<hi type="bold">7. present ... people scattered and peeled--</hi>For the right rendering, see on <reference osisRef="Isa.18.2">Is 18:2</reference>. The repetition of epithets enhances the honor paid to Jehovah by so mighty a nation. The Ethiopians, wonder-struck at such an interposition of Jehovah in behalf of His people, shall send gifts to Jerusalem in His honor (<reference osisRef="Isa.16.1">Is 16:1</reference>; <reference osisRef="Ps.68.31">Psa 68:31</reference>; <reference osisRef="Ps.72.10">72:10</reference>). Thus translate: "a present ... from a people." Or translate, as English Version; "the present" will mean "the people" of Ethiopia converted to God (<reference osisRef="Rom.15.16">Ro 15:16</reference>). Horsley takes the people converted to Jehovah, as the Jews in the latter days.

<hi type="bold">place of the name--</hi>where Jehovah peculiarly manifests His glory; <reference osisRef="Acts.2.10">Ac 2:10</reference> and 8:27 show how worshippers came up to Jerusalem from Egypt" and "Ethiopia." Frumentius, an Egyptian, in the fourth century, converted Abyssinia to Christianity; and a Christian church, under an abuna or bishop, still flourishes there. The full accomplishment is probably still future. <chapter eID="Isa.18"/>

7. present... people scattered and peeled-- For the right rendering, see on Is 18:2. The repetition of epithets enhances the honor paid to Jehovah by so mighty a nation. The Ethiopians, wonder-struck at such an interposition of Jehovah in behalf of His people, shall send gifts to Jerusalem in His honor (Is 16:1; Psa 68:31; 72:10). Thus translate: "a present... from a people." Or translate, as English Version; "the present" will mean "the people" of Ethiopia converted to God (Ro 15:16). Horsley takes the people converted to Jehovah, as the Jews in the latter days. place of the name-- where Jehovah peculiarly manifests His glory; Ac 2:10 and 8:27 show how worshippers came up to Jerusalem from Egypt" and "Ethiopia." Frumentius, an Egyptian, in the fourth century, converted Abyssinia to Christianity; and a Christian church, under an abuna or bishop, still flourishes there. The full accomplishment is probably still future.


<title type="x-s2">CHAPTER 19</title>
 <reference osisRef="Isa.19.1-Isa.19.25">Is 19:1-25</reference>.

 The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, <reference osisRef="2Kgs.17.4">2Ki 17:4</reference>), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, Gesenius refers <reference osisRef="Isa.19.2">Is 19:2</reference>; and Psammetichus, <reference osisRef="Isa.19.4">Is 19:4</reference>, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In <reference osisRef="Isa.19.1">Is 19:1</reference>, the invasion of Egypt is represented as caused by "the Lord"; and in <reference osisRef="Isa.19.17">Is 19:17</reference>, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (<reference osisRef="Isa.19.24">Is 19:24</reference>, <reference osisRef="Isa.19.25">25</reference>). Thus the dissensions referred to (<reference osisRef="Isa.19.2">Is 19:2</reference>) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. Smith].

<hi type="bold">1. burden--</hi>(See on <reference osisRef="Isa.13.1">Is 13:1</reference>).

<hi type="bold">upon ... cloud--</hi>(<reference osisRef="Ps.104.3">Psa 104:3</reference>; <reference osisRef="Ps.18.10">18:10</reference>).

<hi type="bold">come into Egypt--</hi>to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. Bunsen observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt."

<hi type="bold">idols--</hi>the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be (<reference osisRef="Exod.12.12">Ex 12:12</reference>; <reference osisRef="Jer.43.12">Jr 43:12</reference>).

CHAPTER 19 Is 19:1-25. The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, 2Ki 17:4), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, Gesenius refers Is 19:2; and Psammetichus, Is 19:4, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In Is 19:1, the invasion of Egypt is represented as caused by "the Lord"; and in Is 19:17, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (Is 19:24, 25). Thus the dissensions referred to (Is 19:2) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. Smith]. 1. burden-- (See on Is 13:1). upon... cloud-- (Psa 104:3; 18:10). come into Egypt-- to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. Bunsen observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt." idols-- the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be (Ex 12:12; Jr 43:12).


