<hi type="bold">22. wild beasts of the islands--</hi>rather, "jackals"; called by the Arabs "sons of howling"; an animal midway between a fox and a wolf [Bochart and Maurer].

<hi type="bold">cry--</hi>rather, "answer," "respond" to each other, as wolves do at night, producing a most dismal effect.

<hi type="bold">dragons--</hi>serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated and then dart swiftly. Maurer understands here another species of jackal.

<hi type="bold">her time ... near--</hi>though one hundred seventy-four years distant, yet "near" to Isaiah, who is supposed to be speaking to the Jews as if now captives in Babylon (<reference osisRef="Isa.14.1">Is 14:1</reference>, 2). <chapter eID="Isa.13"/>

22. wild beasts of the islands-- rather, "jackals"; called by the Arabs "sons of howling"; an animal midway between a fox and a wolf [Bochart and Maurer]. cry-- rather, "answer," "respond" to each other, as wolves do at night, producing a most dismal effect. dragons-- serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated and then dart swiftly. Maurer understands here another species of jackal. her time... near-- though one hundred seventy-four years distant, yet "near" to Isaiah, who is supposed to be speaking to the Jews as if now captives in Babylon (Is 14:1, 2).


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Isa.14.1-Isa.14.3">Is 14:1-3</reference>. The Certainty of Deliverance from Babylon.</title> <title type="x-s3"><reference osisRef="Isa.14.4-Isa.14.23">Is 14:4-23</reference>. The Jews' Triumphal Song Thereat.</title>
 "It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [Herder].
 <title type="x-s3"><reference osisRef="Isa.14.24-Isa.14.27">Is 14:24-27</reference>. Confirmation of This by the Hereforetold Destruction of the Assyrians under Sennacherib;</title>
 a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (<reference osisRef="Dan.5.1-Dan.5.31">Da 5:1-31</reference>).

<hi type="bold">1. choose--</hi>"set His choice upon." A deliberate predilection [Horsley]. Their restoration is grounded on their election (see <reference osisRef="Ps.102.13-Ps.102.22">Psa 102:13-22</reference>).

<hi type="bold">strangers--</hi>proselytes (<reference osisRef="Esth.8.17">Es 8:17</reference>; <reference osisRef="Acts.2.10">Ac 2:10</reference>; 17:4, 17). Tacitus, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (<reference osisRef="Isa.60.4">Is 60:4</reference>, <reference osisRef="Isa.5.10">5, 10</reference>; <reference osisRef="Mic.5.7">Mi 5:7</reference>; <reference osisRef="Zech.14.16">Zec 14:16</reference>; <reference osisRef="Rom.11.12">Ro 11:12</reference>).

CHAPTER 14 Is 14:1-3. The Certainty of Deliverance from Babylon. Is 14:4-23. The Jews' Triumphal Song Thereat. "It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [Herder]. Is 14:24-27. Confirmation of This by the Hereforetold Destruction of the Assyrians under Sennacherib; a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (Da 5:1-31). 1. choose-- "set His choice upon." A deliberate predilection [Horsley]. Their restoration is grounded on their election (see Psa 102:13-22). strangers-- proselytes (Es 8:17; Ac 2:10; 17:4, 17). Tacitus, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (Is 60:4, 5, 10; Mi 5:7; Zec 14:16; Ro 11:12).


<hi type="bold">2. the people--</hi>of Babylon, primarily. Of the whole Gentile world ultimately (<reference osisRef="Isa.49.22">Is 49:22</reference>; <reference osisRef="Isa.66.20">66:20</reference>; <reference osisRef="Isa.60.9">60:9</reference>).

<hi type="bold">their place--</hi>Judea (<reference osisRef="Ezra.1.1-Ezra.1.6">Ezr 1:1-6</reference>).

<hi type="bold">possess--</hi>receive in possession.

<hi type="bold">captives--</hi>not by physical, but by moral might; the force of love, and regard to Israel's God (<reference osisRef="Isa.60.14">Is 60:14</reference>).

2. the people-- of Babylon, primarily. Of the whole Gentile world ultimately (Is 49:22; 66:20; 60:9). their place-- Judea (Ezr 1:1-6). possess-- receive in possession. captives-- not by physical, but by moral might; the force of love, and regard to Israel's God (Is 60:14).


<hi type="bold">3. rest--</hi>(<reference osisRef="Isa.28.12">Is 28:12</reference>; <reference osisRef="Ezek.28.25">Eze 28:25</reference>, <reference osisRef="Ezek.28.26">26</reference>).
 <title type="x-s3"><reference osisRef="Isa.14.4-Isa.14.8">Is 14:4-8</reference>. A Chorus of Jews Express Their Joyful Surprise at Babylon's Downfall.</title>
 The whole earth rejoices; the cedars of Lebanon taunt him.

3. rest-- (Is 28:12; Eze 28:25, 26). Is 14:4-8. A Chorus of Jews Express Their Joyful Surprise at Babylon's Downfall. The whole earth rejoices; the cedars of Lebanon taunt him.


<hi type="bold">4. proverb--</hi>The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph (<reference osisRef="Mic.2.4">Mi 2:4</reference>; <reference osisRef="Hab.2.6">Ha 2:6</reference>).

<hi type="bold">the king--</hi>the ideal representative of Babylon; perhaps Belshazzar (<reference osisRef="Dan.5.1-Dan.5.31">Da 5:1-31</reference>). The mystical Babylon is ultimately meant.

<hi type="bold">golden city--</hi>rather, "the exactress of gold" [Maurer]. But the old translators read differently in the Hebrew, "oppression," which the parallelism favors (compare <reference osisRef="Isa.3.5">Is 3:5</reference>).

4. proverb-- The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph (Mi 2:4; Ha 2:6). the king-- the ideal representative of Babylon; perhaps Belshazzar (Da 5:1-31). The mystical Babylon is ultimately meant. golden city-- rather, "the exactress of gold" [Maurer]. But the old translators read differently in the Hebrew, "oppression," which the parallelism favors (compare Is 3:5).


<hi type="bold">5. staff--</hi>not the scepter (<reference osisRef="Ps.2.9">Psa 2:9</reference>), but the staff with which one strikes others, as he is speaking of more tyrants than one (<reference osisRef="Isa.9.4">Is 9:4</reference>; <reference osisRef="Isa.10.24">10:24</reference>; <reference osisRef="Isa.14.29">14:29</reference>) [Maurer].

<hi type="bold">rulers--</hi>tyrants, as the parallelism "the wicked" proves (compare see on <reference osisRef="Isa.13.2">Is 13:2</reference>).

5. staff-- not the scepter (Psa 2:9), but the staff with which one strikes others, as he is speaking of more tyrants than one (Is 9:4; 10:24; 14:29) [Maurer]. rulers-- tyrants, as the parallelism "the wicked" proves (compare see on Is 13:2).


<hi type="bold">6. people--</hi>the peoples subjected to Babylon.

<hi type="bold">is persecuted--</hi>the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate, Jerome, and Horsley].

6. people-- the peoples subjected to Babylon. is persecuted-- the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate, Jerome, and Horsley].


<hi type="bold">7. they--</hi>the once subject nations of the whole earth. Houbigant places the stop after "fir trees" (<reference osisRef="Isa.14.8">Is 14:8</reference>), "The very fir trees break forth," &c. But the parallelism is better in English Version.

7. they-- the once subject nations of the whole earth. Houbigant places the stop after "fir trees" (Is 14:8), "The very fir trees break forth," &c. But the parallelism is better in English Version.


<hi type="bold">8. the fir trees--</hi>now left undisturbed. Probably a kind of evergreen.

<hi type="bold">rejoice at thee--</hi>(<reference osisRef="Ps.96.12">Psa 96:12</reference>). At thy fall (<reference osisRef="Ps.35.19">Psa 35:19</reference>, <reference osisRef="Ps.35.24">24</reference>).

<hi type="bold">no feller--</hi>as formerly, when thou wast in power (<reference osisRef="Isa.10.34">Is 10:34</reference>; <reference osisRef="Isa.37.24">37:24</reference>).
 <title type="x-s3"><reference osisRef="Isa.14.9-Isa.14.11">Is 14:9-11</reference>. The Scene Changes from Earth to Hell.</title>
 Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to Warburton [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.

8. the fir trees-- now left undisturbed. Probably a kind of evergreen. rejoice at thee-- (Psa 96:12). At thy fall (Psa 35:19, 24). no feller-- as formerly, when thou wast in power (Is 10:34; 37:24). Is 14:9-11. The Scene Changes from Earth to Hell. Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to Warburton [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.


<hi type="bold">9. moved--</hi>put into agitation.

<hi type="bold">for thee--</hi>that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [Maurer].

<hi type="bold">chief ones--</hi>literally, "goats"; so rams, leaders of the flock; princes (<reference osisRef="Zech.10.3">Zec 10:3</reference>). The idea of wickedness on a gigantic scale is included (<reference osisRef="Ezek.34.17">Eze 34:17</reference>; <reference osisRef="Matt.25.32">Mt 25:32</reference>, <reference osisRef="Matt.25.33">33</reference>). Magee derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" (<reference osisRef="Isa.26.14">Is 26:14</reference>) "ghosts" (<reference osisRef="Prov.21.16">Pr 21:16</reference>). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (<reference osisRef="Gen.6.4">Ge 6:4</reference>; <reference osisRef="Gen.14.5">14:5</reference>; <reference osisRef="Ezek.32.18">Eze 32:18</reference>, <reference osisRef="Ezek.32.21">21</reference>). "Rephaim," translated in the Septuagint, "giants" (compare see on <reference osisRef="Job.26.5">Job 26:5</reference>, <reference osisRef="Job.26.6">6</reference>). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the wicked spirits in Gehenna, the lower of the two portions into which Sheol is divided.

9. moved-- put into agitation. for thee-- that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [Maurer]. chief ones-- literally, "goats"; so rams, leaders of the flock; princes (Zec 10:3). The idea of wickedness on a gigantic scale is included (Eze 34:17; Mt 25:32, 33). Magee derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" (Is 26:14) "ghosts" (Pr 21:16). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (Ge 6:4; 14:5; Eze 32:18, 21). "Rephaim," translated in the Septuagint, "giants" (compare see on Job 26:5, 6). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the wicked spirits in Gehenna, the lower of the two portions into which Sheol is divided.


10. They taunt him and derive from his calamity consolation under their own (<reference osisRef="Ezek.31.16">Eze 31:16</reference>).

<hi type="bold">weak--</hi>as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, meaning similarly "feeble," "powerless." The speech of the departed closes with <reference osisRef="Isa.14.11">Is 14:11</reference>.

10. They taunt him and derive from his calamity consolation under their own (Eze 31:16). weak-- as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, meaning similarly "feeble," "powerless." The speech of the departed closes with Is 14:11.


11. "Pomp" and music, the accompaniment of Babylon's former feastings (<reference osisRef="Isa.5.12">Is 5:12</reference>; <reference osisRef="Isa.24.8">24:8</reference>), give place to the corruption and the stillness of the grave (<reference osisRef="Ezek.32.27">Eze 32:27</reference>).

