
 the burnings of lime ; as thorns 
 cut up shall they be burned in 
 the fire. 
 
 10 Now will I arise, saith Jehovah 3 
 Now will I be exalted 3 
 
 Now will I lift up myself. 
 
 11 Te shall conceive chaff 3 
 
 Ye shall bring forth stubble : 
 
 Yom* own spirit is the fire that shall consume you. 
 
 12 And the people shall be as lime that is burned 3 
 Like thorns cut up and consumed in the fire. 
 
 1 Chron. v. 16. To this it is more probable that the prophet here 
 refers, though it is not certain. The object seems to be to mention the 
 most fertile places in the land as being now desolate. ^ Bashan. For 
 an account of the situation of Bashan, subsequently called Batanea, 
 see note, ch. ii. 13. H And Carmel. See note on ch. xxix. 17. *il Shake 
 off their fruits. The words “their fruits” are not in the Hebrew. 
 The LXX. read this, “ Galilee and Carmel are made bare,” <pav^pa 
 icrrai k. r. A. The Hebrew word nyi probably means to shake 3 to 
 shake out, or off 3 and refers here to the fact probably that Bashan and 
 Carmel are represented as having shaken off their leaves^ and were 
 now lying desolate as in winter. 
 
 10. l^ow. This verse commences another transition. In the pre- 
 vious verses the desolation of the land had been described, and the 
 hopelessness of obtaining any terms of favour from Sennacherib, or 
 of binding him to any compact, had been stated. In this state of 
 things, when inevitable ruin seemed to be coming upon the nation, 
 God said that he would interpose. Will 1 rise. To vengeance ; or 
 to punish the invading host. The emphasis in this passage should be 
 placed on “I,” indicating that Jehovah would himself do what could 
 not be effected by men. IT Noio will I be exalted. That is, God would 
 so interpose that it should be manifest that it was his hand that 
 brought deliverance. 
 
 11. Ye shall conceive chaff. An address of God to the Assyrians. 
 
 The figure is one that denotes that their counsels would be in vain. 
 Chaff and stubble are used in the Scriptures, in contrast with grain, 
 to denote anything which is not solid, nutritious, or substantial 3 then 
 anything which is frivolous, useless, vain. A similar image occurs 
 in ch. xxvi. 18. See note on that place. Comp. ch. lix. 4. *11 Yotcr 
 
 breathy as fire^ shall devour you. The word “ breath” here spirit) 
 is evidently used in the sense of the Greek 6vy.os, and denotes anger ^ 
 as in ch. xxx. 28. It refers to the haughty and arrogant spirit of 
 Sennacherib ; the enraged and excited mind intent on victory and 
 plunder. The sense is, that his mind, so intent on conquest, so 
 proud, excited, and angry, would be the means of his own destruc- 
 tion. Lowth proposes to read “ my spirit;” but for this change there 
 is no authority from MSS. See notes on ch. i. 31. 
 
 12. And the people. In the army of Sennacherib. IT As the burn- 
 mgs of lime. As if placed in a burning lime-kiln, where they must 
 certainly be destroyed. See ch. xxx. 33. Comp. Amos ii. 1. IT As 
 thorns cut up. As thorns, or small brush-wood, that has been long 
 
CHAPTER XXXIII. 
 
 599 
 
 B. C. 713.] 
 
 13 H’ Hear, ye that are far off, 
 what I have done ; and ye that 
 ttr^near, acknowledge my might. 
 
 14 The sinners in Zion are a- 
 fraid ; fearfulness hath surprised 
 
 * the hypocrites : Who among us 
 shall dwell with the devouring 
 fire ? who among us shall dwell 
 with everlasting burnings I 
 
 k Matt. 22. 12. 
 
 13 Hear, ye that are far off, what I have done ; 
 
 And know, ye that are near, my power. 
 
 14 The sinners in Zion are struck Avith dread ; 
 
 Terror hath seized the hypocrites [who say], 
 
 ‘‘ Who among us can dwell in consuming fire ? 
 
 ‘‘ Who among us can dwell in everlasting burnings 
 
 cut up and perfectly dried are speedily consumed, so shall it be with 
 the Assyrian army. This is an image like many that are employed, 
 denoting that the destruction of the army of the Assyrians would be 
 sudden and entire. 
 
 13. Hear, ye that are far off. This is an address of Jehovah, in- 
 dicating that the destruction of the Assyrian army would be so signal 
 that it would be known to distant nations, and would constitute an 
 admonition to them. H Ye that are near. Ye Jews; or the nations 
 immediately adjacent to Judea. The phrase “ far and near” is equi- 
 valent to all, 
 
 14. The sinners in Zion are afraid. This verse is evidently designed 
 to describe the alarm that was produced in Jerusalem on impenitent 
 sinners and hypocrites, by a view of the judgment of God on the army 
 of Sennacherib. They would see his wrath on his enemies then, and 
 in view of the terrors of his indignation in relation to that army they 
 would be alarmed, and TV'ould ask how it Avould be possible for them 
 to endure such wrath for ever. If the effect of the wrath of God 
 even for a nighty Avhen it should blaze against that great army, was 
 so terrible, how could it be borne for ever ? This seems to be the 
 general idea of the passage. A great variety of interpretations have 
 been proposed, which may be seen in Yitringa and Poole. The phrase, 
 
 sinners in Zion'* here refers to the Avicked and rebellious in Jeru- 
 salem. Fearfulness hath surprised the hypocrites. Those who pro- 
 fessed to serve God, and yet Avho were secretly depending on the aid 
 of Egypt. See ch. xxxi. Comp, note, ch. ix. 17. The sentiment 
 here is, that those who professedly are the friends of God, but AV’ho 
 are secretly and really his enemies, are often alarmed at his judg- 
 ments. When the judgments of God overtake sinners, they are con- 
 scious that they deserve also his wrath, and their minds are filled 
 with consternation. So in a time of prevailing sickness, or of pesti- 
 lence, they who have really no confidence in God, and no evidence 
 that they are prepared to die, are filled with alarm. A true friend of 
 God Avili be calm in such scenes ; a hypocrite Avill show by his con- 
 sternation that he has no religion. II Who among us shall dwell with 
 the devouring firef Some have understood this as referring to the 
 fires Avhich they supposed the Assyrian would kindle in Jerusalem, 
 apprehending that he would take and burn the city. But the more 
 probable interpretation is that which refers it to the judgment that 
 would be brought upon the Assyrians — the burning Avrath of God 
 like fire that Avould consume them. The destruction of the Assyrians 
 is repeatedly represented under the image of a storm and tempest, 
 where there would be the “ flame of devouring fire.” See note, ch. 
 xxix. 6. The sense is this : “ God has suddenly consumed that 
 
600 
 
 ISAIAH* 
 
 [b. c. 713* 
 
 15 He ' that walketh ’ righte- 
 ously, and sj)eaketh ^ uprightly ; 
 he that despiseth the gain of 
 ^oppressions, that shaketh his 
 
 / Psa. J5. 2. 1 in righteousness. 
 
 2 uprightness . 3 or, deceits. 
 
 hands from holding of hrihes, 
 that stoppeth his ears from hear- 
 ing of blood, and shutteth his 
 eyes from seeing evil ; 
 
 4 bloods. m Psa. 119. 37. 
 
 15 He who walketh in righteousness, and speaketh right things, 
 Despising the gain of oppressions, 
 
 Shaking his hands from holding a bribe, 
 
 Closing his ears from hearing of blood. 
 
 And closing his eyes from seeing evil. 
 
 immense army of his foes. Such must be the awful punishment of 
 the wicked. How can %oe abide it? We also, though among his 
 people, are his foes, and are exposed to his wrath. How can we 
 endure the terrors of that day when his burning indignation shall 
 also overtake us?’^ IT Shall dwell loith everlasting hurningsl Who 
 among us could endure to suffer amid such burning wrath for ever ? 
 If that wrath is so fierce as to consume such an immense host in a 
 single night, who could abide it should it be continued for ever and 
 for ever ? This is the obvious sense of this passage ; and it implies, 
 (1.) That hypocrites will be greatly alarmed when they see punish- 
 ment come upon the open and avowed enemies of God. (2.) That in 
 such times they will have none of the peace and quiet confidence 
 which his true friends have. (3.) That such an alarm is evidence of 
 conscious guilt and hypocrisy. (4.) That the persons here spoken of 
 had a belief of the doctrine of eternal punishment — a belief which 
 hypocrites and sinners always have, else why should they be alarmed? 
 (5.) That the punishment of hypocrites in the church will be dread- 
 ful and terrific. This seems to have been the conviction here. They 
 saw that if sxwh judgments came upon those \vho had no knowledge 
 of the true God, it must be infinitely more terrible on those who had 
 been trained amidst the institutions of religion, and who had pro- 
 fessed attachment to .Jehovah. And so it will be in a pre-eminent 
 degree among those who have been trained in the Christian church, 
 and who have been the professed but insincere followers of the Lord 
 Jesus Christ. 
 
 15. He that walketh righteously. In this and the following verses 
 the prophet presents, in contrast, the confidence and the security of 
 the righteous. He first, in this verse, describes the characteristics of 
 the righteous, and in the following verses their confidence in God, 
 and their security and safety. The first characteristic of the righteous 
 man is that he walks righteously; that is, he lives righteously; he 
 does right. H Axid speaketh uprightly. The second characteristic — 
 his words are well ordered. He is not false, perfidious, slanderous, 
 or obscene in his words. If a private individual, his Avords are 
 simple, honest, and true ; if a magistrate, his decisions are according 
 to justice. H He that despiseth the gain of oppressions. Margin, deceits. 
 The third characteristic — he abhors the gain that is the result of 
 imposition, false dealing, and false weights. Or if it mean oppressions^ 
 as the word usually does, then the sense is, that he does not oppress 
 the poor, or take advantage of their needy condition, or affix exor- 
 bitant prices, or extort payment in a manner that is harsh and cruel. 
 ^ That shaketh his hands from holding of bribes. The fourth charac- 
 teristic. This relates particularly to magistrates. They adjudge causes 
 
CHAPTER XXXIII. 
 
 601 
 
 B. c, 713.] 
 
 16 He shall dwell on ^ liigh ; 
 liis place of defence shall he the 
 munitions of rocks ; bread shall 
 he given him, his waters shall 
 he sure. 
 
 1 heights f or, high places. 
 
 17 Thine eyes shall see "the 
 king in his beauty : they shall 
 behold the land **that is very 
 far off. 
 
 n John 17 . 24. 2 of far distances. 
 
 16 He shall dwell on high ; 
 
 The strong-holds of the rocks shall be his high defence ; 
 His bread shall be given him, his water shall be sure. 
 
 17 Thine eyes shall see the king in his beauty ; 
 
 They shall behold the extreme borders of the land. 
 
 according to justice, and do not allow their judgment to be swayed 
 by the prospect of re\vard. II That stoppeth his ears from hearing of 
 blood. This is the fifth characteristic. It means, evidently, he who 
 does not listen to a proposal to shed blood, or to any scheme of 
 violence, and robbery, and murder. See note, ch. i. 15. IF A7id shuU 
 teth his eyes fi'om seeing evil. He does not desii'e to see it ; he is not 
 found in the places where it is committed. A righteous man should 
 not only have no part in evil, but he will keep himself if possible 
 from being a witness of it. A man who sees all the evil that is going 
 forward, that is present in every brawd and contention, is usually a 
 man who has a fondness for such scenes, and who may be expected 
 to take part in them. It is a remarkable fact that very few of the 
 Society of Friends are ever seen in courts of justice as wit?iesses. The 
 reason is, that they have no fondness for seeing the strifes and con- 
 tentions of men, and are not found in those places where evil is 
 usually committed. This is the sixth characteristic of the righteous- 
 man ; and the sum of the whole is, that he keeps himself from all 
 forms of iniquity. 
 
 16. He shall dwell on high. See the margin. Heights, or high places, 
 
 were usually places of safety, being inaccessible to an enemy. The 
 sense here is, that such a man as is described in ver. 15 should be pre- 
 served from alarm and danger, as if his habitation were on a lofty cliff 
 or rock. The particular and special meaning is, that he should be 
 safe from the anger, wrath, and consuming fire, which the sinner and 
 the hypocrite dreaded, ver. 14. 11 The munitions of rocks . The literal 
 
 translation of this place would be, “The strongholds of the rocks shall 
 be his lofty fortress.” Comp, note, ch. ii. 21. IF Bread shall be given 
 him. He shall be sustained, and his life shall be preserved. 
 
 17. Thine eyes. The eyes of the righteous described in ver. 15. 
 IF Shall see the King in his beauty. Some understand this of the Assy- 
 rian king. Thus Kimchi understands it, and supposes it means that 
 they shall see him at the walls of Jerusalem ; that is, shall see him 
 destroyed. Yitringa supposes it means Jehovah himself, as the king 
 of his people, and that they should see him in his glory. Others sup- 
 pose it refers to the Messiah. But the immediate connexion requires 
 us to understand it of Hezekiah. Comp, note, ch. xxxii. 1, 2. The 
 sense is, “ You shall be defended from the hostile army of the Assyrian. 
 You shall be permitted to live under the peaceful and prosperous 
 reign of your pious monarch, and shall see him, not with diminished 
 territory and resources, but with the appropriate magnificence which 
 becomes a monarch of Israel.” IF The land that is very far off. You 
 shall be permitted to look to the remotest part of the land of Judea as 
 delivered from enemies, and as still under the happy sceptre of your 
 
 VOL. I, 2d 
 
602 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 18 TMne heart shall meditate 
 terror. Where is the scribe? 
 where is the * receiver ? where 
 is he that counted the towers ? 
 
 ^ 1 weigher, 2 or, ridiculous. 
 
 19 Thou shalt not see a fierce 
 people ; a people of deeper speech 
 than thou canst perceive; of a 
 ^stammering tongue, that thou 
 canst not understand. 
 
 18 Thine heart shall meditate on the [past] terror [saymg] — 
 ‘‘ Where is now the scribe ? — Where is the weigher ? 
 ‘‘Where is he that counted the towers 
 
 19 That fierce people thou shalt not see ; 
 
 That people of obscure speech which thou couldst not hear, 
 Of a barbarous tongue which thou couldst not imderstand. 
 
 l^ing. Yon shall not be confined by a siege, and straitened within the 
 narrow walls of Jerusalem. The empire of Hezekiah shall be extended 
 over the wide dominions that appropriately belong to him, and you 
 shall be permitted to range freely over the whole land, even over the 
 parts that are now occupied by the forces of the Assyrian. Yirgil has 
 a beautiful passage remarkably similar to this : 
 
 ^juvat ire, et Dorica castra, 
 
 Desertosque videre locos, litusque relictum. — ii. 28. 
 
 18. Thine heart. The heart of the people of Jerusalem. IT Shall 
 meditate terror. This is similar to the expression in Virgil ; 
 
 — forsan et hsec olim meniuiisse juvahit. — ^n, ii. 203. 
 
 The sense here is, “You shall hereafter thinh over all this alarm and 
 distress. When the enemy is destroyed, the city saved, and the king 
 shall reign in magnificence over all the nation then enjoying peace 
 and prosperity, you shall recall these days of terror and alarm, and 
 shall then ask with gratitude and astonishment. Where are they who 
 caused this alarm ? Where are now they who so confidently calculated 
 on taking the city ? They are all gone — and gone in a manner fitted 
 to excite astonishment and adoring gratitude. “ Sweet is the recol- 
 lection,’* says Rosenmuller, “of dangers that are passed.” ^ Where 
 is the scribe ? How soon, how suddenly has he vanished ! The word 
 scribe here (nso) evidently refers to some prominent class of officers in 
 the Assyrian army. It is from "ic? to count, to number, to write ; and 
 probably refers to a secretary^ perhaps a secretary of state or of war, or 
 an inspector-general^ who had the charge of reviewing an army, Jer. 
 xxxvii. 15; lii. 25; 2 Kings xxv. 19. IT Where is the receiver? Mar- 
 gin, as in the Hebrew, weigher. The Vulgate renders this, “Where 
 is he that ponders the words of the law?” The LXX., “Where are 
 the counsellors {(xvfx^ovXivovTcs) ?” Probably the word refers to him 
 who weighed the, tribute, or the pay of the soldiers ; and means, doubt- 
 less, some officer in the army of the Assyrian ; probably one whose 
 office it was to have charge of the military chesty and to pay the army. 
 *ir Where is he that counted the towers ? That is, who made an estimate 
 of the strength of Jerusalem — either Sennacherib, or some one appointed 
 by him to reconnoitre and report on the means which the city had of 
 defence. Comp. ch. xxxvi. 4. 
 