<hi type="bold">2. set--</hi>stir up. Gesenius translates, "arm."

<hi type="bold">Egyptians against the Egyptians--</hi>Lower against Upper: and Saitic against both. (See <reference osisRef="Isa.3.10">Is 3:10</reference>). Newton refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt.

<hi type="bold">kingdom against kingdom--</hi>The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts.

2. set-- stir up. Gesenius translates, "arm." Egyptians against the Egyptians-- Lower against Upper: and Saitic against both. (See Is 3:10). Newton refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt. kingdom against kingdom-- The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts.


<hi type="bold">3. spirit--</hi>wisdom, for which Egypt was famed (<reference osisRef="Isa.31.2">Is 31:2</reference>; <reference osisRef="1Kgs.4.30">1Ki 4:30</reference>; <reference osisRef="Acts.7.22">Ac 7:22</reference>); answering to "counsel" in the parallel clause.

<hi type="bold">fail--</hi>literally, "be poured out," that is, be made void (<reference osisRef="Jer.19.7">Jr 19:7</reference>). They shall "seek" help from sources that can afford none, "charmers," &c. (<reference osisRef="Isa.8.19">Is 8:19</reference>).

<hi type="bold">charmers--</hi>literally, "those making a faint sound"; the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on <reference osisRef="Isa.8.19">Is 8:19</reference>).

3. spirit-- wisdom, for which Egypt was famed (Is 31:2; 1Ki 4:30; Ac 7:22); answering to "counsel" in the parallel clause. fail-- literally, "be poured out," that is, be made void (Jr 19:7). They shall "seek" help from sources that can afford none, "charmers," &c. (Is 8:19). charmers-- literally, "those making a faint sound"; the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on Is 8:19).


<hi type="bold">4. cruel lord--</hi>"Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant (<reference osisRef="Gen.39.2">Ge 39:2</reference>). The parallel word "king" (singular) proves it. Newton makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." Gesenius refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.

4. cruel lord-- "Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant (Ge 39:2). The parallel word "king" (singular) proves it. Newton makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." Gesenius refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.


<hi type="bold">5. the sea--</hi>the Nile. Physical calamities, it is observed in history, often accompany political convulsions (<reference osisRef="Ezek.30.12">Eze 30:12</reference>). The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time of the overflow resemble "a sea" [Pliny, Natural History, 85.11]; and it is still called El-Bahr," "the sea," by the Egyptians (<reference osisRef="Isa.18.2">Is 18:2</reference>; <reference osisRef="Jer.51.36">Jr 51:36</reference>). A public record is kept at Cairo of the daily rise of the water at the proper time of overflow, namely, August: if it rises to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for the waters are not drained off in time sufficient to sow the seed.

5. the sea-- the Nile. Physical calamities, it is observed in history, often accompany political convulsions (Eze 30:12). The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time of the overflow resemble "a sea" [Pliny, Natural History, 85.11]; and it is still called El-Bahr," "the sea," by the Egyptians (Is 18:2; Jr 51:36). A public record is kept at Cairo of the daily rise of the water at the proper time of overflow, namely, August: if it rises to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for the waters are not drained off in time sufficient to sow the seed.


<hi type="bold">6. they shall turn the rivers--</hi>rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [Maurer]. Horsley, with the Septuagint, translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water.

<hi type="bold">brooks of defence--</hi>rather, "canals of Egypt"; "canals," literally, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Matzor, whence comes Mitzraim, expresses Egypt, and a place of "defense." Horsley, as English Version translates it, "embanked canals,"

<hi type="bold">reeds ... flags--</hi>the papyrus. "Reed and rush"; utter withering.

6. they shall turn the rivers-- rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [Maurer]. Horsley, with the Septuagint, translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water. brooks of defence-- rather, "canals of Egypt"; "canals," literally, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Matzor, whence comes Mitzraim, expresses Egypt, and a place of "defense." Horsley, as English Version translates it, "embanked canals," reeds... flags-- the papyrus. "Reed and rush"; utter withering.


