<title type="x-s2">CHAPTER 32</title> <title type="x-s3"><reference osisRef="Isa.32.1-Isa.32.20">Is 32:1-20</reference>. Messiah's Kingdom; Desolations, to Be Succeeded by Lasting Peace, the Spirit Having Been Poured Out.</title>
 The times of purity and happiness which shall follow the defeat of the enemies of Jehovah's people (<reference osisRef="Isa.32.1-Isa.32.8">Is 32:1-8</reference>). The period of wrath before that happy state (<reference osisRef="Isa.32.9-Isa.32.14">Is 32:9-14</reference>). The assurance of the final prosperity of the Church is repeated (<reference osisRef="Isa.32.15-Isa.32.20">Is 32:15-20</reference>).

<hi type="bold">1. king--</hi>not Hezekiah, who was already on the throne, whereas a future time is contemplated. If he be meant at all, it can only be as a type of Messiah the King, to whom alone the language is fully applicable (<reference osisRef="Hos.3.5">Ho 3:5</reference>; <reference osisRef="Zech.9.9">Zec 9:9</reference>; see on <reference osisRef="Isa.11.3-Isa.11.5">Is 11:3-5</reference>). The kingdom shall be transferred from the world kings, who have exercised their power against God, instead of for God, to the rightful King of kings (<reference osisRef="Ezek.21.27">Eze 21:27</reference>; <reference osisRef="Dan.7.13">Da 7:13</reference>, <reference osisRef="Dan.7.14">14</reference>).

<hi type="bold">princes--</hi>subordinate; referring to all in authority under Christ in the coming kingdom on earth, for example, the apostles, &c. (<reference osisRef="Luke.22.30">Lu 22:30</reference>; <reference osisRef="1Cor.6.2">1Co 6:2</reference>; <reference osisRef="2Tim.2.12">2Ti 2:12</reference>; <reference osisRef="Rev.2.26">Re 2:26</reference>, 27; 3:21).

CHAPTER 32 Is 32:1-20. Messiah's Kingdom; Desolations, to Be Succeeded by Lasting Peace, the Spirit Having Been Poured Out. The times of purity and happiness which shall follow the defeat of the enemies of Jehovah's people (Is 32:1-8). The period of wrath before that happy state (Is 32:9-14). The assurance of the final prosperity of the Church is repeated (Is 32:15-20). 1. king-- not Hezekiah, who was already on the throne, whereas a future time is contemplated. If he be meant at all, it can only be as a type of Messiah the King, to whom alone the language is fully applicable (Ho 3:5; Zec 9:9; see on Is 11:3-5). The kingdom shall be transferred from the world kings, who have exercised their power against God, instead of for God, to the rightful King of kings (Eze 21:27; Da 7:13, 14). princes-- subordinate; referring to all in authority under Christ in the coming kingdom on earth, for example, the apostles, &c. (Lu 22:30; 1Co 6:2; 2Ti 2:12; Re 2:26, 27; 3:21).


<hi type="bold">2. a man--</hi>rather, the man Christ [Lowth]; it is as "the Son of man" He is to reign, as it was as Son of man He suffered (<reference osisRef="Matt.26.64">Mt 26:64</reference>; <reference osisRef="John.5.27">Joh 5:27</reference>; <reference osisRef="John.19.5">19:5</reference>). Not as Maurer explains, "every one of the princes shall be," &c.

<hi type="bold">rivers--</hi>as refreshing as water and the cool shade are to the heated traveller (<reference osisRef="Isa.35.6">Is 35:6</reference>, <reference osisRef="Isa.35.7">7</reference>; <reference osisRef="Isa.41.18">41:18</reference>).

2. a man-- rather, the man Christ [Lowth]; it is as "the Son of man" He is to reign, as it was as Son of man He suffered (Mt 26:64; Joh 5:27; 19:5). Not as Maurer explains, "every one of the princes shall be," &c. rivers-- as refreshing as water and the cool shade are to the heated traveller (Is 35:6, 7; 41:18).


<hi type="bold">3. them that see--</hi>the seers or prophets.

<hi type="bold">them that hear--</hi>the people under instruction (<reference osisRef="Isa.35.5">Is 35:5</reference>, <reference osisRef="Isa.35.6">6</reference>).

3. them that see-- the seers or prophets. them that hear-- the people under instruction (Is 35:5, 6).


<hi type="bold">4. rash--</hi>rather, "the hasty"; contrast "shall not make haste" (<reference osisRef="Isa.28.16">Is 28:16</reference>); the reckless who will not take time to weigh religious truth aright. Or else, the well-instructed [Horsley].

<hi type="bold">stammers--</hi>those who speak confusedly on divine things (compare <reference osisRef="Exod.4.10-Exod.4.12">Ex 4:10-12</reference>; <reference osisRef="Jer.1.6">Jr 1:6</reference>; <reference osisRef="Matt.10.19">Mt 10:19</reference>, <reference osisRef="Matt.10.20">20</reference>). Or, rather, those drunken scorners who in stammering style imitated Isaiah's warnings to mock them [Maurer] (<reference osisRef="Isa.28.7-Isa.11.13">Is 28:7-11, 13</reference>, <reference osisRef="Isa.14.22">14, 22</reference>; <reference osisRef="Isa.29.20">29:20</reference>); in this view, translate, "speak uprightly" (agreeably to the divine law); not as English Version, referring to the distinctness of articulation, "plainly."

4. rash-- rather, "the hasty"; contrast "shall not make haste" (Is 28:16); the reckless who will not take time to weigh religious truth aright. Or else, the well-instructed [Horsley]. stammers-- those who speak confusedly on divine things (compare Ex 4:10-12; Jr 1:6; Mt 10:19, 20). Or, rather, those drunken scorners who in stammering style imitated Isaiah's warnings to mock them [Maurer] (Is 28:7-11, 13, 14, 22; 29:20); in this view, translate, "speak uprightly" (agreeably to the divine law); not as English Version, referring to the distinctness of articulation, "plainly."


<hi type="bold">5. vile--</hi>rather, "fool" [Lowth]; that is, ungodly (<reference osisRef="Ps.14.1">Psa 14:1</reference>; <reference osisRef="Ps.74.18">74:18</reference>).

<hi type="bold">liberal--</hi>rather, "noble-minded."

<hi type="bold">churl--</hi>rather, "fraudulent" [Gesenius].

<hi type="bold">bountiful--</hi>religiously. The atheistic churl, who envies the believer his hope "full of immortality," shall no longer be held as a patriot struggling for the emancipation of mankind from superstition [Horsley].

5. vile-- rather, "fool" [Lowth]; that is, ungodly (Psa 14:1; 74:18). liberal-- rather, "noble-minded." churl-- rather, "fraudulent" [Gesenius]. bountiful-- religiously. The atheistic churl, who envies the believer his hope "full of immortality," shall no longer be held as a patriot struggling for the emancipation of mankind from superstition [Horsley].


<hi type="bold">6. vile ... villainy--</hi>rather, "the (irreligious) fool ... (his) folly."

<hi type="bold">will speak--</hi>rather, "present"; for (so far is the "fool" from deserving the epithet "noble-minded") the fool "speaketh" folly and "worketh," &c.

<hi type="bold">hypocrisy--</hi>rather, "profligacy" [Horsley].

<hi type="bold">error--</hi>impiety, perverse arguments.

<hi type="bold">hungry--</hi>spiritually (<reference osisRef="Matt.5.6">Mt 5:6</reference>).

6. vile... villainy-- rather, "the (irreligious) fool... (his) folly." will speak-- rather, "present"; for (so far is the "fool" from deserving the epithet "noble-minded") the fool "speaketh" folly and "worketh," &c. hypocrisy-- rather, "profligacy" [Horsley]. error-- impiety, perverse arguments. hungry-- spiritually (Mt 5:6).


<hi type="bold">7. churl--</hi>"the fraudulent"; this verse refers to the last clause of <reference osisRef="Isa.32.5">Is 32:5</reference>; as <reference osisRef="Isa.32.6">Is 32:6</reference> referred to its first clause.

<hi type="bold">speaketh right--</hi>pleadeth a just cause (<reference osisRef="Isa.29.21">Is 29:21</reference>); spiritually, "the poor man's cause" is the divine doctrine, his rule of faith and practice.

7. churl-- "the fraudulent"; this verse refers to the last clause of Is 32:5; as Is 32:6 referred to its first clause. speaketh right-- pleadeth a just cause (Is 29:21); spiritually, "the poor man's cause" is the divine doctrine, his rule of faith and practice.


<hi type="bold">8. liberal--</hi>rather, "noble-minded."

<hi type="bold">stand--</hi>shall be approved under the government of the righteous King.

8. liberal-- rather, "noble-minded." stand-- shall be approved under the government of the righteous King.


<hi type="bold">9-20. Address to the women of Jerusalem who troubled themselves little about the political signs of the times, but lived a life of self-indulgence (<reference osisRef="Isa.3.16-Isa.3.23">Is 3:16-23</reference>); the failure of food through the devastations of the enemy is here foretold, being what was most likely to affect them as mothers of families, heretofore accustomed to every luxury. Vitringa understands "women--</hi>daughters" as the cities and villages of Judea (<reference osisRef="Ezek.16.1-Ezek.16.63">Eze 16:1-63</reference>). See <reference osisRef="Amos.6.1">Am 6:1</reference>.

9-20. Address to the women of Jerusalem who troubled themselves little about the political signs of the times, but lived a life of self-indulgence (Is 3:16-23); the failure of food through the devastations of the enemy is here foretold, being what was most likely to affect them as mothers of families, heretofore accustomed to every luxury. Vitringa understands "women-- daughters" as the cities and villages of Judea (Eze 16:1-63). See Am 6:1.


<title type="x-s2">CHAPTER 33</title> <title type="x-s3"><reference osisRef="Isa.33.1-Isa.33.24">Is 33:1-24</reference>. The Last of Isaiah's Prophecies as to Sennacherib's Overthrow.</title>
 <reference osisRef="Isa.33.1">Is 33:1</reference>, <reference osisRef="Isa.8.9">8, 9</reference>, describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger (<reference osisRef="Isa.33.2-Isa.6.10">Is 33:2-6, 10</reference>-12). The time is the autumn of 713 B.C.

<hi type="bold">1. and thou--</hi>that is, though thou wast not spoiled--though thou wast not dealt treacherously with (see on <reference osisRef="Isa.24.16">Is 24:16</reference>), thy spoiling and treachery are therefore without excuse, being unprovoked.

<hi type="bold">cease--</hi>When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare <reference osisRef="Isa.10.12">Is 10:12</reference>; <reference osisRef="Isa.14.2">14:2</reference>; <reference osisRef="Hab.2.8">Ha 2:8</reference>; <reference osisRef="Rev.13.10">Re 13:10</reference>).

CHAPTER 33 Is 33:1-24. The Last of Isaiah's Prophecies as to Sennacherib's Overthrow. Is 33:1, 8, 9, describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger (Is 33:2-6, 10-12). The time is the autumn of 713 B.C. 1. and thou-- that is, though thou wast not spoiled--though thou wast not dealt treacherously with (see on Is 24:16), thy spoiling and treachery are therefore without excuse, being unprovoked. cease-- When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare Is 10:12; 14:2; Ha 2:8; Re 13:10).


<hi type="bold">2. us; we ... their ... our--</hi>He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural identification with them in the word "our."

<hi type="bold">every morning--</hi>each day as it dawns, especially during our danger, as the parallel "time of trouble" shows.

2. us; we... their... our-- He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural identification with them in the word "our." every morning-- each day as it dawns, especially during our danger, as the parallel "time of trouble" shows.


<hi type="bold">3. the tumult--</hi>the approach of Jehovah is likened to an advancing thunderstorm (<reference osisRef="Isa.29.6">Is 29:6</reference>; <reference osisRef="Isa.30.27">30:27</reference>), which is His voice (<reference osisRef="Rev.1.15">Re 1:15</reference>), causing the people to "flee."