 19. Thou shalt not see a fierce people. Or, rather, “ this fierce and 
 boasting people you shall not see.” They shall not enter the city ; 
 but though they are advancing with so much confidence, they shall 
 be suddenly cut off and destroyed. The "word rendered “fierce” 
 
CHAPTER XXXIII. 
 
 603 
 
 S.C.713.] 
 
 20 Look upon Zion, tke city 
 of our solemnities: thine eyes 
 shall see Jerusalem a quiet ha- 
 bitation; a tabernacle that shall 
 
 not be taken down ; not one of 
 the stakes thereof shall ever ® be 
 removed, neither shall any of 
 the cords thereof be broken. 
 
 o Uev. 3. 15. 
 
 20 Look upon Zion, the city of our solemnities. 
 
 Thine eyes shall behold Jerusalem a quiet habitation, 
 A tent that shall not be moved ; 
 
 "WTiose stakes shall not be plucked up for ever, 
 
 And whose cords shall not be broken. 
 
 (wu from u':) probably means strong, or wicked, Lowth renders it, 
 “barbarous people,’' as if it were tri'?. Michaelis also adopts this 
 reading by supposing an error in transcribing, a change of 3 into b . 
 Such a change might have easily occurred, but there is no authority 
 from the MSS. for making an alteration in the text. The word strong, 
 or mighty, agrees well with the connexion. H A people of deeper 
 speech. A people whose language is so deep, i. e, so dark or obscure, 
 that it cannot be understood by you. This refers to the army of the 
 Assyrians, who spoke the Syrian language, which was understood by 
 some of the Jews, but which was unintelligible to the mass. See ch. 
 xxxvi. 11. IT Tha?i thou canst perceive. Than you can understand. 
 *IT Of a stammering tongue. ' See note, ch. xxviii. 11. The margin is, 
 “ridiculous;” a sense which the Hebrew will bear, but the more 
 appropriate meaning is that of a barbarous or unintelligible foreign 
 language. 
 
 20. Look upon Zion, Lowth renders this, “Thou shalt see Zion,” 
 by changing the Hebrew text in conformity with the Chaldee. There 
 is no doubt that this accords with the sense of the passage, but there 
 is no authority for the change. It stands in contrast with what had 
 been said in ver. 19. There the prophet had said that they should 
 no more see those foreign armies that were coming to invade them. 
 Here he directs them to look upon Zion, implying that they should be 
 permitted to behold Zion in a situation such as he proceeds to describe 
 it. “You shall not see that foreign army carrying desolation as they 
 design through the city and the land. They shall be destroyed. But 
 behold Zion ! Her you shall see quiet, prosperous, happy, peaceful.” 
 IT The city of our solemnities. Where the religious solemnities of the 
 nation were celebrated. ^ A quiet habitation, Tree from invasion, 
 and from the terrors of war. ^ A tabernacle, A tent ; a dwelling, 
 such as was common in the nomadic mode of life in the East. The 
 whole city is described under the image of a tent that is fixed and 
 undisturbed, where the family may reside in safety and comfort. 
 IT Not one of the stakes thereof. The stakes here refer to the poles or 
 fixtures, which were driven into the ground in order to fasten the tent 
 to enable them to spread it, or to the small stakes or pins that were 
 driven into the ground in order to secure the cords by which the tent 
 was extended. The cut on the next page will give an idea of the mode 
 in which tents were commonly pitched, and will serve to explain this 
 passage, as W'ell as the similar passage in ch. liv. 2. ^ Shall ever be 
 
 removed. It shall be a fixed and permanent habitation. The word 
 “ ever ” must mean an indefinite period of duration. Sennacherib had 
 designed to blot out the name of the people of God, and destroy their 
 separate and independent existence. The prophet says that that should 
 
604 
 
 ISAIAH* 
 
 fB. c. 713. 
 
 21 But there the glorious 
 Lord will he unto us a place ^ of 
 broad riyers and streams ; where- 
 
 1 bread of spaces ^ or, hands > 
 
 in shall go no galley with oars, 
 neither shall gallant ship pass 
 thereby. 
 
 21 But there the glorious Jehovah will be unto us 
 A place of rivers, and streams that are broad ; 
 AVhere no oared galley shall pass, 
 
 Neither shall any mighty ship go through. 
 
 never be done. Jerusalem, the residence of his people and the emblem 
 of his church, would be safe, and would not be destroyed. There 
 would always be a safe and quiet abode for the friends of the Most 
 High. In this sense it accords with the declaration of the Saviour, 
 that the gates of hell should not prevail against his church. H Neither 
 shall any of the cords thereof he broken. Cords were used in tents to 
 
 fasten the cloth to the poles, or to fasten it to the pins which had been 
 driven into the ground, in order to extend the cloth, and to make it firm. 
 
 21. But there. In Jerusalem ; or in his church, of which Jerusalem 
 was the emblem. H The glorious Lord. Lowth renders it, “the 
 glorious name of Jehovah,” taking to be a noun, as if it were 
 pointed Dti. So the Syriac and the LXX. read it. The word glorious 
 ("''7^) means magnificent; denoting that Jehovah would manifest 
 liimself there as magnificent or great in the destruction of his enemies, 
 and in the protection of his people. ^ Will be unto us a place. It 
 seems to be harsh to say that Jehovah would ho^aplace; but the mean- 
 ing is, that he would be to them as such a place ; that is, his presence 
 and blessing would be such as w'ould be represented by broad rivers 
 and streams, flowing through a land, or encompassing a city. Rivers 
 and streams are sources of fertility, the channels of commerce, and 
 objects of great beauty. Such seems to be the idea here. The presence 
 of Jehovah would be to them a source of great prosperity and happi- 
 ness ; and a beauty 'would be thrown around the city and nation like 
 majestic and useful rivers. It is possible that there may have been 
 some allusion here to cities that were encompassed or penetrated by 
 rivers and canals, like Babylon, or Thebes in Egypt. Such cities de- 
 
3. c. 713.] CHAPTER XXXIII. 605 
 
 22 For tlie Lord is our judge, Lord is our king ; lie will save» 
 the Lord is our ^ lawgiver, the us. 
 
 1 statute-maker. 
 
 22 For Jehovah is our judge ; 
 
 Jehovah is our lawgiver; 
 
 Jehovah is our king : 
 
 He will save us. 
 
 rived important advantages from rivers. But Jerusalem had nothing 
 of this nature to contribute to its prosperity or beauty. The prophet 
 says, that the presence of Jehovah would be to them what these rivers 
 were to other cities. H Of broad rivers and streams. Heb., “ rivers, 
 streams broad of hands.” The sense seems to be, broad rivers that 
 are made up of confluent streams ; or rivers to which many streams 
 are tributary — like the Nile — and which are therefore made broad^ and 
 capable of navigation. The phrase here used — in the Heb. “ broad of 
 hands” — properly denotes br'oad on both hands ^ or, as we would say, on 
 both sides ; that is, the shores would be separated far from each other. 
 The word hand is often used in Hebrew to denote the side^ the shore, 
 or the bank of a river. The following extract will show the importance 
 of such rivers : “In such a highly-cultivated country as England, and 
 where great drought is almost unknown, we have not an opportunity 
 to observe the fertilizing influence of a broad river ; but in South 
 Africa, where almost no human means are employed for improving the 
 land, the benign influence of rivers is most evident. The Great or 
 Orange River is a remarkable instance of this. I travelled on its 
 banks, at one time, for five or six w^eeks ; when, for several hundred 
 miles, I found both sides of it delightfully covered with trees of various 
 kinds, all in health and vigour, and abundance of the richest verdure ; 
 but all the country beyond the reach of its influence was complete 
 desert. Everything appeared to be struggling for mere existence ; so 
 that we might be said to have had the wilderness on one side, and a 
 kind of paradise on the other.” — Campbell. 11 Wherein shall go. The 
 mention of broad rivers here seems to have suggested to the prophet 
 the idea that navigable rivers, while they were the channels of com- 
 merce, also gave to an enemy the opportunity of approaching easily 
 with vessels of war, and attacking a city. He, therefore, says that no 
 such consequence would follow, from the fact that Jehovah would be 
 to them in the place of broad rivers. No advantage could be taken 
 from what was to them a source of prosperity and happiness. While 
 other cities were exposed to an enemy from the very sources from which 
 they derived their wealth and prosperity, it would not be so wdth them. 
 From what constituted their glory — the protection of Jehovah — no 
 danger ever could be apprehended. It had all the advantages of broad 
 rivers and streams, but with none of their attendant exposures and 
 perils. H No galley xoith oars. That is, no small vessel — for larger 
 vessels were propelled by sails. Still the reference is doubtless to a 
 vessel of war ; since vessels of commerce would be an advantage, and it 
 would not be an object of congratulation that none of them should be 
 there. H Neither shall gallant ship. No great or magnificent 
 
 ship ; no ship fitted out for purposes of war. The sense is, therefore, 
 that though Jerusalem should be thus favoured, yet it would be unap- 
 proachable by an enemy. 
 
 22. For the Lord is our judge. Jehovah will be to us nothing but 
 a source of happiness, truth, and prosperity, His presence will be to 
 
606 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 23 * Thy tacklings are loosed ; 
 they could not well strengthen 
 their mast ; they could not 
 
 X or. They have forsaken thy tacklings^ 
 
 spread the sail : then is the 
 prey of a great spoil diyided ] 
 the lame p take the prey. 
 
 P 1 Cor. 1. 27. 
 
 23 Thy ropes hang loose ; 
 
 They could not make firm the base of the mast ; 
 They could not spread the sail : 
 
 Then shall a great spoil be divided ; 
 
 ' The lame shall take the prey. 
 
 us only a blessing, and a means of success and joy. The repetition of 
 the name Jehovah three times is common in the Scriptures, 
 
 23. Thi/ tacklings. This is evidently an address to Sennacherib. 
 The mention of the war-galley and the ship seems to have suggested 
 the application of the figure to the enemies of the Jews, and particu- 
 larly to Sennacherib. The prophet, therefore, compares the Assyrian 
 to a ship that was rendered unserviceable ; whose sails were unfastened, 
 and whose mast could not be made firm, and which was therefore at 
 the mercy of winds and waves. The Hebrew which is here rendered 
 “ thy tacklings are loosed,” means “ thy cords are let go that is, the 
 cords or ropes that fastened the sails, the masts, and the rudder, were 
 loosened. In such a condition the ship would, of course, go to ruin. 
 •H They could not well strengthen their mast. They could not fix it firm 
 or secure. It is evident that if the mast cannot be made firm, it is 
 impossible to navigate a ship. It is to be observed here, however, that 
 the word which our translators have rendered “well” (}?) not only 
 signifies well as an adverb, but is also used as a noun, and means a 
 stand or station^ Gen. xl. 13 ; xli. 13 ; Dan. xi. 20, 21 ; and also a base 
 or pedestal^ 1 Kings vii. 31 ; Exod. xxx. 18, 28 ; xxxi. 9 ; xxxv. 16 ; 
 xxxviii. 8 ; Lev. viii. 11. It maybe used here to denote the socket or 
 base of the ship’s mast; or the cross-beam which the mast passed 
 through, and which held it firm. This was called by the Greeks 
 lorro'TrcBrjf (Odyssey, xii, 51;) or /xecoS/^tT?, lardboKH)^ (Iliad, i. 434.) The 
 translation, therefore, “they could not make fast the base of their 
 mast,” would better express the sense of the Hebrew. The LXX. 
 render it, “thy mast gave way.” ^ They could not spread the sail. 
 Of course, as the ropes were all loosened, and the mast could not be 
 made firm, it would be in vain to attempt to spread a sail. The sense 
 is, that the plan of the Assyrian would be disconcerted, his scheme 
 discomfited, and his enterprise would come to nought. He and his 
 army w'ould be like a vessel at sea without sails. % Then is the prey 
 of a great spoil divided. The word divided here means shall be distri- 
 buted or apportioned, as plunder was usually among victors. The sense 
 is, that much booty would be taken from the army of the Assyrian 
 and distributed among the Jews. See note on ver. 4. It is certain that 
 Hezekiah had given to Sennacherib three hundred talents of silver, 
 and thirty talents of gold, and had stripped the temple, and given the 
 gold that was on the temple to him, 2 Kings xviii. 14 — 16; and this 
 treasure was doubtless in the camp of the Assyrians. And it is cer- 
 tain that, after this invasion of Sennacherib, the treasures of Hezekiah 
 were replenished, and his wealth so much abounded that he made an 
 improper and ostentatious display of it to the ambassadors that came 
 from Babylon, 2 Kings xx. 13 — 15 ; and there is every presumption, 
 therefore, that a great amount of spoil was collected from the camp of 
 the Assyrian. % The lame take the prey. It shall be so abundant, and 
 
B. c. 713.] CHAPTEE XXXIII. 
 
 607 
 
 24 And tlie inhabitant shall 
 not say, I am sick ; ^ the people 
 
 I q llev. 21. 4. 
 
 that dwell therein shall he for- 
 giyen their iniquity. 
 
 r Jer. 50. 20.' 
 
 24 And the inhabitant shall not say, ‘‘lam infirm 
 
 The people that dwell therein is freed from the punishment of their 
 iniquity. 
 
 shall be so entirely abandoned by the Assyrians, that even the feeble 
 and the defenceless shall go forth to the camp and take the spoil 
 that is left. 
 
 24. Aiid the inhabitant. The inhabitant of Jerusalem. % Shall not 
 say^ I am sick. That is, probably, the spoil shall be so abundant, and 
 the facility for taking it so great, that even the sick, the aged, and the 
 infirm, shall go forth nerved with new vigour to gather the spoil. % The 
 people that dwell therein. In Jerusalem. % Shall be forgiven their 
 iniquity. This is equivalent to saying that the calamities of the invasion 
 would be entirely removed. This invasion is represented as coming 
 upon them as a judgment for their sins. When the Assyrian should 
 be overthrown it would be a proof that the sin which had been the 
 cause of the invasion had been forgiven, and that God was now disposed 
 to show them favour and mercy. It is common in the Scriptures to 
 represent any calamity as the consequence of sin, to identify the re- 
 moval of the calamity and the forgiveness*of the sin. Thus the Saviour 
 said (Mark ii. 5) to the man afflicted with the palsy, “ Son, thy sins 
 be forgiven thee.’" And when the scribes murmured, he urged that 
 the power of forgiving sins and of healing disease was the same, or 
 that the forgiveness of sin was equivalent to the removal of disease* 
 Mark ii. 9. 
 
 ANALYSIS OF CHAPTER XXXIY. 
 
 The thirty-fourth and thirty-fifth chapters make one distinct and beautiful 
 prophecy, consisting of two parts : the first contaioing a denunciation of judg- 
 ment on the enemies of the Jews, particularly Edom, ch. xxxiv. ; and the 
 second a most beautiful description of the flourishing state of the people of 
 God, which would follow these judgments, ch. xxxv. 
 
 At what time the prophecy was delivered it is uncertain, and indeed can 
 be determined by nothing in the prophecy itself. It is observable, however, 
 that it is the close of the first part of the prophecies of Isaiah ; the remaining 
 chapters to the fortieth, which commences the second part of the prophecies, 
 being occupied with an historical description of the invasion of Sennacherib 
 and his army. It has been supposed (see the Introduction, § 2, 3) that be- 
 tween the delivery of the prophecies in the first and second portion of Isaiah, 
 an interval of some years elapsed, and that the second part was delivered 
 for his own consolation, and the consolation of the people, near the close of 
 his Life. 
 