<hi type="bold">worm--</hi>that is bred in putridity.

<hi type="bold">worms--</hi>properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.
 <title type="x-s3"><reference osisRef="Isa.14.12-Isa.14.15">Is 14:12-15</reference>. The Jews Address Him Again as a Fallen Once-bright Star.</title>
 The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.

11. "Pomp" and music, the accompaniment of Babylon's former feastings (Is 5:12; 24:8), give place to the corruption and the stillness of the grave (Eze 32:27). worm-- that is bred in putridity. worms-- properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot. Is 14:12-15. The Jews Address Him Again as a Fallen Once-bright Star. The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.


<hi type="bold">12. Lucifer--</hi>"day star." A title truly belonging to Christ (<reference osisRef="Rev.22.16">Re 22:16</reference>), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. Gesenius, however, renders the Hebrew here as in <reference osisRef="Ezek.21.12">Eze 21:12</reference>; <reference osisRef="Zech.11.2">Zec 11:2</reference>, "howl."

<hi type="bold">weaken--</hi>"prostrate"; as in <reference osisRef="Exod.17.13">Ex 17:13</reference>, "discomfit."

12. Lucifer-- "day star." A title truly belonging to Christ (Re 22:16), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. Gesenius, however, renders the Hebrew here as in Eze 21:12; Zec 11:2, "howl." weaken-- "prostrate"; as in Ex 17:13, "discomfit."


<hi type="bold">13. above ... God--</hi>In <reference osisRef="Dan.8.10">Da 8:10</reference>, "stars" express earthly potentates. "The stars" are often also used to express heavenly principalities (<reference osisRef="Job.38.7">Job 38:7</reference>).

<hi type="bold">mount of the congregation--</hi>the place of solemn meeting between God and His people in the temple at Jerusalem. In <reference osisRef="Dan.11.37">Da 11:37</reference>, and <reference osisRef="2Thess.2.4">2Th 2:4</reference>, this is attributed to Antichrist.

<hi type="bold">sides of the north--</hi>namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion (<reference osisRef="Ps.48.2">Psa 48:2</reference>). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in <reference osisRef="Isa.10.10">Is 10:10</reference>) thus "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" imply the angle in which the sides meet; and so the expression comes to mean "the extreme parts of the north." So the Hindus place the Meru, the dwelling-place of their gods, in the north, in the Himalayan mountains. So the Greeks, in the northern Olympus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this; namely, that those near the North Pole, the region of the aurora borealis (compare see on <reference osisRef="Job.23.9">Job 23:9</reference>; <reference osisRef="Job.37.22">Job 37:22</reference>) [Maurer, Septuagint, Syriac].

13. above... God-- In Da 8:10, "stars" express earthly potentates. "The stars" are often also used to express heavenly principalities (Job 38:7). mount of the congregation-- the place of solemn meeting between God and His people in the temple at Jerusalem. In Da 11:37, and 2Th 2:4, this is attributed to Antichrist. sides of the north-- namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion (Psa 48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in Is 10:10) thus "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" imply the angle in which the sides meet; and so the expression comes to mean "the extreme parts of the north." So the Hindus place the Meru, the dwelling-place of their gods, in the north, in the Himalayan mountains. So the Greeks, in the northern Olympus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this; namely, that those near the North Pole, the region of the aurora borealis (compare see on Job 23:9; Job 37:22) [Maurer, Septuagint, Syriac].


<hi type="bold">14. clouds--</hi>rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence (<reference osisRef="Isa.4.5">Is 4:5</reference>; <reference osisRef="Exod.13.21">Ex 13:21</reference>). So this tallies with <reference osisRef="2Thess.2.4">2Th 2:4</reference>, "above all that is called God"; as here "above ... the cloud"; and as the Shekinah-cloud was connected with the temple, there follows, "he as God sitteth in the temple of God," answering to "I will be like the Most High" here. Moreover, <reference osisRef="Rev.17.4">Re 17:4</reference>, <reference osisRef="Rev.17.5">5</reference>, represents Antichrist as seated in Babylon, to which city, literal and spiritual, Isaiah refers here.

14. clouds-- rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence (Is 4:5; Ex 13:21). So this tallies with 2Th 2:4, "above all that is called God"; as here "above... the cloud"; and as the Shekinah-cloud was connected with the temple, there follows, "he as God sitteth in the temple of God," answering to "I will be like the Most High" here. Moreover, Re 17:4, 5, represents Antichrist as seated in Babylon, to which city, literal and spiritual, Isaiah refers here.


<hi type="bold">15. to hell--</hi>to Sheol (<reference osisRef="Isa.14.6">Is 14:6</reference>), thou who hast said, "I will ascend into heaven" (<reference osisRef="Matt.11.23">Mt 11:23</reference>).

<hi type="bold">sides of the pit--</hi>antithetical to the "sides of the north" (<reference osisRef="Isa.14.13">Is 14:13</reference>). Thus the reference is to the sides of the sepulcher round which the dead were arranged in niches. But Maurer here, as in <reference osisRef="Isa.14.13">Is 14:13</reference>, translates, "the extreme," or innermost parts of the sepulchre: as in <reference osisRef="Ezek.32.23">Eze 32:23</reference> (compare <reference osisRef="1Sam.24.3">1Sa 24:3</reference>).

15. to hell-- to Sheol (Is 14:6), thou who hast said, "I will ascend into heaven" (Mt 11:23). sides of the pit-- antithetical to the "sides of the north" (Is 14:13). Thus the reference is to the sides of the sepulcher round which the dead were arranged in niches. But Maurer here, as in Is 14:13, translates, "the extreme," or innermost parts of the sepulchre: as in Eze 32:23 (compare 1Sa 24:3).


<title type="x-s3"><reference osisRef="Isa.14.16-Isa.14.20">Is 14:16-20</reference>. The Passers-by Contemplate with Astonishment the Body of the King of Babylon Cast Out, Instead of Lying in a Splendid Mausoleum, and Can Hardly Believe Their Senses that It Is He.</title>

<hi type="bold">16. narrowly look--</hi>to be certain they are not mistaken.

<hi type="bold">consider--</hi>"meditate upon" [Horsley].

Is 14:16-20. The Passers-by Contemplate with Astonishment the Body of the King of Babylon Cast Out, Instead of Lying in a Splendid Mausoleum, and Can Hardly Believe Their Senses that It Is He. 16. narrowly look-- to be certain they are not mistaken. consider-- "meditate upon" [Horsley].


<hi type="bold">17. opened not ... house ... prisoners--</hi>But Maurer, as Margin, "Did not let his captives loose homewards."

17. opened not... house... prisoners-- But Maurer, as Margin, "Did not let his captives loose homewards."


<hi type="bold">18. All--</hi>that is, This is the usual practice.

<hi type="bold">in glory--</hi>in a grand mausoleum.

<hi type="bold">house--</hi>that is, "sepulchre," as in <reference osisRef="Eccl.12.5">Ec 12:5</reference>; "grave" (<reference osisRef="Isa.14.19">Is 14:19</reference>). To be excluded from the family sepulcher was a mark of infamy (<reference osisRef="Isa.34.3">Is 34:3</reference>; <reference osisRef="Jer.22.19">Jr 22:19</reference>; <reference osisRef="1Kgs.13.22">1Ki 13:22</reference>; <reference osisRef="2Chr.21.20">2Ch 21:20</reference>; <reference osisRef="2Chr.24.25">24:25</reference>; <reference osisRef="2Chr.28.27">28:27</reference>).

18. All-- that is, This is the usual practice. in glory-- in a grand mausoleum. house-- that is, "sepulchre," as in Ec 12:5; "grave" (Is 14:19). To be excluded from the family sepulcher was a mark of infamy (Is 34:3; Jr 22:19; 1Ki 13:22; 2Ch 21:20; 24:25; 28:27).


<hi type="bold">19. cast out of--</hi>not that he had lain in the grave and was then cast out of it, but "cast out without a grave," such as might have been expected by thee ("thy").

<hi type="bold">branch--</hi>a useless sucker starting up from the root of a tree, and cut away by the husbandman.

<hi type="bold">raiment of those ... slain--</hi>covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, "clothed (that is, covered) with the slain"; as in <reference osisRef="Job.7.5">Job 7:5</reference>, "My flesh is clothed with worms and clods of dust" [Maurer].

<hi type="bold">thrust through--</hi>that is, "the slain who have been thrust through," &c.

<hi type="bold">stones of ... pit--</hi>whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied "carcass trodden under foot."

19. cast out of-- not that he had lain in the grave and was then cast out of it, but "cast out without a grave," such as might have been expected by thee ("thy"). branch-- a useless sucker starting up from the root of a tree, and cut away by the husbandman. raiment of those... slain-- covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, "clothed (that is, covered) with the slain"; as in Job 7:5, "My flesh is clothed with worms and clods of dust" [Maurer]. thrust through-- that is, "the slain who have been thrust through," &c. stones of... pit-- whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied "carcass trodden under foot."


<hi type="bold">20. not ... joined with them--</hi>whereas the princes slain with thee shall be buried, thou shalt not.

<hi type="bold">thou ... destroyed ... land--</hi>Belshazzar (or Naboned) oppressed his land with wars and tyranny, so that he was much hated [Xenophon, Cyropædia 4.6, 3; 7.5, 32].

<hi type="bold">seed ... never be renowned--</hi>rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [Horsley].

20. not... joined with them-- whereas the princes slain with thee shall be buried, thou shalt not. thou... destroyed... land-- Belshazzar (or Naboned) oppressed his land with wars and tyranny, so that he was much hated [Xenophon, Cyropædia 4.6, 3; 7.5, 32]. seed... never be renowned-- rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [Horsley].


<title type="x-s3"><reference osisRef="Isa.14.21-Isa.14.23">Is 14:21-23</reference>. God's Determination to Destroy Babylon.</title>

<hi type="bold">21. Prepare, &c.--</hi>charge to the Medes and Persians, as if they were God's conscious instruments.

<hi type="bold">his children--</hi>Belshazzar's (<reference osisRef="Exod.20.5">Ex 20:5</reference>).

<hi type="bold">rise--</hi>to occupy the places of their fathers.

<hi type="bold">fill ... with cities--</hi>Maurer translates, "enemies," as the Hebrew means in <reference osisRef="1Sam.28.16">1Sa 28:16</reference>; <reference osisRef="Ps.139.20">Psa 139:20</reference>; namely, lest they inundate the world with their armies. Vitringa translates, "disturbers." In English Version the meaning is, "lest they fill the land with such cities" of pride as Babylon was.

Is 14:21-23. God's Determination to Destroy Babylon. 21. Prepare, &c.-- charge to the Medes and Persians, as if they were God's conscious instruments. his children-- Belshazzar's (Ex 20:5). rise-- to occupy the places of their fathers. fill... with cities-- Maurer translates, "enemies," as the Hebrew means in 1Sa 28:16; Psa 139:20; namely, lest they inundate the world with their armies. Vitringa translates, "disturbers." In English Version the meaning is, "lest they fill the land with such cities" of pride as Babylon was.