<hi type="bold">nation--</hi>the Assyrian levies.

3. the tumult-- the approach of Jehovah is likened to an advancing thunderstorm (Is 29:6; 30:27), which is His voice (Re 1:15), causing the people to "flee." nation-- the Assyrian levies.


4. The invaders' "spoil" shall be left behind by them in their flight, and the Jews shall gather it.

<hi type="bold">caterpillar--</hi>rather, "the wingless locust"; as it gathers; the Hebrew word for "gathers" is properly used of the gathering of the fruits of harvest (<reference osisRef="Isa.32.10">Is 32:10</reference>).

<hi type="bold">running to and fro--</hi>namely, in gathering harvest fruits.

<hi type="bold">he--</hi>rather, "they."

<hi type="bold">them--</hi>rather, "it," that is, the prey.

4. The invaders' "spoil" shall be left behind by them in their flight, and the Jews shall gather it. caterpillar-- rather, "the wingless locust"; as it gathers; the Hebrew word for "gathers" is properly used of the gathering of the fruits of harvest (Is 32:10). running to and fro-- namely, in gathering harvest fruits. he-- rather, "they." them-- rather, "it," that is, the prey.


<hi type="bold">6. wisdom--</hi>sacred; that is, piety.

<hi type="bold">thy--</hi>Hezekiah's; or rather, "Judea's." "His" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry.

<hi type="bold">treasure--</hi>Not so much material wealth as piety shall constitute the riches of the nation (<reference osisRef="Prov.10.22">Pr 10:22</reference>; <reference osisRef="Prov.15.16">15:16</reference>).

6. wisdom-- sacred; that is, piety. thy-- Hezekiah's; or rather, "Judea's." "His" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry. treasure-- Not so much material wealth as piety shall constitute the riches of the nation (Pr 10:22; 15:16).


7-9. From the vision of future glory Isaiah returns to the disastrous present; the grief of "the valiant ones" (parallel to, and identical with, "the ambassadors of peace"), men of rank, sent with presents to sue for peace, but standing "without" the enemy's camp, their suit being rejected (<reference osisRef="2Kgs.18.14">2Ki 18:14</reference>, <reference osisRef="2Kgs.18.37">18, 37</reference>). The highways deserted through fear, the cities insulted, the lands devastated.

<hi type="bold">cry--</hi>(<reference osisRef="Isa.15.4">Is 15:4</reference>).

7-9. From the vision of future glory Isaiah returns to the disastrous present; the grief of "the valiant ones" (parallel to, and identical with, "the ambassadors of peace"), men of rank, sent with presents to sue for peace, but standing "without" the enemy's camp, their suit being rejected (2Ki 18:14, 18, 37). The highways deserted through fear, the cities insulted, the lands devastated. cry-- (Is 15:4).


10. The sight of His people's misery arouses Jehovah; He has let the enemy go far enough.

<hi type="bold">I--</hi>emphatic; God Himself will do what man could not.

10. The sight of His people's misery arouses Jehovah; He has let the enemy go far enough. I-- emphatic; God Himself will do what man could not.


<hi type="bold">11. Ye--</hi>the enemy.

<hi type="bold">conceive chaff--</hi>(<reference osisRef="Isa.26.18">Is 26:18</reference>; <reference osisRef="Isa.59.4">59:4</reference>).

<hi type="bold">your breath--</hi>rather, your own spirit of anger and ambition [Maurer], (<reference osisRef="Isa.30.28">Is 30:28</reference>).

11. Ye-- the enemy. conceive chaff-- (Is 26:18; 59:4). your breath-- rather, your own spirit of anger and ambition [Maurer], (Is 30:28).


12. (<reference osisRef="Isa.9.19">Is 9:19</reference>; <reference osisRef="Amos.2.1">Am 2:1</reference>). Perhaps alluding to their being about to be burnt on the funeral pyre (<reference osisRef="Isa.30.33">Is 30:33</reference>).

<hi type="bold">thorns--</hi>the wicked (<reference osisRef="2Sam.23.6">2Sa 23:6</reference>, <reference osisRef="2Sam.23.7">7</reference>).

12. (Is 9:19; Am 2:1). Perhaps alluding to their being about to be burnt on the funeral pyre (Is 30:33). thorns-- the wicked (2Sa 23:6, 7).


<hi type="bold">13. far off--</hi>distant nations.

<hi type="bold">near--</hi>the Jews and adjoining peoples (<reference osisRef="Isa.49.1">Is 49:1</reference>).

13. far off-- distant nations. near-- the Jews and adjoining peoples (Is 49:1).


<hi type="bold">14. sinners in Zion--</hi>false professors of religion among the elect people (<reference osisRef="Matt.22.12">Mt 22:12</reference>).

<hi type="bold">hypocrites--</hi>rather, "the profane"; "the abandoned" [Horsley].

<hi type="bold">who, &c.--</hi>If Jehovah's wrath could thus consume such a host in one night, who could abide it, if continued for ever (<reference osisRef="Mark.9.46-Mark.9.48">Mr 9:46-48</reference>)? Fire is a common image for the divine judgments (<reference osisRef="Isa.29.6">Is 29:6</reference>; <reference osisRef="Isa.30.30">30:30</reference>).

<hi type="bold">among us--</hi>If such awful judgments have fallen on those who knew not the true God, how infinitely worse shall fall on us who, amid religious privileges and profession, sin against God, (<reference osisRef="Luke.12.47">Lu 12:47</reference>, <reference osisRef="Luke.12.48">48</reference>; <reference osisRef="Jas.4.17">Jas 4:17</reference>)?

14. sinners in Zion-- false professors of religion among the elect people (Mt 22:12). hypocrites-- rather, "the profane"; "the abandoned" [Horsley]. who, &c.-- If Jehovah's wrath could thus consume such a host in one night, who could abide it, if continued for ever (Mr 9:46-48)? Fire is a common image for the divine judgments (Is 29:6; 30:30). among us-- If such awful judgments have fallen on those who knew not the true God, how infinitely worse shall fall on us who, amid religious privileges and profession, sin against God, (Lu 12:47, 48; Jas 4:17)?


15. In contrast to the trembling "sinners in Zion" (<reference osisRef="Isa.33.14">Is 33:14</reference>), the righteous shall be secure amid all judgments; they are described according to the Old Testament standpoint of righteousness (<reference osisRef="Ps.15.2">Psa 15:2</reference>; <reference osisRef="Ps.24.4">24:4</reference>).

<hi type="bold">stoppeth ... ears ... eyes--</hi>"Rejoiceth not in iniquity" (<reference osisRef="1Cor.13.6">1Co 13:6</reference>; contrast <reference osisRef="Isa.29.20">Is 29:20</reference>; <reference osisRef="Ps.10.3">Psa 10:3</reference>; <reference osisRef="Rom.1.32">Ro 1:32</reference>). The senses are avenues for the entrance of sin (<reference osisRef="Ps.119.37">Psa 119:37</reference>).

15. In contrast to the trembling "sinners in Zion" (Is 33:14), the righteous shall be secure amid all judgments; they are described according to the Old Testament standpoint of righteousness (Psa 15:2; 24:4). stoppeth... ears... eyes-- "Rejoiceth not in iniquity" (1Co 13:6; contrast Is 29:20; Psa 10:3; Ro 1:32). The senses are avenues for the entrance of sin (Psa 119:37).


<hi type="bold">16. on high--</hi>heights inaccessible to the foe (<reference osisRef="Isa.26.1">Is 26:1</reference>).

<hi type="bold">bread ... waters--</hi>image from the expected siege by Sennacherib; however besieged by trials without, the godly shall have literal and spiritual food, as God sees good for them (<reference osisRef="Isa.41.17">Is 41:17</reference>; <reference osisRef="Ps.37.25">Psa 37:25</reference>; <reference osisRef="Ps.34.10">34:10</reference>; <reference osisRef="Ps.132.15">132:15</reference>).

16. on high-- heights inaccessible to the foe (Is 26:1). bread... waters-- image from the expected siege by Sennacherib; however besieged by trials without, the godly shall have literal and spiritual food, as God sees good for them (Is 41:17; Psa 37:25; 34:10; 132:15).


<hi type="bold">17. Thine--</hi>the saints'.

<hi type="bold">king in ... beauty--</hi>not as now, Hezekiah in sackcloth, oppressed by the enemy, but King Messiah (<reference osisRef="Isa.32.1">Is 32:1</reference>) "in His beauty" (<reference osisRef="Song.5.10">So 5:10</reference>, <reference osisRef="Song.5.16">16</reference>; <reference osisRef="Rev.4.3">Re 4:3</reference>).

<hi type="bold">land ... very far off--</hi>rather, "the land in its remotest extent" (no longer pent up as Hezekiah was with the siege); see Margin. For Jerusalem is made the scene of the king's glory (<reference osisRef="Isa.33.20">Is 33:20</reference>, &c.), and it could not be said to be "very far off," unless the far-off land be heaven, the Jerusalem above, which is to follow the earthly reign of Messiah at literal Jerusalem (<reference osisRef="Isa.65.17-Isa.65.19">Is 65:17-19</reference>; <reference osisRef="Jer.3.17">Jr 3:17</reference>; <reference osisRef="Rev.21.1">Re 21:1</reference>, 2, 10).

17. Thine-- the saints'. king in... beauty-- not as now, Hezekiah in sackcloth, oppressed by the enemy, but King Messiah (Is 32:1) "in His beauty" (So 5:10, 16; Re 4:3). land... very far off-- rather, "the land in its remotest extent" (no longer pent up as Hezekiah was with the siege); see Margin. For Jerusalem is made the scene of the king's glory (Is 33:20, &c.), and it could not be said to be "very far off," unless the far-off land be heaven, the Jerusalem above, which is to follow the earthly reign of Messiah at literal Jerusalem (Is 65:17-19; Jr 3:17; Re 21:1, 2, 10).


<hi type="bold">18. meditate--</hi>on the "terror" caused by the enemy, but now past.

<hi type="bold">where, &c.--</hi>the language of the Jews exulting over their escape from danger.

<hi type="bold">scribe--</hi>who enrolled the army [Maurer]; or, who prescribed the tribute to be paid [Rosenmuller]; or, who kept an account of the spoil. "The principal scribe of the host" (<reference osisRef="2Kgs.25.19">2Ki 25:19</reference>; <reference osisRef="Jer.52.25">Jr 52:25</reference>). The Assyrian records are free from the exaggerations of Egyptian records. Two scribes are seen in every Assyrian bas-relief, writing down the various objects brought to them, the heads of the slain, prisoners, cattle, sheep, &c.

<hi type="bold">receiver--</hi>"weigher," Margin. Layard mentions, among the Assyrian inscriptions, "a pair a scales for weighing the spoils."

<hi type="bold">counted ... towers--</hi>he whose duty it was to reconnoitre and report the strength of the city to be besieged.

18. meditate-- on the "terror" caused by the enemy, but now past. where, &c.-- the language of the Jews exulting over their escape from danger. scribe-- who enrolled the army [Maurer]; or, who prescribed the tribute to be paid [Rosenmuller]; or, who kept an account of the spoil. "The principal scribe of the host" (2Ki 25:19; Jr 52:25). The Assyrian records are free from the exaggerations of Egyptian records. Two scribes are seen in every Assyrian bas-relief, writing down the various objects brought to them, the heads of the slain, prisoners, cattle, sheep, &c. receiver-- "weigher," Margin. Layard mentions, among the Assyrian inscriptions, "a pair a scales for weighing the spoils." counted... towers-- he whose duty it was to reconnoitre and report the strength of the city to be besieged.


<hi type="bold">19. fierce people--</hi>The Assyrians shall not be allowed to enter Jerusalem (<reference osisRef="2Kgs.19.32">2Ki 19:32</reference>). Or, thou shalt not any longer see fierce enemies threatening thee as previously; such as the Assyrians, Romans, and the last Antichristian host that is yet to assail Jerusalem (<reference osisRef="Deut.28.49">De 28:49</reference>, <reference osisRef="Deut.28.50">50</reference>; <reference osisRef="Jer.5.15">Jr 5:15</reference>; <reference osisRef="Zech.14.2">Zec 14:2</reference>).