 A somewhat similar purpose, as I apprehend, led to the composition and 
 publication of the prophecy before us. The general strain of his prophecies 
 thus far has been, that however numerous and mighty were the enemies ot 
 the JewSj the people of God woffld be delivered from them all. Such was 
 the case in regard to the allied armies of Syria and Samaria, ch. vii., viii. ; 
 of the Assyrian, ch. x.; of Babylon, ch. xiii., xiv. ; of Moab, ch. xv., xvi. ; 
 of Damascus and Ethiopia, ch. xvii., xviii. ; of Egypt, ch. xix., xx. ; and 
 more particularly of the Assyrians under Sennacherib, ch. xxv., xxix., xxx., 
 xxxi., xxxii., xxxiii. The prophecy before us I regard as a land of sum- 
 ming up^ or recapitulatioii of all that he had delivered ; and the general 
 
608 
 
 ISAIAH. 
 
 [b.c. 713. 
 
 idea is, that the people of God would he delivered from all their foes^ and that 
 happier times under the Messiah would succeed all their calamities. This he 
 had expressed often in the particular prophecies ; he here expresses it in a 
 summary and condensed manner. 
 
 Keeping this general design of the prophecy in view, we may observe that 
 it consists of the following parts : 
 
 I. A general statement that all the enemies of the people of God would be 
 
 destroyed, ch. xxxiv. 1 — 4. {a) The nations of the earth are summoned to 
 
 see this, and to become acquainted with the purpose of God thus to destroy 
 all Ms enemies, ver. 1. (b) The destruction of the enemies of God, described 
 
 under the image of a great slaughter, vers. 2, 3. (c) The same destruction 
 
 described under the image of the heavens rolled together as a great scroll, 
 ver. 4. 
 
 II. TMs general truth particularly applied to Edom or Idumea, as among 
 
 the most virulent of their enemies, vers. 5 — 17. {a) Jehovah’s vengeance 
 
 would come upon the land of Idumea, and the land would be covered with the 
 slain, and soaked in blood, vers. 5 — 8. {h) The entire and utter desolation 
 
 of the land of Idumea is foretold. The kingdom should be destroyed ; the 
 land laid waste ; and the whole country become a dwelling-place" of wild 
 beasts, vers. 9 — 17. 
 
 III. The happy times that would succeed — ^the times of the Messiah — are 
 exhibited (ch. xxxv.) in language of great beauty and sublimity. TMs is the 
 substance of all that the prophet had predicted, and all Ms visions terminate 
 there. The wilderness shall blossom; and the sick and afflicted shall be 
 healed ; the desolate lands shall be fertile ; there shall be no enemy to annoy, 
 and the ransomed of the Lord shall return and come to Zion with songs and 
 everlasting joy upon their heads. 
 
 As so large a part of this prophecy relates to Edom, or Idumea, it may be 
 
 E roper to preface the exposition of the chapter with a brief notice of the 
 istory of that country, and of the causes for which God denounced ven- 
 geance upon it. 
 
 Idumea was the name given by the Greeks to the land of Edom, the country 
 which was settled by Esau. The territory which they occupied extended 
 originally from the Dead Sea to the Elanitic gulf of the Eed Sea. Their ter- 
 ritory, however, they extended considerably by conquest, and carried their 
 arms to the east and north-east of Moab, and obtained possession of the 
 country of which Bozrah was the chief city. To this they had access 
 through the intervening desert, without crossing the country of the Moab- 
 ites or Ammonites. The capital of East Idumea was Bozrah ; the capital 
 of South Edom was Petra or Selah — called in 2 Kings xiv. 7, Joktheel. See 
 notes, ch. xvi. 1. 
 
 This country received its name from Esau, the son of Isaac, and the twin 
 brother of Jacob. He was called Edom, wMch signifies red, from the colour 
 of the red pottage which he obtained from J acob by the sale of Ms birtMight, 
 Gen. XXV. 30. After his marriage, he removed to mount Seir, and made that 
 Ms permanent abode, and the country adjacent to it received the name of 
 Edom. Mount Seir had been occupied by a people called Horites, who were 
 displaced by Esau when he took possession of their country and made it his 
 own, Deut. ii. 12. The Edomites were at first governed by princes, impro- 
 perly translated “dukes” in Gen. xxxvi. 9 — 31. They were an independent 
 people until the time of David. They seem to have continued under the 
 government of separate princes, until the apprehension of foreign invasion 
 compelled them to unite under one leader, and to submit themselves to a 
 king. When the children of Israel were passiug through the wilderness, as 
 the land of Edom lay between them and Canaan, Moses sent ambassadors to 
 the king of Edom, souciting the privilege of a peaceful passage tMough their 
 country, on the groimd that they were descended from the same ancestor, 
 and promising that the property of the Edomites should not be injured, and 
 offering to pay for all that they should consume. Numb. xx. 14 — 19. To tMs 
 reasonable request the king of Edom seM a positive refusal, and came out 
 
CHAPTER XXXIV. 
 
 609 
 
 b.c.713.] 
 
 with a strong anny to resist them, Xumb. xx. 20. This refusal was long 
 remembered by the J ews, and Avas one cause of the hostile feeling which Avas 
 cherished against them. The kingdom of Edom seems to have risen to a 
 considerable degree of prosperity. There is indeed no direct mention made 
 of it after this until the time of David ; but it seems to have then risen into 
 so much importance as to have attracted Ms attention. David carried his 
 arms there, after having obtained a victory over the Syrians, Moabites, and 
 Ammonites. It is not ImoAvn, indeed, Avhat Avas the cause of tMs war, but it 
 is ImoAvn that he slew eighteen thousand Edomites in the valley of Salt, 
 (2 Sam. viii. 13; 1 Chron. xviii. 12;) and the rest of them were either 
 brought into subjection under Joab, or were forced to fly into foreign coun- 
 tries. Hadad, their young long, fled to Egypt, and was favourably received 
 by Pharaoh, and was Mghly honoured at his court. He Avas married to 
 the sister of Taphanes, who was the queen of Egypt, 1 Kings xi. 15 — 20. 
 Yet, though he lived at the court of Pharaoh, he Availed only for an oppor- 
 tunity to recover Ms kingdom; and when David and Joab were dead, he 
 proposed to the king of Egypt to make an eflbrt to accomplish it. He re- 
 turned to Idumea, but was unsuccessful in his attempts to overcome the 
 garrisons Avhich David had stationed to guard and secure the country. — 
 Joseph. Ant. b. \Mi. ch. 2. The kingdom of Edom continued under the house 
 of David until the time of Jehoshaphat, and Avas probably governed by 
 deputies or viceroys appointed by the kings of Judah. In the reign of 
 Jehoshaphat they joined the Moabites and Ammonites in an attempt to 
 recover their freedom, but they Avere unsuccessful. In the reign of Jehoram 
 the son of Jehoshaphat, hoAvever, they rose in a body; and though they 
 suffered great slaughter, yet they regained their liberty, 2 Chron. xxi. 8 — 
 10. After this no attempts were made to subdue them for more than sixty 
 years. In the reign of Amaziah, king of Judah, hoAvever, they were attacked, 
 and ten thousand of them fell in battle in the valley of Salt, and many 
 Avere made prisoners ; their capital, Selah, was taken by storm, and the two 
 thousand captives Avere, by Amaziah’ s orders, thrown down the ragged pre- 
 cipices near the city, and dashed in pieces, 2 Kings xiv. 7 ; 2 Chron. xxa^ 12. — 
 Universal History, vol. i. p. 380, ed. Lond. 1779, 8vo. When the JeAvs Avere 
 subdued by the Babylonians, and carried captive, they seem to have regarded 
 it as a faA’’ourable opportunity to avenge all the injustice which they had 
 suffered from the hands of the JeAvs. They joined the Babylonians in their 
 attempts to subdue Jerusalem, and exulted in the fall and ruin of the city. 
 
 Bemember, 0 Loud, the children of Edom 
 
 In the day of Jerusalem ; aaMo said, 
 
 Eaze it, raze it, even to the foundation thereof. cxxxvii. 7. 
 
 They seem to have resolved to take full vengeanee for the fact that their 
 nation had been so long subjected by David and bis successors ; to have cut 
 off such of the JeAvs as attempted to escape ; to haA'^e endeavoured to level 
 the Avhole city with the ground ; to have rejoiced in the success of the Baby- 
 lonians, and to have imbrued their hands in the blood of those whom the 
 Chaldeans had left, and Avere thus held to be guilty of the crime of fratricide 
 by God. See particularly Obad. 10 — 12, 18; Ezek. xxr. 12, 13, 14; xxxv. 
 3 — 15. It was for this especially that they Avere denounced and threatened 
 by the prophets Avith heavy judgment, and with the utter destruction of the 
 nation, Isa. xxxiv. 5, 10 — 17 ; Jer. xlix. 7 — 10, 12 — 18 ; Ezek. xxy. 12 — 15 ; 
 xxxv. 1 — 15 ; Joel iii. 19 ; Amos i. 11 ; Obad. 2, 3, 8, 17, 18 ; Mai. i. 3, 4. 
 This refusing to aid their bretMen the JeAA's, and joining Avith the enemies of 
 the people of God, and exulting in their success, was the great crime in their 
 history AvMch was to call doAvn the Divine vengeance, and terminate in their 
 complete and utter ruin. 
 
 But their exultation did not long continue, and their cruelty to the Jews 
 did not long remain unpunished. Eive years after the taldng of Jerusalem 
 Xebuchadnezzar humbled all the states around Judea, and particularly 
 Idumea, Jer. xxv. 15 — 26 ; Mai. i. 3, 4. 
 
 2 D 2 
 
610 
 
 ISAIAH. 
 
 [B. c. 713. 
 
 :CHAPTER XXXIV. 
 
 pOME * near, ye nations, to 
 hear; and hearken, ye peo- 
 
 s Psa. 49. 1. 
 
 pie ; let the earth * hear, and * all 
 that is therein : the world, and 
 all things that come forth of it. 
 
 t Deut. 32. 1. 1 the fulness thereof. 
 
 Vision XXIX. — Ch. xxxiv., xxxv. Idumea. 
 
 1 Draw near, ye nations, to hear ; 
 
 And ye people hearken ! 
 
 Let the earth hear, and all that is therein ; 
 The world, and aU that spring from it. 
 
 During the Jewish exile, it would appear the Edomites pressed forward 
 into the south of Palestine, of which they took possession as far as to Hebron. 
 Here they were subsequently attacked and subdued by John Hircanus, and 
 compelled to adopt the laws and customs of the Jews. The name Idumea 
 was transferred to this part of the land of Judea which they occupied, 
 and this is the Idumea which is mentioned by Pliny, Ptolemy, Strabo, 
 and other ancient writers. Indeed the name Idumea was sometimes given 
 by the Koman writers to the whole of Palestine . — Relanis FaUstine. 
 Idumea, including the southern part of Judea, was henceforth governed by 
 a succession of Jewish prefects. One of these. Antipater, an Idumean by 
 birth, by the favour of Csesar was made procurator of all Judea. He was the 
 father of Herod the Great, who became king of Judea, including Idumea. 
 While the Edomites had been extending themselves to the north-west, they 
 had in turn been driven out from the southern portion of their own'territory, 
 and from their chief city itself, by the Xebatheans, an Arabian tribe, the 
 descendants of Xebaioth, the eldest son of Ishmael. This nomadic people 
 had spread themselves over the whole desert of Arabia, from the Euphrates 
 to the borders of Palestine, and finally to the Elanitic gulf of the Red Sea. 
 They thus grew up into the kingdom of Arabia Petraea, occupying very 
 nearly the same territory which was comprised within the limits of ancient 
 Edom. A king of this country, Aretas, is mentioned as contemporary with 
 Antiochus Epiphanes, about 166 b. c. From this time to the destruction of 
 Jerusalem, the sovereigns of Arabia Petraea came into frequent contact with 
 the Jews and Romans, both in war and peace. The nominal independence 
 of this kingdom continued for some thirty years after the destruction of 
 Jerusalem. Under the reign of Trajan, about a. d. 105, it was overrun and 
 conquered by Cornelius Palma, then governor of Syria, and formally annexed 
 to the Roman empire. — Dio. Cass. Ixviii. 14 ; Amm. Marcell. xiv. 8. The 
 kingdom of Edom was thus blotted out, and their name was lost. In their 
 own land they ceased to be a separate people, and mingled with the other 
 descendants of Ishmael. In Judea they became, under John Hircanus, con- 
 verts to the Jewish faith; received the rite of circumcision; and were in- 
 corporated with the Jews. Very interesting remains of cities and towns of 
 Idumea, and particularly of Petra., have been recently discovered by the tra- 
 vellers Rurckhardt and Seetzen. See Universal History, vol. i. pp. 370 — 
 383; Biblical Repository, vol. iii. pp. 247 — 270; Gesenius’s Introduction to 
 his Common, on this chapter; the Travels of Burckhardt, Legh, Laborde, 
 and Stephens; Keith on the Evidences of Prophecy, pp. 135 — 168; and 
 Robinson’s Biblical Researches, vol. ii. p. 551, seq. 
 
 1. Come near, ye nations, to hear. That is, to hear of the judgments 
 which God was about to execute, and the great purposes which he 
 was about to accomplish. If the supposition be correct that this and 
 the following chapter contain a summing up of all that the prophet 
 had thus far uttered; a declaration that all the enemies of the 
 people of God would be destroyed — the most violent and bitter of 
 whom was Idumea ; and that this was to be succeeded by the happy 
 times of the Messiah, — then we see a plain reason why all the nations 
 
B. c. 713.] CHAPTER XXXIV. 611 
 
 2 For " tlie indignation of tiie ! 
 Loud is upon all nations^ and 
 Ms fury upon all tlieir armies : 
 he liatli utterly destroyed them, 
 Fe hath delivered them to the 
 slaughter. 
 
 3 Their slain also shall he cast 
 out, and their stink shall come 
 up out of their carcases, and the 
 
 71 Zeph. 3. 8. 
 
 ’.'niintains shall he melted with 
 b'hr hlood. 
 
 4 And all the host of heaven 
 shall he dissolved, and the hea- 
 vens shall he rolled together as 
 a scroll : and all their host shall 
 fall down, as the leaf falleth off 
 from the vine, and as a falling 
 Jig from the fig-tree. 
 
 a- Psa. 102. 26; Ezek. 32. 7» 8; Joel 2. 31; 
 3. 15, 16; Matt. 24. 29; 2 Pet. 3. 10; 
 Rev. 6. 13. 14. 
 
 2 For the wath of Jehovah is upon all nations, 
 And his anger upon all their armies : 
 
 He hath devoted them to destruction, 
 
 He hath given them up to slaughter. 
 
 3 Their slain shall he cast out, 
 
 From their carcases the stench shall ascend ; 
 And the mountains shall melt with their blood. 
 
 4 And all the host of heaven shall melt away ; 
 And the heavens shall be rolled up as a scroll : 
 And all their host shall fall down, 
 
 As the falling of leaves from the vine. 
 
 And as the falling of figs from the fig-tree. 
 
 are summoned to hear and attend. The events pertain to them all ; 
 the truths communicated are of universal interest. And all that is 
 therein. ITeb., as in the margin, “fulness thereof;” that is, all the 
 inhabitants of the earth. ^ All things that come forth of it. All that 
 proceed from it ; that is, all the inhabitants that the w^orld has pro- 
 duced. The LXX. render it, “ the v/orld and the people (6 Xaos) who 
 are therein.” 
 
 2. For the indignation of the Loud. Jehovah is about to express 
 his wrath against all the nations which are opposed to his people. 
 IT He hath utterly destroyed them. In his purpose, or intention. The 
 prophet represents this as so certain, that it may be exhibited as 
 already done. 
 
 3. Their slain also shall he cast out. They would lie unburied. The 
 slaughter would be so extensive, and the desolation would be so 
 entire, that there would not remain enough to bury the dead. Comp, 
 notes, ch. xiv. 19. H And the mountains shall he melted with their 
 hlood. The expression here is evidently hyperbolical, and means that 
 as mountains and hills are wasted away by descending showers and 
 impetuous torrents, so the hills would be washed away by the vast 
 quantity of blood that would be shed by the anger of Jehovah. 
 
 4. And all the host of heaven. On the word host (^5?) see note, ch, 
 
 i. 9. The heavenly bodies often represent kings and princes. Comp, 
 note on ch. xxiv. 21. ^ Shall he dissolved. This figure 
 
 Vitringa supposes to be taken from the vulgar prejudice by which 
 the stars appear to be crystals or gems, set in the azure vault of 
 heaven, which may melt and flow down by the application of heat. 
 The sense is, that the princes and nobles Avho had opposed God and 
 his people would be destroyed, as if the sparkling stars, like gems, 
 should melt in the heavens, and flow down to the earth. H And the 
 heavens shall he rolled together as a scroll. The word scroll here 
 sepher^ means a roily or a book. Books were made of parchment. 
 