<hi type="bold">22. against them--</hi>the family of the king of Babylon.

<hi type="bold">name--</hi>all the male representatives, so that the name shall become extinct (<reference osisRef="Isa.56.5">Is 56:5</reference>; <reference osisRef="Ruth.4.5">Ru 4:5</reference>).

<hi type="bold">remnant--</hi>all that is left of them. The dynasty shall cease (<reference osisRef="Dan.5.28-Dan.5.31">Da 5:28-31</reference>). Compare as to Babylon in general, <reference osisRef="Jer.51.62">Jr 51:62</reference>.

22. against them-- the family of the king of Babylon. name-- all the male representatives, so that the name shall become extinct (Is 56:5; Ru 4:5). remnant-- all that is left of them. The dynasty shall cease (Da 5:28-31). Compare as to Babylon in general, Jr 51:62.


<hi type="bold">23. bittern--</hi>rather, "the hedgehog" [Maurer and Gesenius]. Strabo (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.

<hi type="bold">pools--</hi>owing to Cyrus turning the waters of the Euphrates over the country.

<hi type="bold">besom--</hi>sweep-net [Maurer], (<reference osisRef="1Kgs.14.10">1Ki 14:10</reference>; <reference osisRef="2Kgs.21.13">2Ki 21:13</reference>).
 <title type="x-s3"><reference osisRef="Isa.14.24-Isa.14.27">Is 14:24-27</reference>. A Fragment as to the Destruction of the Assyrians under Sennacherib.</title>
 This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.

23. bittern-- rather, "the hedgehog" [Maurer and Gesenius]. Strabo (16:1) states that enormous hedgehogs were found in the islands of the Euphrates. pools-- owing to Cyrus turning the waters of the Euphrates over the country. besom-- sweep-net [Maurer], (1Ki 14:10; 2Ki 21:13). Is 14:24-27. A Fragment as to the Destruction of the Assyrians under Sennacherib. This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.


24. In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (<reference osisRef="Isa.10.7">Is 10:7</reference>). (See <reference osisRef="Isa.46.10">Is 46:10</reference>, <reference osisRef="Isa.46.11">11</reference>; <reference osisRef="1Sam.15.29">1Sa 15:29</reference>; Mal 3:6).

24. In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Is 10:7). (See Is 46:10, 11; 1Sa 15:29; Mal 3:6).


<hi type="bold">25. That--</hi>My purpose, namely, "that."

<hi type="bold">break ... yoke--</hi>(<reference osisRef="Isa.10.27">Is 10:27</reference>).

<hi type="bold">my mountains--</hi>Sennacherib's army was destroyed on the mountains near Jerusalem (<reference osisRef="Isa.10.33">Is 10:33</reference>, <reference osisRef="Isa.10.34">34</reference>). God regarded Judah as peculiarly His.

25. That-- My purpose, namely, "that." break... yoke-- (Is 10:27). my mountains-- Sennacherib's army was destroyed on the mountains near Jerusalem (Is 10:33, 34). God regarded Judah as peculiarly His.


<hi type="bold">26. This is ... purpose ... whole earth--</hi>A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.

<hi type="bold">hand ... stretched out upon--</hi>namely, in punishment (<reference osisRef="Isa.5.25">Is 5:25</reference>).

26. This is... purpose... whole earth-- A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part. hand... stretched out upon-- namely, in punishment (Is 5:25).


27. (<reference osisRef="Dan.4.35">Da 4:35</reference>).
 <title type="x-s3"><reference osisRef="Isa.14.28-Isa.14.32">Is 14:28-32</reference>. Prophecy against Philistia.</title>
 To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (<reference osisRef="2Chr.26.6">2Ch 26:6</reference>); but in the reign of Ahaz (<reference osisRef="2Chr.28.18">2Ch 28:18</reference>), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.

27. (Da 4:35). Is 14:28-32. Prophecy against Philistia. To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (2Ch 26:6); but in the reign of Ahaz (2Ch 28:18), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.


<hi type="bold">28. In ... year ... Ahaz died--</hi>726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.

28. In... year... Ahaz died-- 726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.


<hi type="bold">29. Palestina--</hi>literally, "the land of sojourners."

<hi type="bold">rod ... broken--</hi>The yoke imposed by Uzziah (<reference osisRef="2Chr.26.6">2Ch 26:6</reference>) was thrown off under Ahaz (<reference osisRef="2Chr.28.18">2Ch 28:18</reference>).

<hi type="bold">serpent's root--</hi>the stock of Jesse (<reference osisRef="Isa.11.1">Is 11:1</reference>). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you (<reference osisRef="2Kgs.18.8">2Ki 18:8</reference>).

29. Palestina-- literally, "the land of sojourners." rod... broken-- The yoke imposed by Uzziah (2Ch 26:6) was thrown off under Ahaz (2Ch 28:18). serpent's root-- the stock of Jesse (Is 11:1). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you (2Ki 18:8).


<hi type="bold">30. first-born of ... poor--</hi>Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death" (<reference osisRef="Job.18.13">Job 18:13</reference>), for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare <reference osisRef="Ps.72.4">Psa 72:4</reference>, "Children of the needy," expressing those "needy in condition."

<hi type="bold">feed--</hi>image from a flock feeding in safety.

<hi type="bold">root--</hi>radical destruction.

<hi type="bold">He shall slay--</hi>Jehovah shall. The change of person, "He" after "I," is a common Hebraism.

30. first-born of... poor-- Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death" (Job 18:13), for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare Psa 72:4, "Children of the needy," expressing those "needy in condition." feed-- image from a flock feeding in safety. root-- radical destruction. He shall slay-- Jehovah shall. The change of person, "He" after "I," is a common Hebraism.


<hi type="bold">31. gate--</hi>that is, ye who throng the gate; the chief place of concourse in a city.

<hi type="bold">from ... north--</hi>Judea, north and east of Palestine.

<hi type="bold">smoke--</hi>from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire," (<reference osisRef="Exod.13.21">Ex 13:21</reference>; <reference osisRef="Neh.9.19">Ne 9:19</reference>); or else from the region devastated by fire [Maurer]. Gesenius less probably refers it to the cloud of dust raised by the invading army.

<hi type="bold">none ... alone ... in ... appointed times--</hi>Rather, "There shall not be a straggler among his (the enemy's) levies." The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness (<reference osisRef="Isa.5.26">Is 5:26</reference>, <reference osisRef="Isa.5.27">27</reference>), [Lowth]. Maurer thinks the Hebrew will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," compare <reference osisRef="Ps.102.7">Psa 102:7</reference>; <reference osisRef="Hos.8.9">Ho 8:9</reference>.

31. gate-- that is, ye who throng the gate; the chief place of concourse in a city. from... north-- Judea, north and east of Palestine. smoke-- from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire," (Ex 13:21; Ne 9:19); or else from the region devastated by fire [Maurer]. Gesenius less probably refers it to the cloud of dust raised by the invading army. none... alone... in... appointed times-- Rather, "There shall not be a straggler among his (the enemy's) levies." The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness (Is 5:26, 27), [Lowth]. Maurer thinks the Hebrew will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," compare Psa 102:7; Ho 8:9.


<hi type="bold">32. messengers of the nation--</hi>When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord ... (<reference osisRef="Ps.87.1">Psa 87:1</reference>, <reference osisRef="Ps.87.5">5</reference>; <reference osisRef="Ps.102.16">102:16</reference>).

<hi type="bold">poor--</hi>(<reference osisRef="Zeph.3.12">Zep 3:12</reference>). <chapter eID="Isa.14"/>

32. messengers of the nation-- When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord... (Psa 87:1, 5; 102:16). poor-- (Zep 3:12).


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Isa.15.1-Isa.15.9">Is 15:1-9</reference>. The Fifteenth and Sixteenth Chapters Form One Prophecy on Moab.</title>
 Lowth thinks it was delivered in the first years of Hezekiah's reign and fulfilled in the fourth when Shalmaneser, on his way to invade Israel, may have seized on the strongholds of Moab. Moab probably had made common cause with Israel and Syria in a league against Assyria. Hence it incurred the vengeance of Assyria. Jeremiah has introduced much of this prophecy into his forty-eighth chapter.

<hi type="bold">1. Because--</hi>rather, "Surely"; literally, "(I affirm) that" [Maurer].

<hi type="bold">night--</hi>the time best suited for a hostile incursion (<reference osisRef="Isa.21.4">Is 21:4</reference>; <reference osisRef="Jer.39.4">Jr 39:4</reference>).

<hi type="bold">Ar--</hi>meaning in Hebrew, "the city"; the metropolis of Moab, on the south of the river Arnon.

<hi type="bold">Kir--</hi>literally, "a citadel"; not far from Ar, towards the south.

<hi type="bold">He--</hi>Moab personified.

<hi type="bold">Bajith--</hi>rather, "to the temple" [Maurer]; answering to the "sanctuary" (<reference osisRef="Isa.16.12">Is 16:12</reference>), in a similar context.

<hi type="bold">to Dibon--</hi>Rather, as Dibon was in a plain north of the Arnon, "Dibon (is gone up) to the high places," the usual places of sacrifice in the East. Same town as Dimon (<reference osisRef="Isa.15.9">Is 15:9</reference>).

<hi type="bold">to weep--</hi>at the sudden calamity.

<hi type="bold">over Nebo--</hi>rather "in Nebo"; not "on account of" Nebo (compare <reference osisRef="Isa.15.3">Is 15:3</reference>) [Maurer]. The town Nebo was adjacent to the mountain, not far from the northern shore of the Dead Sea. There it was that Chemosh, the idol of Moab, was worshipped (compare <reference osisRef="Deut.34.1">De 34:1</reference>).

<hi type="bold">Medeba--</hi>south of Heshbon, on a hill east of Jordan.

<hi type="bold">baldness ... beard cut off--</hi>The Orientals regarded the beard with peculiar veneration. To cut one's beard off is the greatest mark of sorrow and mortification (compare <reference osisRef="Jer.48.37">Jr 48:37</reference>).

CHAPTER 15 Is 15:1-9. The Fifteenth and Sixteenth Chapters Form One Prophecy on Moab. Lowth thinks it was delivered in the first years of Hezekiah's reign and fulfilled in the fourth when Shalmaneser, on his way to invade Israel, may have seized on the strongholds of Moab. Moab probably had made common cause with Israel and Syria in a league against Assyria. Hence it incurred the vengeance of Assyria. Jeremiah has introduced much of this prophecy into his forty-eighth chapter. 1. Because-- rather, "Surely"; literally, "(I affirm) that" [Maurer]. night-- the time best suited for a hostile incursion (Is 21:4; Jr 39:4). Ar-- meaning in Hebrew, "the city"; the metropolis of Moab, on the south of the river Arnon. Kir-- literally, "a citadel"; not far from Ar, towards the south. He-- Moab personified. Bajith-- rather, "to the temple" [Maurer]; answering to the "sanctuary" (Is 16:12), in a similar context. to Dibon-- Rather, as Dibon was in a plain north of the Arnon, "Dibon (is gone up) to the high places," the usual places of sacrifice in the East. Same town as Dimon (Is 15:9). to weep-- at the sudden calamity. over Nebo-- rather "in Nebo"; not "on account of" Nebo (compare Is 15:3) [Maurer]. The town Nebo was adjacent to the mountain, not far from the northern shore of the Dead Sea. There it was that Chemosh, the idol of Moab, was worshipped (compare De 34:1). Medeba-- south of Heshbon, on a hill east of Jordan. baldness... beard cut off-- The Orientals regarded the beard with peculiar veneration. To cut one's beard off is the greatest mark of sorrow and mortification (compare Jr 48:37).


