<hi type="bold">6. For--</hi>the ground of these great expectations,

<hi type="bold">unto us--</hi>for the benefit of the Jews first, and then the Gentiles (compare "unto you," <reference osisRef="Luke.2.11">Lu 2:11</reference>).

<hi type="bold">son ... given--</hi>(<reference osisRef="Ps.2.7">Psa 2:7</reference>). God's gratuitous gift, on which man had no claim (<reference osisRef="John.3.16">Joh 3:16</reference>; <reference osisRef="Rom.6.23">Ro 6:23</reference>).

<hi type="bold">government ... upon ... shoulder--</hi>The ensign of office used to be worn on the shoulder, in token of sustaining the government (<reference osisRef="Isa.22.22">Is 22:22</reference>). Here the government on Messiah's shoulder is in marked antithesis to the "yoke and staff" of the oppressor on Israel's "shoulder" (<reference osisRef="Isa.9.4">Is 9:4</reference>). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His right by the Son, the "Heir of all things," who will hold it for Him (<reference osisRef="Dan.7.13">Da 7:13</reference>, <reference osisRef="Dan.7.14">14</reference>).

<hi type="bold">name ... called--</hi>His essential characteristics shall be.

<hi type="bold">Wonderful--</hi>(See on <reference osisRef="Isa.8.18">Is 8:18</reference>; <reference osisRef="Judg.13.18">Jud 13:18</reference>, Margin; <reference osisRef="1Tim.3.16">1Ti 3:16</reference>).

<hi type="bold">Counsellor--</hi>(<reference osisRef="Ps.16.7">Psa 16:7</reference>; <reference osisRef="Rom.11.33">Ro 11:33</reference>, <reference osisRef="Rom.11.34">34</reference>; <reference osisRef="1Cor.1.24">1Co 1:24</reference>; <reference osisRef="Col.2.3">Col 2:3</reference>).

<hi type="bold">mighty God--</hi>(<reference osisRef="Isa.10.21">Is 10:21</reference>; <reference osisRef="Ps.24.8">Psa 24:8</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>) Horsley translates: "God the mighty man." "Unto us ... God" is equivalent to "Immanuel" (<reference osisRef="Isa.7.14">Is 7:14</reference>).

<hi type="bold">everlasting Father--</hi>This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (<reference osisRef="John.10.30">Joh 10:30</reference>; <reference osisRef="John.14.9">14:9</reference>). Earthly kings leave their people after a short reign; He will reign over and bless them for ever [Hengstenberg].

<hi type="bold">Prince of Peace--</hi>(See on <reference osisRef="Isa.9.5">Is 9:5</reference>; <reference osisRef="Gen.49.10">Ge 49:10</reference>; Shiloh, "The Tranquillizer"). Finally (<reference osisRef="Hos.2.18">Ho 2:18</reference>). Even already He is "our peace" (<reference osisRef="Luke.2.14">Lu 2:14</reference>; <reference osisRef="Eph.2.14">Ep 2:14</reference>).

6. For-- the ground of these great expectations, unto us-- for the benefit of the Jews first, and then the Gentiles (compare "unto you," Lu 2:11). son... given-- (Psa 2:7). God's gratuitous gift, on which man had no claim (Joh 3:16; Ro 6:23). government... upon... shoulder-- The ensign of office used to be worn on the shoulder, in token of sustaining the government (Is 22:22). Here the government on Messiah's shoulder is in marked antithesis to the "yoke and staff" of the oppressor on Israel's "shoulder" (Is 9:4). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His right by the Son, the "Heir of all things," who will hold it for Him (Da 7:13, 14). name... called-- His essential characteristics shall be. Wonderful-- (See on Is 8:18; Jud 13:18, Margin; 1Ti 3:16). Counsellor-- (Psa 16:7; Ro 11:33, 34; 1Co 1:24; Col 2:3). mighty God-- (Is 10:21; Psa 24:8; Tit 2:13) Horsley translates: "God the mighty man." "Unto us... God" is equivalent to "Immanuel" (Is 7:14). everlasting Father-- This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (Joh 10:30; 14:9). Earthly kings leave their people after a short reign; He will reign over and bless them for ever [Hengstenberg]. Prince of Peace-- (See on Is 9:5; Ge 49:10; Shiloh, "The Tranquillizer"). Finally (Ho 2:18). Even already He is "our peace" (Lu 2:14; Ep 2:14).


<hi type="bold">7. Of ... increase ... no end--</hi>His princely rule shall perpetually increase and be unlimited (<reference osisRef="Dan.2.44">Da 2:44</reference>).

<hi type="bold">throne of David--</hi>(<reference osisRef="1Kgs.8.25">1Ki 8:25</reference>; <reference osisRef="Ps.2.6">Psa 2:6</reference>; 132:11; <reference osisRef="Jer.3.17">Jr 3:17</reference>, <reference osisRef="Jer.3.18">18</reference> Eze 34:23-26; 37:<reference osisRef="Ezek.16.22">16, 22</reference>; <reference osisRef="Luke.1.32">Lu 1:32</reference>, 33; <reference osisRef="Acts.2.30">Ac 2:30</reference>).

<hi type="bold">judgment ... justice--</hi>It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (<reference osisRef="Isa.42.21">Is 42:21</reference>; <reference osisRef="Ps.45.6">Psa 45:6</reference>, <reference osisRef="Ps.45.7">7</reference>), attainable only in and by Messiah.

<hi type="bold">zeal, &c.--</hi>including not only Christ's hidden spiritual victory over Satan at the first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coming (<reference osisRef="Isa.59.17">Is 59:17</reference>; <reference osisRef="Ps.9.6-Ps.9.8">Psa 9:6-8</reference>).

 <reference osisRef="Isa.9.8-Isa.10.4">Is 9:8-10:4</reference>. Prophecy as to the Ten Tribes.

 Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in A.D. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (<reference osisRef="2Kgs.16.9">2Ki 16:9</reference>); Is 9:8-11, 17-20, foretell the intestine discords in Israel after Hoshea had slain Pekah (A.D. 739), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim's crime and consequent punishment, and ending with the formula, "For all this His anger is not turned away," &c. (<reference osisRef="Isa.9.12">Is 9:12</reference>, 17, 21, and <reference osisRef="Isa.10.4">Is 10:4</reference>).

7. Of... increase... no end-- His princely rule shall perpetually increase and be unlimited (Da 2:44). throne of David-- (1Ki 8:25; Psa 2:6; 132:11; Jr 3:17, 18 Eze 34:23-26; 37:16, 22; Lu 1:32, 33; Ac 2:30). judgment... justice-- It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Is 42:21; Psa 45:6, 7), attainable only in and by Messiah. zeal, &c.-- including not only Christ's hidden spiritual victory over Satan at the first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coming (Is 59:17; Psa 9:6-8). Is 9:8-10:4. Prophecy as to the Ten Tribes. Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in A.D. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (2Ki 16:9); Is 9:8-11, 17-20, foretell the intestine discords in Israel after Hoshea had slain Pekah (A.D. 739), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim's crime and consequent punishment, and ending with the formula, "For all this His anger is not turned away," &c. (Is 9:12, 17, 21, and Is 10:4).


8. Heading of the prophecy; (<reference osisRef="Isa.9.8-Isa.9.12">Is 9:8-12</reference>), the first strophe.

<hi type="bold">unto Jacob--</hi>against the ten tribes [Lowth].

<hi type="bold">lighted upon--</hi>fallen from heaven by divine revelation (<reference osisRef="Dan.4.31">Da 4:31</reference>).

8. Heading of the prophecy; (Is 9:8-12), the first strophe. unto Jacob-- against the ten tribes [Lowth]. lighted upon-- fallen from heaven by divine revelation (Da 4:31).


<hi type="bold">9. know--</hi>to their cost: experimentally (<reference osisRef="Hos.9.7">Ho 9:7</reference>).

<hi type="bold">Samaria--</hi>the capital of Ephraim (compare as to phrase, <reference osisRef="Isa.1.1">Is 1:1</reference>).

9. know-- to their cost: experimentally (Ho 9:7). Samaria-- the capital of Ephraim (compare as to phrase, Is 1:1).


<hi type="bold">10. bricks--</hi>in the East generally sun-dried, and therefore soon dissolved by rain. Granting, say the Ephraimites to the prophet's threat, that our affairs are in a ruinous state, we will restore them to more than their former magnificence. Self-confident unwillingness to see the judgments of God (<reference osisRef="Isa.26.11">Is 26:11</reference>).

<hi type="bold">hewn stones--</hi>(<reference osisRef="1Kgs.5.17">1Ki 5:17</reference>).

<hi type="bold">sycamores--</hi>growing abundantly on the low lands of Judea, and though useful for building on account of their antiseptic property (which induced the Egyptians to use them for the cases of their mummies), not very valuable. The cedar, on the other hand, was odorous, free from knots, durable, and precious (<reference osisRef="1Kgs.10.27">1Ki 10:27</reference>). "We will replace cottages with palaces."

10. bricks-- in the East generally sun-dried, and therefore soon dissolved by rain. Granting, say the Ephraimites to the prophet's threat, that our affairs are in a ruinous state, we will restore them to more than their former magnificence. Self-confident unwillingness to see the judgments of God (Is 26:11). hewn stones-- (1Ki 5:17). sycamores-- growing abundantly on the low lands of Judea, and though useful for building on account of their antiseptic property (which induced the Egyptians to use them for the cases of their mummies), not very valuable. The cedar, on the other hand, was odorous, free from knots, durable, and precious (1Ki 10:27). "We will replace cottages with palaces."


<hi type="bold">11. adversaries of Rezin--</hi>the Assyrians, who shall first attack Damascus, shall next advance "against him" (Ephraim). This is the punishment of Ephraim's pride in making light (<reference osisRef="Isa.9.10">Is 9:10</reference>) of the judgment already inflicted by God through Tiglath-pileser (<reference osisRef="2Kgs.15.29">2Ki 15:29</reference>). A second Assyrian invasion (see on <reference osisRef="Isa.7.1">Is 7:1</reference>) shall follow. The reading "princes" for "adversaries" in uncalled for.

<hi type="bold">join--</hi>rather, "arm"; cover with armor [Maurer].

<hi type="bold">his--</hi>Rezin's.