612 
 
 ISAIAH. [B. c. 713 
 
 5 For my sword sliall be 
 batted in beaven: behold, it 
 shall come down upon Idumea, 
 
 y and upon the people of my 
 curse, to judgment. 
 
 y Jer. 49. 7. 
 
 6 For my sword rushes intoxicated from heaven ; 
 Behold, on Edom it shall descend, 
 
 And upon the people of my curse for vengeance. 
 
 leaves, etc., and were rolled together^ instead of being hound as they 
 are with us. The figure here is taken from what strikes the eye, that 
 the heaven above us is an expanse^ (^i?J Gen. i. 8 ; Psa. civ. 2,) which 
 is spread out; and which might be rolled together^ and thus pass 
 away. It is possible that there may be a reference also to the fact, 
 that in a storm, w^hen the sky is filled with dark rolling clouds, the 
 heavens seem to be rolled together^ and to be passing away. The 
 sense is, that there would be great destruction among those high in 
 office and in power — a destruction that would be well represented by 
 the rolling up of the firmament, and the destruction of the visible 
 heavens and their host, and by leaving the world to ruin and to night. 
 IT And all their host shall fall down. That is, their stars ; either by 
 being as it were melted^ or by the fact that the expanse in which they 
 are apparently located would be rolled up and removed, and there 
 being no fixtures for them, they would fall. The same image occurs 
 in Rev. vi. 13. One somewhat similar occurs in Virgil, Georg, i. 
 365, seq. IT As the leaf falleth off from the vme, etc. That is, in a 
 storm, or when violently shaken. 
 
 5. For my sword shall he bathed in heaven, A sword is an instru- 
 ment of vengeance, and is often so used in the Scriptures because it 
 was often employed in capital punishments. See note, ch. xxvii. 1. 
 This passage has given much perplexity to commentators, on account 
 of the apparent want of meaning of the expression, that the sword 
 would be bathed in heaven, Lowth reads it — 
 
 For my sword is made bare in the heavens ; 
 following in this the Chaldee, which reads \v>!inn shall he revealed. But 
 there is no authority from MSS. for this change in the Hebrew text. 
 The Vulgate renders it, Quoniam inehriatus est in ccelo gladius mens ; 
 “ my sword is intoxicated in heaven.'’ The LXX. render it in the 
 same way, ^EgedvaOr} tj fiaxa-ipd jiiov iv ovpav^ ; and the Syriac and 
 Arabic in the same manner. The Hebrew word (from 
 means, properly, to drink to the full ; to be satisfied or sated with 
 drink ; and then to be full or satiated with intoxicating liquor, to be 
 drunk. It is applied to the sword, as satiated or made drunk with 
 blood, in Jer. xlvi. 10 : 
 
 And the sword shall devour, 
 
 And it shall be satiate, and made di*unk with their blood. 
 
 And thus in Deut. xxxii. 42, a similar figure is used respecting 
 arrows, the instruments also of war and vengeance : 
 
 I will make mine arrows drunk with blood ; 
 
 And my sword shall devour flesh. 
 
 A similar figure is often used in Oriental writers, where the sw'ord is 
 represented as glutted, satiated, or made drunk with blood. See 
 Rosenmuller on Deut. xxxii. 42. Thus Bohaddinus, in the life of 
 Saladin, in describing a battle in which there was a great slaughter, 
 
CHAPTER XXXIV. 
 
 613 
 
 B. c. 713.] 
 
 6 Tlie sword of tlie Lord is 
 filled -with blood ; it is made fat 
 with fatness, and with the blood 
 of lambs and goats, with the fat 
 
 of the kidneys of rams : for the 
 Lord hath a sacrifice in Bozrah, 
 ^ and a great slaughter in the 
 land of Idumea. 
 
 3 ch. 63. 1, etc. 
 
 6 The sword of Jehovah is glutted with blood ; 
 It is satiated with fatness ; 
 
 With the blood of lambs and goats, 
 
 With the fat of the kidneys of rams ; 
 
 For Jehovah hath a sacrifice in Bozrah, 
 
 And a great slaughter in the land of Edom. 
 
 says, “The swords drank of their blood until they were intoxicated.” 
 The idea here is, however, not that the sword of the Lord was made 
 drunk with blood in heaven, but that it was intoxicated or made 
 furious with wrath ; it was excited as an intoxicated man is who is 
 under ungovernable passions ; it was in heaven that the wrath com- 
 menced, and the sword of Divine justice rushed forth, as if intoxi- 
 cated, to destroy all before it. There are few figures, even in Isaiah, 
 that are more bold than this. *11 It shall come doion upon Idumea. See 
 the analysis of the chapter for the situation of Idumea, and for the 
 causes why it was to be devoted to destruction. ^ Upon the people of 
 my curse. The people devoted to destruction. 
 
 6. The sioord of the Loud is filled with blood. The idea here is 
 taken from the notion of sacrifice, and is, that God would devote to 
 sacrifice, or to destruction, the inhabitants of Idumea. With refer- 
 ence to that, he says, that his sword, the instrument of slaughter, 
 would be satiated with blood. ^ It is made fat with fatness. The 
 allusion here is to the sacrifices which were made for sin, in which 
 the blood and the fat were devoted to God as an offering. See Lev. 
 vii. *il With the blood of lambs and goats. These were the animals 
 which were usually offered in sacrifice to God among the Jews ; and 
 to speak of a sacrifice was the same as to speak of the offering of 
 rams, lambs, bullocks, etc. Yet it is evident that they denote here 
 the people of Idumea, and that these terms are used to keep up the 
 image of a sacrifice. The idea of sacrifice was always connected with 
 that of slaughter^ as the animals w'ere slaughtered before they were 
 offered. So here the idea is, that there Avould be a great slaughter in 
 Idumea ; that it would-be so far of the nature of a saerifice, that they 
 w'ould be devoted to God and to his cause. It is not probable that 
 any particular classes of people are denoted by the different animals 
 here mentioned; as the animals here mentioned include all, or nearly 
 all, those usually offered in sacrifice, the expressions denote simply 
 that all classes of people in Idumea would be devoted to the slaughter. 
 Grotius, however, supposes that the following classes are intended by 
 the animals specified : to wit, by the lambs, the people in general ; by 
 the goats, the priests ; by the rams, the opulent inhabitants. ^ For 
 the Lord hath a sacrifice in Bozrah. Bozrah is here mentioned as 
 one of the chief cities of Idumea. It was a city of great antiquity, 
 and was known among the Greeks and Romans by the name of 
 Bostha. It is generally mentioned in the Scriptures as a city of the 
 Edomites, Isa. Ixiii. 1 ; Amos i. 12 ; Jer. xlix. 13, 22 ; but once it 
 is mentioned as a city of Moab, Jer. xlviii. 24. It probably belonged, 
 at different periods, to both nations, as in their wars the possession of 
 cities oft(^n passed into different hands. Bozrah lay south-east of 
 
614 
 
 ISAIAH. 
 
 [b, c. 713. 
 
 7 And tlie * unicorns sliall 
 come down witli them, and the 
 bullocks with the bulls ; and 
 
 1 or, rhinoceros. 
 
 their land shall be ^ soaked lyith 
 blood, and their dust m,ade fat 
 with fatness. 
 
 2 or, drunken. 
 
 7 And the wild buffaloes shall fall down with them, 
 And the bullocks together with the bulls ; 
 
 And their land shall be drunken with blood, 
 
 And their ground fertilized with fat. 
 
 Edrei, one of the capitals of Bashan, and was thus not properly within 
 the limits of the Edomites, but was north of the Ammonites, or in 
 the region of Auranitis, or in what is now called the Houran. * It is 
 evident, therefore, that in the time of Isaiah the Edomites had ex- 
 tended their conquests to that region. According to Burckhardt, who 
 visited the Houran, and who went to Bozrah, it is at this day one of 
 the most important cities there. “ It is situated,’* says he, “in the 
 open plain, and is at present the last inhabited place in the south-east 
 extremity of the Houran ; it was formerly the capital of Arabia Pro- 
 vincia^ and is now, including its ruins, the largest town in the Houran. 
 It is of an oval shape, its greatest length being from east to west ; its 
 circumference is three quarters of an hour. It was anciently encom- 
 passed with a thick wall, which gave it the reputation of great 
 strength. Many parts of this wall, especially on the west side, remain ; 
 it was constructed of stones of moderate size, strongly cemented toge- 
 ther. The south and south-east quarters are covered with ruins of 
 private dwellings, the walls of many of which are still standing, but 
 the roofs are fallen in. The style of buildiUg seems to have been 
 similar to that observed in all the other ancient towms of the Houran. 
 On the west side are springs of fresh water, of v/hich I counted five 
 beyond the precincts of the town, and six within the walls ; their 
 waters unite with a rivulet whose source is on the north-west side, 
 within the town, and which loses itself in the southern plain at several 
 hours’ distance. It is called by the Arabs, El Djeheir. The principal 
 ruins of Bozrah are the following : — A square building, which within 
 is circular, and has many arches and niches in the wall. The diame- 
 ter of the rotunda is four paces ; its roof has fallen in, but the walls 
 are entire. It appears to have been a Greek church. — An oblong 
 square building, called by the natives Deir Boheiry, or the Monastery 
 of the priest Boheiry. — ^The gate of an ancient house communicating 
 with the ruins of an edifice, the only remains of which is a large semi- 
 circular vault. — The great mosque of Bozrah, which is certainly co- 
 eval with the first era of Mohammedanism, and is commonly ascribed 
 to Omar el Khattab. The walls of the mosque are covered with a fine 
 coat of plaster, upon which are many Cufic inscriptions in bas-relief, 
 running all around the wall. — The remains of a temple, situated on 
 the side of a long street which runs across the whole town, and termi- 
 nates at the western gate,” etc. Of these and other magnificent ruins 
 of temples, theatres, and palaces, all attesting its former importance, 
 Burckhardt has given a copious description. — Travels in Syria, pp. 
 226—235, ed. Bond., 4to, 1822. 
 
 7. And the unicorns. Margin, rhinoceros — from This was 
 evidently an animal well known in Palestine, since it is frequently 
 
 * Burckhardt and many others spell this word PLaouran. The Eev. E, 
 Smith, however, says that it should be spelled without the a — Hour an. 
 
B. c. 713.] CHAPTER XXXIY. 
 
 615 
 
 8 I'or it is tlie day ® of tlie 
 Lord^s vengeance, and tlie year 
 
 a Jer. 46. 10. 
 
 of recompences for tlio contro- 
 versy * of Zion. 
 
 b Mic. 6. 1. 
 
 8 For it is the day of vengeance to Jehovah, 
 A year of recompences in the cause of Zion. 
 
 mentioned in the Old Testament — Numb, xxiii. 22 ; Dent, xxxiii. 17 ; 
 Job xxxix. 9, 10 ; Psa. xcii. 10; xxii. 21 ; xxix. 6 — in all which places 
 it is translated unicorn^ or unicorns. The derivation of the word is 
 uncertain, and it has been regarded as doubtful what animal is in- 
 tended. The corresponding Arabic word denotes the oryx, a large 
 and fierce species of the antelope. Gesenius, Schultens, De Wette, 
 and Rosenmiiller, suppose that the buffalo is intended by the word. 
 Bochart regards it as denoting the gazelle, or a species of the antelope. 
 It can hardly, however, be regarded as so small an animal as the 
 gazelle. The gazelle is common in the neighbourhood of mount Sinai; 
 and when Laborde passed through that region his companions killed 
 four, “ the father and mother and two little animals a fortnight old.** 
 He says of them : “ These creatures, which are very lively in their 
 movements, endeavoured to bite when they were caught ; their hair 
 is a brown yellow, which becomes pale and long as the animals grow 
 old. In appearance they resemble the Guinea pig. Their legs are of 
 the same height, but the form of their feet is peculiar; instead of 
 nails and claws, they have three toes in front and four behind, and 
 they walk like rabbits, on the whole length of the foot. The Arabs 
 call it El Oueber, and know no other name for it. It lives upon the 
 scanty herbage with which the rain in the neighbourhood of springs 
 supplies it. It does not burrow in the earth, its feet not being cal- 
 culated for that purpose ; but it conceals itself in the natural holes or 
 clefts which it finds in the rocks.’* — Journey through Arabia Petrsea, 
 pp. 106, 107, Lond. 8vo, 1836. Taylor (Heb. Con.) supposes it 
 means the rhinoceros ; a fierce animal that has a single horn on the 
 nose, which is very strong, and which sometimes grows to the height 
 of thirty-seven inches. The ancient versions certainly regarded the 
 word as denoting an animal with a single horn. It denotes here, 
 evidently, some strong, fierce, and wild animal that was horned, (Psa. 
 xxii. 21,) but perhaps it is not possible to determine precisely what 
 animal is meant. For a more full investigation in reference to the 
 kind of animal denoted by the word reem, see notes on Job xxxix. 9. 
 Here it represents that portion of the people w'hich was strong, war- 
 like, and hitherto unvanquished, and who regarded themselves as 
 invincible. *11 Shall come down. Shall be subdued, humbled, de- 
 stroyed. II With them. With lambs and goats mentioned in ver. 6. 
 All classes of the people shall be subdued and subjected to the 
 slaughter. % And the bullocks with the bidls. The young bulls with 
 the old. All shall come down together — the fierce and strong animals 
 representing the fierce and strong people. ^ A?id their land shall be 
 soaked with blood. Margin, drtmkeri; the same word which is rendered 
 '‘'bathed'^ in ver. 5. II Their dust made fat. Their land manured 
 and made rich with the slain. A battle-field is usually distinguished 
 afterwards for its fertility. The field of Waterloo has thus been 
 celebrated, since the great battle there, for producing rank and luxu- 
 riant harvests. 
 
 8. For it is the day of the Lord’s vengeance. A time when Jehovah 
 will take vengeance. H The year of recompenses for the controversy of 
 
616 
 
 ISAIAH. 
 
 [b.c. 713. 
 
 9 And ^ the streams thereof 
 shall he turned into pitch, and 
 the dust thereof into hrimstone, 
 and the land thereof shall be- 
 come burning pitch. 
 
 10 It shall not be quenched 
 
 night nor day ; the smoke ^ 
 thereof shall go up for eyer : 
 from generation to generation it 
 shall lie waste ; none shall pass 
 through it for ever and ever. 
 
 c Deut. 29. 23. d Rev. 19. 2, 3 
 
 9 And her streams shall be turned into pitch, 
 
 And her dust into brimstone, 
 
 And her land shall become burning pitch. 
 
 10 Day and night it shall not be extinguished ; 
 
 For ever shall her smoke ascend. 
 
 From generation to generation shall she be desolate ; 
 To eternal ages shall none pass through it. 
 
 Zion, The time when he will recompense, i, e. punish those who 
 have had a controversy with Zion. 
 
 9. A?id the streams thereof. The idea here is, that there would be 
 as great and awful a destruction as if the streams everywhere should 
 become pitch or resin, which would be set on fire, and which would 
 fill the land with flame. This image is very striking, as we may see 
 by supposing the rivers and streams in any land to flow not with 
 water, but with heated pitch, turpentine, or tar, and that this was 
 all suddenly kindled into a flame. It cannot be supposed that this 
 is to be taken literally. The image is evidently taken from the de- 
 struction of Sodom and Gomorrah, (Gen. xix. 24 — 28,) an image 
 which is more fully used in reference to the same subject in Jer. 
 xlix. 17, 18, “ And Edom shall be a desolation; — as in the overthrow 
 of Sodom and Gomorrah, and the neighbour cities thereof, saith the 
 Lord, no man shall abide there, neither shall a son of man dwell in 
 it.” H And the dust thereof into brimstone. The ruin shall be as 
 entire as if all the soil were turned into brimstone, which should be 
 ignited and left burning. 
 