<hi type="bold">3. tops of ... houses--</hi>flat; places of resort for prayer, &c., in the East (<reference osisRef="Acts.10.9">Ac 10:9</reference>).

<hi type="bold">weeping abundantly--</hi>"melting away in tears." Horsley prefers "descending to weep." Thus there is a "parallelism by alternate construction" [Lowth], or chiasmus; "howl" refers to "tops of houses." "Descending to weep" to "streets" or squares, whither they descend from the housetops.

3. tops of... houses-- flat; places of resort for prayer, &c., in the East (Ac 10:9). weeping abundantly-- "melting away in tears." Horsley prefers "descending to weep." Thus there is a "parallelism by alternate construction" [Lowth], or chiasmus; "howl" refers to "tops of houses." "Descending to weep" to "streets" or squares, whither they descend from the housetops.


<hi type="bold">4. Heshbon--</hi>an Amorite city, twenty miles east of Jordan; taken by Moab after the carrying away of Israel (compare <reference osisRef="Jer.48.1-Jer.48.47">Jr 48:1-47</reference>).

<hi type="bold">Elealeh--</hi>near Heshbon, in Reuben.

<hi type="bold">Jahaz--</hi>east of Jordan, in Reuben. Near it Moses defeated Sihon.

<hi type="bold">therefore--</hi>because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general cry.

<hi type="bold">life, &c.--</hi>rather, "his soul is grieved" (<reference osisRef="1Sam.1.8">1Sa 1:8</reference>) [Maurer].

4. Heshbon-- an Amorite city, twenty miles east of Jordan; taken by Moab after the carrying away of Israel (compare Jr 48:1-47). Elealeh-- near Heshbon, in Reuben. Jahaz-- east of Jordan, in Reuben. Near it Moses defeated Sihon. therefore-- because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general cry. life, &c.-- rather, "his soul is grieved" (1Sa 1:8) [Maurer].


<hi type="bold">5. My--</hi>The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation.

<hi type="bold">fugitives--</hi>fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. Horsley translates, "her nobility," or "rulers" (<reference osisRef="Hos.4.18">Ho 4:18</reference>).

<hi type="bold">heifer, &c.--</hi>that is, raising their voices "like a heifer" (compare <reference osisRef="Jer.48.34">Jr 48:34</reference>, <reference osisRef="Jer.48.36">36</reference>). The expression "three years old," implies one at its full vigor (<reference osisRef="Gen.15.9">Ge 15:9</reference>), as yet not brought under the yoke; as Moab heretofore unsubdued, but now about to be broken. So <reference osisRef="Jer.31.18">Jr 31:18</reference>; <reference osisRef="Hos.4.13">Ho 4:13</reference>. Maurer translates, "Eglath" (in English Version, "a heifer") Shelishijah (that is, the third, to distinguish it from two others of the same name).

<hi type="bold">by the mounting up--</hi>up the ascent.

<hi type="bold">Luhith--</hi>a mountain in Moab.

<hi type="bold">Horonaim--</hi>a town of Moab not far from Zoar (<reference osisRef="Jer.48.5">Jr 48:5</reference>). It means "the two poles," being near caves.

<hi type="bold">cry of destruction--</hi>a cry appropriate to the destruction which visits their country.

5. My-- The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation. fugitives-- fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. Horsley translates, "her nobility," or "rulers" (Ho 4:18). heifer, &c.-- that is, raising their voices "like a heifer" (compare Jr 48:34, 36). The expression "three years old," implies one at its full vigor (Ge 15:9), as yet not brought under the yoke; as Moab heretofore unsubdued, but now about to be broken. So Jr 31:18; Ho 4:13. Maurer translates, "Eglath" (in English Version, "a heifer") Shelishijah (that is, the third, to distinguish it from two others of the same name). by the mounting up-- up the ascent. Luhith-- a mountain in Moab. Horonaim-- a town of Moab not far from Zoar (Jr 48:5). It means "the two poles," being near caves. cry of destruction-- a cry appropriate to the destruction which visits their country.


<hi type="bold">6. For--</hi>the cause of their flight southwards (<reference osisRef="2Kgs.3.19">2Ki 3:19</reference>, <reference osisRef="2Kgs.3.25">25</reference>). "For" the northern regions and even the city Nimrim (the very name of which means "limpid waters," in Gilead near Jordan) are without water or herbage.

6. For-- the cause of their flight southwards (2Ki 3:19, 25). "For" the northern regions and even the city Nimrim (the very name of which means "limpid waters," in Gilead near Jordan) are without water or herbage.


<hi type="bold">7. Therefore--</hi>because of the devastation of the land.

<hi type="bold">abundance--</hi>literally, "that which is over and above" the necessaries of life.

<hi type="bold">brook of ... willows--</hi>The fugitives flee from Nimrim, where the waters have failed, to places better watered. Margin has "valley of Arabians"; that is, to the valley on the boundary between them and Arabia-Petræa; now Wady-el Arabah. "Arabia" means a "desert."

7. Therefore-- because of the devastation of the land. abundance-- literally, "that which is over and above" the necessaries of life. brook of... willows-- The fugitives flee from Nimrim, where the waters have failed, to places better watered. Margin has "valley of Arabians"; that is, to the valley on the boundary between them and Arabia-Petræa; now Wady-el Arabah. "Arabia" means a "desert."


<hi type="bold">8. Eglaim--</hi>(<reference osisRef="Ezek.47.10">Eze 47:10</reference>), En-eglaim. Not the Agalum of Eusebius, eight miles from Areopolis towards the south; the context requires a town on the very borders of Moab or beyond them.

<hi type="bold">Beer-elim--</hi>literally, "the well of the Princes"--(so <reference osisRef="Num.21.16-Num.21.18">Nu 21:16-18</reference>). Beyond the east borders of Moab.

8. Eglaim-- (Eze 47:10), En-eglaim. Not the Agalum of Eusebius, eight miles from Areopolis towards the south; the context requires a town on the very borders of Moab or beyond them. Beer-elim-- literally, "the well of the Princes"--(so Nu 21:16-18). Beyond the east borders of Moab.


<hi type="bold">9. Dimon--</hi>same as Dibon (<reference osisRef="Isa.15.2">Is 15:2</reference>). Its waters are the Arnon.

<hi type="bold">full of blood--</hi>The slain of Moab shall be so many.

<hi type="bold">bring more--</hi>fresh calamities, namely, the "lions" afterwards mentioned (<reference osisRef="2Kgs.17.25">2Ki 17:25</reference>; <reference osisRef="Jer.5.6">Jr 5:6</reference>; <reference osisRef="Jer.15.3">15:3</reference>). Vitringa understands Nebuchadnezzar as meant by "the lion"; but it is plural, "lions." The "more," or in Hebrew, "additions," he explains of the addition made to the waters of Dimon by the streams of blood of the slain. <chapter eID="Isa.15"/>

9. Dimon-- same as Dibon (Is 15:2). Its waters are the Arnon. full of blood-- The slain of Moab shall be so many. bring more-- fresh calamities, namely, the "lions" afterwards mentioned (2Ki 17:25; Jr 5:6; 15:3). Vitringa understands Nebuchadnezzar as meant by "the lion"; but it is plural, "lions." The "more," or in Hebrew, "additions," he explains of the addition made to the waters of Dimon by the streams of blood of the slain.


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Isa.16.1-Isa.16.14">Is 16:1-14</reference>. Continuation of the Prophecy as to Moab.</title>

<hi type="bold">1. lamb--</hi>advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (<reference osisRef="2Kgs.3.4">2Ki 3:4</reference>, <reference osisRef="2Kgs.3.5">5</reference>). David probably imposed this tribute before the severance of Judah and Israel (<reference osisRef="2Sam.8.2">2Sa 8:2</reference>). Therefore Moab is recommended to gain the favor and protection of Judah, by paying it to the Jewish king. Type of the need of submitting to Messiah (<reference osisRef="Ps.2.10-Ps.2.12">Psa 2:10-12</reference>; <reference osisRef="Rom.12.1">Ro 12:1</reference>).

<hi type="bold">from Sela to--</hi>rather, "from Petra through (literally, 'towards') the wilderness" [Maurer]. "Sela" means "a rock," Petra in Greek; the capital of Idumea and Arabia-Petræa; the dwellings are mostly hewn out of the rock. The country around was a vast common ("wilderness") or open pasturage, to which the Moabites had fled on the invasion from the west (<reference osisRef="Isa.15.7">Is 15:7</reference>).

<hi type="bold">ruler of the land--</hi>namely, of Idumea, that is, the king of Judah; Amaziah had become master of Idumea and Sela (<reference osisRef="2Kgs.14.7">2Ki 14:7</reference>).

CHAPTER 16 Is 16:1-14. Continuation of the Prophecy as to Moab. 1. lamb-- advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (2Ki 3:4, 5). David probably imposed this tribute before the severance of Judah and Israel (2Sa 8:2). Therefore Moab is recommended to gain the favor and protection of Judah, by paying it to the Jewish king. Type of the need of submitting to Messiah (Psa 2:10-12; Ro 12:1). from Sela to-- rather, "from Petra through (literally, 'towards') the wilderness" [Maurer]. "Sela" means "a rock," Petra in Greek; the capital of Idumea and Arabia-Petræa; the dwellings are mostly hewn out of the rock. The country around was a vast common ("wilderness") or open pasturage, to which the Moabites had fled on the invasion from the west (Is 15:7). ruler of the land-- namely, of Idumea, that is, the king of Judah; Amaziah had become master of Idumea and Sela (2Ki 14:7).


<hi type="bold">2. cast out of ... nest--</hi>rather, "as a brood cast out" (in apposition with "a wandering bird," or rather, wandering birds), namely, a brood just fledged and expelled from the nest in which they were hatched [Horsley]. Compare <reference osisRef="Isa.10.14">Is 10:14</reference>; <reference osisRef="Deut.32.11">De 32:11</reference>.

<hi type="bold">daughters of Moab--</hi>that is, the inhabitants of Moab. So <reference osisRef="2Kgs.19.21">2Ki 19:21</reference>; <reference osisRef="Ps.48.11">Psa 48:11</reference>; <reference osisRef="Jer.46.11">Jr 46:11</reference>; <reference osisRef="Lam.4.22">La 4:22</reference> [Maurer].