11. adversaries of Rezin-- the Assyrians, who shall first attack Damascus, shall next advance "against him" (Ephraim). This is the punishment of Ephraim's pride in making light (Is 9:10) of the judgment already inflicted by God through Tiglath-pileser (2Ki 15:29). A second Assyrian invasion (see on Is 7:1) shall follow. The reading "princes" for "adversaries" in uncalled for. join-- rather, "arm"; cover with armor [Maurer]. his-- Rezin's.


<hi type="bold">12. Syrians--</hi>Though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together," in <reference osisRef="Isa.9.11">Is 9:11</reference>, refers to this. Conquering nations often enlist in their armies the subject races (<reference osisRef="Isa.22.6">Is 22:6</reference>; compare <reference osisRef="2Kgs.16.9">2Ki 16:9</reference>; <reference osisRef="Jer.35.11">Jr 35:11</reference>), [Aben Ezra, Gesenius]. Horsley less probably takes "Syrians before," as the Syrians to the east, that is, not Rezin's subjects, but the Assyrians: "Aram" being the common name of Syrians and Assyrians.

<hi type="bold">Philistines--</hi>of Palestine.

<hi type="bold">behind--</hi>from the west: in marking the points of the compass, Orientalists face the east, which is before them: the west is behind. The right hand is the south: the left, the north.

<hi type="bold">devour--</hi>as a ravenous beast (<reference osisRef="Isa.1.20">Is 1:20</reference>; <reference osisRef="Jer.10.25">Jr 10:25</reference>; <reference osisRef="Jer.30.16">30:16</reference>; <reference osisRef="Num.14.9">Nu 14:9</reference>).

<hi type="bold">For all this, &c.--</hi>The burden of each strophe.

12. Syrians-- Though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together," in Is 9:11, refers to this. Conquering nations often enlist in their armies the subject races (Is 22:6; compare 2Ki 16:9; Jr 35:11), [Aben Ezra, Gesenius]. Horsley less probably takes "Syrians before," as the Syrians to the east, that is, not Rezin's subjects, but the Assyrians: "Aram" being the common name of Syrians and Assyrians. Philistines-- of Palestine. behind-- from the west: in marking the points of the compass, Orientalists face the east, which is before them: the west is behind. The right hand is the south: the left, the north. devour-- as a ravenous beast (Is 1:20; Jr 10:25; 30:16; Nu 14:9). For all this, &c.-- The burden of each strophe.


13-17. Second strophe.

<hi type="bold">turneth not--</hi>the design of God's chastisements; not fulfilled in their case; a new cause for punishment (<reference osisRef="Jer.2.20">Jr 2:20</reference>; <reference osisRef="2Cor.5.3">5:3</reference>).

13-17. Second strophe. turneth not-- the design of God's chastisements; not fulfilled in their case; a new cause for punishment (Jr 2:20; 5:3).


18-21. Third strophe.

<hi type="bold">burneth--</hi>maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment.

<hi type="bold">briers ... thorns--</hi>emblem of the wicked; especially those of low rank (<reference osisRef="Isa.27.4">Is 27:4</reference>; <reference osisRef="2Sam.23.6">2Sa 23:6</reference>).

<hi type="bold">forest--</hi>from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low.

<hi type="bold">mount up like ... smoke--</hi>rather. "They (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from his strutting gait, Horsley], in (in passing into) volumes of ascending smoke" [Maurer].

18-21. Third strophe. burneth-- maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment. briers... thorns-- emblem of the wicked; especially those of low rank (Is 27:4; 2Sa 23:6). forest-- from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low. mount up like... smoke-- rather. "They (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from his strutting gait, Horsley], in (in passing into) volumes of ascending smoke" [Maurer].


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Isa.10.1-Isa.10.4">Is 10:1-4</reference>. Fourth strophe.</title>

<hi type="bold">1. them that decree--</hi>namely, unrighteous judges.

<hi type="bold">write grievousness, &c.--</hi>not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (<reference osisRef="Isa.65.6">Is 65:6</reference>) [Maurer], (<reference osisRef="Isa.1.10">Is 1:10</reference>, <reference osisRef="1Cor.1.23">23</reference>).

CHAPTER 10 Is 10:1-4. Fourth strophe. 1. them that decree-- namely, unrighteous judges. write grievousness, &c.-- not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Is 65:6) [Maurer], (Is 1:10, 23).


<hi type="bold">2. To turn aside, &c.--</hi>The effect of their conduct is to pervert the cause of the needy [Horsley]. In English Version "from judgment" means "from obtaining justice."

<hi type="bold">take away the right--</hi>"make plunder of the right" (rightful claim) [Horsley].

2. To turn aside, &c.-- The effect of their conduct is to pervert the cause of the needy [Horsley]. In English Version "from judgment" means "from obtaining justice." take away the right-- "make plunder of the right" (rightful claim) [Horsley].


<hi type="bold">3. what will ye do--</hi>what way of escape will there be for you?

<hi type="bold">visitation--</hi>of God's wrath (<reference osisRef="Isa.26.14">Is 26:14</reference>; <reference osisRef="Job.35.15">Job 35:15</reference>; <reference osisRef="Hos.9.7">Ho 9:7</reference>).

<hi type="bold">from far--</hi>from Assyria.

<hi type="bold">leave ... glory--</hi>rather, "deposit (for safekeeping) your wealth" [Lowth]. So <reference osisRef="Ps.49.17">Psa 49:17</reference>.

3. what will ye do-- what way of escape will there be for you? visitation-- of God's wrath (Is 26:14; Job 35:15; Ho 9:7). from far-- from Assyria. leave... glory-- rather, "deposit (for safekeeping) your wealth" [Lowth]. So Psa 49:17.


<hi type="bold">4. Without me--</hi>not having Me to "flee to" (<reference osisRef="Isa.10.3">Is 10:3</reference>).

<hi type="bold">bow down--</hi>Bereft of strength they shall fall; or else, they shall lie down fettered.

<hi type="bold">under ... under--</hi>rather, "among" (literally, "in the place of") [Horsley]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [Maurer].

 <reference osisRef="Isa.10.5-Isa.10.34">Is 10:5-34</reference> and <reference osisRef="Isa.11.12">Is 11:12</reference>. Destruction of the Assyrians; Coming of Messiah; Hymn of Praise.

 <reference osisRef="Isa.10.9">Is 10:9</reference>, <reference osisRef="Isa.10.11">11</reference> show that Samaria was destroyed before this prophecy. It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see <reference osisRef="Isa.10.27">Is 10:27</reference>).

4. Without me-- not having Me to "flee to" (Is 10:3). bow down-- Bereft of strength they shall fall; or else, they shall lie down fettered. under... under-- rather, "among" (literally, "in the place of") [Horsley]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [Maurer]. Is 10:5-34 and Is 11:12. Destruction of the Assyrians; Coming of Messiah; Hymn of Praise. Is 10:9, 11 show that Samaria was destroyed before this prophecy. It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see Is 10:27).


<hi type="bold">5. O Assyrian, &c.--</hi>rather, "What, ho (but Maurer, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, <reference osisRef="Jer.51.20">Jr 51:20</reference>; <reference osisRef="Ps.17.13">Psa 17:13</reference>). In their hands is Mine indignation" [Horsley, after Jerome]. I have put into the Assyrians' hands the execution of Mine indignation against My people.

5. O Assyrian, &c.-- rather, "What, ho (but Maurer, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jr 51:20; Psa 17:13). In their hands is Mine indignation" [Horsley, after Jerome]. I have put into the Assyrians' hands the execution of Mine indignation against My people.


<hi type="bold">6. send him--</hi>"Kings' hearts are in the hand of the Lord" (<reference osisRef="Prov.21.1">Pr 21:1</reference>).

<hi type="bold">hypocritical--</hi>polluted [Horsley].

<hi type="bold">nation--</hi>Judah, against whom Sennacherib was forming designs.

<hi type="bold">of my wrath--</hi>objects of My wrath.

<hi type="bold">give ... charge--</hi>(<reference osisRef="Jer.34.22">Jr 34:22</reference>).

<hi type="bold">and to tread, &c.--</hi>Horsley translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so <reference osisRef="Isa.10.12">Is 10:12</reference>; <reference osisRef="Isa.33.1">Is 33:1</reference>; <reference osisRef="Zech.10.5">Zec 10:5</reference>). But see <reference osisRef="Isa.37.26">Is 37:26</reference>.

6. send him-- "Kings' hearts are in the hand of the Lord" (Pr 21:1). hypocritical-- polluted [Horsley]. nation-- Judah, against whom Sennacherib was forming designs. of my wrath-- objects of My wrath. give... charge-- (Jr 34:22). and to tread, &c.-- Horsley translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so Is 10:12; Is 33:1; Zec 10:5). But see Is 37:26.


<hi type="bold">7. meaneth not so--</hi>He is only thinking of his own schemes, while God is overruling them to His purposes.

<hi type="bold">think--</hi>intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (<reference osisRef="Ps.76.10">Psa 76:10</reference>; <reference osisRef="Mic.4.12">Mi 4:12</reference>). So Joseph's brethren (<reference osisRef="Gen.50.20">Ge 50:20</reference>; <reference osisRef="Prov.16.4">Pr 16:4</reference>). The sinner's motive, not the result (which depends on God), will be the test in judgment.

<hi type="bold">heart to destroy ... not a few--</hi>Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (<reference osisRef="Isa.20.1-Isa.20.6">Is 20:1-6</reference>; <reference osisRef="Zech.1.15">Zec 1:15</reference>).

7. meaneth not so-- He is only thinking of his own schemes, while God is overruling them to His purposes. think-- intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Psa 76:10; Mi 4:12). So Joseph's brethren (Ge 50:20; Pr 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment. heart to destroy... not a few-- Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (Is 20:1-6; Zec 1:15).


8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks.

<hi type="bold">princes ... kings--</hi>Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (<reference osisRef="Ezek.26.7">Eze 26:7</reference>; <reference osisRef="Ezra.7.12">Ezr 7:12</reference>).

8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks. princes... kings-- Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).


<hi type="bold">12. whole work--</hi>His entire plan is regard to the punishment of the Jews (<reference osisRef="Isa.10.5-Isa.10.7">Is 10:5-7</reference>).

<hi type="bold">Zion--</hi>the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general.

<hi type="bold">fruit--</hi>the result of, that is, the plants emanating from.