<hi type="bold">stammering--</hi>barbarous; so "deeper," &c., that is, unintelligible. The Assyrian tongue differed only in dialect from the Hebrew, but in the Assyrian levies were many of non-Semitic race and language, as the Medes, Elamites, &c. (see on <reference osisRef="Isa.28.11">Is 28:11</reference>).

19. fierce people-- The Assyrians shall not be allowed to enter Jerusalem (2Ki 19:32). Or, thou shalt not any longer see fierce enemies threatening thee as previously; such as the Assyrians, Romans, and the last Antichristian host that is yet to assail Jerusalem (De 28:49, 50; Jr 5:15; Zec 14:2). stammering-- barbarous; so "deeper," &c., that is, unintelligible. The Assyrian tongue differed only in dialect from the Hebrew, but in the Assyrian levies were many of non-Semitic race and language, as the Medes, Elamites, &c. (see on Is 28:11).


<hi type="bold">20. solemnities--</hi>solemn assemblies at the great feasts (see on <reference osisRef="Isa.30.29">Is 30:29</reference>; <reference osisRef="Ps.42.4">Psa 42:4</reference>; <reference osisRef="Ps.48.12">Psa 48:12</reference>).

<hi type="bold">not ... taken down ... removed--</hi>image from captives "removed" from their land (<reference osisRef="Isa.36.17">Is 36:17</reference>). There shall be no more "taking away" to an enemy's land. Or else, from nomads living in shifting tents. The saints, who sojourned once in tabernacles as pilgrims, shall have a "building of God--eternal in the heavens" (<reference osisRef="2Cor.5.1">2Co 5:1</reference>; <reference osisRef="Heb.11.9">He 11:9</reference>, <reference osisRef="Heb.11.10">10</reference>; compare <reference osisRef="Isa.54.2">Is 54:2</reference>).

<hi type="bold">stakes--</hi>driven into the ground; to these the "cords" were fastened. Christ's Church shall never fall (<reference osisRef="Matt.16.18">Mt 16:18</reference>). So individual believers (<reference osisRef="Rev.3.12">Re 3:12</reference>).

20. solemnities-- solemn assemblies at the great feasts (see on Is 30:29; Psa 42:4; Psa 48:12). not... taken down... removed-- image from captives "removed" from their land (Is 36:17). There shall be no more "taking away" to an enemy's land. Or else, from nomads living in shifting tents. The saints, who sojourned once in tabernacles as pilgrims, shall have a "building of God--eternal in the heavens" (2Co 5:1; He 11:9, 10; compare Is 54:2). stakes-- driven into the ground; to these the "cords" were fastened. Christ's Church shall never fall (Mt 16:18). So individual believers (Re 3:12).


<hi type="bold">21. there--</hi>namely, in Jerusalem.

<hi type="bold">will be ... rivers--</hi>Jehovah will be as a broad river surrounding our city (compare <reference osisRef="Isa.19.6">Is 19:6</reference>; <reference osisRef="Nah.3.8">Na 3:8</reference>), and this, too, a river of such a kind as no ship of war can pass (compare <reference osisRef="Isa.26.1">Is 26:1</reference>). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one.

<hi type="bold">galley with oars--</hi>war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail.

<hi type="bold">gallant--</hi>same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.

21. there-- namely, in Jerusalem. will be... rivers-- Jehovah will be as a broad river surrounding our city (compare Is 19:6; Na 3:8), and this, too, a river of such a kind as no ship of war can pass (compare Is 26:1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one. galley with oars-- war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail. gallant-- same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.


<hi type="bold">22. Lord--</hi>thrice repeated, as often: the Trinity (<reference osisRef="Num.6.24-Num.6.26">Nu 6:24-26</reference>).

<hi type="bold">judge ... lawgiver ... king--</hi>perfect ideal of the theocracy, to be realized under Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (<reference osisRef="Isa.11.4">Is 11:4</reference>; <reference osisRef="Isa.32.1">32:1</reference>; <reference osisRef="Jas.4.12">Jas 4:12</reference>).

22. Lord-- thrice repeated, as often: the Trinity (Nu 6:24-26). judge... lawgiver... king-- perfect ideal of the theocracy, to be realized under Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (Is 11:4; 32:1; Jas 4:12).


<hi type="bold">23. tacklings--</hi>Continuing the allegory in <reference osisRef="Isa.33.21">Is 33:21</reference>, he compares the enemies' host to a war galley which is deprived of the tacklings or cords by which the mast is sustained and the sail is spread; and which therefore is sure to be wrecked on "the broad river" (<reference osisRef="Isa.33.21">Is 33:21</reference>), and become the prey of Israel.

<hi type="bold">they--</hi>the tacklings, "hold not firm the base of the mast."

<hi type="bold">then--</hi>when the Assyrian host shall have been discomfited. Hezekiah had given Sennacherib three hundred talents of silver, and thirty of gold (<reference osisRef="2Kgs.18.14-2Kgs.18.16">2Ki 18:14-16</reference>), and had stripped the temple of its gold to give it to him; this treasure was probably part of the prey found in the foe's camp. After the invasion, Hezekiah had so much wealth that he made an improper display of it (<reference osisRef="2Kgs.20.13-2Kgs.20.15">2Ki 20:13-15</reference>); this wealth, probably, was in part got from the Assyrian.

<hi type="bold">the lame--</hi>Even the most feeble shall spoil the Assyrian camp (compare <reference osisRef="Isa.35.6">Is 35:6</reference>; <reference osisRef="2Sam.5.6">2Sa 5:6</reference>).

23. tacklings-- Continuing the allegory in Is 33:21, he compares the enemies' host to a war galley which is deprived of the tacklings or cords by which the mast is sustained and the sail is spread; and which therefore is sure to be wrecked on "the broad river" (Is 33:21), and become the prey of Israel. they-- the tacklings, "hold not firm the base of the mast." then-- when the Assyrian host shall have been discomfited. Hezekiah had given Sennacherib three hundred talents of silver, and thirty of gold (2Ki 18:14-16), and had stripped the temple of its gold to give it to him; this treasure was probably part of the prey found in the foe's camp. After the invasion, Hezekiah had so much wealth that he made an improper display of it (2Ki 20:13-15); this wealth, probably, was in part got from the Assyrian. the lame-- Even the most feeble shall spoil the Assyrian camp (compare Is 35:6; 2Sa 5:6).


<hi type="bold">24. sick--</hi>Smith thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city ("sinners in Zion"); it may have been the sickness that visited Hezekiah (<reference osisRef="Isa.38.1-Isa.38.22">Is 38:1-22</reference>). In the Jerusalem to come there shall be no "sickness," because there will be no "iniquity," it being forgiven (<reference osisRef="Ps.103.3">Psa 103:3</reference>). The latter clause of the verse contains the cause of the former (<reference osisRef="Mark.2.5-Mark.2.9">Mr 2:5-9</reference>). <chapter eID="Isa.33"/>

24. sick-- Smith thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city ("sinners in Zion"); it may have been the sickness that visited Hezekiah (Is 38:1-22). In the Jerusalem to come there shall be no "sickness," because there will be no "iniquity," it being forgiven (Psa 103:3). The latter clause of the verse contains the cause of the former (Mr 2:5-9).


<title type="x-s2">CHAPTER 34</title> <title type="x-s3"><reference osisRef="Isa.34.1-Isa.34.17">Is 34:1-17</reference>. Judgment on Idumea.</title>
 The thirty-fourth and thirty-fifth chapters form one prophecy, the former part of which denounces God's judgment against His people's enemies, of whom Edom is the representative; the second part, of the flourishing state of the Church consequent on those judgments. This forms the termination of the prophecies of the first part of Isaiah (the thirty-sixth through thirty-ninth chapters being historical) and is a kind of summary of what went before, setting forth the one main truth, Israel shall be delivered from all its foes, and happier times shall succeed under Messiah.

1. All creation is summoned to hear God's judgments (<reference osisRef="Ezek.6.3">Eze 6:3</reference>; <reference osisRef="Deut.32.1">De 32:1</reference>; <reference osisRef="Ps.50.4">Psa 50:4</reference>; <reference osisRef="Mic.6.1">Mi 6:1</reference>, <reference osisRef="2Cor.6.2">2</reference>), for they set forth His glory, which is the end of creation (<reference osisRef="Rev.15.3">Re 15:3</reference>; <reference osisRef="Rev.4.11">4:11</reference>).

<hi type="bold">that come forth of it--</hi>answering to "all that is therein"; or Hebrew, "all whatever fills it," Margin.

CHAPTER 34 Is 34:1-17. Judgment on Idumea. The thirty-fourth and thirty-fifth chapters form one prophecy, the former part of which denounces God's judgment against His people's enemies, of whom Edom is the representative; the second part, of the flourishing state of the Church consequent on those judgments. This forms the termination of the prophecies of the first part of Isaiah (the thirty-sixth through thirty-ninth chapters being historical) and is a kind of summary of what went before, setting forth the one main truth, Israel shall be delivered from all its foes, and happier times shall succeed under Messiah. 1. All creation is summoned to hear God's judgments (Eze 6:3; De 32:1; Psa 50:4; Mi 6:1, 2), for they set forth His glory, which is the end of creation (Re 15:3; 4:11). that come forth of it-- answering to "all that is therein"; or Hebrew, "all whatever fills it," Margin.


<hi type="bold">2. utterly destroyed--</hi>rather, "doomed them to an utter curse" [Horsley].

<hi type="bold">delivered--</hi>rather, "appointed."

2. utterly destroyed-- rather, "doomed them to an utter curse" [Horsley]. delivered-- rather, "appointed."


<hi type="bold">3. cast out--</hi>unburied (<reference osisRef="Isa.14.19">Is 14:19</reference>).

<hi type="bold">melted--</hi>washed away as with a descending torrent.

3. cast out-- unburied (Is 14:19). melted-- washed away as with a descending torrent.


4. (<reference osisRef="Ps.102.26">Psa 102:26</reference>; <reference osisRef="Joel.2.31">Joe 2:31</reference>; <reference osisRef="2Cor.3.15">3:15</reference>; <reference osisRef="Matt.24.29">Mt 24:29</reference>).

<hi type="bold">dissolved--</hi>(<reference osisRef="2Pet.3.10-2Pet.3.12">2Pe 3:10-12</reference>). Violent convulsions of nature are in Scripture made the images of great changes in the human world (<reference osisRef="Isa.24.19-Isa.24.21">Is 24:19-21</reference>), and shall literally accompany them at the winding up of the present dispensation.

<hi type="bold">scroll--</hi>Books were in those days sheets of parchment rolled together (<reference osisRef="Rev.6.14">Re 6:14</reference>).

<hi type="bold">fall down--</hi>The stars shall fall when the heavens in which they are fixed pass away.

<hi type="bold">fig tree--</hi>(<reference osisRef="Rev.6.13">Re 6:13</reference>).

4. (Psa 102:26; Joe 2:31; 3:15; Mt 24:29). dissolved-- (2Pe 3:10-12). Violent convulsions of nature are in Scripture made the images of great changes in the human world (Is 24:19-21), and shall literally accompany them at the winding up of the present dispensation. scroll-- Books were in those days sheets of parchment rolled together (Re 6:14). fall down-- The stars shall fall when the heavens in which they are fixed pass away. fig tree-- (Re 6:13).


<hi type="bold">5. sword--</hi>(<reference osisRef="Jer.46.10">Jr 46:10</reference>). Or else, knife for sacrifice for God does not here appear as a warrior with His sword, but as one about to sacrifice victims doomed to slaughter [Vitringa]. (<reference osisRef="Ezek.39.17">Eze 39:17</reference>).