 10. It shall not be quenched night nor day. That is, the burning 
 
 brimstone and pitch, (ver. 9,) the emblem of perpetual and entire 
 desolation, shall not be extinguished. H The smoke thereof shall go 
 up for ever. Every river and rivulet is supposed to be heated pitch, 
 and every particle of dust sulphur, and all on fire, sending up from 
 an extended region dense columns of smoke to heaven. No idea of 
 ruin could be more sublime ; no idea of the vengeance of God more 
 terrible. This image has been copied by John to describe the future 
 woes of the wicked, (Rev. xiv. 11,) and of mystical Babylon, Rev. 
 xviii. 9, 18; xix. 2, 3. ^ From generation to generation it shall lie 
 
 waste. Full confirmation of this may be seen in the travels of Seetzen, 
 of Burckhardt, of Volney, and Irby and Mangles, extracts of which 
 have been collected and arranged by Keith, (Evidences of Prophecy, 
 pp. 135 — 168.) Thus Volney says, “From the reports of the Arabs 
 of Bakir, and the inhabitants of Gaza, who frequently go to Maan 
 and Karak, on the road of the pilgrims, there are to the south-east of 
 the lake Asphaltites, (Dead Sea, ) three days* journey ^ upwards 
 
 of thirty ruined towns absolutely deserted. Several of them have large 
 edifices, with columns that may have belonged to the ancient temples, 
 or at least to Greek churches. The Arabs sometimes make use of 
 them to fold cattle in ; but in general avoid them on account of the 
 enormous scorpions with which they swarm.” — Volney’s Travels, 
 vol. ii. pp. 344 — 346. It is remarkable that an infidel, as Volney was, 
 
CHAPTER XXXIV. 
 
 617 
 
 B. c. 713.] 
 
 should in this, as in numerous other instances, have given a minute 
 confirmation of the ancient prophecies. Seetzen says (Travels, p. 46) 
 that he was told, that “ at the distance of two days and a half from 
 Hebron he would find considerable ruins of the ancient city of Abde, 
 and that for all the rest of the journey he would see no place of habita- 
 tion; he would meet only whth a few tribes of w'andering Arabs.’’ 
 Burckhardt has given the following description of the eastern boundary 
 of Edom, and of the adjoining part of Arabia Petrsea. “It might with 
 truth be called Petraea, not only on account of its rocky mountains, but 
 also of the elevated plain already described,” e. Shera, Seir^ the terri- 
 tory of the Edomites, (Travels, pp. 410,435,) “which is so much covered 
 with stones, especially flints, that it may with great propriety be called a 
 stony desert, although susceptible of culture ; in many places it is grown 
 over with wild herbs, and must once have been thickly inhabited, for the 
 traces of many towns and villages are met with on both sides of theHadj 
 road between Maan and Akaba, as well as between Maan and the plains 
 of Houran, in which direction also are many springs. At present all 
 this country is a desert, and Maan is the only inhabited place in it.” — 
 Burckhardt’s Travels, p. 436. Of the remains of ancient cities still 
 exposed to view in difierent places throughout Idumea, Burckhardt 
 describes the ruins of a large town of which nothing remains but 
 broken walls and heaps of stones ; the ruins of several villages in its 
 vicinity, (p. 418 ;) the ruins of an ancient city, consisting of large heaps 
 of hewn blocks of siliceous stone ; and the extensive ruins of Arindela, 
 an ancient town of Palestina Tertia, (p. 441.) “ The following ruined 
 places are situated in Djebal Shera, (mount Seir,) to the south and 
 south-west of Wady Mousa, — Kalaat Beni Madha, Djerba, Basta, 
 Eyl, Eerdakh, Anyk, Bir el Beytar, Shemakh, and Syk,” (p. 444.) 
 Burckhardt also gives a most interesting description, of the ruins of 
 the ancient Petra which he discovered, the ancient capital of Edom, 
 but which is too long to be transcribed here. See his Travels, 
 pp. 422 — 432. Comp, note on ch. xvi. 1. ^ None shall pass through 
 
 it for ever and ever. That is, it shall not be a country through which 
 caravans shall pass ; there shall be no roads, and it shall not be 
 deemed safe to travel through it. It will be recollected that the 
 original source of all their calamities, and the cause of all the judg- 
 ments that came upon them, was the fact that they would not let the 
 children of Israel pass peaceably through their land on their way to 
 Canaan. See the introduction to the chapter. As a punishment for 
 this, God now says that their land shall not he passed through; it shall 
 not be a thoroughfare ; there shall be no travellers in it. (>od usually 
 directs his punishment of individuals and of nations in the line of 
 their offences^ and thus his judgments become commonly a recompense 
 in kind. Thus in 2 Sam. xxii. 26, 27, it is said : 
 
 With the merciful thou wilt show thyself merciful ; 
 
 And with the upright man thou wilt show thyself upright. 
 
 With the pure thou wilt show thyself pure ; 
 
 And with the froward thou wilt show thyself unsavory. 
 
 In accordance with this prediction that no one should pass through 
 Edom, Yolney says, “ The country has not been visited by any traveller ^ 
 but it Avell merits such an attention.” — Travels, vol. ii. p. 344. Thus 
 Burckhardt says, after he had entered, on the north-east^ the terri- 
 tories of the Edomites, that he “was without protection in the midst 
 of a desert inhere no traveller had over before been seenf — Travels in 
 
618 
 
 ISAIAH. 
 
 [b. c. 713, 
 
 11 ^ But tlie ^cormorant and I dwell in it : and lie sliall stretcli 
 tlie bittern sliall possess it ; tbe out upon it tbe line /of confusion, 
 owl also and tbe raven shall and tbe stones of emptiness. 
 
 1 or, pelican. e Zeph. 2. 14; Rev. 18. 2. 1 / 2 Kings 21. 13. 
 
 11 But tbe cormorant and tbe porcupine shall inherit it ; 
 
 And the owl and the raven shall dwell in it ; 
 
 And he shall stretch upon it the line of devastation, 
 
 And the plummet of desolation. 
 
 Syria, p. 421. It was then, he adds, “ that for the first time he bad 
 ever felt fear during his travels in tbe desert, and bis route thither 
 was the most dangerous be had ever travelled,’’ (p. 400.) “ Seetzen, 
 on a piece of paper pasted against the wall, notified his having pene- 
 trated the country in a direct line betw^een the Dead Sea and mount 
 Sinai, (through Idumea,) a route never before accomplished.’* — Burck, 
 Syr. p. 553. Burckhardt had determined to attempt to pass the 
 same way, as being the shortest way to Jerusalem ; but he was re- 
 peatedly told it was impossible; and the diificulty of the journey is 
 illustrated in the Travels of captains Irby and Mangles. They ofi’ered 
 five hundred piastres to an Arab tribe if they would conduct them to 
 Wady Mousa, but nothing would induce them to consent. “ They 
 said they would not go if we would give them five thousand piastres, 
 observing that money was of no use to a man if he lost his life,” 
 (p. 349.) So strikingly has this prediction been fulfilled. 
 
 11. But the cormorant. This and the following verses contain a 
 description of the desolations of Edom, in language remarkably similar 
 to that employed in the account of the destruction of Babylon, ch. 
 xiii. 20 — 22 ; xiv. 23. The word here translated cormorant 
 occurs in this place and in Zeph. ii. 14, where it is rendered cormorant; 
 and in Lev. xi. 18 ; Deut. xiv. 17 ; Psa. cii. 6, where it is rendered 
 pelican. Bochart supposes it is the ardea stellaris, or bitourn^ which 
 frequents watery places in deserts, and makes a horrible noise. The 
 pelican is a sea-fowl, and cannot be intended here. The cormorant, 
 or water-raven, is a large fowl of the pelican kind, which occupies 
 the cliffs by the sea, feeds on fish, and which is extremely voracious, 
 and which is the emblem of a glutton. It is not certain what fowl 
 is intended here, but the word properly denotes a water-fowl, and 
 evidently refers to some bird that inhabits desolate places. ^ And 
 the bittern shall possess it. For a description of the bittern^ see note, 
 ch. xiv, 23. ^ The owl also and the raven. Well-known birds, that 
 
 occupy deserts and old ruins of houses or towns. The image here 
 is that of desolation and ruin; and the sense is, that the land would 
 be reduced to a waste that would not be inhabited by man, but would 
 be given up to wild animals. How well this agrees with Edom may 
 be seen in the Travels of Burckhardt, Seetzen, and others. In regard 
 to the fact that the cormorant kddtJi) should be found there, it 
 may be proper to introduce a remark of Burckhardt, who seems to 
 have had no reference to this prophecy. “ The bird kattaf says he, “ is 
 met with in immense numbers. They fly in such large flocks that 
 the boys often kill two or three of them at a time, merely by throwing 
 a stick among them.” So also in regard to the fact that the owl and the 
 raven shall dwell there, the following statements are made by travellers. 
 Captain Mangles relates that while he and his fellow-travellers were ex- 
 amining the ruins and contemplating the sublime scenery of Petra, “the 
 screaming of the eagles, hawks, and owls, which were soaring above 
 
CHAPTER XXXIV. 
 
 619 
 
 B. c. 713.] 
 
 12 Tliey shall call the nobles 
 thereof to the kingdom, but none 
 shall l)c there, and all her princes 
 shall be nothing. 
 
 13 And thorns shall come up 
 
 in her palaces, nettles and bram- 
 bles in the fortresses thereof; 
 and it shall be an habitation of 
 dragons, and a court for ^ owls, 
 
 1 daughters of the owl, or, ostriches, 
 ch. i:i. 21, 22. 
 
 12 And as to her nobles— they shall call them to the kingdom, 
 
 and none shall be there ; 
 
 And all her princes shall fail. 
 
 13 And thorns shall spring up in her palaces ; 
 
 The nettle and bramble in her strong-holds : 
 
 And she shall become a habitation for dragons, 
 
 A residence for ostriches. 
 
 their heads in considerable numbers, seemingly annoyed at any one 
 approaching their lonely habitation, added much to the singularity of 
 the scene.*^ So says Burckhardt: “The fields of Tafyle (situated 
 in the immediate vicinity of Edom) are frequented by an immense 
 number of crows.’’ IT And he shall stretch out upon it. This is an 
 allusion to the fact that an architect uses a line^ which is employed to 
 lay out his work. See note, ch. xxviii. 17. ^ The line of confusion, 
 
 A similar expression occurs in 2 Kings xxi. 13: “I will stretch over 
 Jerusalem the line of Samaria, and the plummet of the house of 
 Ahab;” ^. e. I will apply the same measure and rule of destruction to 
 Jerusalem that has been applied to Samaria. So Edom would be 
 marked out for desolation. It was the work which God had laid out, 
 and which he intended to perform. H And the stones of emptiness. 
 Probably tYie plummet which the architect commonly employed with 
 his line. See note, ch. xxviii. 17. It is a fact, however, that Edom 
 is at present an extended waste of stones and barren rocks. “We 
 had before us an immense expanse of dreary country, entirely covered 
 with black flints, with here and there some hilly chain rising from 
 the plain.” — Burckhardt’s Travels in Syria, p. 445. 
 
 12. They shall call the nohles thereof to the kingdom. A more correct 
 rendering of this would be, “As to the nobles, they shall call them, 
 but there shall be there no Idngdom.” The idea is, that the kingdom 
 would be desolate ; there would be^no people to rule. Or, there will 
 be no nobles there who shall survive the destruction, and who can 
 undertake the government of the state. The idea is taken from a 
 government or constitution where the monarch is chosen from the 
 ranks of the nobility. Idumea was formerly governed, as we have 
 seen, (see the introduction to the chapter,) by dukes, or princes ; and 
 it is probable that when it became a monarchy it was a part of the 
 constitution that the sovereign should be chosen from their ranks. 
 The idea here is, that none would be left who could be called to the 
 throne ; or if any were left, they would be unwilling to undertake the 
 government of a country where all was disorder and confusion. H And 
 all her princes shall he nothing. liong since Idumea has ceased to be a 
 kingdom, and there are neither nobles nor princes there, nor are there 
 any remains of an organized and independent government. 
 
 13. And thorns, etc. See note, ch. v. 6. ^ It shall be an habitation 
 
 of dragons. On the meaning of the word dragons, see note, ch. xiii. 22. 
 il Court for owls. A place of resort, a residence of owls. The word 
 rendered court ("‘’?P) means a dwelling-place, a habitation, as well as 
 an inclosuie or court. The margin is, daughters of the owl^ or ostriches. 
 
620 
 
 ISAIAH. 
 
 14 'The wild beasts of the 
 desert shall also meet with ^ the 
 wild beasts of the island, and 
 the satyr shall cry to his fellow ; 
 the ^ screech-owl also shall rest 
 there, and find for herself a place 
 of rest. 
 
 [b. c. 713. 
 
 15 There shall the great owl 
 make her nest, and lay, and 
 hatch, and gather under her 
 shadow ; there shall the ynltures 
 also he gathered, every one with 
 her mate. 
 
 1 Ziim, 2 Ijim. 3 or, mght-morMer. 
 
 14 And the wild cats and jackals shall meet one another ; 
 
 And the satyr shall call to his fellow ; 
 
 There also shall the night-spectre dwell quietly. 
 
 And find for herself a place of rest. 
 
 15 There shall the arrow-snake make her nest, and lay her eggs ; 
 
 She shall hatch there, and nourish [her young] under her shadow ; 
 And there also shall the vultures be gathered together, 
 
 Each one with her mate. 
 
 See note, ch. xiii. 21. — “I would,” says Stephens, when standing 
 amidst the ruins of Petra, the capital of Idumea, (see note ch. xvi. 1,) 
 and with this passage of Isaiah in his eye, “I wmuld that the sceptic 
 could stand as I did, among the ruins of this city among the rocks, 
 and there open the sacred book, and read the w'ords of the inspired 
 penman, written wdieii this desolate place was one of the greatest 
 cities in the Avorld. I see the scoff arrested, his cheek pale, his lip 
 quivering, and his heart quaking with fear, as the ancient city cries 
 out to him in a voice loud and pow'crful as one risen from the dead ; 
 though he would not believe Moses and the prophets, he believes the 
 hand -writing of God himself, in the desolation and eternal ruin around 
 him.” — Incidents of Travel in Egypt, etc., vol. ii. p. 76. 
 
 14. The wild beasts of the desert. There is in the original here a 
 
 paronomasia, which cannot be conveyed in a translation. The word, 
 rendered “wild beasts of the desert” is rendered by^ the LXX., 
 
 Zaifx6via, demons. On the meaning of the wmrd, see note, ch. xiii. 21. 
 H The tcild beash of the island. Marg., Ijhn; Heb., See note, 
 
 ch. xiii. 22. Probably the term denotes the jackal. Gesenius sup- 
 poses it is so called from its howl, or nocturnal cry^ — from an Arabic 
 word signifying to hotel, ^ And the satyr. See note, ch. xiii. 21. 
 *11 Shall cry to his fellow. A most striking description of the desola- 
 tion, when all that is heard among the ruins shall be the doleful cry 
 of wild beasts. ^ The screech-owl. Marg., night-monster. The word 
 vhf) (from Vb night) properly denotes a night-spectre — a creature of 
 Jewish superstition. The Pabbins describe it in the form of a female, 
 elegantly dressed, that lay in wait for children by night — either to 
 carry them off, or to murder them. The Greeks had a similar idea 
 respecting the female ‘'EjUTrovo'a, and this idea corresponds to the Poman 
 fables respecting the Lamice and Striges, and to the Arabic notions of 
 the GhuleSy whom they^ described as female monsters that dwell in 
 deserts, and tear men to pieces. See Gesenius, Comm, in loco ; and 
 Bochart, Ilieroz. P. ii. p. 831. The margin in our version expresses 
 the correct idea. All this is descriptive of utter and perpetual deso- 
 lation — of a land that should be full of old ruins, and inhabited by the 
 animals that usually make such ruins their abode. 
 
 15. There shall the great ovjI. Gesenius supposes that this is 
 
 the arroio-snake, so called from its darting ^ or springing, in the manpet 
 
CHAPTER XXXIV. 
 
 621 
 
 B. c. 713.] 
 
 16 II Seek ^ ye out of tlie 
 book of tbe Lord, and read ; no 
 one ^ of these shall fail, none 
 
 ff Isa, 8. 20 ; John 5. 39 ; 2 Pet. 1. 19. 
 
 shall want her mare : for iny 
 mouth it hath commanded, and 
 his spirit it hath gathered them. 
 
 h Matt. 5. 18; Luke 21. 33. 
 