<hi type="bold">stout--</hi>Hebrew, "greatness of," that is, pride of.

<hi type="bold">glory--</hi>haughtiness.

12. whole work-- His entire plan is regard to the punishment of the Jews (Is 10:5-7). Zion-- the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general. fruit-- the result of, that is, the plants emanating from. stout-- Hebrew, "greatness of," that is, pride of. glory-- haughtiness.


<hi type="bold">13. I am prudent--</hi>He ascribes his success to his own prudence, not to God's providence.

<hi type="bold">removed the bounds--</hi>set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (<reference osisRef="Deut.32.8">De 32:8</reference>).

<hi type="bold">treasures--</hi>"hoarded treasures" [Horsley].

<hi type="bold">put down ... inhabitants like, &c.--</hi>rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in <reference osisRef="Ps.2.4">Psa 2:4</reference>; 29:10; 55:19). The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare <reference osisRef="Isa.36.1">Is 36:1</reference>, <reference osisRef="Isa.36.10">10</reference>), the inhabitants" [Maurer].

13. I am prudent-- He ascribes his success to his own prudence, not to God's providence. removed the bounds-- set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (De 32:8). treasures-- "hoarded treasures" [Horsley]. put down... inhabitants like, &c.-- rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Psa 2:4; 29:10; 55:19). The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Is 36:1, 10), the inhabitants" [Maurer].


<hi type="bold">14. nest--</hi>implying the ease with which he carried off all before him.

<hi type="bold">left--</hi>by the parent bird.

<hi type="bold">none ... moved ... wing--</hi>image from an angry bird resisting the robbery of its "nest."

<hi type="bold">peeped--</hi>chirped even low (<reference osisRef="Isa.8.19">Is 8:19</reference>). No resistance was offered me, of deed, or even word.

14. nest-- implying the ease with which he carried off all before him. left-- by the parent bird. none... moved... wing-- image from an angry bird resisting the robbery of its "nest." peeped-- chirped even low (Is 8:19). No resistance was offered me, of deed, or even word.


15. Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes.

<hi type="bold">shaketh it--</hi>moves it back and forward.

<hi type="bold">staff ... lift ... itself ... no wood--</hi>rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere instrument, as man). On "no wood" compare <reference osisRef="Deut.32.21">De 32:21</reference>, "that which is not God;" <reference osisRef="Isa.31.8">Is 31:8</reference> shows that God is meant here by "not wood" [Maurer].

15. Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes. shaketh it-- moves it back and forward. staff... lift... itself... no wood-- rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere instrument, as man). On "no wood" compare De 32:21, "that which is not God;" Is 31:8 shows that God is meant here by "not wood" [Maurer].


<hi type="bold">16. fat ones--</hi>(<reference osisRef="Isa.5.17">Is 5:17</reference>). The robust and choice soldiers of Assyria (<reference osisRef="Ps.78.31">Psa 78:31</reference>, where "fattest" answers in the parallelism to "chosen," or "young men," Margin).

<hi type="bold">leanness--</hi>carrying out the image on "fat ones." Destruction (<reference osisRef="Ps.106.15">Psa 106:15</reference>). Fulfilled (<reference osisRef="Isa.37.36">Is 37:36</reference>).

<hi type="bold">his glory--</hi>Assyria's nobles. So in <reference osisRef="Isa.5.13">Is 5:13</reference>, Margin; <reference osisRef="Isa.8.7">Is 8:7</reference>.

<hi type="bold">kindle--</hi>a new image from fire consuming quickly dry materials (<reference osisRef="Zech.12.6">Zec 12:6</reference>).

16. fat ones-- (Is 5:17). The robust and choice soldiers of Assyria (Psa 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin). leanness-- carrying out the image on "fat ones." Destruction (Psa 106:15). Fulfilled (Is 37:36). his glory-- Assyria's nobles. So in Is 5:13, Margin; Is 8:7. kindle-- a new image from fire consuming quickly dry materials (Zec 12:6).


<hi type="bold">17-18. light of Israel--</hi>carrying out the image in the end of <reference osisRef="Isa.10.16">Is 10:16</reference>. Jehovah, who is a light to Israel, shall be the "fire" (<reference osisRef="Deut.4.24">De 4:24</reference>; <reference osisRef="Heb.12.29">He 12:29</reference>) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).

17-18. light of Israel-- carrying out the image in the end of Is 10:16. Jehovah, who is a light to Israel, shall be the "fire" (De 4:24; He 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).


<hi type="bold">19. rest--</hi>those who shall survive the destruction of the host.

<hi type="bold">his forest--</hi>same image as in <reference osisRef="Isa.10.18">Is 10:18</reference>, for the once dense army.

<hi type="bold">child ... write--</hi>so few that a child might count them.

19. rest-- those who shall survive the destruction of the host. his forest-- same image as in Is 10:18, for the once dense army. child... write-- so few that a child might count them.


20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, <reference osisRef="Isa.10.19">Is 10:19</reference>); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (<reference osisRef="2Kgs.18.21">2Ki 18:21</reference>; <reference osisRef="2Kgs.16.7-2Kgs.16.9">16:7-9</reference>), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in <reference osisRef="Rom.9.27">Ro 9:27</reference>, <reference osisRef="Rom.9.28">28</reference> (compare "short work" with "whole work," <reference osisRef="Isa.10.12">Is 10:12</reference>, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (<reference osisRef="Isa.6.13">Is 6:13</reference>; <reference osisRef="Isa.7.3">7:3</reference>; <reference osisRef="Zech.12.9">Zec 12:9</reference>, <reference osisRef="Zech.12.10">10</reference>; <reference osisRef="Zech.14.2">14:2</reference>, <reference osisRef="Zech.14.3">3</reference>; <reference osisRef="Zeph.3.12">Zep 3:12</reference>).

20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, Is 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (2Ki 18:21; 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Ro 9:27, 28 (compare "short work" with "whole work," Is 10:12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (Is 6:13; 7:3; Zec 12:9, 10; 14:2, 3; Zep 3:12).


<hi type="bold">23. even determined--</hi>"A consumption, and whatever is determined," or decreed [Maurer].

<hi type="bold">midst--</hi>Zion, the central point of the earth as to Jehovah's presence.

<hi type="bold">land--</hi>Israel. But the Septuagint, "in the whole habitable world." So English Version (<reference osisRef="Rom.9.28">Ro 9:28</reference>), "upon the earth."

23. even determined-- "A consumption, and whatever is determined," or decreed [Maurer]. midst-- Zion, the central point of the earth as to Jehovah's presence. land-- Israel. But the Septuagint, "in the whole habitable world." So English Version (Ro 9:28), "upon the earth."


<hi type="bold">24. Therefore--</hi>Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.

<hi type="bold">O my people--</hi>God's tenderness towards His elect nation.

<hi type="bold">after the manner of Egypt--</hi>as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in <reference osisRef="Isa.10.26">Is 10:26</reference> requires this interpretation [Maurer].

24. Therefore-- Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time. O my people-- God's tenderness towards His elect nation. after the manner of Egypt-- as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in Is 10:26 requires this interpretation [Maurer].


<hi type="bold">25. For--</hi>Be not afraid (<reference osisRef="Isa.10.24">Is 10:24</reference>), for, &c.

<hi type="bold">indignation ... cease--</hi>The punishments of God against Israel shall be consummated and ended (<reference osisRef="Isa.26.20">Is 26:20</reference>; <reference osisRef="Dan.11.36">Da 11:36</reference>). "Till the indignation be accomplished," &c.

<hi type="bold">mine anger--</hi>shall turn to their (the Assyrians') destruction.

25. For-- Be not afraid (Is 10:24), for, &c. indignation... cease-- The punishments of God against Israel shall be consummated and ended (Is 26:20; Da 11:36). "Till the indignation be accomplished," &c. mine anger-- shall turn to their (the Assyrians') destruction.


<hi type="bold">26. slaughter of--</hi>"stroke upon."

<hi type="bold">Midian--</hi>(<reference osisRef="Isa.9.4">Is 9:4</reference>; <reference osisRef="Judg.7.25">Jud 7:25</reference>).

<hi type="bold">as his rod was upon the sea--</hi>rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (<reference osisRef="Exod.14.16">Ex 14:16</reference>, <reference osisRef="Exod.14.26">26</reference>). His "rod" on the Assyrian (<reference osisRef="Isa.10.24">Is 10:24</reference>, <reference osisRef="Isa.10.26">26</reference>) stands in bold contrast to the Assyrian used as a "rod" to strike others (<reference osisRef="Isa.10.5">Is 10:5</reference>).

<hi type="bold">after the manner of Egypt--</hi>as He lifted it up against Egypt at the Red Sea.

26. slaughter of-- "stroke upon." Midian-- (Is 9:4; Jud 7:25). as his rod was upon the sea-- rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (Ex 14:16, 26). His "rod" on the Assyrian (Is 10:24, 26) stands in bold contrast to the Assyrian used as a "rod" to strike others (Is 10:5). after the manner of Egypt-- as He lifted it up against Egypt at the Red Sea.


<hi type="bold">27. his burden--</hi>the Assyrians' oppression (<reference osisRef="Isa.9.3">Is 9:3</reference>). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign.

<hi type="bold">because of--</hi>(<reference osisRef="Hos.10.15">Ho 10:15</reference>).

<hi type="bold">the anointing--</hi>namely, "Messiah" (<reference osisRef="Dan.9.24">Da 9:24</reference>). Just as in <reference osisRef="Isa.9.4-Isa.9.6">Is 9:4-6</reference>, the "breaking of the yoke of" the enemies' "burden and staff" is attributed to Messiah, "For unto us a child is born," &c., so it is here. Maurer not so well translates, "Because of the fatness"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (<reference osisRef="Deut.32.15">De 32:15</reference>). So <reference osisRef="Isa.10.16">Is 10:16</reference> above, and <reference osisRef="Isa.5.17">Is 5:17</reference>, "fat ones."

27. his burden-- the Assyrians' oppression (Is 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign. because of-- (Ho 10:15). the anointing-- namely, "Messiah" (Da 9:24). Just as in Is 9:4-6, the "breaking of the yoke of" the enemies' "burden and staff" is attributed to Messiah, "For unto us a child is born," &c., so it is here. Maurer not so well translates, "Because of the fatness"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (De 32:15). So Is 10:16 above, and Is 5:17, "fat ones."