<hi type="bold">at the fords--</hi>trying to cross the boundary river of Moab, in order to escape out of the land. Ewald and Maurer make "fords" a poetical expression for "the dwellers on Arnon," answering to the parallel clause of the same sense, "daughters of Moab."

2. cast out of... nest-- rather, "as a brood cast out" (in apposition with "a wandering bird," or rather, wandering birds), namely, a brood just fledged and expelled from the nest in which they were hatched [Horsley]. Compare Is 10:14; De 32:11. daughters of Moab-- that is, the inhabitants of Moab. So 2Ki 19:21; Psa 48:11; Jr 46:11; La 4:22 [Maurer]. at the fords-- trying to cross the boundary river of Moab, in order to escape out of the land. Ewald and Maurer make "fords" a poetical expression for "the dwellers on Arnon," answering to the parallel clause of the same sense, "daughters of Moab."


3-5. Gesenius, Maurer, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate <reference osisRef="Isa.16.4">Is 16:4</reference>, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (<reference osisRef="Isa.16.6">Is 16:6</reference>). Vitringa makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in thy land (<reference osisRef="Isa.16.3">Is 16:3</reference>, <reference osisRef="Isa.16.4">4</reference>); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (<reference osisRef="Isa.16.5">Is 16:5</reference>). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (<reference osisRef="Isa.16.6">Is 16:6</reference>); therefore judgment shall be executed. However, as Moab just before is represented as itself an outcast in Idumea, it seems incongruous that it should be called on to shelter Jewish outcasts. So that it seems rather to foretell the ruined state of Moab when its people should beg the Jews for shelter, but be refused for their pride.

<hi type="bold">make ... shadow as ... night ... in ... noonday--</hi>emblem of a thick shelter from the glaring noonday heat (<reference osisRef="Isa.4.6">Is 4:6</reference>; <reference osisRef="Isa.25.4">25:4</reference>; <reference osisRef="Isa.32.2">32:2</reference>).

<hi type="bold">bewray ... wandereth--</hi>Betray not the fugitive to his pursuer.

3-5. Gesenius, Maurer, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Is 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Is 16:6). Vitringa makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in thy land (Is 16:3, 4); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (Is 16:5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (Is 16:6); therefore judgment shall be executed. However, as Moab just before is represented as itself an outcast in Idumea, it seems incongruous that it should be called on to shelter Jewish outcasts. So that it seems rather to foretell the ruined state of Moab when its people should beg the Jews for shelter, but be refused for their pride. make... shadow as... night... in... noonday-- emblem of a thick shelter from the glaring noonday heat (Is 4:6; 25:4; 32:2). bewray... wandereth-- Betray not the fugitive to his pursuer.


<hi type="bold">6. We--</hi>Jews. We reject Moab's supplication for his pride.

<hi type="bold">lies--</hi>false boasts.

<hi type="bold">not be so--</hi>rather, "not right"; shall prove vain (<reference osisRef="Isa.25.10">Is 25:10</reference>; <reference osisRef="Jer.48.29">Jr 48:29</reference>, <reference osisRef="Jer.48.30">30</reference>; <reference osisRef="Zeph.2.8">Zep 2:8</reference>). "It shall not be so; his lies shall not so effect it."

6. We-- Jews. We reject Moab's supplication for his pride. lies-- false boasts. not be so-- rather, "not right"; shall prove vain (Is 25:10; Jr 48:29, 30; Zep 2:8). "It shall not be so; his lies shall not so effect it."


<hi type="bold">7. Therefore--</hi>all hope of being allowed shelter by the Jews being cut off.

<hi type="bold">foundations--</hi>that is, "ruins"; because, when houses are pulled down, the "foundations" alone are left (<reference osisRef="Isa.58.12">Is 58:12</reference>). Jeremiah, in the parallel place (<reference osisRef="Jer.48.31">Jr 48:31</reference>), renders it "men," who are the moral foundations or stay of a city.

<hi type="bold">Kirhareseth--</hi>literally, "a citadel of brick."

<hi type="bold">surely they are stricken--</hi>rather, joined with "mourn"; "Ye shall mourn utterly stricken" [Maurer and Horsley].

7. Therefore-- all hope of being allowed shelter by the Jews being cut off. foundations-- that is, "ruins"; because, when houses are pulled down, the "foundations" alone are left (Is 58:12). Jeremiah, in the parallel place (Jr 48:31), renders it "men," who are the moral foundations or stay of a city. Kirhareseth-- literally, "a citadel of brick." surely they are stricken-- rather, joined with "mourn"; "Ye shall mourn utterly stricken" [Maurer and Horsley].


<hi type="bold">8. fields--</hi>vine-fields (<reference osisRef="Deut.32.32">De 32:32</reference>).

<hi type="bold">vine of Sibmah--</hi>near Heshbon: namely, languishes.

<hi type="bold">lords of ... heathen--</hi>The heathen princes, the Assyrians, &c., who invaded Moab, destroyed his vines. So Jeremiah in the parallel place (<reference osisRef="Jer.48.32">Jr 48:32</reference>, <reference osisRef="Jer.48.33">33</reference>). Maurer thinks the following words require rather the rendering, "Its (the vine of Sibmah) shoots (the wines got from them) overpowered (by its generous flavor and potency) the lords of the nations" (<reference osisRef="Gen.49.11">Ge 49:11</reference>, 12, 22).

<hi type="bold">come ... Jazer--</hi>They (the vine shoots) reached even to Jazer, fifteen miles from Heshbon.

<hi type="bold">wandered--</hi>They overran in wild luxuriance the wilderness of Arabia, encompassing Moab.

<hi type="bold">the sea--</hi>the Dead Sea; or else some lake near Jazer now dry; in <reference osisRef="Jer.48.32">Jr 48:32</reference> called "the sea of Jazer"; but see on <reference osisRef="Jer.48.32">Jr 48:32</reference> (<reference osisRef="Ps.80.8-Ps.80.11">Psa 80:8-11</reference>).

8. fields-- vine-fields (De 32:32). vine of Sibmah-- near Heshbon: namely, languishes. lords of... heathen-- The heathen princes, the Assyrians, &c., who invaded Moab, destroyed his vines. So Jeremiah in the parallel place (Jr 48:32, 33). Maurer thinks the following words require rather the rendering, "Its (the vine of Sibmah) shoots (the wines got from them) overpowered (by its generous flavor and potency) the lords of the nations" (Ge 49:11, 12, 22). come... Jazer-- They (the vine shoots) reached even to Jazer, fifteen miles from Heshbon. wandered-- They overran in wild luxuriance the wilderness of Arabia, encompassing Moab. the sea-- the Dead Sea; or else some lake near Jazer now dry; in Jr 48:32 called "the sea of Jazer"; but see on Jr 48:32 (Psa 80:8-11).


<hi type="bold">9. I--</hi>will bewail for its desolation, though I belong to another nation (see on <reference osisRef="Isa.15.5">Is 15:5</reference>).

<hi type="bold">with ... weeping of Jazer--</hi>as Jazer weeps.

<hi type="bold">shouting for ... fallen--</hi>rather, "Upon thy summer fruits and upon thy luxuriant vines the shouting (the battle shout, instead of the joyous shout of the grape-gatherers, usual at the vintage) is fallen" (<reference osisRef="Isa.16.10">Is 16:10</reference>; <reference osisRef="Jer.25.30">Jr 25:30</reference>; <reference osisRef="Jer.51.14">51:14</reference>). In the parallel passage (<reference osisRef="Jer.48.32">Jr 48:32</reference>) the words substantially express the same sense. "The spoiler is fallen upon thy summer fruits."

9. I-- will bewail for its desolation, though I belong to another nation (see on Is 15:5). with... weeping of Jazer-- as Jazer weeps. shouting for... fallen-- rather, "Upon thy summer fruits and upon thy luxuriant vines the shouting (the battle shout, instead of the joyous shout of the grape-gatherers, usual at the vintage) is fallen" (Is 16:10; Jr 25:30; 51:14). In the parallel passage (Jr 48:32) the words substantially express the same sense. "The spoiler is fallen upon thy summer fruits."


<hi type="bold">10. gladness--</hi>such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation; therefore no "gladness."

10. gladness-- such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation; therefore no "gladness."


<hi type="bold">11. bowels--</hi>in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (<reference osisRef="Isa.63.15">Is 63:15</reference>; compare <reference osisRef="Isa.15.5">Is 15:5</reference>; <reference osisRef="Jer.48.36">Jr 48:36</reference>).

<hi type="bold">sound ... harp--</hi>as its strings vibrate when beaten with the plectrum or hand.

11. bowels-- in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (Is 63:15; compare Is 15:5; Jr 48:36). sound... harp-- as its strings vibrate when beaten with the plectrum or hand.


<hi type="bold">12. when it is seen that--</hi>rather, "When Moab shall have appeared (before his gods; compare <reference osisRef="Exod.23.15">Ex 23:15</reference>), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; <reference osisRef="1Kgs.18.26">1Ki 18:26</reference>, &c.), on the high place (compare <reference osisRef="Isa.15.2">Is 15:2</reference>), and shall come to his sanctuary (of the idol Chemosh on Mount Nebo) to pray, he shall not prevail"; he shall effect nothing by his prayers [Maurer].

12. when it is seen that-- rather, "When Moab shall have appeared (before his gods; compare Ex 23:15), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; 1Ki 18:26, &c.), on the high place (compare Is 15:2), and shall come to his sanctuary (of the idol Chemosh on Mount Nebo) to pray, he shall not prevail"; he shall effect nothing by his prayers [Maurer].


<hi type="bold">13. since that time--</hi>rather, "respecting that time" [Horsley]. Barnes translates it, "formerly" in contrast to "but now" (<reference osisRef="Isa.16.14">Is 16:14</reference>): heretofore former prophecies (<reference osisRef="Exod.15.15">Ex 15:15</reference>; <reference osisRef="Num.21.29">Nu 21:29</reference>) have been given as to Moab, of which Isaiah has given the substance: but now a definite and steady time also is fixed.

13. since that time-- rather, "respecting that time" [Horsley]. Barnes translates it, "formerly" in contrast to "but now" (Is 16:14): heretofore former prophecies (Ex 15:15; Nu 21:29) have been given as to Moab, of which Isaiah has given the substance: but now a definite and steady time also is fixed.


<hi type="bold">14. three years ... hireling--</hi>Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or to be taken from, so the limit within which Moab is to fall is unalterably fixed (<reference osisRef="Isa.21.16">Is 21:16</reference>). Fulfilled about the time when the Assyrians led Israel into captivity. The ruins of Elealeh, Heshbon, Medeba, Dibon, &c., still exist to confirm the inspiration of Scripture. The accurate particularity of specification of the places three thousand years ago, confirmed by modern research, is a strong testimony to the truth of prophecy. <chapter eID="Isa.16"/>

14. three years... hireling-- Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or to be taken from, so the limit within which Moab is to fall is unalterably fixed (Is 21:16). Fulfilled about the time when the Assyrians led Israel into captivity. The ruins of Elealeh, Heshbon, Medeba, Dibon, &c., still exist to confirm the inspiration of Scripture. The accurate particularity of specification of the places three thousand years ago, confirmed by modern research, is a strong testimony to the truth of prophecy.