<hi type="bold">bathed--</hi>rather "intoxicated," namely, with anger (so <reference osisRef="Deut.32.42">De 32:42</reference>). "In heaven" implies the place where God's purpose of wrath is formed in antithesis to its "coming down" in the next clause.

<hi type="bold">Idumea--</hi>originally extending from the Dead Sea to the Red Sea; afterwards they obtained possession of the country east of Moab, of which Bozrah was capital. Petra or Selah, called Joktheel (<reference osisRef="2Kgs.14.7">2Ki 14:7</reference>), was capital of South Edom (see on <reference osisRef="Isa.16.1">Is 16:1</reference>). David subjugated Edom (<reference osisRef="2Sam.8.13">2Sa 8:13</reference>, <reference osisRef="2Sam.8.14">14</reference>). Under Jehoram they regained independence (<reference osisRef="2Chr.21.8">2Ch 21:8</reference>). Under Amaziah they were again subdued, and Selah taken (<reference osisRef="2Kgs.14.7">2Ki 14:7</reference>). When Judah was captive in Babylon, Edom, in every way, insulted over her fallen mistress, killed many of those Jews whom the Chaldeans had left, and hence was held guilty of fratricide by God (Esau, their ancestor, having been brother to Jacob): this was the cause of the denunciations of the prophets against Edom (<reference osisRef="Isa.63.1">Is 63:1</reference>, &c.; <reference osisRef="Jer.49.7">Jr 49:7</reference>; Eze 25:12-14; 35:<reference osisRef="Ezek.14.3-Ezek.14.15">3-15</reference>; <reference osisRef="Joel.3.19">Joe 3:19</reference>; <reference osisRef="Amos.1.11">Am 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>; Ob 8, 10, 12-18; Mal <reference osisRef="1Cor.3.4">1:3,4</reference>). Nebuchadnezzar humbled Idumea accordingly (<reference osisRef="Jer.25.15-Jer.25.21">Jr 25:15-21</reference>).

<hi type="bold">of my curse--</hi>that is, doomed to it.

<hi type="bold">to judgment--</hi>that is, to execute it.

5. sword-- (Jr 46:10). Or else, knife for sacrifice for God does not here appear as a warrior with His sword, but as one about to sacrifice victims doomed to slaughter [Vitringa]. (Eze 39:17). bathed-- rather "intoxicated," namely, with anger (so De 32:42). "In heaven" implies the place where God's purpose of wrath is formed in antithesis to its "coming down" in the next clause. Idumea-- originally extending from the Dead Sea to the Red Sea; afterwards they obtained possession of the country east of Moab, of which Bozrah was capital. Petra or Selah, called Joktheel (2Ki 14:7), was capital of South Edom (see on Is 16:1). David subjugated Edom (2Sa 8:13, 14). Under Jehoram they regained independence (2Ch 21:8). Under Amaziah they were again subdued, and Selah taken (2Ki 14:7). When Judah was captive in Babylon, Edom, in every way, insulted over her fallen mistress, killed many of those Jews whom the Chaldeans had left, and hence was held guilty of fratricide by God (Esau, their ancestor, having been brother to Jacob): this was the cause of the denunciations of the prophets against Edom (Is 63:1, &c.; Jr 49:7; Eze 25:12-14; 35:3-15; Joe 3:19; Am 1:11, 12; Ob 8, 10, 12-18; Mal 1:3,4). Nebuchadnezzar humbled Idumea accordingly (Jr 25:15-21). of my curse-- that is, doomed to it. to judgment-- that is, to execute it.


<hi type="bold">6. filled--</hi>glutted. The image of a sacrifice is continued.

<hi type="bold">blood ... fat--</hi>the parts especially devoted to God in a sacrifice (<reference osisRef="2Sam.1.22">2Sa 1:22</reference>).

<hi type="bold">lambs ... goats--</hi>sacrificial animals: the Idumeans, of all classes, doomed to slaughter, are meant (<reference osisRef="Zeph.1.7">Zep 1:7</reference>).

<hi type="bold">Bozrah--</hi>called Bostra by the Romans, &c., assigned in <reference osisRef="Jer.48.24">Jr 48:24</reference> to Moab, so that it seems to have been at one time in the dominion of Edom, and at another in that of Moab (<reference osisRef="Isa.63.1">Is 63:1</reference>; <reference osisRef="Jer.49.13">Jr 49:13</reference>, 20, 22); it was strictly not in Edom, but the capital of Auranitis (the Houran). Edom seems to have extended its dominion so as to include it (compare <reference osisRef="Lam.4.21">La 4:21</reference>).

6. filled-- glutted. The image of a sacrifice is continued. blood... fat-- the parts especially devoted to God in a sacrifice (2Sa 1:22). lambs... goats-- sacrificial animals: the Idumeans, of all classes, doomed to slaughter, are meant (Zep 1:7). Bozrah-- called Bostra by the Romans, &c., assigned in Jr 48:24 to Moab, so that it seems to have been at one time in the dominion of Edom, and at another in that of Moab (Is 63:1; Jr 49:13, 20, 22); it was strictly not in Edom, but the capital of Auranitis (the Houran). Edom seems to have extended its dominion so as to include it (compare La 4:21).


<hi type="bold">7. unicorns--</hi>Hebrew, reem: conveying the idea of loftiness, power, and pre-eminence (see on <reference osisRef="Job.39.9">Job 39:9</reference>), in the Bible. At one time the image in the term answers to a reality in nature; at another it symbolizes an abstraction. The rhinoceros was the original type. The Arab rim is two-horned: it was the oryx (the leucoryx, antelope, bold and pugnacious); but when accident or artifice deprived it of one horn, the notion of the unicorn arose. Here is meant the portion of the Edomites which was strong and warlike.

<hi type="bold">come down--</hi>rather, "fall down," slain [Lowth].

<hi type="bold">with them--</hi>with the "lambs and goats," the less powerful Edomites (<reference osisRef="Isa.34.6">Is 34:6</reference>).

<hi type="bold">bullocks ... bulls--</hi>the young and old Edomites: all classes.

<hi type="bold">dust--</hi>ground.

7. unicorns-- Hebrew, reem: conveying the idea of loftiness, power, and pre-eminence (see on Job 39:9), in the Bible. At one time the image in the term answers to a reality in nature; at another it symbolizes an abstraction. The rhinoceros was the original type. The Arab rim is two-horned: it was the oryx (the leucoryx, antelope, bold and pugnacious); but when accident or artifice deprived it of one horn, the notion of the unicorn arose. Here is meant the portion of the Edomites which was strong and warlike. come down-- rather, "fall down," slain [Lowth]. with them-- with the "lambs and goats," the less powerful Edomites (Is 34:6). bullocks... bulls-- the young and old Edomites: all classes. dust-- ground.


<hi type="bold">8. recompenses for the controversy of Zion--</hi>that is, the year when God will retaliate on those who have contended with Zion. Her controversy is His. Edom had thought to extend its borders by laying hold of its neighbor's lands and has instigated Babylon to cruelty towards fallen Judah (<reference osisRef="Ps.137.7">Psa 137:7</reference>; <reference osisRef="Ezek.36.5">Eze 36:5</reference>); therefore Edom shall suffer the same herself (<reference osisRef="Lam.4.21">La 4:21</reference>, <reference osisRef="Lam.4.22">22</reference>). The final winding up of the controversy between God and all enemies of Him and His people is also foreshadowed (<reference osisRef="Isa.61.2">Is 61:2</reference>; <reference osisRef="Isa.63.4">63:4</reference>; <reference osisRef="Isa.66.14-Isa.66.16">66:14-16</reference>; Mal 4:1, 3; <reference osisRef="2Thess.1.7">2Th 1:7</reference>, <reference osisRef="1Cor.8.9">8, 9</reference>; <reference osisRef="Rev.11.18">Re 11:18</reference>; <reference osisRef="Rev.18.20">18:20</reference>; <reference osisRef="Rev.19.2">19:2</reference>).

8. recompenses for the controversy of Zion-- that is, the year when God will retaliate on those who have contended with Zion. Her controversy is His. Edom had thought to extend its borders by laying hold of its neighbor's lands and has instigated Babylon to cruelty towards fallen Judah (Psa 137:7; Eze 36:5); therefore Edom shall suffer the same herself (La 4:21, 22). The final winding up of the controversy between God and all enemies of Him and His people is also foreshadowed (Is 61:2; 63:4; 66:14-16; Mal 4:1, 3; 2Th 1:7, 8, 9; Re 11:18; 18:20; 19:2).


9. Images from the overthrow of Sodom and Gomorrah (<reference osisRef="Gen.19.24-Gen.19.28">Ge 19:24-28</reference>; so <reference osisRef="Deut.29.23">De 29:23</reference>; <reference osisRef="Jer.49.17">Jr 49:17</reference>, <reference osisRef="Jer.49.18">18</reference>).

9. Images from the overthrow of Sodom and Gomorrah (Ge 19:24-28; so De 29:23; Jr 49:17, 18).


<hi type="bold">10. It--</hi>The burning pitch, &c. (<reference osisRef="Isa.34.9">Is 34:9</reference>).

<hi type="bold">smoke ... for ever--</hi>(<reference osisRef="Rev.14.11">Re 14:11</reference>; <reference osisRef="Rev.18.18">18:18</reference>; <reference osisRef="Rev.19.3">19:3</reference>).

<hi type="bold">generation to generation--</hi>(Mal 1:4).

<hi type="bold">none ... pass through--</hi>Edom's original offense was: they would not let Israel pass through their land in peace to Canaan: God recompenses them in kind, no traveller shall pass through Edom. Volney, the infidel, was forced to confirm the truth of this prophecy: "From the reports of the Arabs, southeast of the Dead Sea, within three days' journey are upwards of thirty ruined towns, absolutely deserted."

10. It-- The burning pitch, &c. (Is 34:9). smoke... for ever-- (Re 14:11; 18:18; 19:3). generation to generation-- (Mal 1:4). none... pass through-- Edom's original offense was: they would not let Israel pass through their land in peace to Canaan: God recompenses them in kind, no traveller shall pass through Edom. Volney, the infidel, was forced to confirm the truth of this prophecy: "From the reports of the Arabs, southeast of the Dead Sea, within three days' journey are upwards of thirty ruined towns, absolutely deserted."


<hi type="bold">11. cormorant--</hi>The Hebrew is rendered, in <reference osisRef="Ps.102.6">Psa 102:6</reference>, "pelican," which is a seafowl, and cannot be meant here: some waterfowl (katta, according to Burckhardt) that tenants desert places is intended.

<hi type="bold">bittern--</hi>rather, "the hedgehog," or "porcupine" [Gesenius] (<reference osisRef="Isa.14.23">Is 14:23</reference>).

<hi type="bold">owl--</hi>from its being enumerated among water birds in <reference osisRef="Lev.11.17">Le 11:17</reference>; <reference osisRef="Deut.14.16">De 14:16</reference>. Maurer thinks rather the heron or crane is meant; from a Hebrew root, "to blow," as it utters a sound like the blowing of a horn (<reference osisRef="Rev.18.2">Re 18:2</reference>).

<hi type="bold">confusion--</hi>devastation.

<hi type="bold">line ... stones--</hi>metaphor from an architect with line and plummet-stone (see on <reference osisRef="Isa.18.2">Is 18:2</reference>; <reference osisRef="Isa.28.17">Is 28:17</reference>); God will render to it the exact measure of justice without mercy (<reference osisRef="Jas.2.13">Jas 2:13</reference>; <reference osisRef="2Kgs.21.13">2Ki 21:13</reference>; <reference osisRef="Lam.2.8">La 2:8</reference>; <reference osisRef="Amos.7.7">Am 7:7</reference>, <reference osisRef="Amos.7.8">8</reference>).

<hi type="bold">emptiness--</hi>desolation. Edom is now a waste of "stones."