28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.

<hi type="bold">come to--</hi>come upon as a sudden invader (<reference osisRef="Gen.34.27">Ge 34:27</reference>).

<hi type="bold">Aiath--</hi>same as Ai (<reference osisRef="Josh.7.2">Jos 7:2</reference>; <reference osisRef="Neh.7.32">Ne 7:32</reference>). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem.

<hi type="bold">Michmash--</hi>nine miles northeast of Jerusalem.

<hi type="bold">laid up ... carriages--</hi>He has left his heavier baggage (so "carriages" for the things carried, <reference osisRef="Acts.21.15">Ac 21:15</reference>) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So <reference osisRef="1Sam.17.22">1Sa 17:22</reference>; <reference osisRef="1Sam.25.13">25:13</reference>; <reference osisRef="1Sam.30.24">30:24</reference> [Jerome and Maurer].

28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes. come to-- come upon as a sudden invader (Ge 34:27). Aiath-- same as Ai (Jos 7:2; Ne 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem. Michmash-- nine miles northeast of Jerusalem. laid up... carriages-- He has left his heavier baggage (so "carriages" for the things carried, Ac 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So 1Sa 17:22; 25:13; 30:24 [Jerome and Maurer].


<hi type="bold">33. bough--</hi>literally, the "beauty" of the tree; "the beautiful branch."

<hi type="bold">high ones of stature--</hi>"the upright stem," as distinguished from the previous "boughs" [Horsley].

33. bough-- literally, the "beauty" of the tree; "the beautiful branch." high ones of stature-- "the upright stem," as distinguished from the previous "boughs" [Horsley].


34. This verse and <reference osisRef="Isa.10.33">Is 10:33</reference> describe the sudden arrest and overthrow of Sennacherib in the height of his success; <reference osisRef="Isa.10.18">Is 10:18</reference>, <reference osisRef="Isa.10.19">19</reference>; <reference osisRef="Ezek.31.3">Eze 31:3</reference>, <reference osisRef="Ezek.31.14">14</reference>, &c., contain the same image; "Lebanon" and its forest are the Assyrian army; the "iron" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (<reference osisRef="2Kgs.19.35">2Ki 19:35</reference>). The "Mighty One" is Jehovah (<reference osisRef="Isa.10.21">Is 10:21</reference>; <reference osisRef="Isa.9.6">Is 9:6</reference>). <chapter eID="Isa.10"/>

34. This verse and Is 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success; Is 10:18, 19; Eze 31:3, 14, &c., contain the same image; "Lebanon" and its forest are the Assyrian army; the "iron" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (2Ki 19:35). The "Mighty One" is Jehovah (Is 10:21; Is 9:6).


<title type="x-s2">CHAPTER 11</title>
 <reference osisRef="Isa.11.1-Isa.11.16">Is 11:1-16</reference>.

<hi type="bold">From the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy--</hi>the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare <reference osisRef="Mic.4.11">Mi 4:11</reference>, &c.; 5:1, 2; <reference osisRef="Jer.23.5">Jr 23:5</reference>, <reference osisRef="Jer.23.6">6</reference>; <reference osisRef="Jer.33.15">33:15</reference>, <reference osisRef="Jer.33.16">16</reference>; <reference osisRef="Rom.15.12">Ro 15:12</reference>).

<hi type="bold">1. rod--</hi>When the proud "boughs" of "Lebanon" (<reference osisRef="Isa.10.33">Is 10:33</reference>, <reference osisRef="Isa.10.34">34</reference>, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (<reference osisRef="Isa.10.5">Is 10:5</reference>, 6, 18, 19).

<hi type="bold">stem--</hi>literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (<reference osisRef="Isa.10.18">Is 10:18</reference>, <reference osisRef="Isa.10.19">19</reference>), when Messiah should arise from it, to raise it to more than its pristine glory. <reference osisRef="Luke.2.7">Lu 2:7</reference> proves this (<reference osisRef="Isa.53.2">Is 53:2</reference>; compare <reference osisRef="Job.14.7">Job 14:7</reference>, <reference osisRef="Job.14.8">8</reference>; see on <reference osisRef="Isa.8.6">Is 8:6</reference>).

<hi type="bold">Branch--</hi>Scion. He is nevertheless also the "root" (<reference osisRef="Isa.11.10">Is 11:10</reference>; <reference osisRef="Rev.5.5">Re 5:5</reference>; <reference osisRef="Rev.22.16">22:16</reference>. "Root and offspring" combines both, <reference osisRef="Zech.3.8">Zec 3:8</reference>; <reference osisRef="Zech.6.12">6:12</reference>).

CHAPTER 11 Is 11:1-16. From the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy-- the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare Mi 4:11, &c.; 5:1, 2; Jr 23:5, 6; 33:15, 16; Ro 15:12). 1. rod-- When the proud "boughs" of "Lebanon" (Is 10:33, 34, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (Is 10:5, 6, 18, 19). stem-- literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (Is 10:18, 19), when Messiah should arise from it, to raise it to more than its pristine glory. Lu 2:7 proves this (Is 53:2; compare Job 14:7, 8; see on Is 8:6). Branch-- Scion. He is nevertheless also the "root" (Is 11:10; Re 5:5; 22:16. "Root and offspring" combines both, Zec 3:8; 6:12).


<hi type="bold">2. Spirit of the Lord--</hi>Jehovah. The Spirit by which the prophets spake: for Messiah was to be a Prophet (<reference osisRef="Isa.61.1">Is 61:1</reference>; <reference osisRef="Deut.18.15">De 18:15</reference>, <reference osisRef="Deut.18.18">18</reference>). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" (<reference osisRef="Rev.1.4">Re 1:4</reference>), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God (<reference osisRef="John.1.16">Joh 1:16</reference>; 3:34; <reference osisRef="Col.1.19">Col 1:19</reference>).

<hi type="bold">rest--</hi>permanently; not merely come upon Him (<reference osisRef="Num.11.25">Nu 11:25</reference>, <reference osisRef="Num.11.26">26</reference>).

<hi type="bold">wisdom--</hi>(<reference osisRef="1Cor.1.30">1Co 1:30</reference>; <reference osisRef="Eph.1.17">Ep 1:17</reference>; <reference osisRef="Col.2.3">Col 2:3</reference>).

<hi type="bold">understanding--</hi>coupled with "wisdom," being its fruit. Discernment and discrimination (<reference osisRef="Matt.22.18">Mt 22:18</reference>; <reference osisRef="John.2.25">Joh 2:25</reference>).

<hi type="bold">counsel ... might--</hi>the faculty of forming counsels, and that of executing them (<reference osisRef="Isa.28.29">Is 28:29</reference>). Counsellor (<reference osisRef="Isa.9.6">Is 9:6</reference>).

<hi type="bold">knowledge--</hi>of the deep things of God (<reference osisRef="Matt.11.27">Mt 11:27</reference>). The knowledge of Him gives us true knowledge (<reference osisRef="Eph.1.17">Ep 1:17</reference>).

<hi type="bold">fear of the Lord--</hi>reverential, obedient fear. The first step towards true "knowledge" (<reference osisRef="Job.28.28">Job 28:28</reference>; <reference osisRef="Ps.111.10">Psa 111:10</reference>).

2. Spirit of the Lord-- Jehovah. The Spirit by which the prophets spake: for Messiah was to be a Prophet (Is 61:1; De 18:15, 18). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" (Re 1:4), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God (Joh 1:16; 3:34; Col 1:19). rest-- permanently; not merely come upon Him (Nu 11:25, 26). wisdom-- (1Co 1:30; Ep 1:17; Col 2:3). understanding-- coupled with "wisdom," being its fruit. Discernment and discrimination (Mt 22:18; Joh 2:25). counsel... might-- the faculty of forming counsels, and that of executing them (Is 28:29). Counsellor (Is 9:6). knowledge-- of the deep things of God (Mt 11:27). The knowledge of Him gives us true knowledge (Ep 1:17). fear of the Lord-- reverential, obedient fear. The first step towards true "knowledge" (Job 28:28; Psa 111:10).


<hi type="bold">3. make him of quick understanding--</hi>literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (<reference osisRef="Matt.12.20">Mt 12:20</reference>; Ac 10:1-48; 16:14) [Horsley]. But Maurer, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (<reference osisRef="Exod.30.38">Ex 30:38</reference>; <reference osisRef="Amos.5.21">Am 5:21</reference>); "smell," that is, "delight in."

<hi type="bold">after ... sight--</hi>according to mere external appearances (<reference osisRef="John.7.24">Joh 7:24</reference>; <reference osisRef="John.8.15">8:15</reference>; <reference osisRef="Jas.2.1">Jas 2:1</reference>; <reference osisRef="1Sam.16.7">1Sa 16:7</reference>). Herein Messiah is represented a just Judge and Ruler (<reference osisRef="Deut.1.16">De 1:16</reference>, <reference osisRef="1Cor.1.17">17</reference>).

<hi type="bold">reprove--</hi>"decide," as the parallelism shows.

<hi type="bold">after ... ears--</hi>by mere plausible hearsays, but by the true merits of each case (<reference osisRef="John.6.64">Joh 6:64</reference>; <reference osisRef="Rev.2.23">Re 2:23</reference>).

3. make him of quick understanding-- literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (Mt 12:20; Ac 10:1-48; 16:14) [Horsley]. But Maurer, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (Ex 30:38; Am 5:21); "smell," that is, "delight in." after... sight-- according to mere external appearances (Joh 7:24; 8:15; Jas 2:1; 1Sa 16:7). Herein Messiah is represented a just Judge and Ruler (De 1:16, 17). reprove-- "decide," as the parallelism shows. after... ears-- by mere plausible hearsays, but by the true merits of each case (Joh 6:64; Re 2:23).


<hi type="bold">4. judge--</hi>see that impartial justice is done them. "Judge" may mean here "rule," as in <reference osisRef="Ps.67.4">Psa 67:4</reference>.

<hi type="bold">reprove--</hi>or, "argue"; "decide." But Lowth, "work conviction in."

<hi type="bold">earth--</hi>Compare with <reference osisRef="Matt.5.5">Mt 5:5</reference>, and <reference osisRef="Rev.11.15">Re 11:15</reference>.