 16 Search ye from the book of Jehovah, and read : 
 
 Not one of these shall fail ; — No one shall lack her mate : 
 For His mouth it hath commanded, 
 
 And His Sphit it shall assemble them. 
 
 of the rattle-snake — from an obsolete root to draio one's self together^ 
 to contract. Bochart, in Hieroz. p. ii. lib. iii. c. xi. pp. 408 — 419, has 
 examined the meaning of the word at length, and comes to the con- 
 clusion that it means the seipent which the Greeks called acontiaSy 
 and the Latins jaculus — the arrow-snake. The serpent is oviparous, 
 and nourishes its young. The ancient versions, however, understand 
 it in the same sense as the kippod in ver. 11 — the hedgehog or porcu- 
 pine. H Under her shadow. This might be done by the serpent that 
 should coil up and cherish her young. ^ The vulturesy etc. The 
 black vulture, according to Bochart ; according to Gesenius, the kite, 
 or falcon — so called from its swift flight. Either of them will suit 
 the connexion. ^ Also be gather edy every one with her mate. They 
 shall make their nests there ; that is, this shall be their secure, un- 
 disturbed retreat. 
 
 16. Seek ye out. Look carefully at the prediction, and its fulfilment. 
 This seems to be addressed to the inhabitants of that land, or to any 
 who might doubt, or be disposed to examine. They were invited to 
 compare the prediction with the fulfilment, and see how literally all 
 would be fulfilled — an examination which may be made now, and the 
 prediction will be seen to have been accomplished with most surpris- 
 ing particularity and accuracy. II The book of the Lord. The book 
 of Jehovah, which he has caused to be written — referring, perhaps, 
 especially to what Isaiah has here recorded ; including also what had 
 been uttered by the other prophets in regard to Edpm. The main 
 reference is, however, doubtless to what Isaiah has written ; and the 
 invitation is to compare his predictions with the certain and remark- 
 able evidence of the fulfilment. “ The prophet evidently contemplated 
 the insertion of his prophecy among the sacred books of the Jews, from 
 which those that followed him might judge of the correctness of the 
 j)rophecy.’' — Noyes. That a collection of the various prophetic books 
 was made, constituting one book or volume, and regarded as the work 
 of inspiration, is well known, and is referred to during the captivity 
 in Babylon by Daniel, ch. ix. 2. The direction to search that book 
 accords with the command of the Saviour, John v. 39, and the direc- 
 tion to Nicodemus, John vii. 52, to search the Scriptures. IT No one 
 of these shall fail. Not one of these predictions, or these things which 
 have been spoken. H None shall want her mate. That is, none of the 
 things which I have spoken shall want a fulfilment as its companion. 
 The language is here evidently taken from the pairing of animals, and 
 denotes that all that is spoken shall be entirely fulfilled. Some have 
 understood this as referring to the wild animals of which he had 
 spoken, and as meaning that in desolate Idumea they should be ap- 
 propriately paired, and should breed and increase in abundance. But 
 the more natural interpretation is to refer it to the predictions of the 
 prophet, as meaning that no one thing which he had uttered should 
 want a complete fulfilment. H For my mouth. The word “my*' is 
 
622 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 17 And lie liatli cast tlie lot, 
 for them, and his hand hath 
 diyided it imto them hy line : 
 
 they shall possess it for ever, 
 from generation to generation 
 shall they dwell therein. 
 
 I"' Aq( 1 He hath cast the lot for them, 
 
 And His hand shall divide it unto them by line : 
 
 For ever shall they possess it, 
 
 From generation to generation shall they dwell therein. 
 
 not in the Hebrew. The Hebrew phrase is, “ Por the mouth, 
 
 he hath commanded.’" The word stands for ffe, that is, Jehovah ; 
 and the phrase means the same as /lis mouth, that is, the mouth of 
 God. The LXX. render it, “for the Lord hath commanded them.” 
 Lowth renders it, “ for the mouth of Jehovah,” changing into rfirp 
 in accordance with five MSS. and the translation of the LXX. IT 
 his spirit. The Spirit of God; that is, Jehovah himself. II Hath 
 gathered them. Will collect, or assemble ; i, e, the wild beasts, spoken 
 of in the previous verses, that shall occupy desolate Idumea. It shall 
 be the agency of God that shall bring them up upon the land to 
 occupy it for ever. 
 
 17. And he hath cast the lot for them. He hath assigned to them the 
 land of Edom to be occupied by them as their portion. This language 
 is taken from the fact that countries were commonly apportioned, 
 particularly among conquerors, by the lot. In this way Judea was 
 divided among the tribes of Israel, Numb. xxvi. 55, 56. IT His hand 
 hath divided it unto them by line. He has marked out, as a surveyor 
 does, the land of Edom as the dwelling-place of the beasts of the 
 forest. A land was usually surveyed and divided into proper parts or 
 portions before the lot was cast, Josh, xviii. 4 — 6. IT They shall pos- 
 sess it. The wild beasts mentioned in the previous verses. The 
 testimony of all travellers demonstrates that thus far this prediction 
 has been strikingly fulfilled. 
 
 ANALYSIS OF CHAPTER XXXV. 
 
 This chapter is a continuation of the prophecy commenced in the previous 
 chapter. See the analysis of ch. xxxiv., for a general view of the design of 
 the prophecy. The object of the whole is to show that all the enemies of 
 the people of God, and particularly Edom, Avhich had so peculiarly and 
 grievously offended them, would he destroyed ; and that the destruction of 
 their foes would he followed by times of security, prosperity, and joy. 
 
 That this chapter refers to the Messiah is apparent from the slightest in- 
 spection of it. It so clearly describes the times of the gospel ; so distinctly 
 speaks of the very works which the Redeemer in fact performed ; and is so 
 full, and rich, and beautiful, that it cannot be regarded as referring to any 
 other period. It has, in many respects, a strong resemblance to the predictions 
 in ch. xi., xii., and is incontestably among the most beautiful of the prophe- 
 cies of Isiaah. 
 
 The chapter may be divided into the following portions : — 
 
 I. The consolations which would follow the destruction of all their enemies 
 — as great a change as if the wilderness were to blossom like the rose, and the 
 glo^ and beauty of Lebanon and Carmel were given to the desert, vers. 1, 2. 
 
 II. The exhortation addressed to those in office and authority to comfort 
 the feeble, and strengthen the weak with the assurance that those blissful 
 times would come, vers. 3, 4. 
 
 HI. The description of the actual condition of the future period of happi- 
 ness which, is foretold. (<?) The eyes of the blind would be opened, the deaf 
 
CHAPTER XXXY. 
 
 b23 
 
 C.713.] 
 
 CHAPTEB XXXV. 
 ^HE -wilderiiess and tlie soli- 
 tary place stall be glad for 
 
 ttem ; and ‘ tte desert stall re- 
 joice, and tlossom as tte rose. 
 
 I ch. 55. 12, 13. 
 
 1 The wilderness and tte parched land shall he glad on account of these 
 things ; 
 
 And the desert shall blossom as the rose. 
 
 made to hear, and the lame man be cured, vers. 5 — 7. (^) It would be a 
 
 time of hohness. The way of access to these blessings would be open and 
 free to all — even to all nations, but it would be a way for the pure only, 
 ver. 8. (c) It would be a time of safety. There would be no enemy that 
 
 could overcome and subdue them, ver. 9. (d) It would be a time of elevated 
 joy — represented by the return to Zion from a long and painful captivity, 
 ver. 10. In the fulness of the blessings of the reign of the Messiah all their 
 sorrow and sighing would flee away, ver. 10. 
 
 1. The wilderness and the solitary 'place. This is evidently figurative 
 language, such as is often employed by the prophets. The word ren- 
 dered “solitary place" denotes properly a dry place ^ a place 
 
 without springs and streams of water ; and as such places produce no 
 verdure, and nothing to sustain life, the word comes to mean a desert. 
 Such expressions are often used in the Scriptures to express moral or 
 spiritual desolation; and in this sense evidently the phrase is used here. 
 It does not refer to the desolations of Judea, but to all places that 
 might be properly called a moral wilderness, or a spiritual desert ; and 
 thus aptly expresses the condition of the world that was to be benefited 
 by the blessings foretold in this chapter. The parallel expressions in 
 ch. xli. 17 — 19, xliv. 3, 4, show that this is the sense in \vhich the 
 phrase is here used ; and that the meaning is, that every situation 
 which might be appropriately called a moral wilderness — that is, the 
 whole heathen ivoiid — W'ould ultimately be made glad. The sense is, 
 that as great and happy changes would take place in regard to those 
 desolations as if t\iQ wilderness should become a vast field producing 
 the lily and the rose ; or as if (ver. 2) there should be imparted to such 
 places the glory of Lebanon, and the beauty of Sharon and Carmel. 
 IT Shall he glad for them. This is evidently a personifi.cation, a beau- 
 tiful poetic figure by which the wilderness is represented as expressing 
 ’oy. The sense is, the desolate moral world would be filled with joy 
 on account of the blessings which are here predicted. The phrase 
 “for them," expressed in Heb. by the affix D, means, doubtless, on 
 account of the blessings wffiich are foretold in this prophecy. Lowth 
 supposes, how'ever, that the letter has been added to the word “shall 
 be glad" (TiTp^) by mistake, because the following word begins with 
 a Q . The reading of the present Hebrew text is followed by none of 
 the ancient versions ; but it is nevertheless probably the correct reading, 
 and there is no authority for changing it. The sense is expressed 
 above by the phrase “ shall rejoice on account of the things contained 
 in this prophecy ;" to wnt, the destruction of all the foes of God, and 
 the universal establishment of his kingdom. Those who wish to see 
 a more critical examination of the words here used, may find it in 
 Rosenmuller and Gesenius. ‘fl’ And blossom as the rose. The w'ord 
 rendered rose (nten) occurs only here and in Cant. ii. 1, where it is 
 also rendered a rose. The LXX. render it the lily^ {Kplvov.) The Vul- 
 gate also renders it lilium — the lily. The Sjuriac renders it also by a 
 word which signifies the lily, or narcissus ; or, according to the Syriac 
 
624 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 Loud, and tlie excellency of our 
 God. 
 
 3 H Strengtlien ^ ye the weak 
 hands, and confirm the feehle 
 knees. 
 
 2 It shall hlossom abundantly, 
 and rejoice even with joy and 
 singing ; the glory of Lebanon * 
 shall be given unto it, the ex- 
 cellency of Carmel and Sharon : 
 they shall see the glory of the 
 
 2 It shall blossom abundantly, and exult with joy and singing ; 
 
 The glory of Lebanon shall be given to it, 
 
 The beauty of Carmel and of Sharon : 
 
 They shall see the glory of Jehovah, the majesty of our God, 
 
 3 Strengthen ye the hands that are weak, 
 
 And confirm the tottering knees. 
 
 k Hos. 14. 5, 6. / Ileb. 12. 12. 
 
 lexicographers, the meadow saffron^ an autumnal fiower springing from 
 poisonous bulbous roots, and of a white and violet colour. The sense 
 is not, however, afifected materially whatever be the meaning of the 
 ■word. Either the rose, the lily, or the saffron, would convey the idea 
 of beauty compared with the solitude and desolation of the desert. The 
 word rose with us — as being a flower better known — conveys a more 
 striking image of beauty, and there is no impropriety in retaining it. 
 
 2. It shall blossom abundantly, Heb., “ blossoming it shall blossom \* 
 a common mode of expression in Hebrew, denoting certainty, abundance, 
 fulness — similar to the expression, (Gen. ii. 17,) “ Hying thou shalt 
 die,” i, e, thou shalt surely die. The sense here is, it shall blossom in 
 abundance. U And rejoice even with joy. Strong figurative language, 
 denoting the greatness of the blessings ; as great as if in the waste 
 wilderness there should be heard the voice of joy and rejoicing. The 
 LXX. render this, “ the deserts of Jordan also bloom and rejoice and 
 Jerome applies this to the preaching of John in the wdlderness adjacent 
 to Jordan. The LXX. evidently read instead of the Hebrew 
 Low'th has followed this, and rendered it, “the well- watered plain of 
 Jordan shall rejoice,” but without any authority from Hebrew MSS. 
 for the change. II The glory of Lebanon. The glory or ornament of 
 Lebanon was its cedars. See note, ch. x. 34. The sense here is, that 
 the change would be as great under the blessings of the Messiah’s 
 reign as ^ there should be suddenly transferred to the waste wilder- 
 ness the majesty and glory of mount Lebanon. IT The excellency of 
 Carmel. Carmel was emblematic of beauty, as Lebanon Avas of majesty, 
 and as Sharon was of fertility. Eor a description of Carmel, see note, 
 ch. xxix. 17 ; of Sharon, see note, ch. xxxiii. 9. The sense is clear. 
 The blessings of the times of the Messiah would be as great, compared 
 with what had existed before, as if the desert were made as lovely as 
 Carmel, and as fertile as Sharon. The world, that in regard to com- 
 fort, intelligence, and piety, might be compared to a pathless desert, 
 would be like the beauty of Carmel and the fertility of Sharon. H They 
 shall see the glory of the Loud. As manifested under the Messiah. 
 
 3. Strengthen ye. That is, you who are the religious teachers and 
 guides of the people. This is an address made by the prophet in view 
 of what he had said and was about to say of the promised blessings. 
 The sense is, strengthen and sustain the feeble and the desponding by 
 the promised blessings; by the assurances (ch. xxxiv.) that all the 
 enemies of God and his people will be destroyed ; and that he will 
 manifest himself as their protector, and send upon them the promised 
 blessings. Or it may be regarded as addressed to the officers and 
 ministers of religion when these blessings should have come ; and as 
 
B. c. 713.] 
 
 CHAPTER XXXV. 
 
 625 
 
 4 Say to tliem that are of a 
 ’ fearful heart, Be strong, fear 
 not; behold, your God will come 
 with yeugeance, even God with 
 a tecompence ; he will come and 
 
 1 hasty. m. ch. 44. 2. 
 
 save ” yon. 
 
 5 Then the eyes of the blind 
 shall be opened, and the ears of 
 the deaf shall be unstopped : 
 
 n ch. 25. 9 ; Luke 21. 28. 
 
 0 Matt. 11. 5. 
 
 4 Say to the faint-hearted, “ Be strong ; fear not ; 
 ‘‘ Lo ! your God ! 
 
 ^‘Vengeance cometh ; the retribution of God ! 
 
 “ He will come and save you !” 
 
 5 Then shall the eyes of the blind be opened ; 
 
 And the ears of the deaf be unstopped. 
 
 being an exhortation to them to make use of the influences, the pro- 
 mises, and the consolations which would attend the coming of the 
 Messiah, to strengthen the feeble, and confirm those who were faint- 
 hearted. ^ The tveak hands^ and confirm the feeble knees. Strength 
 resides mainly in the arms, and in the lower limbs, or the knees. If 
 these are feeble, the whole frame is feeble. Fear relaxes the strength 
 of the arms, and the firmness of the knees ; and the expressions ‘‘ weak 
 hands,” and “ feeble knees,” become synonymous with saying, of a 
 timid, fearful, and desponding frame of mind. Such were to be strength- 
 ened by the assurance of the favour of God, and by the consolations 
 which would flow from the reign of the Messiah. The Jews, who 
 looked abroad upon the desolations of their country, were to be com- 
 forted by the hope of future blessings ; those who lived in those future 
 times were to be consoled by the assurances of the favour of God through 
 the Messiah. Comp, notes, ch. xl. 1. 
 
 4. Sag to them. This is still an address to the ministers of religion, 
 to make use of all the consolations which these truths and predictions 
 furnish to confirm and strengthen the people of God. ®[[ Gf a fearful 
 heart. Of a timid, pusillanimous heart; those who tremble before 
 their enemies. The Hebrew is, as in the margin, ‘‘ of a hasty heart 
 that is, of those who are disposed to fiee before their enemies. See 
 note, ch. xxx, 16. Behold, your God will come with vengeance. That 
 is, in the manner described in the previous chapter ; and, generally, 
 he will take vengeance on all the enemies of his people, and they shall 
 be punished. The language in this chapter is, in part, derived from 
 the captivity at Babylon, ver. 10 ; and the general idea is, that God 
 would take vengeance on all their enemies, and would bring them 
 complete and final deliverance. This does not mean that when the 
 Messiah should come he would be disposed to take vengeance ; nor do 
 the words your God” here refer to the Messiah ; but it is meant that 
 their God — Jehoyah — would certainly come and destroy all their 
 enemies, and prepare the way thus for the coming of the Prince of 
 Peace. The general promise is, that however many enemies might 
 attack them, or however much they might fear them, yet that Jehoyah 
 would be their protector, and would completely humble and prostrate 
 all their foes. The Hebrew will admit of a somewhat different trans- 
 lation, which I have given in accordance with that proposed by Lowth. 
 The sense is not materially varied. 
 