<hi type="bold">7. paper-reeds--</hi>rather, pastures, literally, "places naked" of wood, and famed for rich herbage, on the banks of the Nile [Gesenius]. Compare <reference osisRef="Gen.13.10">Ge 13:10</reference>; <reference osisRef="Deut.11.10">De 11:10</reference>. Horsley translates, "nakedness upon the river," descriptive of the appearance of a river when its bottom is bare and its banks stripped of verdure by long drought: so Vulgate.

<hi type="bold">the brooks--</hi>the river.

<hi type="bold">mouth--</hi>rather, "the source" [Vulgate]. "Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" (English Version, "driven away") [Horsley].

7. paper-reeds-- rather, pastures, literally, "places naked" of wood, and famed for rich herbage, on the banks of the Nile [Gesenius]. Compare Ge 13:10; De 11:10. Horsley translates, "nakedness upon the river," descriptive of the appearance of a river when its bottom is bare and its banks stripped of verdure by long drought: so Vulgate. the brooks-- the river. mouth-- rather, "the source" [Vulgate]. "Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" (English Version, "driven away") [Horsley].


<hi type="bold">8. fishers--</hi>The Nile was famed for fish (<reference osisRef="Num.11.5">Nu 11:5</reference>); many would be thrown out of employment by the failure of fishes.

<hi type="bold">angle--</hi>a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.

8. fishers-- The Nile was famed for fish (Nu 11:5); many would be thrown out of employment by the failure of fishes. angle-- a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.


<hi type="bold">9. fine flax--</hi>Gesenius, for "fine," translates, "combed"; fine "linen" was worn by the rich only (<reference osisRef="Luke.16.19">Lu 16:19</reference>). Egypt was famous for it (<reference osisRef="Exod.9.31">Ex 9:31</reference>; <reference osisRef="1Kgs.10.28">1Ki 10:28</reference>; <reference osisRef="Prov.7.16">Pr 7:16</reference>; <reference osisRef="Ezek.27.7">Eze 27:7</reference>). The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art in Egypt (<reference osisRef="Exod.26.36">Ex 26:36</reference>). The cloth now found on the mummies was linen, as is shown by the microscope. Wilkinson mentions linen from Egypt which has five hundred forty (or two hundred seventy double) threads in one inch in the warp; whereas some modern cambric has but a hundred sixty [Barnes].

<hi type="bold">networks--</hi>rather, white cloth (<reference osisRef="Esth.1.6">Es 1:6</reference>; 8:16).

9. fine flax-- Gesenius, for "fine," translates, "combed"; fine "linen" was worn by the rich only (Lu 16:19). Egypt was famous for it (Ex 9:31; 1Ki 10:28; Pr 7:16; Eze 27:7). The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art in Egypt (Ex 26:36). The cloth now found on the mummies was linen, as is shown by the microscope. Wilkinson mentions linen from Egypt which has five hundred forty (or two hundred seventy double) threads in one inch in the warp; whereas some modern cambric has but a hundred sixty [Barnes]. networks-- rather, white cloth (Es 1:6; 8:16).


<hi type="bold">10. in the purposes--</hi>rather, "the foundations," that is, "the nobles shall be broken" or brought low: so <reference osisRef="Isa.3.1">Is 3:1</reference>; <reference osisRef="Ps.11.3">Psa 11:3</reference>; compare <reference osisRef="Isa.19.13">Is 19:13</reference>, "The princes--the stay of the tribes. The Arabs call a prince "a pillar of the people" [Maurer]. "Their weaving-frames" [Horsley]. "Dykes" [Barnes].

<hi type="bold">all that make sluices, &c.--</hi>"makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds [Horsley]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [Maurer].

10. in the purposes-- rather, "the foundations," that is, "the nobles shall be broken" or brought low: so Is 3:1; Psa 11:3; compare Is 19:13, "The princes--the stay of the tribes. The Arabs call a prince "a pillar of the people" [Maurer]. "Their weaving-frames" [Horsley]. "Dykes" [Barnes]. all that make sluices, &c.-- "makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds [Horsley]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [Maurer].