<hi type="bold">earth--</hi>its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious (<reference osisRef="Matt.5.3">Mt 5:3</reference>). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates (<reference osisRef="Ps.2.9-Ps.2.12">Psa 2:9-12</reference>; <reference osisRef="Luke.18.8">Lu 18:8</reference>; <reference osisRef="Rev.2.27">Re 2:27</reference>).

<hi type="bold">rod of ... mouth--</hi>condemning sentences which proceed from His mouth against the wicked (<reference osisRef="Rev.1.16">Re 1:16</reference>; 2:16; 19:15, 21).

<hi type="bold">breath of ... lips--</hi>his judicial decisions (<reference osisRef="Isa.30.28">Is 30:28</reference>; <reference osisRef="Job.15.30">Job 15:30</reference>; <reference osisRef="Rev.19.20">Re 19:20</reference>; <reference osisRef="Rev.20.9-Rev.20.12">20:9-12</reference>). He as the Word of God (<reference osisRef="Rev.19.13-Rev.19.15">Re 19:13-15</reference>) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" (<reference osisRef="Num.17.2-Num.17.10">Nu 17:2-10</reference>).

4. judge-- see that impartial justice is done them. "Judge" may mean here "rule," as in Psa 67:4. reprove-- or, "argue"; "decide." But Lowth, "work conviction in." earth-- Compare with Mt 5:5, and Re 11:15. earth-- its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious (Mt 5:3). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates (Psa 2:9-12; Lu 18:8; Re 2:27). rod of... mouth-- condemning sentences which proceed from His mouth against the wicked (Re 1:16; 2:16; 19:15, 21). breath of... lips-- his judicial decisions (Is 30:28; Job 15:30; Re 19:20; 20:9-12). He as the Word of God (Re 19:13-15) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" (Nu 17:2-10).


<hi type="bold">5. righteousness ... girdle--</hi>(<reference osisRef="Rev.1.13">Re 1:13</reference>; 19:11). The antitypical High Priest (<reference osisRef="Exod.28.4">Ex 28:4</reference>). The girdle secures firmly the rest of the garments (<reference osisRef="1Pet.1.13">1Pe 1:13</reference>). So "truth" gives firm consistency to the whole character (<reference osisRef="Eph.5.14">Ep 5:14</reference>). In <reference osisRef="Isa.59.17">Is 59:17</reference>, "righteousness" is His breastplate.

5. righteousness... girdle-- (Re 1:13; 19:11). The antitypical High Priest (Ex 28:4). The girdle secures firmly the rest of the garments (1Pe 1:13). So "truth" gives firm consistency to the whole character (Ep 5:14). In Is 59:17, "righteousness" is His breastplate.


<hi type="bold">6. wolf ... lamb--</hi>Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (<reference osisRef="Isa.65.25">Is 65:25</reference>; <reference osisRef="Ezek.34.25">Eze 34:25</reference>; <reference osisRef="Hos.2.18">Ho 2:18</reference>). These may be figures for men of corresponding animal-like characters (<reference osisRef="Ezek.22.27">Eze 22:27</reference>; <reference osisRef="Ezek.38.13">38:13</reference>; <reference osisRef="Jer.5.6">Jr 5:6</reference>; <reference osisRef="Jer.13.23">13:23</reference>; <reference osisRef="Matt.7.15">Mt 7:15</reference>; <reference osisRef="Luke.10.3">Lu 10:3</reference>). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare <reference osisRef="Gen.2.19">Ge 2:19</reference>, 20, with <reference osisRef="Ps.8.6-Ps.8.8">Psa 8:6-8</reference>, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (<reference osisRef="Rom.8.19-Rom.8.22">Ro 8:19-22</reference>).

6. wolf... lamb-- Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (Is 65:25; Eze 34:25; Ho 2:18). These may be figures for men of corresponding animal-like characters (Eze 22:27; 38:13; Jr 5:6; 13:23; Mt 7:15; Lu 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare Ge 2:19, 20, with Psa 8:6-8, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (Ro 8:19-22).


<hi type="bold">7. feed--</hi>namely, "together"; taken from the second clause.

<hi type="bold">straw--</hi>no longer flesh and blood.

7. feed-- namely, "together"; taken from the second clause. straw-- no longer flesh and blood.


<hi type="bold">8. play--</hi>literally, "delight" himself in sport.

<hi type="bold">cockatrice--</hi>a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; Bochart supposes the basilisk to be meant, which was thought to poison even with its breath.

8. play-- literally, "delight" himself in sport. cockatrice-- a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; Bochart supposes the basilisk to be meant, which was thought to poison even with its breath.


<hi type="bold">9. my holy mountain--</hi>Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (<reference osisRef="Jer.3.17">Jr 3:17</reference>).

<hi type="bold">sea--</hi>As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (<reference osisRef="Hab.2.14">Ha 2:14</reference>). As <reference osisRef="Isa.11.1-Isa.11.5">Is 11:1-5</reference> describe the personal qualities of Messiah, and <reference osisRef="Isa.11.6-Isa.11.9">Is 11:6-9</reference> the regenerating effects of His coming on creation, so <reference osisRef="Isa.11.10-Isa.11.16">Is 11:10-16</reference> the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.

9. my holy mountain-- Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (Jr 3:17). sea-- As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (Ha 2:14). As Is 11:1-5 describe the personal qualities of Messiah, and Is 11:6-9 the regenerating effects of His coming on creation, so Is 11:10-16 the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.


<hi type="bold">10. root--</hi>rather, "shoot from the root" (compare Note, see on <reference osisRef="Isa.11.1">Is 11:1</reference>; <reference osisRef="Isa.53.2">Is 53:2</reference>; <reference osisRef="Rev.5.5">Re 5:5</reference>; <reference osisRef="Rev.22.16">22:16</reference>).

<hi type="bold">stand--</hi>permanently and prominently, as a banner lifted up to be the rallying point of an army or people (<reference osisRef="Isa.5.26">Is 5:26</reference>; <reference osisRef="John.12.32">Joh 12:32</reference>).

<hi type="bold">the people--</hi>peoples, answering to "the Gentiles" in the parallel member.

<hi type="bold">to it ... seek--</hi>diligently (<reference osisRef="Job.8.5">Job 8:5</reference>). They shall give in their allegiance to the Divine King (<reference osisRef="Isa.2.2">Is 2:2</reference>; 60:5; <reference osisRef="Zech.2.11">Zec 2:11</reference>). Horsley translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (<reference osisRef="Zech.14.16">Zec 14:16</reference>). Compare <reference osisRef="Rom.15.12">Ro 15:12</reference>, which quotes this passage, "In Him shall the Gentiles trust."

<hi type="bold">rest--</hi>resting-place (<reference osisRef="Isa.60.13">Is 60:13</reference>; <reference osisRef="Ps.132.8">Psa 132:8</reference>, <reference osisRef="Ps.132.14">14</reference>; <reference osisRef="Ezek.43.7">Eze 43:7</reference>). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.

10. root-- rather, "shoot from the root" (compare Note, see on Is 11:1; Is 53:2; Re 5:5; 22:16). stand-- permanently and prominently, as a banner lifted up to be the rallying point of an army or people (Is 5:26; Joh 12:32). the people-- peoples, answering to "the Gentiles" in the parallel member. to it... seek-- diligently (Job 8:5). They shall give in their allegiance to the Divine King (Is 2:2; 60:5; Zec 2:11). Horsley translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (Zec 14:16). Compare Ro 15:12, which quotes this passage, "In Him shall the Gentiles trust." rest-- resting-place (Is 60:13; Psa 132:8, 14; Eze 43:7). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.


<hi type="bold">11. set ... hand--</hi>take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (Is 43:5-7; 49:12, 17, 18; <reference osisRef="Ezek.37.21">Eze 37:21</reference>; <reference osisRef="Hos.3.5">Ho 3:5</reference>; <reference osisRef="Amos.9.14">Am 9:14</reference>, <reference osisRef="Amos.9.15">15</reference>; <reference osisRef="Mic.4.6">Mi 4:6</reference>, <reference osisRef="Mic.4.7">7</reference>; <reference osisRef="Zeph.3.19">Zep 3:19</reference>, <reference osisRef="Zeph.3.20">20</reference>; <reference osisRef="Zech.10.10">Zec 10:10</reference>; <reference osisRef="Jer.23.8">Jr 23:8</reference>). As to the "remnant" destined by God to survive the judgments on the nation, compare <reference osisRef="Jer.46.28">Jr 46:28</reference>.

<hi type="bold">Pathros--</hi>one of the three divisions of Egypt, Upper Egypt.

<hi type="bold">Cush--</hi>either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.

<hi type="bold">Elam--</hi>Persia, especially the southern part of it now called Susiana.

<hi type="bold">Shinar--</hi>Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (<reference osisRef="Gen.10.10">Ge 10:10</reference>). In the Assyrian inscriptions Rawlinson distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (<reference osisRef="Gen.14.1-Gen.14.17">Ge 14:1-17</reference>), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus.

<hi type="bold">islands of ... sea--</hi>the far western regions beyond the sea [Jerome].

11. set... hand-- take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (Is 43:5-7; 49:12, 17, 18; Eze 37:21; Ho 3:5; Am 9:14, 15; Mi 4:6, 7; Zep 3:19, 20; Zec 10:10; Jr 23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare Jr 46:28. Pathros-- one of the three divisions of Egypt, Upper Egypt. Cush-- either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea. Elam-- Persia, especially the southern part of it now called Susiana. Shinar-- Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (Ge 10:10). In the Assyrian inscriptions Rawlinson distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (Ge 14:1-17), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus. islands of... sea-- the far western regions beyond the sea [Jerome].


12. In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (<reference osisRef="Ezek.37.16-Ezek.37.19">Eze 37:16-19</reference>; <reference osisRef="Jer.3.18">Jr 3:18</reference>). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (<reference osisRef="John.7.52">Joh 7:52</reference>). The masculine and feminine conjoined express the universality of the restoration.

<hi type="bold">from the four corners of the earth--</hi>Hebrew, "wings of the earth."

12. In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (Eze 37:16-19; Jr 3:18). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (Joh 7:52). The masculine and feminine conjoined express the universality of the restoration. from the four corners of the earth-- Hebrew, "wings of the earth."