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Isa.17.1-Isa.17.11">Is 17:1-11</reference>. Prophecy Concerning Damascus and Its Ally Samaria, that is, Syria and Israel, which had leagued together (seventh and eighth chapters).</title>
 Already, Tiglath-pileser had carried away the people of Damascus to Kir, in the fourth year of Ahaz (<reference osisRef="2Kgs.16.9">2Ki 16:9</reference>); but now in Hezekiah's reign a further overthrow is foretold (<reference osisRef="Jer.49.23">Jr 49:23</reference>; <reference osisRef="Zech.9.1">Zec 9:1</reference>). Also, Shalmaneser carried away Israel from Samaria to Assyria (<reference osisRef="2Kgs.17.6">2Ki 17:6</reference>; <reference osisRef="2Kgs.18.10">18:10</reference>, <reference osisRef="2Kgs.18.11">11</reference>) in the sixth year of Hezekiah of Judah (the ninth year of Hoshea of Israel). This prophecy was, doubtless, given previously in the first years of Hezekiah when the foreign nations came into nearer collision with Judah, owing to the threatening aspect of Assyria.

<hi type="bold">1. Damascus--</hi>put before Israel (Ephraim, <reference osisRef="Isa.17.3">Is 17:3</reference>), which is chiefly referred to in what follows, because it was the prevailing power in the league; with it Ephraim either stood or fell (<reference osisRef="Isa.7.1-Isa.7.25">Is 7:1-25</reference>).

CHAPTER 17 Is 17:1-11. Prophecy Concerning Damascus and Its Ally Samaria, that is, Syria and Israel, which had leagued together (seventh and eighth chapters). Already, Tiglath-pileser had carried away the people of Damascus to Kir, in the fourth year of Ahaz (2Ki 16:9); but now in Hezekiah's reign a further overthrow is foretold (Jr 49:23; Zec 9:1). Also, Shalmaneser carried away Israel from Samaria to Assyria (2Ki 17:6; 18:10, 11) in the sixth year of Hezekiah of Judah (the ninth year of Hoshea of Israel). This prophecy was, doubtless, given previously in the first years of Hezekiah when the foreign nations came into nearer collision with Judah, owing to the threatening aspect of Assyria. 1. Damascus-- put before Israel (Ephraim, Is 17:3), which is chiefly referred to in what follows, because it was the prevailing power in the league; with it Ephraim either stood or fell (Is 7:1-25).


<hi type="bold">2. cities of Aroer--</hi>that is, the cities round Aroer, and under its jurisdiction [Gesenius]. So "cities with their villages" (<reference osisRef="Josh.15.44">Jos 15:44</reference>); "Heshbon and all her cities" (<reference osisRef="Josh.13.17">Jos 13:17</reference>). Aroer was near Rabbahammon, at the river of Gad, an arm of the Jabbok (<reference osisRef="2Sam.24.5">2Sa 24:5</reference>), founded by the Gadites (<reference osisRef="Num.32.34">Nu 32:34</reference>).

<hi type="bold">for flocks--</hi>(<reference osisRef="Isa.5.17">Is 5:17</reference>).

2. cities of Aroer-- that is, the cities round Aroer, and under its jurisdiction [Gesenius]. So "cities with their villages" (Jos 15:44); "Heshbon and all her cities" (Jos 13:17). Aroer was near Rabbahammon, at the river of Gad, an arm of the Jabbok (2Sa 24:5), founded by the Gadites (Nu 32:34). for flocks-- (Is 5:17).


<hi type="bold">3. fortress ... cease--</hi>The strongholds shall be pulled down (Samaria especially: <reference osisRef="Hos.10.14">Ho 10:14</reference>; <reference osisRef="Mic.1.6">Mi 1:6</reference>; <reference osisRef="Hab.1.10">Ha 1:10</reference>).

<hi type="bold">remnant of Syria--</hi>all that was left after the overthrow by Tiglath-pileser (<reference osisRef="2Kgs.16.9">2Ki 16:9</reference>).

<hi type="bold">as the glory of ... Israel--</hi>They shall meet with the same fate as Israel, their ally.

3. fortress... cease-- The strongholds shall be pulled down (Samaria especially: Ho 10:14; Mi 1:6; Ha 1:10). remnant of Syria-- all that was left after the overthrow by Tiglath-pileser (2Ki 16:9). as the glory of... Israel-- They shall meet with the same fate as Israel, their ally.


<hi type="bold">4. glory of Jacob--</hi>the kingdom of Ephraim and all that they rely on (<reference osisRef="Hos.12.2">Ho 12:2</reference>; <reference osisRef="Mic.1.5">Mi 1:5</reference>).

<hi type="bold">fatness ... lean--</hi>(See on <reference osisRef="Isa.10.16">Is 10:16</reference>).

4. glory of Jacob-- the kingdom of Ephraim and all that they rely on (Ho 12:2; Mi 1:5). fatness... lean-- (See on Is 10:16).


<hi type="bold">5. harvestman, &c.--</hi>The inhabitants and wealth of Israel shall be swept away, and but few left behind just as the husbandman gathers the corn and the fruit, and leaves only a few gleaning ears and grapes (<reference osisRef="2Kgs.18.9-2Kgs.18.11">2Ki 18:9-11</reference>).

<hi type="bold">with his arm--</hi>He collects the standing grain with one arm, so that he can cut it with the sickle in the other hand.

<hi type="bold">Rephaim--</hi>a fertile plain at the southwest of Jerusalem toward Beth-lehem and the country of the Philistines (<reference osisRef="2Sam.5.18-2Sam.5.22">2Sa 5:18-22</reference>).

5. harvestman, &c.-- The inhabitants and wealth of Israel shall be swept away, and but few left behind just as the husbandman gathers the corn and the fruit, and leaves only a few gleaning ears and grapes (2Ki 18:9-11). with his arm-- He collects the standing grain with one arm, so that he can cut it with the sickle in the other hand. Rephaim-- a fertile plain at the southwest of Jerusalem toward Beth-lehem and the country of the Philistines (2Sa 5:18-22).


<hi type="bold">6. in it--</hi>that is, in the land of Israel.

<hi type="bold">two or three ... in the top--</hi>A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach.

6. in it-- that is, in the land of Israel. two or three... in the top-- A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach.


<hi type="bold">7. look to his Maker--</hi>instead of trusting in their fortresses--(<reference osisRef="Isa.17.3">Is 17:3</reference>; <reference osisRef="Mic.7.7">Mi 7:7</reference>).

7. look to his Maker-- instead of trusting in their fortresses--(Is 17:3; Mi 7:7).


<hi type="bold">8. groves--</hi>A symbolical tree is often found in Assyrian inscriptions, representing the hosts of heaven ("Saba"), answering to Ashteroth or Astarte, the queen of heaven, as Baal or Bel is the king. Hence the expression, "image of the grove," is explained (<reference osisRef="2Kgs.21.7">2Ki 21:7</reference>).

<hi type="bold">images--</hi>literally, "images to the sun," that is, to Baal, who answers to the sun, as Astarte to the hosts of heaven (<reference osisRef="2Kgs.23.5">2Ki 23:5</reference>; <reference osisRef="Job.31.26">Job 31:26</reference>).

8. groves-- A symbolical tree is often found in Assyrian inscriptions, representing the hosts of heaven ("Saba"), answering to Ashteroth or Astarte, the queen of heaven, as Baal or Bel is the king. Hence the expression, "image of the grove," is explained (2Ki 21:7). images-- literally, "images to the sun," that is, to Baal, who answers to the sun, as Astarte to the hosts of heaven (2Ki 23:5; Job 31:26).


<hi type="bold">9. forsaken bough--</hi>rather "the leavings of woods," what the axeman leaves when he cuts down the grove (compare <reference osisRef="Isa.17.6">Is 17:6</reference>).

<hi type="bold">which they left because of--</hi>rather, "which (the enemies) shall leave for the children of Israel"; literally, "shall leave (in departing) from before the face of the children of Israel" [Maurer]. But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian.

9. forsaken bough-- rather "the leavings of woods," what the axeman leaves when he cuts down the grove (compare Is 17:6). which they left because of-- rather, "which (the enemies) shall leave for the children of Israel"; literally, "shall leave (in departing) from before the face of the children of Israel" [Maurer]. But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian.


<hi type="bold">10. forgotten ... God of ... salvation ... rock--</hi>(<reference osisRef="Deut.32.15">De 32:15</reference>, <reference osisRef="Deut.32.18">18</reference>).

<hi type="bold">plants--</hi>rather, "nursery grounds," "pleasure-grounds" [Maurer].

<hi type="bold">set in--</hi>rather, "set them," the pleasure-grounds.

<hi type="bold">strange slips--</hi>cuttings of plants from far, and therefore valuable.

10. forgotten... God of... salvation... rock-- (De 32:15, 18). plants-- rather, "nursery grounds," "pleasure-grounds" [Maurer]. set in-- rather, "set them," the pleasure-grounds. strange slips-- cuttings of plants from far, and therefore valuable.


<hi type="bold">11. In the day ... thy plant--</hi>rather, "In the day of thy planting" [Horsley].

<hi type="bold">shalt ... make ... grow--</hi>Maurer translates, "Thou didst fence it," namely, the pleasure-ground. The parallel clause, "Make ... flourish," favors English Version. As soon as thou plantest, it grows.

<hi type="bold">in the morning--</hi>that is, immediately after; so in <reference osisRef="Ps.90.14">Psa 90:14</reference>, the Hebrew, "in the morning," is translated "early."

<hi type="bold">but ... shall be a heap--</hi>rather, "but (promising as was the prospect) the harvest is gone" [Horsley].

<hi type="bold">in ... day of grief--</hi>rather, "in the day of (expected) possession" [Maurer]. "In the day of inundation" [Horsley].

<hi type="bold">of desperate sorrow--</hi>rather, "And the sorrow shall be desperate or irremediable." In English Version "heap" and "sorrow" may be taken together by hendiadys. "The heap of the harvest shall be desperate sorrow" [Rosenmuller].

 <reference osisRef="Isa.17.12-Isa.18.7">Is 17:12-18:7</reference>. Sudden Destruction of a Great Army in Judea (namely that of the Assyrian Sennacherib), AND Announcement of the Event to the Ethiopian Ambassadors.

 The connection of this fragment with what precedes is: notwithstanding the calamities coming on Israel, the people of God shall not be utterly destroyed (<reference osisRef="Isa.6.12">Is 6:12</reference>, <reference osisRef="Isa.6.13">13</reference>); the Assyrian spoilers shall perish (<reference osisRef="Isa.17.13">Is 17:13</reference>, <reference osisRef="Isa.17.14">14</reference>).