11. cormorant-- The Hebrew is rendered, in Psa 102:6, "pelican," which is a seafowl, and cannot be meant here: some waterfowl (katta, according to Burckhardt) that tenants desert places is intended. bittern-- rather, "the hedgehog," or "porcupine" [Gesenius] (Is 14:23). owl-- from its being enumerated among water birds in Le 11:17; De 14:16. Maurer thinks rather the heron or crane is meant; from a Hebrew root, "to blow," as it utters a sound like the blowing of a horn (Re 18:2). confusion-- devastation. line... stones-- metaphor from an architect with line and plummet-stone (see on Is 18:2; Is 28:17); God will render to it the exact measure of justice without mercy (Jas 2:13; 2Ki 21:13; La 2:8; Am 7:7, 8). emptiness-- desolation. Edom is now a waste of "stones."


12. Rather, "As to her nobles, there shall be none there who shall declare a kingdom," that is, a king [Maurer]; or else, "There shall be no one there whom they shall call to the kingdom" [Rosenmuller] (<reference osisRef="Isa.3.6">Is 3:6</reference>, &c.). Idumea was at first governed by dukes (<reference osisRef="Gen.36.15">Ge 36:15</reference>); out of them the king wan chosen when the constitution became a monarchy.

12. Rather, "As to her nobles, there shall be none there who shall declare a kingdom," that is, a king [Maurer]; or else, "There shall be no one there whom they shall call to the kingdom" [Rosenmuller] (Is 3:6, &c.). Idumea was at first governed by dukes (Ge 36:15); out of them the king wan chosen when the constitution became a monarchy.


<hi type="bold">13. dragons--</hi>(See on <reference osisRef="Isa.13.21">Is 13:21</reference>; <reference osisRef="Isa.13.22">Is 13:22</reference>).

<hi type="bold">court for owls--</hi>rather, "a dwelling for ostriches."

13. dragons-- (See on Is 13:21; Is 13:22). court for owls-- rather, "a dwelling for ostriches."


<hi type="bold">14. wild beasts of the desert ... island--</hi>rather, "wild cats ... jackals" (<reference osisRef="Isa.13.21">Is 13:21</reference>).

<hi type="bold">screech owl--</hi>rather, "the night specter"; in Jewish superstition a female, elegantly dressed, that carried off children by night. The text does not assert the existence of such objects of superstition, but describes the place as one which superstition would people with such beings.

14. wild beasts of the desert... island-- rather, "wild cats... jackals" (Is 13:21). screech owl-- rather, "the night specter"; in Jewish superstition a female, elegantly dressed, that carried off children by night. The text does not assert the existence of such objects of superstition, but describes the place as one which superstition would people with such beings.


<hi type="bold">15. great owl--</hi>rather, "the arrow snake," so called from its darting on its prey [Gesenius].

<hi type="bold">lay--</hi>namely, eggs.

<hi type="bold">gather under her shadow--</hi>rather, "cherishes" her young under, &c. (<reference osisRef="Jer.17.11">Jr 17:11</reference>).

15. great owl-- rather, "the arrow snake," so called from its darting on its prey [Gesenius]. lay-- namely, eggs. gather under her shadow-- rather, "cherishes" her young under, &c. (Jr 17:11).


<hi type="bold">16. book of the Lord--</hi>the volume in which the various prophecies and other parts of Scripture began henceforward to be collected together (<reference osisRef="Isa.30.8">Is 30:8</reference>; <reference osisRef="Dan.9.2">Da 9:2</reference>).

<hi type="bold">Seek--</hi>(so <reference osisRef="Isa.8.16">Is 8:16</reference>, <reference osisRef="Isa.8.20">20</reference>; <reference osisRef="John.5.39">Joh 5:39</reference>; <reference osisRef="John.7.52">7:52</reference>).

<hi type="bold">no one ... fail--</hi>of these prophecies (<reference osisRef="Matt.5.18">Mt 5:18</reference>).

<hi type="bold">none shall want ... mate--</hi>image from pairing of animals mentioned, <reference osisRef="Isa.34.15">Is 34:15</reference> ("mate"); no prediction shall want a fulfilment as its companion. Or rather, "none of these wild animals (just spoken of) shall be wanting: none shall be without its mate" to pair and breed with, in desolate Idumea.

<hi type="bold">my ... his--</hi>Such changes of person are frequent in Hebrew poetry.

<hi type="bold">them--</hi>the wild beasts.

16. book of the Lord-- the volume in which the various prophecies and other parts of Scripture began henceforward to be collected together (Is 30:8; Da 9:2). Seek-- (so Is 8:16, 20; Joh 5:39; 7:52). no one... fail-- of these prophecies (Mt 5:18). none shall want... mate-- image from pairing of animals mentioned, Is 34:15 ("mate"); no prediction shall want a fulfilment as its companion. Or rather, "none of these wild animals (just spoken of) shall be wanting: none shall be without its mate" to pair and breed with, in desolate Idumea. my... his-- Such changes of person are frequent in Hebrew poetry. them-- the wild beasts.


<hi type="bold">17. cast ... lot--</hi>As conquerors apportion lands by lot, so Jehovah has appointed and marked out ("divided") Edom for the wild beasts (<reference osisRef="Num.26.55">Nu 26:55</reference>, <reference osisRef="Num.26.56">56</reference>; <reference osisRef="Josh.18.4-Josh.18.6">Jos 18:4-6</reference>). <chapter eID="Isa.34"/>

17. cast... lot-- As conquerors apportion lands by lot, so Jehovah has appointed and marked out ("divided") Edom for the wild beasts (Nu 26:55, 56; Jos 18:4-6).


<title type="x-s2">CHAPTER 35</title> <title type="x-s3"><reference osisRef="Isa.35.1-Isa.35.10">Is 35:1-10</reference>. Continuation of the Prophecy in the Thirty-fourth Chapter.</title>
 See on <reference osisRef="Isa.34.1">Is 34:1</reference>, introduction there.

<hi type="bold">1. solitary place--</hi>literally, "a dry place," without springs of water. A moral wilderness is meant.

<hi type="bold">for them--</hi>namely, on account of the punishment inflicted according to the preceding prophecy on the enemy; probably the blessings set forth in this chapter are included in the causes for joy (<reference osisRef="Isa.55.12">Is 55:12</reference>).

<hi type="bold">rose--</hi>rather, "the meadow-saffron," an autumnal flower with bulbous roots; so Syriac translation.

CHAPTER 35 Is 35:1-10. Continuation of the Prophecy in the Thirty-fourth Chapter. See on Is 34:1, introduction there. 1. solitary place-- literally, "a dry place," without springs of water. A moral wilderness is meant. for them-- namely, on account of the punishment inflicted according to the preceding prophecy on the enemy; probably the blessings set forth in this chapter are included in the causes for joy (Is 55:12). rose-- rather, "the meadow-saffron," an autumnal flower with bulbous roots; so Syriac translation.


<hi type="bold">2. glory of Lebanon--</hi>its ornament, namely, its cedars (<reference osisRef="Isa.10.34">Is 10:34</reference>).

<hi type="bold">excellency of Carmel--</hi>namely, its beauty.

<hi type="bold">Sharon--</hi>famed for its fertility.

<hi type="bold">see ... glory of the Lord ... excellency--</hi>(<reference osisRef="Isa.40.5">Is 40:5</reference>, <reference osisRef="Isa.40.9">9</reference>). While the wilderness which had neither "glory" nor "excellency" shall have both "given to it," the Lord shall have all the "glory" and "excellency" ascribed to Him, not to the transformed wilderness (<reference osisRef="Matt.5.16">Mt 5:16</reference>).

2. glory of Lebanon-- its ornament, namely, its cedars (Is 10:34). excellency of Carmel-- namely, its beauty. Sharon-- famed for its fertility. see... glory of the Lord... excellency-- (Is 40:5, 9). While the wilderness which had neither "glory" nor "excellency" shall have both "given to it," the Lord shall have all the "glory" and "excellency" ascribed to Him, not to the transformed wilderness (Mt 5:16).


<hi type="bold">3. Strengthen ... hands ... confirm ... knees--</hi>The Hebrew for "strengthen" refers to the strength residing in the hand for grasping and holding a thing manfully; "confirm," to the firmness with which one keeps his ground, so as not to be dislodged by any other [Maurer]. Encourage the Jews, now desponding, by the assurance of the blessings promised.

3. Strengthen... hands... confirm... knees-- The Hebrew for "strengthen" refers to the strength residing in the hand for grasping and holding a thing manfully; "confirm," to the firmness with which one keeps his ground, so as not to be dislodged by any other [Maurer]. Encourage the Jews, now desponding, by the assurance of the blessings promised.


<hi type="bold">4. fearful--</hi>"hasty," Margin; that is, with a heart fluttered with agitation.

<hi type="bold">with--</hi>the Hebrew is more forcible than the English Version: "God will come, vengeance! even God, a recompense!" The sense is the same.

4. fearful-- "hasty," Margin; that is, with a heart fluttered with agitation. with-- the Hebrew is more forcible than the English Version: "God will come, vengeance! even God, a recompense!" The sense is the same.


5-6. Language figuratively, descriptive of the joy felt at the deliverance from Assyria and Babylon; literally, true of the antitypical times of Messiah and His miracles (see Margin references, <reference osisRef="Matt.11.5">Mt 11:5</reference>; <reference osisRef="Luke.7.2">Lu 7:2</reference>; 2Jo 5, 8; <reference osisRef="Acts.3.2">Ac 3:2</reference>).

5-6. Language figuratively, descriptive of the joy felt at the deliverance from Assyria and Babylon; literally, true of the antitypical times of Messiah and His miracles (see Margin references, Mt 11:5; Lu 7:2; 2Jo 5, 8; Ac 3:2).


<hi type="bold">7. parched ground--</hi>rather, "the mirage (Hebrew, Sharab, 'the sun's heat') shall become a (real) lake." The sun's rays refracted on the glowing sands at midday give the appearance of a lake of water and often deceive the thirsty traveller (compare <reference osisRef="Jer.2.13">Jr 2:13</reference>; <reference osisRef="Isa.41.18">Is 41:18</reference>).

<hi type="bold">dragons--</hi>rather, "jackals."

<hi type="bold">each--</hi>namely, jackal.

<hi type="bold">grass--</hi>rather, "a dwelling or receptacle (answering to the previous habitation) for reeds," &c. (which only grow where there is water, <reference osisRef="Job.8.11">Job 8:11</reference>). Where once there was no water, water shall abound.

7. parched ground-- rather, "the mirage (Hebrew, Sharab, 'the sun's heat') shall become a (real) lake." The sun's rays refracted on the glowing sands at midday give the appearance of a lake of water and often deceive the thirsty traveller (compare Jr 2:13; Is 41:18). dragons-- rather, "jackals." each-- namely, jackal. grass-- rather, "a dwelling or receptacle (answering to the previous habitation) for reeds," &c. (which only grow where there is water, Job 8:11). Where once there was no water, water shall abound.


<hi type="bold">8. highway--</hi>such a causeway (raised way, from a Hebrew root, "to cast up") as was used for the march of armies; valleys being filled up, hills and other obstructions removed (<reference osisRef="Isa.62.10">Is 62:10</reference>; compare <reference osisRef="Isa.40.3">Is 40:3</reference>, <reference osisRef="Isa.40.4">4</reference>).

<hi type="bold">way of holiness--</hi>Hebraism for "the holy way." Horsley translates, "the way of the Holy One;" but the words that follow, and <reference osisRef="Isa.35.10">Is 35:10</reference>, show it is the way leading the redeemed back to Jerusalem, both the literal and the heavenly (<reference osisRef="Isa.52.1">Is 52:1</reference>; <reference osisRef="Joel.3.17">Joe 3:17</reference>; <reference osisRef="Rev.21.27">Re 21:27</reference>); still Christ at His coming again shall be the Leader on the way, for which reason it is called, "The way of the Lord" (<reference osisRef="Isa.40.3">Is 40:3</reference>; Mal 3:1).

<hi type="bold">it shall be for those: the wayfaring men--</hi>rather, "He (the Holy One) shall be with them, walking in the way" [Horsley].