<hi type="bold">13. envy ... of Ephraim ... Judah--</hi>which began as early as the time (<reference osisRef="Judg.8.1">Jud 8:1</reference>; <reference osisRef="Judg.12.1">12:1</reference>, &c.). Joshua had sprung from, and resided among the Ephraimites (<reference osisRef="Num.13.9">Nu 13:9</reference>; <reference osisRef="Josh.19.50">Jos 19:50</reference>); the sanctuary was with them for a time (<reference osisRef="Josh.18.1">Jos 18:1</reference>). The jealousy increased subsequently (<reference osisRef="2Sam.2.8">2Sa 2:8</reference>, &c.; 19:41; 20:<reference osisRef="2Cor.3.10">2; 3:10</reference>); and even before David's time (<reference osisRef="1Sam.11.8">1Sa 11:8</reference>; <reference osisRef="1Sam.15.4">15:4</reference>), they had appropriated to themselves the national name Israel. It ended in disruption (<reference osisRef="1Kgs.11.26">1Ki 11:26</reference>, &c.; <reference osisRef="1Kgs.12.1-1Kgs.12.33">1Ki 12:1-33</reference>; compare <reference osisRef="2Kgs.14.9">2Ki 14:9</reference>; <reference osisRef="Ps.78.56-Ps.78.71">Psa 78:56-71</reference>).

<hi type="bold">adversaries of Judah--</hi>rather, "the adversaries from Judah"; those of Judah hostile to the Ephraimites [Maurer]. The parallelism "the envy of Ephraim," namely, against Judah, requires this, as also what follows; namely, "Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (<reference osisRef="Ezek.37.15">Eze 37:15</reference>, <reference osisRef="Ezek.17.19">17, 19</reference>).

13. envy... of Ephraim... Judah-- which began as early as the time (Jud 8:1; 12:1, &c.). Joshua had sprung from, and resided among the Ephraimites (Nu 13:9; Jos 19:50); the sanctuary was with them for a time (Jos 18:1). The jealousy increased subsequently (2Sa 2:8, &c.; 19:41; 20:2; 3:10); and even before David's time (1Sa 11:8; 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (1Ki 11:26, &c.; 1Ki 12:1-33; compare 2Ki 14:9; Psa 78:56-71). adversaries of Judah-- rather, "the adversaries from Judah"; those of Judah hostile to the Ephraimites [Maurer]. The parallelism "the envy of Ephraim," namely, against Judah, requires this, as also what follows; namely, "Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (Eze 37:15, 17, 19).


14. With united forces they shall subdue their foes (<reference osisRef="Amos.9.12">Am 9:12</reference>).

<hi type="bold">fly--</hi>as a bird of prey (<reference osisRef="Hab.1.8">Ha 1:8</reference>).

<hi type="bold">upon the shoulders--</hi>This expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for "shoulders" in <reference osisRef="Num.34.11">Nu 34:11</reference> is used also of a maritime coast ("side of the sea": Hebrew, "shoulder of the sea," Margin). They shall make a sudden victorious descent upon their borders southwest of Judea.

<hi type="bold">them of the east--</hi>Hebrew, "children of the East," the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (<reference osisRef="Jer.49.28">Jr 49:28</reference>, <reference osisRef="Jer.49.29">29</reference>).

<hi type="bold">lay ... hand upon--</hi>take possession of (<reference osisRef="Dan.11.42">Da 11:42</reference>).

<hi type="bold">Edom--</hi>south of Judah, from the Dead Sea to the Red Sea; "Moab"--east of Jordan and the Dead Sea.

<hi type="bold">Ammon--</hi>east of Judea, north of Moab, between the Arnon and Jabbok.

14. With united forces they shall subdue their foes (Am 9:12). fly-- as a bird of prey (Ha 1:8). upon the shoulders-- This expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for "shoulders" in Nu 34:11 is used also of a maritime coast ("side of the sea": Hebrew, "shoulder of the sea," Margin). They shall make a sudden victorious descent upon their borders southwest of Judea. them of the east-- Hebrew, "children of the East," the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (Jr 49:28, 29). lay... hand upon-- take possession of (Da 11:42). Edom-- south of Judah, from the Dead Sea to the Red Sea; "Moab"--east of Jordan and the Dead Sea. Ammon-- east of Judea, north of Moab, between the Arnon and Jabbok.


15. There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (<reference osisRef="Ps.68.22">Psa 68:22</reference>; <reference osisRef="Exod.14.22">Ex 14:22</reference>; <reference osisRef="Zech.10.11">Zec 10:11</reference>). The same deliverance furnishes the imagery by which the return from Babylon is described (<reference osisRef="Isa.48.20">Is 48:20</reference>, <reference osisRef="Isa.48.21">21</reference>).

<hi type="bold">destroy--</hi>literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (<reference osisRef="Ps.106.9">Psa 106:9</reference> <reference osisRef="Nah.1.4">Na 1:4</reference>).

<hi type="bold">tongue--</hi>the Bubastic branch of the Nile [Vitringa]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea.

<hi type="bold">with ... mighty wind--</hi>such as the "strong east wind" (<reference osisRef="Exod.14.21">Ex 14:21</reference>), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible. Maurer translates, "With the terror of His anger"; that is, His terrible anger.

<hi type="bold">in the seven streams--</hi>rather, "shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed" [Lowth]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [Herodotus, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (<reference osisRef="Isa.11.16">Is 11:16</reference>), a type of all future impediments to the restoration of the Jews.

<hi type="bold">dry shod--</hi>Hebrew, "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (<reference osisRef="Rev.16.12">Re 16:12</reference>).

15. There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (Psa 68:22; Ex 14:22; Zec 10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (Is 48:20, 21). destroy-- literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (Psa 106:9 Na 1:4). tongue-- the Bubastic branch of the Nile [Vitringa]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea. with... mighty wind-- such as the "strong east wind" (Ex 14:21), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible. Maurer translates, "With the terror of His anger"; that is, His terrible anger. in the seven streams-- rather, "shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed" [Lowth]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [Herodotus, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (Is 11:16), a type of all future impediments to the restoration of the Jews. dry shod-- Hebrew, "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (Re 16:12).


<hi type="bold">16. highway--</hi>a highway clear of obstructions (<reference osisRef="Isa.19.23">Is 19:23</reference>; <reference osisRef="Isa.35.8">35:8</reference>).

<hi type="bold">like as ... Israel ... Egypt--</hi>(<reference osisRef="Isa.51.10">Is 51:10</reference>, <reference osisRef="Isa.51.11">11</reference>; <reference osisRef="Isa.63.12">63:12</reference>, <reference osisRef="Isa.63.13">13</reference>). <chapter eID="Isa.11"/>

16. highway-- a highway clear of obstructions (Is 19:23; 35:8). like as... Israel... Egypt-- (Is 51:10, 11; 63:12, 13).


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Isa.12.1-Isa.12.6">Is 12:1-6</reference>. Thanksgiving Hymn of the Restored and Converted Jews.</title>
 Just as Miriam, after the deliverance of the Red Sea (<reference osisRef="Isa.11.16">Is 11:16</reference>), celebrated it with an ode of praise (<reference osisRef="Exod.15.1-Exod.15.19">Ex 15:1-19</reference>).

<hi type="bold">2. Lord Jehovah--</hi>Jah, Jehovah. The repetition of the name denotes emphasis, and the unchangeableness of God's character.

<hi type="bold">strength ... song ... salvation--</hi>derived from <reference osisRef="Exod.15.2">Ex 15:2</reference>; <reference osisRef="Ps.118.14">Psa 118:14</reference>. The idea of salvation was peculiarly associated with the feast of tabernacles (see <reference osisRef="Isa.12.3">Is 12:3</reference>). Hence the cry "Hosanna," "Save, we beseech thee," that accompanied Jesus' triumphal entry into Jerusalem on that day (the fifteenth of the seventh month) (<reference osisRef="Matt.21.9">Mt 21:9</reference>; compare with <reference osisRef="Ps.118.25">Psa 118:25</reference>, <reference osisRef="Ps.118.26">26</reference>); the earnest of the perfected "salvation" which He shall bring to His people at His glorious second appearance at Jerusalem (<reference osisRef="Heb.9.28">He 9:28</reference>). "He shall appear the second time without sin unto salvation." Compare <reference osisRef="Rev.21.3">Re 21:3</reference>, "The tabernacle of God is with men." Compare <reference osisRef="Luke.9.33">Lu 9:33</reference>, "three tabernacles: one for thee," &c. (the transfiguration being a pledge of the future kingdom), (<reference osisRef="Ps.118.15">Psa 118:15</reference>; <reference osisRef="Zech.14.16">Zec 14:16</reference>). As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, the various past ways whereby God has at last brought them to the heavenly "city of habitation" (<reference osisRef="Ps.107.7">Psa 107:7</reference>).

CHAPTER 12 Is 12:1-6. Thanksgiving Hymn of the Restored and Converted Jews. Just as Miriam, after the deliverance of the Red Sea (Is 11:16), celebrated it with an ode of praise (Ex 15:1-19). 2. Lord Jehovah-- Jah, Jehovah. The repetition of the name denotes emphasis, and the unchangeableness of God's character. strength... song... salvation-- derived from Ex 15:2; Psa 118:14. The idea of salvation was peculiarly associated with the feast of tabernacles (see Is 12:3). Hence the cry "Hosanna," "Save, we beseech thee," that accompanied Jesus' triumphal entry into Jerusalem on that day (the fifteenth of the seventh month) (Mt 21:9; compare with Psa 118:25, 26); the earnest of the perfected "salvation" which He shall bring to His people at His glorious second appearance at Jerusalem (He 9:28). "He shall appear the second time without sin unto salvation." Compare Re 21:3, "The tabernacle of God is with men." Compare Lu 9:33, "three tabernacles: one for thee," &c. (the transfiguration being a pledge of the future kingdom), (Psa 118:15; Zec 14:16). As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, the various past ways whereby God has at last brought them to the heavenly "city of habitation" (Psa 107:7).


<hi type="bold">3. draw water ... salvation--</hi>an expressive image in a hot country. On the last day of the feast of tabernacles the Jews used to bring water in a golden pitcher from the fountain of Siloam, and pour it, mingled with wine, on the sacrifice on the altar, with great rejoicing. This is the allusion in Jesus' words on "the last day of the feast" (<reference osisRef="John.7.2">Joh 7:2</reference>, <reference osisRef="John.7.37-John.7.39">37-39</reference>). The pouring out of water indicated repentance (<reference osisRef="1Sam.7.6">1Sa 7:6</reference>; compare, as to the Jews' repentance hereafter, <reference osisRef="Zech.12.10">Zec 12:10</reference>). There shall be a latter outpouring of the Spirit like the former one on pentecost (<reference osisRef="Joel.2.23">Joe 2:23</reference>).