11. In the day... thy plant-- rather, "In the day of thy planting" [Horsley]. shalt... make... grow-- Maurer translates, "Thou didst fence it," namely, the pleasure-ground. The parallel clause, "Make... flourish," favors English Version. As soon as thou plantest, it grows. in the morning-- that is, immediately after; so in Psa 90:14, the Hebrew, "in the morning," is translated "early." but... shall be a heap-- rather, "but (promising as was the prospect) the harvest is gone" [Horsley]. in... day of grief-- rather, "in the day of (expected) possession" [Maurer]. "In the day of inundation" [Horsley]. of desperate sorrow-- rather, "And the sorrow shall be desperate or irremediable." In English Version "heap" and "sorrow" may be taken together by hendiadys. "The heap of the harvest shall be desperate sorrow" [Rosenmuller]. Is 17:12-18:7. Sudden Destruction of a Great Army in Judea (namely that of the Assyrian Sennacherib), AND Announcement of the Event to the Ethiopian Ambassadors. The connection of this fragment with what precedes is: notwithstanding the calamities coming on Israel, the people of God shall not be utterly destroyed (Is 6:12, 13); the Assyrian spoilers shall perish (Is 17:13, 14).


<hi type="bold">12. Woe ... multitude--</hi>rather, "Ho (Hark)! a noise of," &c. The prophet in vision perceives the vast and mixed Assyrian hosts (Hebrew, "many peoples," see on <reference osisRef="Isa.5.26">Is 5:26</reference>): on the hills of Judah (so "mountains," <reference osisRef="Isa.17.13">Is 17:13</reference>): but at the "rebuke" of God, they shall "flee as chaff."

<hi type="bold">to the rushing ... that make--</hi>rather, "the roaring ... roareth" (compare <reference osisRef="Isa.8.7">Is 8:7</reference>; <reference osisRef="Jer.6.23">Jr 6:23</reference>).

12. Woe... multitude-- rather, "Ho (Hark)! a noise of," &c. The prophet in vision perceives the vast and mixed Assyrian hosts (Hebrew, "many peoples," see on Is 5:26): on the hills of Judah (so "mountains," Is 17:13): but at the "rebuke" of God, they shall "flee as chaff." to the rushing... that make-- rather, "the roaring... roareth" (compare Is 8:7; Jr 6:23).


<hi type="bold">13. shall ... shall--</hi>rather, "God rebuketh (<reference osisRef="Ps.9.5">Psa 9:5</reference>) them, and they flee--are chased"; the event is set before the eyes as actually present, not future.

<hi type="bold">chaff of ... mountains--</hi>Threshing floors in the East are in the open air on elevated places, so as to catch the wind which separates the chaff from the wheat (<reference osisRef="Ps.88.13">Psa 88:13</reference>; <reference osisRef="Hos.13.3">Ho 13:3</reference>).

<hi type="bold">rolling thing--</hi>anything that rolls: stubble.

13. shall... shall-- rather, "God rebuketh (Psa 9:5) them, and they flee--are chased"; the event is set before the eyes as actually present, not future. chaff of... mountains-- Threshing floors in the East are in the open air on elevated places, so as to catch the wind which separates the chaff from the wheat (Psa 88:13; Ho 13:3). rolling thing-- anything that rolls: stubble.


<hi type="bold">14. eventide ... before morning--</hi>fulfilled to the letter in the destruction "before morning" of the vast host that "at eveningtide" was such a terror ("trouble") to Judah; on the phrase see <reference osisRef="Ps.90.6">Psa 90:6</reference>; <reference osisRef="Ps.30.5">30:5</reference>.

<hi type="bold">he is not--</hi>namely, the enemy.

<hi type="bold">us--</hi>the Jews. A general declaration of the doom that awaits the foes of God's people (<reference osisRef="Isa.54.17">Is 54:17</reference>). <chapter eID="Isa.17"/>

14. eventide... before morning-- fulfilled to the letter in the destruction "before morning" of the vast host that "at eveningtide" was such a terror ("trouble") to Judah; on the phrase see Psa 90:6; 30:5. he is not-- namely, the enemy. us-- the Jews. A general declaration of the doom that awaits the foes of God's people (Is 54:17).


<title type="x-s2">CHAPTER 18</title>
 <reference osisRef="Isa.18.1-Isa.18.7">Is 18:1-7</reference>.

 Isaiah announces the overthrow of Sennacherib's hosts and desires the Ethiopian ambassadors, now in Jerusalem, to bring word of it to their own nation; and he calls on the whole world to witness the event (<reference osisRef="Isa.18.3">Is 18:3</reference>). As <reference osisRef="Isa.17.12-Isa.17.14">Is 17:12-14</reference> announced the presence of the foe, so <reference osisRef="Isa.18.1-Isa.18.7">Is 18:1-7</reference> foretells his overthrow.

<hi type="bold">1. Woe--</hi>The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (<reference osisRef="Isa.55.1">Is 55:1</reference>; <reference osisRef="Zech.2.6">Zec 2:6</reference>): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies.

<hi type="bold">shadowing with wings--</hi>rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in <reference osisRef="Isa.18.2">Is 18:2</reference>; the word "rivers," in the parallelism, also favors it; so the Septuagint and Chaldee [Ewald]. "Land of the clanging sound of wings," that is, armies, as in <reference osisRef="Isa.8.8">Is 8:8</reference>; the rendering "bark," or "ship," is rather dubious [Maurer]. The armies referred to are those of Tirhakah, advancing to meet the Assyrians (<reference osisRef="Isa.37.9">Is 37:9</reference>). In English Version, "shadowing" means protecting--stretching out its wings to defend a feeble people, namely, the Hebrews [Vitringa]. The Hebrew for "wings" is the same as for the idol Cneph, which was represented in temple sculptures with wings (<reference osisRef="Ps.91.4">Psa 91:4</reference>).

<hi type="bold">beyond--</hi>Meroe, the island between the "rivers" Nile and Astaboras is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah" in the inscriptions. This island region was probably the chief part of Queen Candace's kingdom (<reference osisRef="Acts.8.27">Ac 8:27</reference>). For "beyond" others translate less literally "which borderest on."

<hi type="bold">Ethiopia--</hi>literally, "Cush." Horsley is probably right that the ultimate and fullest reference of the prophecy is to the restoration of the Jews in the Holy Land through the instrumentality of some distant people skilled in navigation (<reference osisRef="Isa.18.2">Is 18:2</reference>; <reference osisRef="Isa.60.9">Is 60:9</reference>, <reference osisRef="Isa.60.10">10</reference>; <reference osisRef="Ps.45.15">Psa 45:15</reference>; <reference osisRef="Ps.68.31">68:31</reference>; <reference osisRef="Zeph.3.10">Zep 3:10</reference>). Phoenician voyagers coasting along would speak of all Western remote lands as "beyond" the Nile's mouths. "Cush," too, has a wide sense, being applied not only to Ethiopia, but Arabia-Deserta and Felix, and along the Persian Gulf, as far as the Tigris (<reference osisRef="Gen.2.13">Ge 2:13</reference>).

CHAPTER 18 Is 18:1-7. Isaiah announces the overthrow of Sennacherib's hosts and desires the Ethiopian ambassadors, now in Jerusalem, to bring word of it to their own nation; and he calls on the whole world to witness the event (Is 18:3). As Is 17:12-14 announced the presence of the foe, so Is 18:1-7 foretells his overthrow. 1. Woe-- The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (Is 55:1; Zec 2:6): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies. shadowing with wings-- rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in Is 18:2; the word "rivers," in the parallelism, also favors it; so the Septuagint and Chaldee [Ewald]. "Land of the clanging sound of wings," that is, armies, as in Is 8:8; the rendering "bark," or "ship," is rather dubious [Maurer]. The armies referred to are those of Tirhakah, advancing to meet the Assyrians (Is 37:9). In English Version, "shadowing" means protecting--stretching out its wings to defend a feeble people, namely, the Hebrews [Vitringa]. The Hebrew for "wings" is the same as for the idol Cneph, which was represented in temple sculptures with wings (Psa 91:4). beyond-- Meroe, the island between the "rivers" Nile and Astaboras is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah" in the inscriptions. This island region was probably the chief part of Queen Candace's kingdom (Ac 8:27). For "beyond" others translate less literally "which borderest on." Ethiopia-- literally, "Cush." Horsley is probably right that the ultimate and fullest reference of the prophecy is to the restoration of the Jews in the Holy Land through the instrumentality of some distant people skilled in navigation (Is 18:2; Is 60:9, 10; Psa 45:15; 68:31; Zep 3:10). Phoenician voyagers coasting along would speak of all Western remote lands as "beyond" the Nile's mouths. "Cush," too, has a wide sense, being applied not only to Ethiopia, but Arabia-Deserta and Felix, and along the Persian Gulf, as far as the Tigris (Ge 2:13).


<hi type="bold">2. ambassadors--</hi>messengers sent to Jerusalem at the time that negotiations passed between Tirhakah and Hezekiah against the expected attack of Sennacherib (<reference osisRef="Isa.37.9">Is 37:9</reference>).

<hi type="bold">by ... sea--</hi>on the Nile (<reference osisRef="Isa.19.5">Is 19:5</reference>): as what follows proves.

<hi type="bold">vessels of bulrushes--</hi>light canoes, formed of papyrus, daubed over with pitch: so the "ark" in which Moses was exposed (<reference osisRef="Exod.2.3">Ex 2:3</reference>).

<hi type="bold">Go--</hi>Isaiah tells them to take back the tidings of what God is about to do (<reference osisRef="Isa.18.4">Is 18:4</reference>) against the common enemy of both Judah and Ethiopia.

<hi type="bold">scattered and peeled--</hi>rather, "strong and energetic" [Maurer]. The Hebrew for "strong" is literally, "drawn out" (Margin; <reference osisRef="Ps.36.10">Psa 36:10</reference>; <reference osisRef="Eccl.2.3">Ec 2:3</reference>). "Energetic," literally, "sharp" (<reference osisRef="Hab.1.8">Ha 1:8</reference>, Margin; the verb means to "sharpen" a sword, <reference osisRef="Ezek.21.15">Eze 21:15</reference>, <reference osisRef="Ezek.21.16">16</reference>); also "polished." As Herodotus (3:20, 114) characterizes the Ethiopians as "the tallest and fairest of men," G. V. Smith translates, "tall and comely"; literally, "extended" (<reference osisRef="Isa.45.14">Is 45:14</reference>, "men of stature") and polished (the Ethiopians had "smooth, glossy skins"). In English Version the reference is to the Jews, scattered outcasts, and loaded with indignity (literally, "having their hair torn off," Horsley).

<hi type="bold">terrible--</hi>the Ethiopians famed for warlike prowess [Rosenmuller]. The Jews who, because of God's plague, made others to fear the like (<reference osisRef="Deut.28.37">De 28:37</reference>). Rather, "awfully remarkable" [Horsley]. God puts the "terror" of His people into the surrounding nations at the first (<reference osisRef="Exod.23.27">Ex 23:27</reference>; <reference osisRef="Josh.2.9">Jos 2:9</reference>); so it shall be again in the latter days (<reference osisRef="Zech.12.2">Zec 12:2</reference>, <reference osisRef="Zech.12.3">3</reference>).