<hi type="bold">11. Zoan--</hi>The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arms of the Nile, now San; it was one the Egyptian towns nearest to Palestine (<reference osisRef="Num.13.22">Nu 13:22</reference>), the scene of Moses' miracles (<reference osisRef="Ps.78.12">Psa 78:12</reference>, <reference osisRef="Ps.78.43">43</reference>). It, or else Memphis, was the capital under Sethos.

<hi type="bold">I am ... son of the wise ... kings--</hi>Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant by the expression, "son of the wise, and of ancient kings"; this was their favorite boast (Herodotus, 2.141; compare <reference osisRef="Amos.7.14">Am 7:14</reference>; <reference osisRef="Acts.23.6">Ac 23:6</reference>; <reference osisRef="Phil.3.5">Php 3:5</reference>). "Pharaoh" was the common name of all the kings: Sethos, probably, is here meant.

11. Zoan-- The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arms of the Nile, now San; it was one the Egyptian towns nearest to Palestine (Nu 13:22), the scene of Moses' miracles (Psa 78:12, 43). It, or else Memphis, was the capital under Sethos. I am... son of the wise... kings-- Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant by the expression, "son of the wise, and of ancient kings"; this was their favorite boast (Herodotus, 2.141; compare Am 7:14; Ac 23:6; Php 3:5). "Pharaoh" was the common name of all the kings: Sethos, probably, is here meant.


<hi type="bold">12. let them know--</hi>that is, How is it that, with all their boast of knowing the future [Diodorus, 1.81], they do not know what Jehovah of hosts ...

12. let them know-- that is, How is it that, with all their boast of knowing the future [Diodorus, 1.81], they do not know what Jehovah of hosts...


<hi type="bold">13. Noph--</hi>called also Moph; Greek, Memphis (<reference osisRef="Hos.9.6">Ho 9:6</reference>); on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [Plutarch]. The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion.

<hi type="bold">stay of ... tribes--</hi>rather, "corner-stone of her castes" [Maurer], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on <reference osisRef="Isa.19.10">Is 19:10</reference>; <reference osisRef="Isa.28.16">Is 28:16</reference>; <reference osisRef="Ps.118.22">Psa 118:22</reference>; <reference osisRef="Num.24.17">Nu 24:17</reference>, Margin; <reference osisRef="Judg.20.2">Jud 20:2</reference>; <reference osisRef="1Sam.14.28">1Sa 14:28</reference>, Margin; <reference osisRef="Zech.10.4">Zec 10:4</reference>).

13. Noph-- called also Moph; Greek, Memphis (Ho 9:6); on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [Plutarch]. The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion. stay of... tribes-- rather, "corner-stone of her castes" [Maurer], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on Is 19:10; Is 28:16; Psa 118:22; Nu 24:17, Margin; Jud 20:2; 1Sa 14:28, Margin; Zec 10:4).


<hi type="bold">14. err in every work thereof--</hi>referring to the anarchy arising from their internal feuds. Horsley translates, "with respect to all His (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one mixes spices with wine to make it intoxicating (<reference osisRef="Isa.5.22">Is 5:22</reference>; <reference osisRef="Prov.9.2">Pr 9:2</reference>, <reference osisRef="Prov.9.5">5</reference>), so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man."

14. err in every work thereof-- referring to the anarchy arising from their internal feuds. Horsley translates, "with respect to all His (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one mixes spices with wine to make it intoxicating (Is 5:22; Pr 9:2, 5), so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man."


<hi type="bold">15. work for Egypt--</hi>nothing which Egypt can do to extricate itself from the difficulty.

<hi type="bold">head or tail--</hi>high or low (<reference osisRef="Isa.19.11-Isa.19.15">Is 19:11-15</reference>, and <reference osisRef="Isa.19.8-Isa.19.10">Is 19:8-10</reference>).

<hi type="bold">branch or rush--</hi>the lofty palm branch or the humble reed (<reference osisRef="Isa.9.14">Is 9:14</reference>, <reference osisRef="Isa.9.15">15</reference>; <reference osisRef="Isa.10.33">10:33</reference>, <reference osisRef="Isa.10.34">34</reference>).