<hi type="bold">though fools--</hi>rather, "And (even) fools," that is, the simple shall not go astray, namely, because "He shall be with them" (<reference osisRef="Matt.11.25">Mt 11:25</reference>; <reference osisRef="1Cor.1.26-1Cor.1.28">1Co 1:26-28</reference>).

8. highway-- such a causeway (raised way, from a Hebrew root, "to cast up") as was used for the march of armies; valleys being filled up, hills and other obstructions removed (Is 62:10; compare Is 40:3, 4). way of holiness-- Hebraism for "the holy way." Horsley translates, "the way of the Holy One;" but the words that follow, and Is 35:10, show it is the way leading the redeemed back to Jerusalem, both the literal and the heavenly (Is 52:1; Joe 3:17; Re 21:27); still Christ at His coming again shall be the Leader on the way, for which reason it is called, "The way of the Lord" (Is 40:3; Mal 3:1). it shall be for those: the wayfaring men-- rather, "He (the Holy One) shall be with them, walking in the way" [Horsley]. though fools-- rather, "And (even) fools," that is, the simple shall not go astray, namely, because "He shall be with them" (Mt 11:25; 1Co 1:26-28).


<hi type="bold">9. No lion--</hi>such as might be feared on the way through the wilderness which abounded in wild beasts, back to Judea. Every danger shall be warded off the returning people (<reference osisRef="Isa.11.6-Isa.11.9">Is 11:6-9</reference>; <reference osisRef="Ezek.34.25">Eze 34:25</reference>; <reference osisRef="Hos.2.18">Ho 2:18</reference>). Compare spiritually, <reference osisRef="Prov.3.17">Pr 3:17</reference>.

9. No lion-- such as might be feared on the way through the wilderness which abounded in wild beasts, back to Judea. Every danger shall be warded off the returning people (Is 11:6-9; Eze 34:25; Ho 2:18). Compare spiritually, Pr 3:17.


10. Language: literally, applying to the return from Babylon; figuratively and more fully to the completed redemption of both literal and spiritual Israel.

<hi type="bold">joy upon ... heads--</hi>(<reference osisRef="Ps.126.2">Psa 126:2</reference>). Joy manifested in their countenances. Some fancy an allusion to the custom of pouring oil "upon the head," or wearing chaplets in times of public festivity (<reference osisRef="Eccl.9.8">Ec 9:8</reference>). <chapter eID="Isa.35"/>

10. Language: literally, applying to the return from Babylon; figuratively and more fully to the completed redemption of both literal and spiritual Israel. joy upon... heads-- (Psa 126:2). Joy manifested in their countenances. Some fancy an allusion to the custom of pouring oil "upon the head," or wearing chaplets in times of public festivity (Ec 9:8).


<title type="x-s2">CHAPTER 36</title> <title type="x-s3"><reference osisRef="Isa.36.1-Isa.36.22">Is 36:1-22</reference>. Sennacherib's Invasion; Blasphemous Solicitations; Hezekiah Is Told of Them.</title>
<hi type="bold">This and the thirty-seventh through thirty-ninth chapters form the historical appendix closing the first division of Isaiah's prophecies, and were added to make the parts of these referring to Assyria more intelligible. So <reference osisRef="Jer.52.1-Jer.52.34">Jr 52:1-34</reference>; compare <reference osisRef="2Kgs.25.1-2Kgs.25.30">2Ki 25:1-30</reference>. The section occurs almost word for word (<reference osisRef="2Kgs.18.13">2Ki 18:13</reference>, <reference osisRef="2Kgs.18.17-2Kgs.18.20">17-20</reference>; <reference osisRef="2Kgs.19.1-2Kgs.19.37">19:1-37</reference>); <reference osisRef="2Kgs.18.14-2Kgs.18.16">2Ki 18:14-16</reference>, however, is additional matter. Hezekiah's "writing" also is in Isaiah, not in Kings (<reference osisRef="Isa.38.9-Isa.38.20">Is 38:9-20</reference>). We know from <reference osisRef="2Chr.32.32">2Ch 32:32</reference> that Isaiah wrote the acts of Hezekiah. It is, therefore, probable, that his record here (Is 36:1-39:8) was incorporated into the Book of Kings by its compiler. Sennacherib lived, according to Assyrian inscriptions, more than twenty years after his invasion; but as Isaiah survived Hezekiah (<reference osisRef="2Chr.32.32">2Ch 32:32</reference>), who lived upwards of fifteen years after the invasion (<reference osisRef="Isa.38.5">Is 38:5</reference>), the record of Sennacherib's death (<reference osisRef="Isa.37.38">Is 37:38</reference>) is no objection to this section having come from Isaiah; <reference osisRef="2Chr.32.1-2Chr.32.33">2Ch 32:1-33</reference> is probably an abstract drawn from Isaiah's account, as the chronicler himself implies (<reference osisRef="2Chr.32.32">2Ch 32:32</reference>). Pul was probably the last of the old dynasty, and Sargon, a powerful satrap, who contrived to possess himself of supreme power and found a new dynasty (see on <reference osisRef="Isa.20.1">Is 20:1</reference>). No attempt was made by Judah to throw off the Assyrian yoke during his vigorous reign. The accession of his son Sennacherib was thought by Hezekiah the opportune time to refuse the long-paid tribute; Egypt and Ethiopia, to secure an ally against Assyria on their Asiatic frontier, promised help; Isaiah, while opposed to submission to Assyria, advised reliance on Jehovah, and not on Egypt, but his advice was disregarded, and so Sennacherib invaded Judea, 712 B.C. He was the builder of the largest of the excavated palaces, that of Koyunjik. Hincks has deciphered his name in the inscriptions. In the third year of his reign, these state that he overran Syria, took Sidon and other Phoenician cities, and then passed to southwest Palestine, where he defeated the Egyptians and Ethiopians (compare <reference osisRef="2Kgs.18.21">2Ki 18:21</reference>; <reference osisRef="2Kgs.19.9">19:9</reference>). His subsequent retreat, after his host was destroyed by God, is of course suppressed in the inscriptions. But other particulars inscribed agree strikingly with the Bible; the capture of the "defensed cities of Judah," the devastation of the country and deportation of its inhabitants; the increased tribute imposed on Hezekiah--</hi>thirty talents of gold--this exact number being given in both; the silver is set down in the inscriptions at eight hundred talents, in the Bible three hundred; the latter may have been the actual amount carried off, the larger sum may include the silver from the temple doors, pillars, &c. (<reference osisRef="2Kgs.18.16">2Ki 18:16</reference>).

<hi type="bold">1. fourteenth--</hi>the third of Sennacherib's reign. His ultimate object was Egypt, Hezekiah's ally. Hence he, with the great body of his army (<reference osisRef="2Chr.32.9">2Ch 32:9</reference>), advanced towards the Egyptian frontier, in southwest Palestine, and did not approach Jerusalem.

CHAPTER 36 Is 36:1-22. Sennacherib's Invasion; Blasphemous Solicitations; Hezekiah Is Told of Them. This and the thirty-seventh through thirty-ninth chapters form the historical appendix closing the first division of Isaiah's prophecies, and were added to make the parts of these referring to Assyria more intelligible. So Jr 52:1-34; compare 2Ki 25:1-30. The section occurs almost word for word (2Ki 18:13, 17-20; 19:1-37); 2Ki 18:14-16, however, is additional matter. Hezekiah's "writing" also is in Isaiah, not in Kings (Is 38:9-20). We know from 2Ch 32:32 that Isaiah wrote the acts of Hezekiah. It is, therefore, probable, that his record here (Is 36:1-39:8) was incorporated into the Book of Kings by its compiler. Sennacherib lived, according to Assyrian inscriptions, more than twenty years after his invasion; but as Isaiah survived Hezekiah (2Ch 32:32), who lived upwards of fifteen years after the invasion (Is 38:5), the record of Sennacherib's death (Is 37:38) is no objection to this section having come from Isaiah; 2Ch 32:1-33 is probably an abstract drawn from Isaiah's account, as the chronicler himself implies (2Ch 32:32). Pul was probably the last of the old dynasty, and Sargon, a powerful satrap, who contrived to possess himself of supreme power and found a new dynasty (see on Is 20:1). No attempt was made by Judah to throw off the Assyrian yoke during his vigorous reign. The accession of his son Sennacherib was thought by Hezekiah the opportune time to refuse the long-paid tribute; Egypt and Ethiopia, to secure an ally against Assyria on their Asiatic frontier, promised help; Isaiah, while opposed to submission to Assyria, advised reliance on Jehovah, and not on Egypt, but his advice was disregarded, and so Sennacherib invaded Judea, 712 B.C. He was the builder of the largest of the excavated palaces, that of Koyunjik. Hincks has deciphered his name in the inscriptions. In the third year of his reign, these state that he overran Syria, took Sidon and other Phoenician cities, and then passed to southwest Palestine, where he defeated the Egyptians and Ethiopians (compare 2Ki 18:21; 19:9). His subsequent retreat, after his host was destroyed by God, is of course suppressed in the inscriptions. But other particulars inscribed agree strikingly with the Bible; the capture of the "defensed cities of Judah," the devastation of the country and deportation of its inhabitants; the increased tribute imposed on Hezekiah-- thirty talents of gold--this exact number being given in both; the silver is set down in the inscriptions at eight hundred talents, in the Bible three hundred; the latter may have been the actual amount carried off, the larger sum may include the silver from the temple doors, pillars, &c. (2Ki 18:16). 1. fourteenth-- the third of Sennacherib's reign. His ultimate object was Egypt, Hezekiah's ally. Hence he, with the great body of his army (2Ch 32:9), advanced towards the Egyptian frontier, in southwest Palestine, and did not approach Jerusalem.


<hi type="bold">2. Rab-shakeh--</hi>In <reference osisRef="2Kgs.18.17">2Ki 18:17</reference>, Tartan and Rab-saris are joined with him. Rab-shakeh was probably the chief leader; Rab is a title of authority, "chief-cup-bearer."

<hi type="bold">Lachish--</hi>a frontier town southwest of Jerusalem, in Judah; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on his throne.

<hi type="bold">upper pool--</hi>the side on which the Assyrians would approach Jerusalem coming from the southwest (see on <reference osisRef="Isa.7.3">Is 7:3</reference>).

2. Rab-shakeh-- In 2Ki 18:17, Tartan and Rab-saris are joined with him. Rab-shakeh was probably the chief leader; Rab is a title of authority, "chief-cup-bearer." Lachish-- a frontier town southwest of Jerusalem, in Judah; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on his throne. upper pool-- the side on which the Assyrians would approach Jerusalem coming from the southwest (see on Is 7:3).


<hi type="bold">3. Eliakim--</hi>successor to Shebna, who had been "over the household," that is, chief minister of the king; in <reference osisRef="Isa.22.15-Isa.22.20">Is 22:15-20</reference>, this was foretold.

<hi type="bold">scribe--</hi>secretary, recorder--literally, "one who reminds"; a remembrancer to keep the king informed on important facts, and to act as historiographer. In <reference osisRef="2Kgs.18.18">2Ki 18:18</reference>, the additional fact is given that the Assyrian envoys "called to the king," in consequence of which Eliakim, &c., "came out to them."

3. Eliakim-- successor to Shebna, who had been "over the household," that is, chief minister of the king; in Is 22:15-20, this was foretold. scribe-- secretary, recorder--literally, "one who reminds"; a remembrancer to keep the king informed on important facts, and to act as historiographer. In 2Ki 18:18, the additional fact is given that the Assyrian envoys "called to the king," in consequence of which Eliakim, &c., "came out to them."


<hi type="bold">4. great king--</hi>the usual title of the Persian and Assyrian kings, as they had many subordinate princes or kings under them over provinces (<reference osisRef="Isa.10.8">Is 10:8</reference>).

4. great king-- the usual title of the Persian and Assyrian kings, as they had many subordinate princes or kings under them over provinces (Is 10:8).


<hi type="bold">5. counsel--</hi>Egypt was famed for its wisdom.