<hi type="bold">from ... beginning hitherto--</hi>so English Version rightly. But Gesenius, "to the terrible nation (of upper Egypt) and further beyond" (to the Ethiopians, properly so called).

<hi type="bold">meted out--</hi>Hebrew, "of line." The measuring-line was used in destroying buildings (<reference osisRef="Isa.34.11">Is 34:11</reference>; <reference osisRef="2Kgs.21.13">2Ki 21:13</reference>; <reference osisRef="Lam.2.8">La 2:8</reference>). Hence, actively, it means here "a people meting out,--an all-destroying people"; which suits the context better than "meted," passively [Maurer]. Horsley, understanding it of the Jews, translates it, "Expecting, expecting (in a continual attitude of expectation of Messiah) and trampled under foot"; a graphic picture of them. Most translate, of strength, strength (from a root, to brace the sinews), that is, a most powerful people.

<hi type="bold">trodden down--</hi>true of the Jews. But Maurer translates it actively, a people "treading under foot" all its enemies, that is, victorious (<reference osisRef="Isa.14.25">Is 14:25</reference>), namely, the Ethiopians.

<hi type="bold">spoiled--</hi>"cut up." The Nile is formed by the junction of many streams in Abyssinia, the Atbara, the Astapus or Blue river (between which two rivers Meroe, the "Ethiopia" here meant, lies), and the Astaboras or White river; these streams wash down the soil along their banks in the "land" of Upper Egypt and deposit it on that of Lower Egypt. G. V. Smith translates it, "Divide." Horsley takes it figuratively of the conquering armies which have often "spoiled" Judea.

2. ambassadors-- messengers sent to Jerusalem at the time that negotiations passed between Tirhakah and Hezekiah against the expected attack of Sennacherib (Is 37:9). by... sea-- on the Nile (Is 19:5): as what follows proves. vessels of bulrushes-- light canoes, formed of papyrus, daubed over with pitch: so the "ark" in which Moses was exposed (Ex 2:3). Go-- Isaiah tells them to take back the tidings of what God is about to do (Is 18:4) against the common enemy of both Judah and Ethiopia. scattered and peeled-- rather, "strong and energetic" [Maurer]. The Hebrew for "strong" is literally, "drawn out" (Margin; Psa 36:10; Ec 2:3). "Energetic," literally, "sharp" (Ha 1:8, Margin; the verb means to "sharpen" a sword, Eze 21:15, 16); also "polished." As Herodotus (3:20, 114) characterizes the Ethiopians as "the tallest and fairest of men," G. V. Smith translates, "tall and comely"; literally, "extended" (Is 45:14, "men of stature") and polished (the Ethiopians had "smooth, glossy skins"). In English Version the reference is to the Jews, scattered outcasts, and loaded with indignity (literally, "having their hair torn off," Horsley). terrible-- the Ethiopians famed for warlike prowess [Rosenmuller]. The Jews who, because of God's plague, made others to fear the like (De 28:37). Rather, "awfully remarkable" [Horsley]. God puts the "terror" of His people into the surrounding nations at the first (Ex 23:27; Jos 2:9); so it shall be again in the latter days (Zec 12:2, 3). from... beginning hitherto-- so English Version rightly. But Gesenius, "to the terrible nation (of upper Egypt) and further beyond" (to the Ethiopians, properly so called). meted out-- Hebrew, "of line." The measuring-line was used in destroying buildings (Is 34:11; 2Ki 21:13; La 2:8). Hence, actively, it means here "a people meting out,--an all-destroying people"; which suits the context better than "meted," passively [Maurer]. Horsley, understanding it of the Jews, translates it, "Expecting, expecting (in a continual attitude of expectation of Messiah) and trampled under foot"; a graphic picture of them. Most translate, of strength, strength (from a root, to brace the sinews), that is, a most powerful people. trodden down-- true of the Jews. But Maurer translates it actively, a people "treading under foot" all its enemies, that is, victorious (Is 14:25), namely, the Ethiopians. spoiled-- "cut up." The Nile is formed by the junction of many streams in Abyssinia, the Atbara, the Astapus or Blue river (between which two rivers Meroe, the "Ethiopia" here meant, lies), and the Astaboras or White river; these streams wash down the soil along their banks in the "land" of Upper Egypt and deposit it on that of Lower Egypt. G. V. Smith translates it, "Divide." Horsley takes it figuratively of the conquering armies which have often "spoiled" Judea.


<hi type="bold">3. see ye ... hear ye--</hi>rather, "ye shall see ... shall hear." Call to the whole earth to be witnesses of what Jehovah ("He") is about to do. He will "lift up an ensign," calling the Assyrian motley hosts together (<reference osisRef="Isa.5.26">Is 5:26</reference>) on "the mountains" round Jerusalem, to their own destruction. This (the eighteenth chapter) declares the coming overthrow of those armies whose presence is announced in <reference osisRef="Isa.17.12">Is 17:12</reference>, <reference osisRef="Isa.17.13">13</reference>. The same motive, which led Hezekiah to seek aid from Egypt, led him to accept gladly the Ethiopian Tirhakah's aid (<reference osisRef="Isa.36.6">Is 36:6</reference>; <reference osisRef="Isa.37.9">37:9</reference>). Ethiopia, Egypt, and Judea were probably leagued together against the common enemy, 713 B.C. See notes on the twenty-second chapter, where a difference of tone (as referring to a different period) as to Ethiopia is observable. Horsley takes the "ensign" to be the cross, and the "trumpet" the Gospel trumpet, which shall be sounded more loudly in the last days.

3. see ye... hear ye-- rather, "ye shall see... shall hear." Call to the whole earth to be witnesses of what Jehovah ("He") is about to do. He will "lift up an ensign," calling the Assyrian motley hosts together (Is 5:26) on "the mountains" round Jerusalem, to their own destruction. This (the eighteenth chapter) declares the coming overthrow of those armies whose presence is announced in Is 17:12, 13. The same motive, which led Hezekiah to seek aid from Egypt, led him to accept gladly the Ethiopian Tirhakah's aid (Is 36:6; 37:9). Ethiopia, Egypt, and Judea were probably leagued together against the common enemy, 713 B.C. See notes on the twenty-second chapter, where a difference of tone (as referring to a different period) as to Ethiopia is observable. Horsley takes the "ensign" to be the cross, and the "trumpet" the Gospel trumpet, which shall be sounded more loudly in the last days.


<hi type="bold">4. take ... rest ... consider--</hi>I will calmly look on and not interpose, while all seems to promise success to the enemy; when figuratively, "the sun's heat" and "the night dews" ripen their "harvest"; but "before" it reaches its maturity I will destroy it (<reference osisRef="Isa.18.5">Is 18:5</reference>; <reference osisRef="Eccl.8.11">Ec 8:11</reference>, <reference osisRef="Eccl.8.12">12</reference>).

<hi type="bold">like a clear heat--</hi>rather, "at the time of the clear (serene) heat" [Maurer].

<hi type="bold">upon herbs--</hi>answering to "harvest" in the parallel clause. Maurer translates, "in the sunlight" (<reference osisRef="Job.31.26">Job 31:26</reference>; <reference osisRef="Job.37.21">37:21</reference>; <reference osisRef="Hab.3.4">Ha 3:4</reference>).

<hi type="bold">like ... dew--</hi>rather, "at the time of the dew cloud." God's "silence" is mistaken by the ungodly for consent; His delay in taking vengeance for forgetfulness (<reference osisRef="Ps.50.21">Psa 50:21</reference>); so it shall be before the vengeance which in the last day shall usher in the restoration of the Jews (Is 34:1-8; 57:11, end of the verse, <reference osisRef="2Pet.3.3-2Pet.3.10">2Pe 3:3-10</reference>).

4. take... rest... consider-- I will calmly look on and not interpose, while all seems to promise success to the enemy; when figuratively, "the sun's heat" and "the night dews" ripen their "harvest"; but "before" it reaches its maturity I will destroy it (Is 18:5; Ec 8:11, 12). like a clear heat-- rather, "at the time of the clear (serene) heat" [Maurer]. upon herbs-- answering to "harvest" in the parallel clause. Maurer translates, "in the sunlight" (Job 31:26; 37:21; Ha 3:4). like... dew-- rather, "at the time of the dew cloud." God's "silence" is mistaken by the ungodly for consent; His delay in taking vengeance for forgetfulness (Psa 50:21); so it shall be before the vengeance which in the last day shall usher in the restoration of the Jews (Is 34:1-8; 57:11, end of the verse, 2Pe 3:3-10).


<hi type="bold">5. For--</hi>rather, "But."

<hi type="bold">perfect--</hi>perfected. When the enemy's plans are on the verge of completion.

<hi type="bold">sour grape ... flower--</hi>rather, "when the flower shall become the ripening grape" [Maurer].

<hi type="bold">sprigs--</hi>the shoots with the grapes on them. God will not only disconcert their present plans, but prevent them forming any future ones. Horsley takes the "harvest" and vintage here as referring to purifying judgments which cause the excision of the ungodly from the earth, and the placing of the faithful in a state of peace on the earth: not the last judgment (<reference osisRef="John.15.2">Joh 15:2</reference>; <reference osisRef="Rev.14.15-Rev.14.20">Re 14:15-20</reference>).

5. For-- rather, "But." perfect-- perfected. When the enemy's plans are on the verge of completion. sour grape... flower-- rather, "when the flower shall become the ripening grape" [Maurer]. sprigs-- the shoots with the grapes on them. God will not only disconcert their present plans, but prevent them forming any future ones. Horsley takes the "harvest" and vintage here as referring to purifying judgments which cause the excision of the ungodly from the earth, and the placing of the faithful in a state of peace on the earth: not the last judgment (Joh 15:2; Re 14:15-20).


<hi type="bold">6. birds ... beasts--</hi>transition from the image "sprigs," "branches," to the thing meant: the Assyrian soldiers and leaders shall be the prey of birds and beasts, the whole year through, "winter" and "summer," so numerous shall be their carcasses. Horsley translates the Hebrew which is singular: "upon it," not "upon them"; the "it" refers to God's "dwelling-place" (<reference osisRef="Isa.18.4">Is 18:4</reference>) in the Holy Land, which Antichrist ("the bird of prey" with the "beasts," his rebel hosts) is to possess himself of, and where he is to perish.

6. birds... beasts-- transition from the image "sprigs," "branches," to the thing meant: the Assyrian soldiers and leaders shall be the prey of birds and beasts, the whole year through, "winter" and "summer," so numerous shall be their carcasses. Horsley translates the Hebrew which is singular: "upon it," not "upon them"; the "it" refers to God's "dwelling-place" (Is 18:4) in the Holy Land, which Antichrist ("the bird of prey" with the "beasts," his rebel hosts) is to possess himself of, and where he is to perish.