 6. Then the eyes of the blind shall be opened. The images in this verse 
 and the following are those of joy and exultation. They describe the 
 times of happiness when God would come to save them from their foes. 
 This passage is so accurate a description of what the Messiah, the Lord 
 T 2 E 
 
626 
 
 ISAIAH. 
 
 [b. c. 713, 
 
 G Then shall the lame man 
 
 wilderness shall waters p break 
 
 leap as an hart, and the tongue out, and streams in the desert, 
 of the dumb sing: for in the ch. n. is •, 43. 19. 
 
 6 Then shall the lame man leap as an„hart, 
 
 And the tongue of the dumb shall sing ; 
 
 For in the wilderness shall waters break forth, 
 
 And streams in the desert. 
 
 Jesus, did, that it doubtless refers to the miratdes which he would per- 
 form. In not a few instances did he in fact restore the blind to sight, 
 giving thus the most unequivocal proof that he was the Messiah sent 
 jrom God, Matt. ix. 27 ; xx. 30 ; Mark viii. 23 ; x. 46 ; Luke vii. 21. 
 It is a full confirmation of the opinion that this passage refers to Christ, 
 that the Saviour himself appeals to the fact that he restored the blind 
 to sight, as demonstration that he was the Messiah, implying that it 
 was predicted that this would be a part of his appropriate work. Matt, 
 xi. 5 ; comp. Luke iv. 18. % And the ears of the deaf he unstopped. 
 
 Another demonstration of Divine power, and another proof that would 
 be furnished that the Messiah was from God. The Lord Jesus often 
 gave this demonstration that he w^as invested with Divine power, Matt. 
 
 xi. 5 ; Mark vii. 32, 37 ; ix. 25. 
 
 6, Then shall the lame man leap. This was literally fulfilled after 
 the coming of the Messiah, Acts xiv. 10 ; hi. 8. It is an emhlem of 
 the general joy which the coming of the Messiah would impart, and is 
 an instance of the blessings which it would convey. ^ As an hart. 
 The word here used denotes the stag, or male deer. In Arabic it 
 denotes the wild, or mountain goat. The word sometimes refers to 
 any species of deer or antelope, and this is referred ' to here from its 
 quick and sprightly nature. ^ And the tongue of the dumb sing. Shall 
 be able to sing, and to praise God. On the restoration of the dumb 
 to the benefits of language, see M-att. ix. 32, 33 ; Luke xi. 14 ; Matt. 
 
 xii. 22; xv. 30, 31; Mark ix. 17. For in the loilderness shall loaters 
 
 hreaTc out. The joy shall be as great, and the blessings as numerous 
 and refreshing, as if running fountains should suddenly break out in 
 the desert, and the thirsty and weary traveller should be thus unex- 
 pectedly and fully supplied. The world, in regard to its real comforts 
 without the gospel, may not be unaptly compared to a vast waste of 
 pathless sands and arid plains. Nothing will more strongly express 
 the blessings of the gospel than the idea of cool, refreshing, abundant 
 fountains and streams bursting forth in such pathless wastes. This 
 is an image which would be very expressive to those who were accus- 
 tomed to cross such deserts, and it is one which is frequently employed 
 by the sacred writers, and especially by Isaiah. See Isa. xliii. 19, 20 ; 
 xlviii. 21 ; xlix. 10, 11 ; Iv. 1 ; Iviii. 11. “ Lameness and dumbness 
 
 are the uniform effects of long walking in a desert; the sand and gravel 
 produce the former, fatigue the latter. In such cases some of us have 
 walked hours together without uttering a sentence ; and all walked as 
 if crippled, from the sand and gravel getting into the shoes ; but the 
 sight of water, especially if unexpected, unloosed every tongue, and 
 gave agility to every limb ; men, oxen, goats, sheep, and dogs, ran with 
 speed and expressions of joy to the refreshing element .” — Camphelly 
 Travels in Africa. The Chaldee Paraphrast understands this as re- 
 ferring entirely to the return from the captivity at Babylon. “ Then 
 shall they see the exiles of Israel assembled, ascend to their own land 
 us the swift stags, so that they shall not be hindered.” 
 
■B. e. 713.] 
 
 CIIAPTEIl XXXY. 
 
 627 
 
 7 And tlie pa relied ground 
 shall become a pool, and the 
 thirsty land springs ^ of water : 
 
 fl John 4. 14; 7- 38. 
 
 ill the habitation of dragons, 
 where each lay, shali be ^ grass, 
 with reeds and rushes. 
 
 1 or, a court for. 
 
 7 And the serab [mirage] shall become a pool, 
 And the thirsty ground springs of water ; 
 
 In the habitation of dragons, where each lay. 
 Shall be a dwelling for reeds and rushes. 
 
 7. And the 'parched ground shall become a pool. The idea is the same 
 here as in the previous verse, that under the Messiah there would be 
 blessings as great as if “ the parched ground should become a lake 
 of pure and refreshing water. The words parched ground/’ however, 
 probably do not convey the sense which Isaiah intended. The image 
 which he had in his eye is much more beautiful than that which is 
 denoted by the ‘‘ parched ground.” Lowth translates it, the glowing 
 sand.” The LXX., the dry place, dvvdpog. The Hebrew word 
 shdrdby properly denotes the heat of the sun, Isa. xlix. 10 ; and then 
 the phenomenon which is produced by the refraction of the rays of the 
 sun on the glowing sands of a desert, and which gives the appearance 
 of a sea or lake of water. This phenomenon is witnessed in the deserts 
 of Arabia and Egypt, and has been also seen occasionally in the south 
 of France and in Eussia. We have no word in English to express it. 
 The French word by which it is commonly designated is mirage. It is 
 caused by the refraction of the rays of the sun, an explanation of which 
 may be found in the Edinburgh Encyc. xiv. pp. 753 — 755. It is often 
 described by travellers, and is referred to in the Koran, ch. xxiv. 39 : 
 
 The works of unbelievers are like the serab in a plain, 
 
 Which the thirsty man takes to be water, until he comes to it, and finds that 
 it is not. 
 
 Mr. Sale’s note on this place in t le Koran is, The Arabic word serab 
 signifies that false appearance which, in the eastern countries, is often 
 seen in sandy plains about noon, resembling a large lake of water in 
 motion, and is occasioned by the reverberation of the sunbeams, ‘by 
 the quivering undulating motion of that quick succession of vapours 
 and exhalations which are extracted by the powerful influence of the 
 sun.’ — Shaw’s Travels, p. 378. It sometimes tempts thirsty travellers 
 out of their way, but deceives them when they come near, either going 
 forward, (for it always appears at the same distance,) or quite vanishes.” 
 Q. Curtins also has mentioned it, in the description of the march of 
 Alexander the Great across the Oxus to Sogdiana : “ The vapour of 
 the summer sun inflamed the sands, which when they began to be 
 inflamed all things seemed to burn. A dense cloud, produced by the 
 unusual heat of the earth, covered the light, and the appearance of the 
 plains teas like avast and deep sea.” — Curt. vii. 5. The Arabians often 
 refer to this in their writings, and draw images from it. “ Like the 
 serab of the plain, which the thirsty take to be w^ater.” “ He runs for 
 the spoil of the serab” — a proverb. “ Deceitful as the appearance of 
 w’^ater” — a proverb also. “ Be not deceived by the glimmer of the 
 serab” — another proverb. This appearance has been often described 
 by modern travellers. See Shaw’s Travels, p. 375 ; Clarke’s Travels, 
 vol. ii. p. 295 ; Belzoni’s Travels and Operations in Egypt and Xubia, 
 p. 196. The same appearance has been observed in India, and in 
 various parts of Africa. “ During the French expedition to Egypt, 
 
628 
 
 ISAIAH. 
 
 [b.c.713. 
 
 the phenomena of unusual refractions were often seen. The uniformity 
 of the extensive sandy plains of Lower Egypt is interrupted only by 
 small eminences, on which the villages are situated in order to escape 
 the inundations of the Nile. In the morning and the evening, as many 
 have remarked, objects appear in their natural position ; but when the 
 surface of the sandy ground is heated by the sun, the land seems at a 
 certain distance terminated by a general inundation. The villages 
 which are beyond it appear like so many islands situated in the middle 
 of a great lake ; and under each village is an inverted image of it. As 
 the obsen^er approaches the limits of the apparent inundation, the 
 imaginary lake which seemed to encircle the village withdraws itself, 
 and the same illusion is reproduced by another village more remote.^’ — 
 Edin. Encyc. vol. xiv. p. 754. “ In the desert, says Prof. Robinson, 
 
 we had frequent instances of the mirage presenting the appearance 
 of lakes of water and islands ; and as we began to descend towards 
 Suez, it was difficult to distinguish between these appearances and the 
 distant real waters of the Red Sea.” — Travels in Palestine and the 
 adjacent regions, in 1838 : Bib. Repos. April, 1839, p. 402. Major 
 Skinner, in his recently published “ Journey Overland to India,” 
 describes the appearance of the serab in that very desert, between 
 Palestine and the Euphrates, which probably supplied the images 
 which the prophet employs : “ About noon, the most perfect deception 
 that can be conceived exhilarated our spirits, and promised an early 
 resting-place. We had observed a slight mirage two or three times 
 before, but this day it surpassed all I have ever fancied. Although 
 aware that these appearances have often led people astray, I could not 
 bring myself to believe that this was unreal. The Arabs were doubtful, 
 and said that, as we had found water yesterday, it was not improbable 
 that we .should find some to-day. The seeming lake was broken in 
 several parts by little islands of sand that gave strength to the delusion. 
 The dromedaries of the Sheikhs at length reached its borders, and 
 appeared to us to have commenced to ford as they advanced, and 
 became more surrounded by the vapour. I thought they had got into 
 deep water, and moved with greater caution. In passing over the sand- 
 banks their figures were reflected in the water. So convinced was 
 Mr. Calmun of its reality, that he dismounted and walked towards 
 the deepest part of it, which was on the right hand. He followed the 
 deceitful lake for a long time, and to our sight was strolling on the 
 bank, his shadow stretching to a great length beyond. There was not 
 a breath of wind ; it was a sultry day, and such an one as would have 
 added dreadfully to our disappointment if we had been at any time 
 without water.” Southey has beautifully described this appearance 
 and its effect on the traveller : 
 
 “ Still the same burning sun ! no cloud in heaven ! 
 
 The hot air quivers, and the sultry mist 
 Floats o’er the desert, with a show 
 
 Of distant waters, mocking their distress.” 
 
 The idea of the prophet, if he refers to this phenomenon, is exceedingly 
 beautiful. It is that the mirage, which has the appearance only of a 
 sheet of water, and which often deceives the traveller, shall become a 
 real lake ; that there shall be hereafter no deception, no illusion ; that 
 man, like a itraveller on pathless sands, weary and thirsty, shall no 
 more be deceived by false appearances and unreal hopes. The hopes 
 and promises which this world can furnish are as delusive as is the 
 mirage to the exhausted and thirsty traveller. Man approaches them. 
 
E. c. 713.] 
 
 CHAPTER XXXY. 
 
 C29 
 
 8 And an higliway sliall be 
 there, and a way, and it sliall be 
 called. The way of holiness ; the 
 unclean '’shall not pass over it; 
 
 r ch. 62. 1 ; Joel 3. 17 ; Rev. 21. 27. 
 
 * but it shall he for those : the 
 wayfaring men, though fools, 
 shall not err therein, 
 
 1 orj for he shall be with them. 
 
 8 And a highway shall he there, and a path ; 
 
 And it shall be called, The holy way 
 No unclean person shall pass through it, 
 
 But He himself shall be with them walking in the way. 
 And the simple shall not mistake [the path]. 
 
 and like that delusive appearance they recede or vanish. If they are 
 still seen, they are always at a distance, and he follows the false and 
 deceptive vision till he comes to the end of life. But the promises of 
 God, through the Messiah, are like real lakes of water and running 
 streams to the thirsty traveller. They never deceive, never recede, 
 never vanish, never are unsatisfactory. Man may approach them, 
 knowdng that there is no illusion ; he may satisfy his wants, and still 
 the supply is unexhausted and inexhaustible. Others also may 
 approach the same fountain of pure joy, with as much freedom as 
 travellers may approach the running stream in the desert. ^ In the 
 habitation of dragons. See note, ch. xiii. 22. The sense of this is, 
 that the blessings which are promised shall be as great as if in such 
 dry and desolate places there should be verdure and beauty. ^ Where 
 each lay. In every place which the wild beast had occupied. % Shall 
 be grass. Margin, a court for. The Hebrew word may mean 
 
 either grass, or a court, or habitation. The latter is undoubtedly the 
 meaning of the word here, and thus it responds in the parallelism to 
 the habitation of dragons.” 
 
 In the habitation where each lay. 
 
 Shall a court for reeds and rushes. 
 
 % Reeds and rushes. These usually grew by ponds and marshes. The 
 image which the prophet had been employing was that of a desert of 
 sands and arid plains. He here says that there would be verdure. 
 In those pathless wastes there would spring up that which was 
 nourished by water. The sense is, that those portions of the earth 
 which are covered by moral desolation, like the pathless wastes of the 
 desert, shall put on the appearance of moral cultivation and verdure. 
 
 8. And an highway shall he there. See note, xi. 16. This is language 
 which is derived from the return of the Jews from captivity. The 
 idea is, that there would be easy and uninterrupted access to their 
 own land. The more remote, though main idea in the mind of the 
 prophet seems to have been, that the way of access to the blessings of 
 the Messiah^s reign would be open and free to all. Comp. ch. xl. 
 3, 4. And a way. It is not easy to mark the difference between 
 
 the word way, and a highway, Probably the latter refers 
 
 more particularly to a raised way, (from to cast up,) and would 
 be expressed by our word causeway or turwpilce. It was such a way as 
 was usually made for the march of armies by removing obstructions, 
 filling valleys, etc. The word way is a more general term, 
 and denotes a path, or road of any kind. ■[[ And it shall he called, The 
 way of holiness. The reason why it should be so called is stated. No 
 impure person shall travel it. The idea is, that all who should 
 have access to the favour of God, or who should come into his 
 
630 
 
 ISAIAH. 
 
 [b. c. 713. 
 
 9 No lion * sLall be there, nor 
 any rax^nous beast shall go up 
 
 s Ezek. 34. 25. 
 
 thereon, it shall not be found 
 there : but the redeemed shall 
 walk there. 
 
 9 No lion shall be there ; 
 
 Nor shall any ravenous beast go up thereon, 
 Nor shall it be found there» 
 
 But the redeemed shall walk there. 
 
 kingdom, should be holy. ^ The unclean shall not pass over it. There 
 shall be no idolater there; no one shall be admitted who is not 
 a pure worshipper of Jehovah. Such is the design of the kingdom 
 ' which is set up by the Messiah, and such the church of Christ should 
 be. See ch. xl. 3, 4; xlix. 11 ; Ixii. 10. % But it shall \>q for those. 
 
 For those who are specified immediately; for the ransomed of the 
 Lord. The margin is, “ For he shall be with them.” Lowth reads it. 
 But he himself shall be with them, walking in the way.” 
 
 And this, it seems to me, is the more probable sense of the passage, 
 indicating that they should not go alone or unprotected. It w^ould be 
 a holy way, because then God would be with them ; it would be safe, 
 because he would attend and defend them. ■[[ The wayfaring men, 
 Heb., he walking in the way.” According to the translation pro- 
 posed above, this refers to God, the Redeemer, 'svho will be with his 
 people, w'alking in the way with them. ^ Though fools, Heb., and 
 fools.” That is, the simple, the unlearned, or those who are regarded 
 as fools. It shall be a highway thrown up, so direct, and so unlike 
 other paths, that there shall be no danger of mistaking it. The friends 
 of God are often regarded as fools by the world. Many of them are 
 of the humbler class of life, and are destitute of human learning and 
 of worldly wisdom. The sense here is, that the way of salvation shall 
 be so plain, that no one, however ignorant and unlearned, need err in 
 regard to it. In accordance with this, the Saviour said that the gospel 
 was preached to the poor ; and he himself always represented the way 
 to life as such that the most simple and unlettered might find it. 
 