5. counsel-- Egypt was famed for its wisdom.


6. It was a similar alliance with So (that is, Sabacho, or else Sevechus), the Ethiopian king of Egypt, which provoked the Assyrian to invade and destroy Israel, the northern kingdom, under Hoshea.


7. The Assyrian mistakes Hezekiah's religious reforms whereby he took away the high places (<reference osisRef="2Kgs.18.4">2Ki 18:4</reference>) as directed against Jehovah. Some of the high places may have been dedicated to Jehovah, but worshipped under the form of an image in violation of the second commandment: the "brazen serpent," also (broken in pieces by Hezekiah, and called Nehushtan, "a piece of brass," because it was worshipped by Israel) was originally set up by God's command. Hence the Assyrian's allegation has a specious color: you cannot look for help from Jehovah, for your king has "taken away His altars."

<hi type="bold">to Jerusalem--</hi>(<reference osisRef="Deut.12.5">De 12:5</reference>, <reference osisRef="Deut.12.11">11</reference>; <reference osisRef="John.4.20">Joh 4:20</reference>).

7. The Assyrian mistakes Hezekiah's religious reforms whereby he took away the high places (2Ki 18:4) as directed against Jehovah. Some of the high places may have been dedicated to Jehovah, but worshipped under the form of an image in violation of the second commandment: the "brazen serpent," also (broken in pieces by Hezekiah, and called Nehushtan, "a piece of brass," because it was worshipped by Israel) was originally set up by God's command. Hence the Assyrian's allegation has a specious color: you cannot look for help from Jehovah, for your king has "taken away His altars." to Jerusalem-- (De 12:5, 11; Joh 4:20).


<hi type="bold">8. give pledges--</hi>a taunting challenge. Only give the guarantee that you can supply as many as two thousand riders, and I will give thee two thousand horses. But seeing that you have not even this small number (see on <reference osisRef="Isa.2.7">Is 2:7</reference>), how can you stand against the hosts of Assyrian cavalry? The Jews tried to supply their weakness in this "arm" from Egypt (<reference osisRef="Isa.31.1">Is 31:1</reference>).

8. give pledges-- a taunting challenge. Only give the guarantee that you can supply as many as two thousand riders, and I will give thee two thousand horses. But seeing that you have not even this small number (see on Is 2:7), how can you stand against the hosts of Assyrian cavalry? The Jews tried to supply their weakness in this "arm" from Egypt (Is 31:1).


<hi type="bold">9. captain--</hi>a governor under a satrap; even he commands more horsemen than this.

9. captain-- a governor under a satrap; even he commands more horsemen than this.


10. A boastful inference from the past successes of Assyria, designed to influence the Jews to surrender; their own principles bound them to yield to Jehovah's will. He may have heard from partisans in Judah what Isaiah had foretold (<reference osisRef="Isa.10.5">Is 10:5</reference>, <reference osisRef="Isa.10.6">6</reference>).

10. A boastful inference from the past successes of Assyria, designed to influence the Jews to surrender; their own principles bound them to yield to Jehovah's will. He may have heard from partisans in Judah what Isaiah had foretold (Is 10:5, 6).


<hi type="bold">11. Syrian--</hi>rather, "Aramean": the language spoken north and east of Palestine, and understood by the Assyrians as belonging to the same family of languages as their own: nearly akin to Hebrew also, though not intelligible to the multitude (compare <reference osisRef="2Kgs.5.5-2Kgs.5.7">2Ki 5:5-7</reference>). "Aram" means a "high land," and includes parts of Assyria as well as Syria.

<hi type="bold">Jews' language--</hi>The men of Judah since the disruption of Israel, claimed the Hebrew as their own peculiarly, as if they were now the only true representatives of the whole Hebrew twelve tribes.

<hi type="bold">ears of ... people on ... wall--</hi>The interview is within hearing distance of the city. The people crowd on the wall, curious to hear the Assyrian message. The Jewish rulers fear that it will terrify the people and therefore beg Rab-shakeh to speak Aramean.

11. Syrian-- rather, "Aramean": the language spoken north and east of Palestine, and understood by the Assyrians as belonging to the same family of languages as their own: nearly akin to Hebrew also, though not intelligible to the multitude (compare 2Ki 5:5-7). "Aram" means a "high land," and includes parts of Assyria as well as Syria. Jews' language-- The men of Judah since the disruption of Israel, claimed the Hebrew as their own peculiarly, as if they were now the only true representatives of the whole Hebrew twelve tribes. ears of... people on... wall-- The interview is within hearing distance of the city. The people crowd on the wall, curious to hear the Assyrian message. The Jewish rulers fear that it will terrify the people and therefore beg Rab-shakeh to speak Aramean.


12. Is it to thy master and thee that I am sent? Nay, it is to the men on the wall, to let them know (so far am I from wishing them not to hear, as you would wish), that unless they surrender, they shall be reduced to the direst extremities of famine in the siege (<reference osisRef="2Chr.32.11">2Ch 32:11</reference>, explains the word here), namely, to eat their own excrements: or, connecting, "that they may eat," &c., with "sit upon the wall"; who, as they hold the wall, are knowingly exposing themselves to the direst extremities [Maurer]. Isaiah, as a faithful historian, records the filthy and blasphemous language of the Assyrians to mark aright the true character of the attack on Jerusalem.

12. Is it to thy master and thee that I am sent? Nay, it is to the men on the wall, to let them know (so far am I from wishing them not to hear, as you would wish), that unless they surrender, they shall be reduced to the direst extremities of famine in the siege (2Ch 32:11, explains the word here), namely, to eat their own excrements: or, connecting, "that they may eat," &c., with "sit upon the wall"; who, as they hold the wall, are knowingly exposing themselves to the direst extremities [Maurer]. Isaiah, as a faithful historian, records the filthy and blasphemous language of the Assyrians to mark aright the true character of the attack on Jerusalem.


13. Rab-shakeh speaks louder and plainer than ever to the men on the wall.


15. The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare <reference osisRef="Isa.36.10">Is 36:10</reference>).

15. The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare Is 36:10).


<hi type="bold">16. agreement ... by ... present--</hi>rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else, "Do homage to me" [Horsley].

<hi type="bold">come out--</hi>surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead you away to a land fruitful as your own. Rab-shakeh tries to soften, in the eyes of the Jews, the well-known Assyrian policy of weakening the vanquished by deporting them to other lands (<reference osisRef="Gen.47.21">Ge 47:21</reference>; <reference osisRef="2Kgs.17.6">2Ki 17:6</reference>).

16. agreement... by... present-- rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else, "Do homage to me" [Horsley]. come out-- surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead you away to a land fruitful as your own. Rab-shakeh tries to soften, in the eyes of the Jews, the well-known Assyrian policy of weakening the vanquished by deporting them to other lands (Ge 47:21; 2Ki 17:6).


<hi type="bold">19. Hamath ... Arphad--</hi>(See on <reference osisRef="Isa.10.9">Is 10:9</reference>).

<hi type="bold">Sepharvaim--</hi>literally, "the two scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was a just retribution (<reference osisRef="Prov.1.31">Pr 1:31</reference>; <reference osisRef="Jer.2.19">Jr 2:19</reference>). Israel worshipped the gods of Sepharvaim, and so colonists of Sepharvaim were planted in the land of Israel (thenceforth called Samaria) by the Assyrian conqueror (<reference osisRef="2Kgs.17.24">2Ki 17:24</reference>; compare <reference osisRef="2Kgs.18.34">2Ki 18:34</reference>).

<hi type="bold">Samaria--</hi>Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (<reference osisRef="2Kgs.17.4">2Ki 17:4</reference>). Sargon finished it; and, in his palace at Khorsabad, he has mentioned the number of Israelites carried captive--27,280 [G. V. Smith].

19. Hamath... Arphad-- (See on Is 10:9). Sepharvaim-- literally, "the two scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was a just retribution (Pr 1:31; Jr 2:19). Israel worshipped the gods of Sepharvaim, and so colonists of Sepharvaim were planted in the land of Israel (thenceforth called Samaria) by the Assyrian conqueror (2Ki 17:24; compare 2Ki 18:34). Samaria-- Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (2Ki 17:4). Sargon finished it; and, in his palace at Khorsabad, he has mentioned the number of Israelites carried captive--27,280 [G. V. Smith].


20. (Compare <reference osisRef="Isa.10.11">Is 10:11</reference>; <reference osisRef="2Chr.32.19">2Ch 32:19</reference>). Here he contradicts his own assertion (<reference osisRef="Isa.36.10">Is 36:10</reference>), that he had "come up against the land with the Lord." Liars need good memories. He classes Jehovah with the idols of the other lands; nay, thinks Him inferior in proportion as Judah, under His tutelage, was less than the lands under the tutelage of the idols.

20. (Compare Is 10:11; 2Ch 32:19). Here he contradicts his own assertion (Is 36:10), that he had "come up against the land with the Lord." Liars need good memories. He classes Jehovah with the idols of the other lands; nay, thinks Him inferior in proportion as Judah, under His tutelage, was less than the lands under the tutelage of the idols.


<hi type="bold">21. not a word--</hi>so as not to enter into a war of words with the blasphemer (<reference osisRef="Exod.14.14">Ex 14:14</reference>; Jude 9).

21. not a word-- so as not to enter into a war of words with the blasphemer (Ex 14:14; Jude 9).


<hi type="bold">22. clothes rent--</hi>in grief and horror at the blasphemy (<reference osisRef="Matt.26.65">Mt 26:65</reference>). <chapter eID="Isa.36"/>

22. clothes rent-- in grief and horror at the blasphemy (Mt 26:65).


<title type="x-s2">CHAPTER 37</title> <title type="x-s3"><reference osisRef="Isa.37.1-Isa.37.38">Is 37:1-38</reference>. Continuation of the Narrative in the Thirty-sixth Chapter.</title>

<hi type="bold">1. sackcloth--</hi>(See on <reference osisRef="Isa.20.2">Is 20:2</reference>).

<hi type="bold">house of the Lord--</hi>the sure resort of God's people in distress (<reference osisRef="Ps.73.16">Psa 73:16</reference>, <reference osisRef="Ps.73.17">17</reference>; <reference osisRef="Ps.77.13">77:13</reference>).

CHAPTER 37 Is 37:1-38. Continuation of the Narrative in the Thirty-sixth Chapter. 1. sackcloth-- (See on Is 20:2). house of the Lord-- the sure resort of God's people in distress (Psa 73:16, 17; 77:13).


<hi type="bold">2. unto Isaiah--</hi>implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (compare <reference osisRef="2Kgs.22.12-2Kgs.22.14">2Ki 22:12-14</reference>).

2. unto Isaiah-- implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (compare 2Ki 22:12-14).


<hi type="bold">3. rebuke--</hi>that is, the Lord's rebuke for His people's sins (<reference osisRef="Ps.149.7">Psa 149:7</reference>; <reference osisRef="Hos.5.9">Ho 5:9</reference>).

<hi type="bold">blasphemy--</hi>blasphemous railing of Rab-shakeh.

<hi type="bold">the children, &c.--</hi>a proverbial expression for, We are in the most extreme danger and have no power to avert it (compare <reference osisRef="Hos.13.13">Ho 13:13</reference>).

3. rebuke-- that is, the Lord's rebuke for His people's sins (Psa 149:7; Ho 5:9). blasphemy-- blasphemous railing of Rab-shakeh. the children, &c.-- a proverbial expression for, We are in the most extreme danger and have no power to avert it (compare Ho 13:13).


<hi type="bold">4. hear--</hi>take cognizance of (<reference osisRef="2Sam.16.12">2Sa 16:12</reference>).

<hi type="bold">reprove--</hi>will punish him for the words, &c. (<reference osisRef="Ps.50.21">Psa 50:21</reference>).

<hi type="bold">remnant--</hi>the two tribes of the kingdom of Judah, Israel being already captive. Isaiah is entreated to act as intercessor with God.