<hi type="bold">wells--</hi>not mere streams, which may run dry, but ever-flowing fountains (<reference osisRef="John.4.14">Joh 4:14</reference>; <reference osisRef="John.7.38">7:38</reference>), "Out of his belly (that is, in and from himself)--living water" (<reference osisRef="Isa.42.18">Is 42:18</reference>; <reference osisRef="Ps.84.6">Psa 84:6</reference>; <reference osisRef="Zech.13.1">Zec 13:1</reference>; <reference osisRef="Rev.7.17">Re 7:17</reference>).

3. draw water... salvation-- an expressive image in a hot country. On the last day of the feast of tabernacles the Jews used to bring water in a golden pitcher from the fountain of Siloam, and pour it, mingled with wine, on the sacrifice on the altar, with great rejoicing. This is the allusion in Jesus' words on "the last day of the feast" (Joh 7:2, 37-39). The pouring out of water indicated repentance (1Sa 7:6; compare, as to the Jews' repentance hereafter, Zec 12:10). There shall be a latter outpouring of the Spirit like the former one on pentecost (Joe 2:23). wells-- not mere streams, which may run dry, but ever-flowing fountains (Joh 4:14; 7:38), "Out of his belly (that is, in and from himself)--living water" (Is 42:18; Psa 84:6; Zec 13:1; Re 7:17).


<hi type="bold">4. make mention--</hi>Hebrew, "cause it to be remembered."

4. make mention-- Hebrew, "cause it to be remembered."


<hi type="bold">5. Sing, &c.--</hi>alluding to <reference osisRef="Exod.15.21">Ex 15:21</reference>.

5. Sing, &c.-- alluding to Ex 15:21.


<hi type="bold">6. inhabitant of Zion--</hi>Hebrew, "inhabitress"; so "daughter of Zion," that is, Zion and its people.

<hi type="bold">in the midst of thee--</hi>of Jerusalem literally (<reference osisRef="Jer.3.17">Jr 3:17</reference>; <reference osisRef="Ezek.48.35">Eze 48:35</reference>; <reference osisRef="Zeph.3.15">Zep 3:15</reference>, <reference osisRef="Zeph.3.17">17</reference>; <reference osisRef="Zech.2.10">Zec 2:10</reference>). <chapter eID="Isa.12"/>

6. inhabitant of Zion-- Hebrew, "inhabitress"; so "daughter of Zion," that is, Zion and its people. in the midst of thee-- of Jerusalem literally (Jr 3:17; Eze 48:35; Zep 3:15, 17; Zec 2:10).


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Isa.13.1-Isa.13.22">Is 13:1-22</reference>. The Thirteenth through Twenty-third Chapters Contain Prophecies as to Foreign Nations.--The Thirteenth, Fourteenth, and Twenty-seventh Chapters as to Babylon and Assyria.</title>
 The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect.

<hi type="bold">1. burden--</hi>weighty or mournful prophecy [Grotius]. Otherwise, simply, the prophetical declaration, from a Hebrew root to put forth with the voice anything, as in <reference osisRef="Num.23.7">Nu 23:7</reference> [Maurer].

<hi type="bold">of Babylon--</hi>concerning Babylon.

CHAPTER 13 Is 13:1-22. The Thirteenth through Twenty-third Chapters Contain Prophecies as to Foreign Nations.--The Thirteenth, Fourteenth, and Twenty-seventh Chapters as to Babylon and Assyria. The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect. 1. burden-- weighty or mournful prophecy [Grotius]. Otherwise, simply, the prophetical declaration, from a Hebrew root to put forth with the voice anything, as in Nu 23:7 [Maurer]. of Babylon-- concerning Babylon.


<hi type="bold">2. Lift ... banner--</hi>(<reference osisRef="Isa.5.26">Is 5:26</reference>; <reference osisRef="Isa.11.10">11:10</reference>).

<hi type="bold">the high mountain--</hi>rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon.

<hi type="bold">unto them--</hi>unto the Medes (<reference osisRef="Isa.13.17">Is 13:17</reference>), the assailants of Babylon. It is remarkable that Isaiah does not foretell here the Jews' captivity in Babylon, but presupposes that event, and throws himself beyond, predicting another event still more future, the overthrow of the city of Israel's oppressors. It was now one hundred seventy-four years before the event.

<hi type="bold">shake ... hand--</hi>beckon with the hand--wave the hand to direct the nations to march against Babylon.

<hi type="bold">nobles--</hi>Babylonian. Rather, in a bad sense, tyrants; as in <reference osisRef="Isa.14.5">Is 14:5</reference>, "rulers" in parallelism to "the wicked"; and <reference osisRef="Job.21.28">Job 21:28</reference> [Maurer].

2. Lift... banner-- (Is 5:26; 11:10). the high mountain-- rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon. unto them-- unto the Medes (Is 13:17), the assailants of Babylon. It is remarkable that Isaiah does not foretell here the Jews' captivity in Babylon, but presupposes that event, and throws himself beyond, predicting another event still more future, the overthrow of the city of Israel's oppressors. It was now one hundred seventy-four years before the event. shake... hand-- beckon with the hand--wave the hand to direct the nations to march against Babylon. nobles-- Babylonian. Rather, in a bad sense, tyrants; as in Is 14:5, "rulers" in parallelism to "the wicked"; and Job 21:28 [Maurer].


<hi type="bold">3. sanctified ones--</hi>the Median and Persian soldiers solemnly set apart by Me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfil God's holy purpose (<reference osisRef="Jer.51.27">Jr 51:27</reference>, <reference osisRef="Jer.51.28">28</reference>; <reference osisRef="Joel.3.9">Joe 3:9</reference>, <reference osisRef="Joel.3.11">11</reference>; where the Hebrew for prepare war is "sanctify" war).

<hi type="bold">for mine anger--</hi>to execute it.

<hi type="bold">rejoice in my highness--</hi>"Those who are made to triumph for My honor" [Horsley]. The heathen Medes could not be said to "rejoice in God's highness" Maurer translates, "My haughtily exulting ones" (<reference osisRef="Zeph.3.11">Zep 3:11</reference>); a special characteristic of the Persians [Herodotus,1.88]. They rejoiced in their own highness, but it was His that they were unconsciously glorifying.

3. sanctified ones-- the Median and Persian soldiers solemnly set apart by Me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfil God's holy purpose (Jr 51:27, 28; Joe 3:9, 11; where the Hebrew for prepare war is "sanctify" war). for mine anger-- to execute it. rejoice in my highness-- "Those who are made to triumph for My honor" [Horsley]. The heathen Medes could not be said to "rejoice in God's highness" Maurer translates, "My haughtily exulting ones" (Zep 3:11); a special characteristic of the Persians [Herodotus,1.88]. They rejoiced in their own highness, but it was His that they were unconsciously glorifying.


<hi type="bold">4. the mountains--</hi>namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared.

<hi type="bold">tumultuous noise--</hi>The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive a tumultuous noise.

<hi type="bold">nations--</hi>Medes, Persians, and Armenians composed Cyrus' army.

4. the mountains-- namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared. tumultuous noise-- The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive a tumultuous noise. nations-- Medes, Persians, and Armenians composed Cyrus' army.


<hi type="bold">5. They--</hi>namely, "Jehovah," and the armies which are "the weapons of His indignation."

<hi type="bold">far country--</hi>Media and Persia, stretching to the far north and east.

<hi type="bold">end of heaven--</hi>the far east (<reference osisRef="Ps.19.6">Psa 19:6</reference>).

<hi type="bold">destroy--</hi>rather, "to seize" [Horsley].

5. They-- namely, "Jehovah," and the armies which are "the weapons of His indignation." far country-- Media and Persia, stretching to the far north and east. end of heaven-- the far east (Psa 19:6). destroy-- rather, "to seize" [Horsley].


<hi type="bold">6. day of the Lord--</hi>day of His vengeance on Babylon (<reference osisRef="Isa.2.12">Is 2:12</reference>). Type of the future "day of wrath" (<reference osisRef="Rev.6.17">Re 6:17</reference>).

<hi type="bold">destruction--</hi>literally, "a devastating tempest."

<hi type="bold">from the Almighty--</hi>not from mere man; therefore irresistible. "Almighty," Hebrew, Shaddai.

6. day of the Lord-- day of His vengeance on Babylon (Is 2:12). Type of the future "day of wrath" (Re 6:17). destruction-- literally, "a devastating tempest." from the Almighty-- not from mere man; therefore irresistible. "Almighty," Hebrew, Shaddai.


<hi type="bold">7. faint ... melt--</hi>So <reference osisRef="Jer.50.43">Jr 50:43</reference>; compare <reference osisRef="Josh.7.5">Jos 7:5</reference>. Babylon was taken by surprise on the night of Belshazzar's impious feast (<reference osisRef="Dan.5.30">Da 5:30</reference>). Hence the sudden fainting and melting of hearts.

7. faint... melt-- So Jr 50:43; compare Jos 7:5. Babylon was taken by surprise on the night of Belshazzar's impious feast (Da 5:30). Hence the sudden fainting and melting of hearts.


<hi type="bold">8. pangs--</hi>The Hebrew means also a "messenger." Horsley, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." Maurer agrees with English Version, literally, "they shall take hold of pangs and sorrows."

<hi type="bold">woman ... travaileth--</hi>(<reference osisRef="1Thess.5.3">1Th 5:3</reference>).

<hi type="bold">amazed--</hi>the stupid, bewildered gaze of consternation.

<hi type="bold">faces ... flames--</hi>"their visages have the livid hue of flame" [Horsley]; with anguish and indignation.

8. pangs-- The Hebrew means also a "messenger." Horsley, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." Maurer agrees with English Version, literally, "they shall take hold of pangs and sorrows." woman... travaileth-- (1Th 5:3). amazed-- the stupid, bewildered gaze of consternation. faces... flames-- "their visages have the livid hue of flame" [Horsley]; with anguish and indignation.