 9. No lion shall he there. Lions abounded in all the countries 
 adjacent to Palestine. They are, therefore, often referred to by the 
 sacred writers, as objects of dread and alarm. The leading idea in the 
 language of Is.aiah in this whole passage is that of a way constructed 
 from Babylon to Judea, so straight and plain that the most simple of 
 the people might find it and walk in it. But such a path would lie 
 through desert sands. It would be in the region infested with lions 
 and other wild beasts. The prophet, therefore, suggests that there 
 should be no cause for such dread and alarm. The sense is, that in 
 that kingdom to which he had main reference all would be safe. 
 They who entered it should find security and defence as they travelled 
 that road. And it is true. They who enter the path that leads to life 
 find there no cause of alarm. Their fears subside; their apprehensions 
 of punishment on account of their sins die away ; and they walk that 
 path with security and confidence. There is nothing in that way to 
 alarm them ; and though there may be many foes — fitly represented 
 by lions and wild beasts — lying about the way, yet no one is permitted 
 to ‘‘ go up thereon.” This is a most beautiful image of the safety of 
 the people, of God, and of their freedom from all enemies that could 
 annoy them. ^ But the redeemed shall walk there. The language here 
 referred . at first, doubtless, to those who would be rescued from the 
 
B. c. 713. j 
 
 CHAPTER XXXV. 
 
 631 
 
 10 And the ransomed * of the 
 Lord shall return, and come to 
 Zion with songs, “ and eyerlast- 
 ing joy upon their heads : they 
 
 t ch.;5l ill. tt Rev. 5. 9. a; J ude 24. 
 
 shall obtain joy and gladness, 
 and sorrow y and sighing shall 
 flee away. 
 
 y Rct. 7. 17 ; 21. 4. 
 
 10 Tea, the ransomed of Jehovah shall return, 
 And they shall come to Zion with songs, 
 
 And everlasting joy shall be upon their heads : 
 Joy and gladness shall they obtain. 
 
 And sorrow and sighing shall flee away. 
 
 captivity at Babylon ; but the main reference is to those who would 
 be redeemed by the blood of the atonement, or who are properly called 
 “the redeemed of the Lord.” That Isaiah was acquainted with the 
 doctrine of redemption is apparent from his fifty-third chapter. There 
 is not here, indeed, any express mention madQ of the means by which 
 they would be redeemed ; but the language is so general that it may 
 refer either to the deliverance from the captivity at Babylon, or the 
 future more important deliverance of his people from the bondage of 
 sin by the atoning sacrifice of the Messiah. On the word rendered 
 redeemed, see note, ch. xliii. 1. The idea is, that the path here referred to 
 is appropriately designed only for the redeemed of the Lord. It is not 
 for the profane, the polluted, the hypocrite. It is not for those who 
 live for this world, or for those who love pleasure more than they love 
 God. The church should not he entered except by those who have 
 evidence that they are redeemed. Hone should make a profession of 
 religion who have no evidence that they belong to “ the redeemed,” 
 and who are not disposed to walk in the way of holiness. But for 
 all such it is a highway on which they are to travel. It is made by 
 levelling hills, and elevating valleys ; it is made across the sandy desert, 
 and through the wilderness of this world ; it is made through a world 
 infested with the enemies of God, and his people. It is made straight 
 and plain, so that none need err ; it is defended from enemies, so that 
 all may be safe; it is rendered secure, because “He,” their Leader 
 and Redeemer, shall go with them and guard that way. 
 
 10. And the ransomed of the Lord. The word here rendered 
 ransomed is difierent fiom the word rendered redeemed in ver. 9. 
 This word is from ^*12 — though it is not easy, perhaps not possible, 
 to designate the difference in the sense. Doubtless there was a shade 
 of difference among the Hebrews, but what it was is not now known. 
 See this word explained in the note on ch. i. 17. The language here 
 is all derived from the deliverance from Babylon, and the images em- 
 ployed by the prophet relate to that event. Still there can be no 
 doubt that he meant to describe the deliverance under the Messiah. 
 
 Shall return, and come to Zion. This language also is that which 
 expresses the return from Babylon. In a more general sense, and in 
 the sense intended particularly by the prophet, it means, doubtless, 
 that all who are the redeemed of God shall be gathered under his pro- 
 tection, and shall be saved. % With songs. With rejoicing — as the 
 ransomed captives would return from Babylon, and as all who are 
 redeemed enter the church on earth, and will enter into heaven above. 
 ^ And everlasting joy ugon their heads. This may he an expression 
 denoting the fact that joy is manifest in the face and aspect. — Gesenius. 
 Thus we say that joy lights up the countenance; and it is possible that 
 
ISAIAH. 
 
 632 
 
 [n. c. 713. 
 
 the Hebrews expressed this idea by applying- it to the head. Thus 
 the Hebrews say, Psa. cxxvi. 2 : 
 
 Then -was our mouth filled with laughter, 
 
 And our tongue with singing. 
 
 Or it may refer to the practice of anointing the head with oil and 
 perfume in times of festivity and joy — in contrast with the custom 
 of throwing ashes on the head in times of grief and calamity. — 
 Rosennmller. Or it may refer to a custom of wearing a wreath or 
 chaplet of flowers in times of festivity, as is often done now, and as 
 was commonly done among the ancients in triumphal processions. — 
 Vitringa. Whichever exposition be adopted, the idea is the same, that 
 there would be great joy, and that that joy would be perpetual and 
 unfading. This is true of all who return to Zion under the Messiah. 
 Joy is one of the first emotions ; joy at redemption, and at the pardon 
 of sin ; joy in view of the hopes of eternal life, and of the everlasting 
 favour of God. But this joy is not short-lived and fading, like the 
 garland of flowers on the head ; it is constant, increasing, everlasting. 
 
 And sorroto and sighing shall flee away. See note, ch. xxv. 8. 
 
 This is a most beautiful close of the series or succession of prophecies 
 which we have been thus far contemplating. The result of all is, that 
 the redeemed of the Lord shall have joy and rejoicing j that all their 
 enemies shall be subdued, and that they shall be rescued from all their 
 foes. In the analysis of the prophecy contained in the thirty-fourth 
 and thirty-flfth chapters, it was stated that this prophecy seemed to be 
 a summary of all that Isaiah had before uttered, and was designed to 
 show that all the enemies of the people of God would be destroyed, 
 and that they would be triumphantly delivered and saved. All these 
 minor deliverances were preparatory to and emblematic of the greater 
 deliverance under the Messiah ; and accordingly all his predictions 
 look forv/ard to, and terminate in that. In the portions of prophecy 
 which we have been over, we have seen the people of God represented 
 as in danger from the Syrians, the Assyrians, the Egyptians, the 
 Moabites, the Edomites, the Babylonians ; and in reference to them all 
 the same result has been predicted, that they would be delivered from 
 them, and that their enemies would be destroyed. This has been, in 
 the chapters which we have passed over, successively foretold of 
 Damascus, of Egypt, of Moab, of Ethiopia, of Babylon, of Edom, and 
 of Sennaclierib ; and the prophet has reached the conclusion that all 
 the enemies of God^s people would ultimately be destroyed, and that 
 they would be safe under the reign of the Messiah, to which all their 
 deliverances were preparatory, and in which they would all terminate. 
 Having pursued this course of the prophecy; having looked at all 
 these foes ; having seen them in vision all destroyed ; having seen the 
 Prince of Peace come ; having seen the wonders that he would per- 
 form ; having seen all dangers subside, and the preparation made for 
 the eternal security and joy of all his people, the prophet closes this 
 series of predictions with the beautiful statement now before us — The 
 redeemed of Jehovah shall return, and come to Zion with songs and 
 everlasting joy, and sorrow and sighing shall flee away.^’ 
 
 END OF VOL. I. 
 
COBBIN’S COMPLETE EDITION OF BARNES' NOTES, 
 
 ri^DEIl THE DIRECT SANCTION OF THE AUTHOR 
 
 NOTES ON THE OLD AND NEW TESTAMENTS, 
 
 BY ALBERT BARNES. 
 
 EDITED AND CORRECTED 
 
 BY INGRAM COBBIN, M.A., AND E. HENDERSON, D.D. 
 
 New Testament complete in 11 vols. 12mo, with Maps, Engravings, 
 and Portrait ot the Author, 28s. cloth. Any Yolume separate 
 
 as under : — ^ 
 
 
 8, 
 
 d. 
 
 8. 
 
 d. 
 
 Gospels, 2 vols 
 
 ... 5 
 
 0 
 
 Ephesians — Colossians .... 2 
 
 0 
 
 Acts 
 
 ... 2 
 
 6 
 
 Thessalonians — Philemon 2 
 
 0 
 
 Romans 
 
 ... 2 
 
 0 
 
 Hebrews 2 
 
 6 
 
 1. Corinthians 
 
 ... 2 
 
 0 
 
 General Epistles, 3 
 
 6 
 
 II. Corinthians, etc . . . . 
 
 ... 2 
 
 6 
 
 Revelation, Copyright 4 
 
 6 
 
 NOTES ON 
 
 DANIEL, Copyright^ 2 vols. 
 
 
 Notes on Isaiah, 2 vols. 
 
 ... 7 
 
 0 1 
 
 Notes on Job, 2 vols 6 
 
 0 
 
 Ce^timantaU ta 
 
 Prom the Hon. and Hev. Baptist W. Noel, m.a. 
 
 ** I heartily wish you success in your endeavours to circulate wide-y the 
 Commentary of Mr. A. Barnes. Coming after so many excellent Expositors, 
 he has derived advantage from their writings. He has more learning than 
 Scott; more critical decision than Henry; more spiritual discernment than 
 Whitby ; more copiousness than Benson; and more judgment than Gill, He 
 affords precisely the aid which an English reader requires when seeking to 
 ascertain the exact sense of obscure passages ; and in offering to the public 
 cheap editions of these ‘ Notes,* you will, in my opinion, be rendering essential 
 service to the cause of religion in this country.** 
 
 
 From the Rev. Alexander Fletcher, d. d., Finsbury Chapel. 
 
 ** I have consulted Barnes’ Commentary on Corinthians with much satisfac- 
 tion ; and am pleased to find that it exemplifies the same piety, talent, research, 
 and liveliness, furnishc'd by the preceding Commentaries on the books of tiw 
 New T’^slament, which have been prepared by the same eminent Divine.** 
 
TESTIMONIALS TO COBBIN’S EDITIONS, 
 
 Prom the Rev. John Harris, d.d., Cheshunt College. 
 
 ** Barnes’s Exposition is undoubtedly the best work of its kind, Besidei 
 bowing an extensive acquaintance with the writings of other Expositors, it 
 is pervaded by an evangelical spirit, written in a clear, natural, and vigorous 
 style, and is replete with good sense. The design of publishing a uniform 
 edition of his works, under the able supervision of the Eev. I. Cobbin, is 
 highly deserving of encouragement ; and, judging from the specimens already 
 before. the public, that encouragement is not likely to be withheld.” 
 
 Prom the Rev. Edward Steane, d.d., Camberwell. 
 
 “Barnes’ Notes on the New Testament are a valuable addition to the Com- 
 mentaries we already possess on the Word of God. By the republication of 
 them in this country, and especially at so cheap a price, you are conferring a 
 great benefit upon the comiwnity. The revision of the practised hand of my 
 friend, the Rev. I. Cobbin, is a guarantee for the accuracy of your edition, 
 and secures to it a great advantage over others.” 
 
 Prom the Rev. W. Lindsay Alexander, d.d., Edinburgh. 
 
 “ I have long regarded the Notes of the Rev. Albert Barnes on the Gospels 
 and Epistles as the best Commentary for popular use extant on the New 
 Testament. They are, for the most part, simple, clear, concise, and accurate ; 
 embodying the results of much reading, without any offensive parade of 
 learning. It would be well lliat they were in the hands of all who read the 
 New Testament. Of the Edition superintended by Mr. Cobbin, I have only 
 to say, that as far as 1 have examined it, I have found it correct, and that U 
 is ill a convenient and readable shape.” 
 
 “ Having made myself acquainted with Cobbin’s Edition of Albert Barnes* 
 New Testament, I cordially concur with others of my brethren in giving to 
 the Work my warmest recommendation.” 
 
 Prom the Rev. George Clayton, Walworth. 
 
TESTIMONIALS TO COBBIN’S EDITIONS. 
 
 From Sm Culling E. Eardley, Bart. 
 
 ** I have much pleasure in expressing my admiration of the volum of 
 Barnes’s Notes, vihich you have placed in my hands. Independently of the 
 merit of the work itself, from its simplicity and clearness to even the humblest 
 intelligence, it is well got up ; the Maps are very good ; and its moderate price 
 places it within the reach of most classes. You have my best wishes in the 
 publication.’* 
 
 From the Rev. J. A. James, Carr’s Lane Chapel, Birmingham. 
 
 “ Barnes is, in my judgment, the best popular Expositor of the Scriptures 
 of his day. Ilis judgment is sound, and his discrimination accurate. He i? 
 concise, without being obscure ; and yet sufficiently explicit, without being 
 tedious. I sometimes differ from him, but never till I have well considered 
 his views as well as my own.” 
 
 From the Rev. J. Sherman, Surrey Chapel. 
 
 “ Your Edition of Barnes’s Notes appears to me both carefully and well 
 got up, and must be of great use to Sunday-school teachers and others 
 whose means will not allow them to have more expensive and elaborate 
 commentaries. Without subscribing to every sentiment of the Author, there 
 can be no doubt the Notes are valuable, judicious, and evangelical. You 
 have ray sincere wish for their extensive circulation.” 
 
 From the Rev. Jabez Burns, d.d., Mnon Chapel, St. Marylebone. 
 
 ‘*1 am delighted with your Editions of Barnes; I wish the Quarto Copy 
 especially had a place in every family in the land.” * . 
 
 From the Rev. Richard Alliott, ll.d., Lambeth. 
 
 Z have great pleasure in recommending Cobbin’s Complete Edition o5 
 Barnes’ Notes to the Christian public.’,* 
 
 
 
TESTIMONIALS TO DOBBIN’S EDITIONS. 
 
 From the Rev. E. Eickersteth, m.a., Rector of Watton, Herts. 
 
 I have been in the habit of occasionally consulting Mr. Barnes’s Exposi* 
 lions. I think highly of his industry and piety ; and believe that he has, 
 according to the gifts bestowed upon him, gathered much useful illustration 
 of that glorious One Book, which must ever be the chief study of the Chris- 
 tian. I can only speak with the limitation which my partial knowledge of 
 it will justify.” 
 
 
 Erom the Rev. David Russell, d.d., Dundee. 
 
 ** I cordially join in recommending Cobbin’s Edition of Barnes’ Notes.” 
 
 
 / 
 
 From the Rev. Adam Thomson, d.d., Coldstream. 
 
 “ Since the days of Matthew Henry, no Commentator that I know of’ s 
 appeared, who for general usefulness, and particularly for affording to ' 
 ters of the Gospel the best sort of assistance, can be compared with A ’ 
 Barnes. 
 
 “The Editor’s name is itself a guarantee for the value of the Work; and 
 his editorial services will be highly appreciated by all to whom he is known 
 Whatever Ms. Cobbin does, is well done.*' 
 
 
 
 From the Rev, F. A. Cox, d.d., ll.d., Hackney. 
 
 “ I feel great pleasure in acceding to the request of the Proprietors of 
 Cobbin’s Edition of Barnes, to append ray name in recommendation of it. 
 Of the work itself I need say nothing ; of this Edition, I can unscrupulously 
 say that I think it, to speak technically, admirably ‘ got up.’ ” 
 
 From the Rev. Thomas Guthrie, Edinburgh. 
 
 ** 1 most cordially agree with those distinguished men who have already 
 Jecommcnded * Barnes’ Exposition.* ’* 
 

 
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