15. work for Egypt-- nothing which Egypt can do to extricate itself from the difficulty. head or tail-- high or low (Is 19:11-15, and Is 19:8-10). branch or rush-- the lofty palm branch or the humble reed (Is 9:14, 15; 10:33, 34).


<hi type="bold">16. like ... women--</hi>timid and helpless (<reference osisRef="Jer.51.30">Jr 51:30</reference>; <reference osisRef="Nah.3.13">Na 3:13</reference>).

<hi type="bold">shaking of ... hand--</hi>His judgments by means of the invaders (<reference osisRef="Isa.10.5">Is 10:5</reference>, <reference osisRef="Isa.10.32">32</reference>; <reference osisRef="Isa.11.15">11:15</reference>).

16. like... women-- timid and helpless (Jr 51:30; Na 3:13). shaking of... hand-- His judgments by means of the invaders (Is 10:5, 32; 11:15).


<hi type="bold">17. Judah ... terror unto Egypt--</hi>not by itself: but at this time Hezekiah was the active subordinate ally of Assyria in its invasion of Egypt under Sargon. Similarly to the alliance of Judah with Assyria here is <reference osisRef="2Kgs.23.29">2Ki 23:29</reference>, where Josiah takes the field against Pharaoh-nechoh of Egypt, probably as ally of Assyria against Egypt [G. V. Smith]. Vitringa explains it that Egypt in its calamities would remember that prophets of Judah had foretold them, and so Judah would be "a terror unto Egypt."

<hi type="bold">thereof--</hi>of Judah.

<hi type="bold">it--</hi>Egypt.

17. Judah... terror unto Egypt-- not by itself: but at this time Hezekiah was the active subordinate ally of Assyria in its invasion of Egypt under Sargon. Similarly to the alliance of Judah with Assyria here is 2Ki 23:29, where Josiah takes the field against Pharaoh-nechoh of Egypt, probably as ally of Assyria against Egypt [G. V. Smith]. Vitringa explains it that Egypt in its calamities would remember that prophets of Judah had foretold them, and so Judah would be "a terror unto Egypt." thereof-- of Judah. it-- Egypt.


<hi type="bold">18-22. In that day, &c.--</hi>Suffering shall lead to repentance. Struck with "terror" and "afraid" (<reference osisRef="Isa.19.17">Is 19:17</reference>) because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (<reference osisRef="Isa.18.7">Is 18:7</reference>; <reference osisRef="Isa.23.18">23:18</reference>).

<hi type="bold">five cities--</hi>that is, several cities, as in <reference osisRef="Isa.17.6">Is 17:6</reference>; <reference osisRef="Isa.30.17">30:17</reference>; <reference osisRef="Gen.43.34">Ge 43:34</reference>; <reference osisRef="Lev.26.8">Le 26:8</reference>. Rather, five definite cities of Lower Egypt (<reference osisRef="Isa.19.11">Is 19:11</reference>, <reference osisRef="Isa.19.13">13</reference>; <reference osisRef="Isa.30.4">30:4</reference>), which had close intercourse with the neighboring Jewish cities [Maurer]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis.

<hi type="bold">language of Canaan--</hi>that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in <reference osisRef="Zeph.3.9">Zep 3:9</reference>; as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost (<reference osisRef="Acts.2.4">Ac 2:4</reference>) was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future (<reference osisRef="Zech.14.9">Zec 14:9</reference>; <reference osisRef="John.17.21">Joh 17:21</reference>). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (<reference osisRef="Isa.45.23">Is 45:23</reference>; <reference osisRef="Isa.65.16">65:16</reference>; <reference osisRef="Deut.6.13">De 6:13</reference>).

<hi type="bold">city of destruction--</hi>Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. Maurer, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour" (<reference osisRef="Isa.19.20">Is 19:20</reference>), to "deliver them."

18-22. In that day, &c.-- Suffering shall lead to repentance. Struck with "terror" and "afraid" (Is 19:17) because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (Is 18:7; 23:18). five cities-- that is, several cities, as in Is 17:6; 30:17; Ge 43:34; Le 26:8. Rather, five definite cities of Lower Egypt (Is 19:11, 13; 30:4), which had close intercourse with the neighboring Jewish cities [Maurer]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis. language of Canaan-- that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in Zep 3:9; as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost (Ac 2:4) was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future (Zec 14:9; Joh 17:21). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (Is 45:23; 65:16; De 6:13). city of destruction-- Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. Maurer, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour" (Is 19:20), to "deliver them."