<hi type="bold">9. cruel--</hi>not strictly, but unsparingly just; opposed to mercy. Also answering to the cruelty (in the strict sense) of Babylon towards others (<reference osisRef="Isa.14.17">Is 14:17</reference>) now about to be visited on itself.

<hi type="bold">the land--</hi>"the earth" [Horsley]. The language of <reference osisRef="Isa.13.9-Isa.13.13">Is 13:9-13</reference> can only primarily and partially apply to Babylon; fully and exhaustively, the judgments to come, hereafter, on the whole earth. Compare <reference osisRef="Isa.13.10">Is 13:10</reference> with <reference osisRef="Matt.24.29">Mt 24:29</reference>; <reference osisRef="Rev.8.12">Re 8:12</reference>. The sins of Babylon, arrogancy (<reference osisRef="Isa.13.11">Is 13:11</reference>; <reference osisRef="Isa.14.11">Is 14:11</reference>; <reference osisRef="Isa.47.7">47:7</reference>, <reference osisRef="Isa.47.8">8</reference>), cruelty, false worship (<reference osisRef="Jer.50.38">Jr 50:38</reference>), persecution of the people of God (<reference osisRef="Isa.47.6">Is 47:6</reference>), are peculiarly characteristic of the Antichristian world of the latter days (<reference osisRef="Dan.11.32-Dan.11.37">Da 11:32-37</reference>; <reference osisRef="Rev.17.3">Re 17:3</reference>, <reference osisRef="Rev.17.6">6</reference>; <reference osisRef="Rev.18.6">18:6</reference>, <reference osisRef="Rev.7.9-Rev.7.14">7, 9-14</reference>, 24).

9. cruel-- not strictly, but unsparingly just; opposed to mercy. Also answering to the cruelty (in the strict sense) of Babylon towards others (Is 14:17) now about to be visited on itself. the land-- "the earth" [Horsley]. The language of Is 13:9-13 can only primarily and partially apply to Babylon; fully and exhaustively, the judgments to come, hereafter, on the whole earth. Compare Is 13:10 with Mt 24:29; Re 8:12. The sins of Babylon, arrogancy (Is 13:11; Is 14:11; 47:7, 8), cruelty, false worship (Jr 50:38), persecution of the people of God (Is 47:6), are peculiarly characteristic of the Antichristian world of the latter days (Da 11:32-37; Re 17:3, 6; 18:6, 7, 9-14, 24).


<hi type="bold">10. stars, &c.--</hi>figuratively for anarchy, distress, and revolutions of kingdoms (<reference osisRef="Isa.34.4">Is 34:4</reference>; <reference osisRef="Joel.2.10">Joe 2:10</reference>; <reference osisRef="Ezek.32.7">Eze 32:7</reference>, <reference osisRef="Ezek.32.8">8</reference>; <reference osisRef="Amos.8.9">Am 8:9</reference>; <reference osisRef="Rev.6.12-Rev.6.14">Re 6:12-14</reference>). There may be a literal fulfilment finally, shadowed forth under this imagery (<reference osisRef="Rev.21.1">Re 21:1</reference>).

<hi type="bold">constellations--</hi>Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on <reference osisRef="Job.38.31">Job 38:31</reference>.

10. stars, &c.-- figuratively for anarchy, distress, and revolutions of kingdoms (Is 34:4; Joe 2:10; Eze 32:7, 8; Am 8:9; Re 6:12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Re 21:1). constellations-- Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on Job 38:31.


<hi type="bold">11. world--</hi>the impious of the world (compare <reference osisRef="Isa.11.4">Is 11:4</reference>).

<hi type="bold">arrogancy--</hi>Babylon's besetting sin (<reference osisRef="Dan.4.22">Da 4:22</reference>, <reference osisRef="Dan.4.30">30</reference>).

<hi type="bold">the terrible--</hi>rather, tyrants [Horsley].

11. world-- the impious of the world (compare Is 11:4). arrogancy-- Babylon's besetting sin (Da 4:22, 30). the terrible-- rather, tyrants [Horsley].


<hi type="bold">12. man ... precious--</hi>I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.

12. man... precious-- I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.


13. Image for mighty revolutions (<reference osisRef="Isa.24.19">Is 24:19</reference>; <reference osisRef="Isa.34.4">34:4</reference>; <reference osisRef="Hab.3.6">Ha 3:6</reference>, <reference osisRef="Hab.3.10">10</reference>; <reference osisRef="Hag.2.6">Hag 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>; <reference osisRef="Rev.20.11">Re 20:11</reference>).

13. Image for mighty revolutions (Is 24:19; 34:4; Ha 3:6, 10; Hag 2:6, 7; Re 20:11).


<hi type="bold">14. it--</hi>Babylon.

<hi type="bold">roe--</hi>gazelle; the most timid and easily startled.

<hi type="bold">no man taketh up--</hi>sheep defenseless, without a shepherd (<reference osisRef="Zech.13.7">Zec 13:7</reference>).

<hi type="bold">every man ... to his own people--</hi>The "mingled peoples" of foreign lands shall flee out of her (<reference osisRef="Jer.50.16">Jr 50:16</reference>, 28, 37; <reference osisRef="Jer.51.9">51:9</reference>).

14. it-- Babylon. roe-- gazelle; the most timid and easily startled. no man taketh up-- sheep defenseless, without a shepherd (Zec 13:7). every man... to his own people-- The "mingled peoples" of foreign lands shall flee out of her (Jr 50:16, 28, 37; 51:9).


<hi type="bold">15. found--</hi>in the city.

<hi type="bold">joined--</hi>"intercepted" [Maurer]. "Every one that has withdrawn himself," namely, to hide in the houses [Gesenius].

15. found-- in the city. joined-- "intercepted" [Maurer]. "Every one that has withdrawn himself," namely, to hide in the houses [Gesenius].


16. (<reference osisRef="Ps.137.8">Psa 137:8</reference>, <reference osisRef="Ps.137.9">9</reference>).

16. (Psa 137:8, 9).


<hi type="bold">17. Medes--</hi>(<reference osisRef="Isa.21.2">Is 21:2</reference>; <reference osisRef="Jer.51.11">Jr 51:11</reference>, <reference osisRef="Jer.51.28">28</reference>). At that time they were subject to Assyria; subsequently Arbaces, satrap of Media, revolted against the effeminate Sardanapalus, king of Assyria, destroyed Nineveh, and became king of Media, in the ninth century B.C.

<hi type="bold">not regard silver--</hi>In vain will one try to buy his life from them for a ransom. The heathen Xenophon (Cyropædia, 5,1,10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.

17. Medes-- (Is 21:2; Jr 51:11, 28). At that time they were subject to Assyria; subsequently Arbaces, satrap of Media, revolted against the effeminate Sardanapalus, king of Assyria, destroyed Nineveh, and became king of Media, in the ninth century B.C. not regard silver-- In vain will one try to buy his life from them for a ransom. The heathen Xenophon (Cyropædia, 5,1,10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.


<hi type="bold">18. bows--</hi>in the use of which the Persians were particularly skilled.

18. bows-- in the use of which the Persians were particularly skilled.


<hi type="bold">19. glory of kingdoms--</hi>(<reference osisRef="Isa.14.4">Is 14:4</reference>; <reference osisRef="Isa.47.5">47:5</reference>; <reference osisRef="Jer.51.41">Jr 51:41</reference>).

<hi type="bold">beauty of ... excellency--</hi>Hebrew, "the glory of the pride" of the Chaldees; it was their glory and boast.

<hi type="bold">as ... Gomorrah--</hi>as utterly (<reference osisRef="Jer.49.18">Jr 49:18</reference>; <reference osisRef="Jer.50.40">50:40</reference>; <reference osisRef="Amos.4.11">Am 4:11</reference>). Taken by Cyrus, by clearing out the canal made for emptying the superfluous waters of the Euphrates, and directing the river into this new channel, so that he was able to enter the city by the old bed in the night.

19. glory of kingdoms-- (Is 14:4; 47:5; Jr 51:41). beauty of... excellency-- Hebrew, "the glory of the pride" of the Chaldees; it was their glory and boast. as... Gomorrah-- as utterly (Jr 49:18; 50:40; Am 4:11). Taken by Cyrus, by clearing out the canal made for emptying the superfluous waters of the Euphrates, and directing the river into this new channel, so that he was able to enter the city by the old bed in the night.


20. Literally fulfilled.

<hi type="bold">neither ... Arabian pitch tent--</hi>Not only shall it not be a permanent residence, but not even a temporary resting-place. The Arabs, through dread of evil spirits, and believing the ghost of Nimrod to haunt it, will not pass the night there (compare <reference osisRef="Isa.13.21">Is 13:21</reference>).

<hi type="bold">neither ... shepherds--</hi>The region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit for flocks; and on the wastes of its ruins (bricks and cement) no grass grows.

20. Literally fulfilled. neither... Arabian pitch tent-- Not only shall it not be a permanent residence, but not even a temporary resting-place. The Arabs, through dread of evil spirits, and believing the ghost of Nimrod to haunt it, will not pass the night there (compare Is 13:21). neither... shepherds-- The region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit for flocks; and on the wastes of its ruins (bricks and cement) no grass grows.


<hi type="bold">21. wild beasts--</hi>Hebrew, tsiyim, animals dwelling in arid wastes. Wild cats, remarkable for their howl [Bochart].

<hi type="bold">doleful creatures--</hi>"howling beasts," literally, "howlings" [Maurer].

<hi type="bold">owls--</hi>rather, "ostriches"; a timorous creature, delighting in solitary deserts and making a hideous noise [Bochart].

<hi type="bold">satyrs--</hi>sylvan demi-gods--half man, half goat--believed by the Arabs to haunt these ruins; probably animals of the goat-ape species [Vitringa]. Devil-worshippers, who dance amid the ruins on a certain night [J. Wolff].

21. wild beasts-- Hebrew, tsiyim, animals dwelling in arid wastes. Wild cats, remarkable for their howl [Bochart]. doleful creatures-- "howling beasts," literally, "howlings" [Maurer]. owls-- rather, "ostriches"; a timorous creature, delighting in solitary deserts and making a hideous noise [Bochart]. satyrs-- sylvan demi-gods--half man, half goat--believed by the Arabs to haunt these ruins; probably animals of the goat-ape species [Vitringa]. Devil-worshippers, who dance amid the ruins on a certain night [J. Wolff].