4. hear-- take cognizance of (2Sa 16:12). reprove-- will punish him for the words, &c. (Psa 50:21). remnant-- the two tribes of the kingdom of Judah, Israel being already captive. Isaiah is entreated to act as intercessor with God.


<hi type="bold">6. servants--</hi>literally, "youths," mere lads, implying disparagement, not an embassy of venerable elders. The Hebrew is different from that for "servants" in <reference osisRef="Isa.37.5">Is 37:5</reference>.

<hi type="bold">blasphemed me--</hi>(<reference osisRef="Isa.36.20">Is 36:20</reference>).

6. servants-- literally, "youths," mere lads, implying disparagement, not an embassy of venerable elders. The Hebrew is different from that for "servants" in Is 37:5. blasphemed me-- (Is 36:20).


<hi type="bold">7. blast--</hi>rather, "I will put a spirit (<reference osisRef="Isa.28.6">Is 28:6</reference>; <reference osisRef="1Kgs.22.23">1Ki 22:23</reference>) into him," that is, so influence his judgment that when he hears the report (<reference osisRef="Isa.37.9">Is 37:9</reference>, concerning Tirhakah), he shall return [Gesenius]; the "report" also of the destruction of his army at Jerusalem, reaching Sennacherib, while he was in the southwest of Palestine on the borders of Egypt, led him to retreat.

<hi type="bold">by the sword--</hi>(<reference osisRef="Isa.37.38">Is 37:38</reference>).

7. blast-- rather, "I will put a spirit (Is 28:6; 1Ki 22:23) into him," that is, so influence his judgment that when he hears the report (Is 37:9, concerning Tirhakah), he shall return [Gesenius]; the "report" also of the destruction of his army at Jerusalem, reaching Sennacherib, while he was in the southwest of Palestine on the borders of Egypt, led him to retreat. by the sword-- (Is 37:38).


<hi type="bold">8. returned--</hi>to the camp of his master.

<hi type="bold">Libnah--</hi>meaning "whiteness," the Blanche-garde of the Crusaders [Stanley]. Eusebius and Jerome place it more south, in the district of Eleutheropolis, ten miles northwest of Lachish, which Sennacherib had captured (see on <reference osisRef="Isa.36.2">Is 36:2</reference>). Libnah was in Judea and given to the priests (<reference osisRef="1Chr.6.54">1Ch 6:54</reference>, <reference osisRef="1Chr.6.57">57</reference>).

8. returned-- to the camp of his master. Libnah-- meaning "whiteness," the Blanche-garde of the Crusaders [Stanley]. Eusebius and Jerome place it more south, in the district of Eleutheropolis, ten miles northwest of Lachish, which Sennacherib had captured (see on Is 36:2). Libnah was in Judea and given to the priests (1Ch 6:54, 57).


<hi type="bold">9. Tirhakah--</hi>(See on <reference osisRef="Isa.17.12">Is 17:12</reference>; <reference osisRef="Isa.18.6">Is 18:6</reference>). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevechus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan in Scripture), or Memphis, as his capital. The Ethiopians retained Upper Egypt under Tirhakah, with Thebes as the capital. Tirhakah's fame as a conqueror rivalled that of Sesostris; he, and one at least, of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem before his arrival.

<hi type="bold">sent--</hi><reference osisRef="2Kgs.19.9">2Ki 19:9</reference> more fully expresses Sennacherib's eagerness by adding "again."

9. Tirhakah-- (See on Is 17:12; Is 18:6). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevechus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan in Scripture), or Memphis, as his capital. The Ethiopians retained Upper Egypt under Tirhakah, with Thebes as the capital. Tirhakah's fame as a conqueror rivalled that of Sesostris; he, and one at least, of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem before his arrival. sent-- 2Ki 19:9 more fully expresses Sennacherib's eagerness by adding "again."


10. He tries to influence Hezekiah himself, as Rab-shakeh had addressed the people.

<hi type="bold">God ... deceive--</hi>(Compare <reference osisRef="Num.23.19">Nu 23:19</reference>).

10. He tries to influence Hezekiah himself, as Rab-shakeh had addressed the people. God... deceive-- (Compare Nu 23:19).


<hi type="bold">11. all lands--</hi>(<reference osisRef="Isa.14.17">Is 14:17</reference>). He does not dare to enumerate Egypt in the list.

11. all lands-- (Is 14:17). He does not dare to enumerate Egypt in the list.


<hi type="bold">12. Gozan--</hi>in Mesopotamia, on the Chabour (<reference osisRef="2Kgs.17.6">2Ki 17:6</reference>; <reference osisRef="2Kgs.18.11">18:11</reference>). Gozan is the name of the district, Chabour of the river.

<hi type="bold">Haran--</hi>more to the west. Abraham removed to it from Ur (<reference osisRef="Gen.11.31">Ge 11:31</reference>); the Carroe of the Romans.

<hi type="bold">Rezeph--</hi>farther west, in Syria.

<hi type="bold">Eden--</hi>There is an ancient village, Adna, north of Baghdad. Some think Eden to be the name of a region (of Mesopotamia or its vicinity) in which was Paradise; Paradise was not Eden itself (<reference osisRef="Gen.2.8">Ge 2:8</reference>). "A garden in Eden."

<hi type="bold">Telassar--</hi>now Tel-afer, west of Mosul [Layard]. Tel means a "hill" in Arabic and Assyrian names.

12. Gozan-- in Mesopotamia, on the Chabour (2Ki 17:6; 18:11). Gozan is the name of the district, Chabour of the river. Haran-- more to the west. Abraham removed to it from Ur (Ge 11:31); the Carroe of the Romans. Rezeph-- farther west, in Syria. Eden-- There is an ancient village, Adna, north of Baghdad. Some think Eden to be the name of a region (of Mesopotamia or its vicinity) in which was Paradise; Paradise was not Eden itself (Ge 2:8). "A garden in Eden." Telassar-- now Tel-afer, west of Mosul [Layard]. Tel means a "hill" in Arabic and Assyrian names.


<hi type="bold">13. Hena ... Ivah--</hi>in Babylonia. From Ava colonists had been brought to Samaria (<reference osisRef="2Kgs.17.24">2Ki 17:24</reference>).

13. Hena... Ivah-- in Babylonia. From Ava colonists had been brought to Samaria (2Ki 17:24).


<hi type="bold">14. spread--</hi>unrolled the scroll of writing. God "knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (<reference osisRef="2Chr.20.3">2Ch 20:3</reference>, <reference osisRef="2Chr.20.11-2Chr.20.13">11-13</reference>).

14. spread-- unrolled the scroll of writing. God "knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (2Ch 20:3, 11-13).


<hi type="bold">16. dwellest--</hi>the Shekinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from shachan, "to dwell" (<reference osisRef="Exod.25.22">Ex 25:22</reference>; <reference osisRef="Ps.80.1">Psa 80:1</reference>; <reference osisRef="Ps.99.1">99:1</reference>).

<hi type="bold">cherubim--</hi>derived by transposition from either a Hebrew root, rachab, to "ride"; or rather, barach, to "bless." They were formed out of the same mass of pure gold as the mercy seat itself (<reference osisRef="Exod.25.19">Ex 25:19</reference>, Margin). The phrase, "dwellest between the cherubim," arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, Jehovah, in written letters, were in the intervening space. They are so inseparably associated with the manifestation of God's glory, that whether the Lord is at rest or in motion, they always are mentioned with Him (<reference osisRef="Num.7.89">Nu 7:89</reference>; <reference osisRef="Ps.18.10">Psa 18:10</reference>). (1) They are first mentioned (<reference osisRef="Gen.3.24">Ge 3:24</reference>) "on the edge of" (as "on the east" may be translated) Eden; the Hebrew for "placed" is properly to "place in a tabernacle," which implies that this was a local tabernacle in which the symbols of God's presence were manifested suitably to the altered circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and the patriarchs down to the flood, presented their offerings: and it is called "the presence of the Lord" (<reference osisRef="Gen.4.16">Ge 4:16</reference>). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Chaldee, "seraphim" or "teraphim." (2) The cherubim, in the Mosaic tabernacle and Solomon's temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, <reference osisRef="Ps.8.4-Ps.8.8">Psa 8:4-8</reference>, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (<reference osisRef="Rev.4.6">Re 4:6</reference>) as "living creatures" (not so well translated "beasts" in English Version), not angels, but beings closely connected with the redeemed Church. So also in Eze 1:5-25; 10:1-22. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God.

<hi type="bold">thou alone--</hi>literally, "Thou art He who alone art God of all the kingdoms"; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.

16. dwellest-- the Shekinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from shachan, "to dwell" (Ex 25:22; Psa 80:1; 99:1). cherubim-- derived by transposition from either a Hebrew root, rachab, to "ride"; or rather, barach, to "bless." They were formed out of the same mass of pure gold as the mercy seat itself (Ex 25:19, Margin). The phrase, "dwellest between the cherubim," arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, Jehovah, in written letters, were in the intervening space. They are so inseparably associated with the manifestation of God's glory, that whether the Lord is at rest or in motion, they always are mentioned with Him (Nu 7:89; Psa 18:10). (1) They are first mentioned (Ge 3:24) "on the edge of" (as "on the east" may be translated) Eden; the Hebrew for "placed" is properly to "place in a tabernacle," which implies that this was a local tabernacle in which the symbols of God's presence were manifested suitably to the altered circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and the patriarchs down to the flood, presented their offerings: and it is called "the presence of the Lord" (Ge 4:16). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Chaldee, "seraphim" or "teraphim." (2) The cherubim, in the Mosaic tabernacle and Solomon's temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, Psa 8:4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (Re 4:6) as "living creatures" (not so well translated "beasts" in English Version), not angels, but beings closely connected with the redeemed Church. So also in Eze 1:5-25; 10:1-22. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God. thou alone-- literally, "Thou art He who alone art God of all the kingdoms"; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.


<hi type="bold">17. ear ... eyes--</hi>singular, plural. When we wish to hear a thing we lend one ear; when we wish to see a thing we open both eyes.

17. ear... eyes-- singular, plural. When we wish to hear a thing we lend one ear; when we wish to see a thing we open both eyes.


<hi type="bold">18. have laid waste--</hi>conceding the truth of the Assyrian's allegation (<reference osisRef="Isa.36.18-Isa.36.20">Is 36:18-20</reference>), but adding the reason, "For they were no gods."

18. have laid waste-- conceding the truth of the Assyrian's allegation (Is 36:18-20), but adding the reason, "For they were no gods."


<hi type="bold">19. cast ... gods into ... fire--</hi>The policy of the Assyrians in order to alienate the conquered peoples from their own countries was, both to deport them elsewhere, and to destroy the tutelary idols of their nation, the strongest tie which bound them to their native land. The Roman policy was just the reverse.

19. cast... gods into... fire-- The policy of the Assyrians in order to alienate the conquered peoples from their own countries was, both to deport them elsewhere, and to destroy the tutelary idols of their nation, the strongest tie which bound them to their native land. The Roman policy was just the reverse.


20. The strongest argument to plead before God in prayer, the honor of God (<reference osisRef="Exod.32.12-Exod.32.14">Ex 32:12-14</reference>; <reference osisRef="Ps.83.18">Psa 83:18</reference>; <reference osisRef="Dan.9.18">Da 9:18</reference>, <reference osisRef="Dan.9.19">19</reference>).

20. The strongest argument to plead before God in prayer, the honor of God (Ex 32:12-14; Psa 83:18; Da 9:18, 19).


<hi type="bold">21. Whereas thou hast prayed to me--</hi>that is, hast not relied on thy own strength but on Me (compare <reference osisRef="2Kgs.19.20">2Ki 19:20</reference>). "That which thou hast prayed to Me against Sennacherib, I have heard" (<reference osisRef="Ps.65.2">Psa 65:2</reference>).

21. Whereas thou hast prayed to me-- that is, hast not relied on thy own strength but on Me (compare 2Ki 19:20). "That which thou hast prayed to Me against Sennacherib, I have heard" (Psa 65:2).