<hi type="bold">23. highway--</hi>free communication, resting on the highest basis, the common faith of both (<reference osisRef="Isa.19.18">Is 19:18</reference>; <reference osisRef="Isa.11.16">Is 11:16</reference>). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come.

<hi type="bold">serve with--</hi>serve Jehovah with the Assyrians. So "serve" is used absolutely (<reference osisRef="Job.36.11">Job 36:11</reference>).

23. highway-- free communication, resting on the highest basis, the common faith of both (Is 19:18; Is 11:16). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come. serve with-- serve Jehovah with the Assyrians. So "serve" is used absolutely (Job 36:11).


<hi type="bold">24. third--</hi>The three shall be joined as one nation.

<hi type="bold">blessing--</hi>the source of blessings to other nations, and the object of their benedictions.

<hi type="bold">in the midst of the land--</hi>rather, "earth" (<reference osisRef="Mic.5.7">Mi 5:7</reference>). Judah is designed to be the grand center of the whole earth (<reference osisRef="Jer.3.17">Jr 3:17</reference>).

24. third-- The three shall be joined as one nation. blessing-- the source of blessings to other nations, and the object of their benedictions. in the midst of the land-- rather, "earth" (Mi 5:7). Judah is designed to be the grand center of the whole earth (Jr 3:17).


<hi type="bold">25. Whom--</hi>rather, "Which," namely, "the land," or "earth," that is, the people of it [Maurer].

<hi type="bold">my people--</hi>the peculiar designation of Israel, the elect people, here applied to Egypt to express its entire admission to religious privileges (<reference osisRef="Rom.9.24-Rom.9.26">Ro 9:24-26</reference>; <reference osisRef="1Pet.2.9">1Pe 2:9</reference>, <reference osisRef="2Cor.2.10">10</reference>).

<hi type="bold">work of my hands--</hi>spiritually (<reference osisRef="Hos.2.23">Ho 2:23</reference>; <reference osisRef="Eph.2.10">Ep 2:10</reference>). <chapter eID="Isa.19"/>

25. Whom-- rather, "Which," namely, "the land," or "earth," that is, the people of it [Maurer]. my people-- the peculiar designation of Israel, the elect people, here applied to Egypt to express its entire admission to religious privileges (Ro 9:24-26; 1Pe 2:9, 10). work of my hands-- spiritually (Ho 2:23; Ep 2:10).


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Isa.20.1-Isa.20.6">Is 20:1-6</reference>. Continuation of the Subject of the Nineteenth Chapter, BUT AT A Later Date. Captivity of Egypt and Ethiopia.</title>
 In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews is warned of the folly of their "expectation" of aid from Egypt or Ethiopia. At a later period (<reference osisRef="Isa.18.1-Isa.18.7">Is 18:1-7</reference>), when Tirhakah of Ethiopia was their ally, the Ethiopians are treated as friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter (<reference osisRef="Isa.20.3">Is 20:3</reference>, <reference osisRef="Isa.20.4">4</reference>) are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had, just before Sethos usurpation, withdrawn from occupation of part of Lower Egypt. Hence, "Egypt" is mentioned alone in <reference osisRef="Isa.19.1-Isa.19.25">Is 19:1-25</reference>, which refers to a somewhat earlier stage of the same event: a delicate mark of truth. Sargon seems to have been the king who finished the capture of Samaria which Shalmaneser began; the alliance of Hoshea with So or Sabacho II of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabacho is deciphered; the two seals are thought, from the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described in this chapter; <reference osisRef="2Kgs.18.10">2Ki 18:10</reference> curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, Sargon finished the conquest of Samaria; "they took it" (compare <reference osisRef="2Kgs.17.4-2Kgs.17.6">2Ki 17:4-6</reference>). In Sargon's palace at Khorsabad, inscriptions state that 27,280 Israelites were led captive by the founder of the palace. While Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him; the siege began in 723 B.C., and ended in 721 B.C., the first year of Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglath-pileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his father and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear in the list of Assyrian kings, which confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake off the tribute until the reign of Sennacherib; hence Judah was not invaded now as the lands of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Ashdod," &c., preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the southwest coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt"; besides destroying in part the Ethiopian "No-ammon," or Thebes (<reference osisRef="Nah.3.8">Na 3:8</reference>); also that he warred with the kings of "Ashdod," Gaza, &c., in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration, 722-715 B.C. [G. V. Smith].

<hi type="bold">1. Tartan--</hi>probably the same general as was sent by Sennacherib against Hezekiah (<reference osisRef="2Kgs.18.17">2Ki 18:17</reference>). Gesenius takes "Tartan" as a title.

<hi type="bold">Ashdod--</hi>called by the Greeks Azotus (<reference osisRef="Acts.8.40">Ac 8:40</reference>); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus.

<hi type="bold">sent--</hi>Sargon himself remained behind engaged with the Phoenician cities, or else led the main force more directly into Egypt out of Judah [G. V. Smith].

CHAPTER 20 Is 20:1-6. Continuation of the Subject of the Nineteenth Chapter, BUT AT A Later Date. Captivity of Egypt and Ethiopia. In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews is warned of the folly of their "expectation" of aid from Egypt or Ethiopia. At a later period (Is 18:1-7), when Tirhakah of Ethiopia was their ally, the Ethiopians are treated as friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter (Is 20:3, 4) are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had, just before Sethos usurpation, withdrawn from occupation of part of Lower Egypt. Hence, "Egypt" is mentioned alone in Is 19:1-25, which refers to a somewhat earlier stage of the same event: a delicate mark of truth. Sargon seems to have been the king who finished the capture of Samaria which Shalmaneser began; the alliance of Hoshea with So or Sabacho II of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabacho is deciphered; the two seals are thought, from the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described in this chapter; 2Ki 18:10 curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, Sargon finished the conquest of Samaria; "they took it" (compare 2Ki 17:4-6). In Sargon's palace at Khorsabad, inscriptions state that 27,280 Israelites were led captive by the founder of the palace. While Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him; the siege began in 723 B.C., and ended in 721 B.C., the first year of Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglath-pileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his father and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear in the list of Assyrian kings, which confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake off the tribute until the reign of Sennacherib; hence Judah was not invaded now as the lands of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Ashdod," &c., preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the southwest coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt"; besides destroying in part the Ethiopian "No-ammon," or Thebes (Na 3:8); also that he warred with the kings of "Ashdod," Gaza, &c., in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration, 722-715 B.C. [G. V. Smith]. 1. Tartan-- probably the same general as was sent by Sennacherib against Hezekiah (2Ki 18:17). Gesenius takes "Tartan" as a title. Ashdod-- called by the Greeks Azotus (Ac 8:40); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus. sent-- Sargon himself remained behind engaged with the Phoenician cities, or else led the main force more directly into Egypt out of Judah [G. V. Smith].


<hi type="bold">2. by--</hi>literally, "by the hand of" (compare <reference osisRef="Ezek.3.14">Eze 3:14</reference>).

<hi type="bold">sackcloth--</hi>the loose outer garment of coarse dark hair-cloth worn by mourners (<reference osisRef="2Sam.3.31">2Sa 3:31</reference>) and by prophets, fastened at the waist by a girdle (<reference osisRef="Matt.3.4">Mt 3:4</reference>; <reference osisRef="2Kgs.1.8">2Ki 1:8</reference>; <reference osisRef="Zech.13.4">Zec 13:4</reference>).

<hi type="bold">naked--</hi>rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest (<reference osisRef="1Sam.19.24">1Sa 19:24</reference>; <reference osisRef="Amos.2.16">Am 2:16</reference>; <reference osisRef="John.21.7">Joh 21:7</reference>); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance.

2. by-- literally, "by the hand of" (compare Eze 3:14). sackcloth-- the loose outer garment of coarse dark hair-cloth worn by mourners (2Sa 3:31) and by prophets, fastened at the waist by a girdle (Mt 3:4; 2Ki 1:8; Zec 13:4). naked-- rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest (1Sa 19:24; Am 2:16; Joh 21:7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance.


<hi type="bold">3. three years--</hi>Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [Rosenmuller]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [Barnes], (<reference osisRef="Isa.8.18">Is 8:18</reference>). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision.

<hi type="bold">wonder--</hi>rather, "omen"; conveying a threat as to the future [G. V. Smith].

<hi type="bold">upon--</hi>in reference to, against.

3. three years-- Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [Rosenmuller]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [Barnes], (Is 8:18). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision. wonder-- rather, "omen"; conveying a threat as to the future [G. V. Smith]. upon-- in reference to, against.


<hi type="bold">4. buttocks uncovered--</hi>Belzoni says that captives are found represented thus on Egyptian monuments (<reference osisRef="Isa.47.2">Is 47:2</reference>, <reference osisRef="Isa.47.3">3</reference>; <reference osisRef="Nah.3.5">Na 3:5</reference>, 8, 9), where as here, Egypt and Ethiopia are mentioned as in alliance.

4. buttocks uncovered-- Belzoni says that captives are found represented thus on Egyptian monuments (Is 47:2, 3; Na 3:5, 8, 9), where as here, Egypt and Ethiopia are mentioned as in alliance.


<hi type="bold">5. they--</hi>the Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally (<reference osisRef="Isa.30.7">Is 30:7</reference>). Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast (<reference osisRef="Isa.13.19">Is 13:19</reference>); for the alliance with it was completed.

5. they-- the Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally (Is 30:7). Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast (Is 13:19); for the alliance with it was completed.


<hi type="bold">6. isle--</hi>that is, coast on the Mediterranean--Philistia, perhaps Phoenicia (compare <reference osisRef="Isa.23.2">Is 23:2</reference>; <reference osisRef="Isa.11.11">11:11</reference>; <reference osisRef="Isa.13.22">13:22</reference>; <reference osisRef="Ps.72.10">Psa 72:10</reference>).

<hi type="bold">we--</hi>emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape? <chapter eID="Isa.20"/>

6. isle-- that is, coast on the Mediterranean--Philistia, perhaps Phoenicia (compare Is 23:2; 11:11; 13:22; Psa 72:10). we-- emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape?


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Isa.21.1-Isa.21.10">Is 21:1-10</reference>. Repetition of the Assurance Given in the Thirteenth and Fourteenth Chapters to the Jews About to Be Captives in Babylon, that Their Enemy Should Be Destroyed and They Be Delivered.</title>
 He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass.

<hi type="bold">1. desert--</hi>the champaign between Babylon and Persia; it was once a desert, and it was to become so again.

<hi type="bold">of the sea--</hi>The plain was covered with the water of the Euphrates like a "sea" (<reference osisRef="Jer.51.13">Jr 51:13</reference>, <reference osisRef="Jer.51.36">36</reference>; so <reference osisRef="Isa.11.15">Is 11:15</reference>, the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted the whole country again into a vast desert marsh.

<hi type="bold">whirlwinds in the south--</hi>(<reference osisRef="Job.37.9">Job 37:9</reference>; <reference osisRef="Zech.9.14">Zec 9:14</reference>). The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from its course being unbroken along the plain (<reference osisRef="Job.1.19">Job 1:19</reference>).

<hi type="bold">desert--</hi>the plain between Babylon and Persia.

<hi type="bold">terrible land--</hi>Media; to guard against which was the object of Nitocris' great works [Herodotus, 1.185]. Compare as to "terrible" applied to a wilderness, as being full of unknown dangers, <reference osisRef="Deut.1.29">De 1:29</reference>.

CHAPTER 21 Is 21:1-10. Repetition of the Assurance Given in the Thirteenth and Fourteenth Chapters to the Jews About to Be Captives in Babylon, that Their Enemy Should Be Destroyed and They Be Delivered. He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass. 1. desert-- the champaign between Babylon and Persia; it was once a desert, and it was to become so again. of the sea-- The plain was covered with the water of the Euphrates like a "sea" (Jr 51:13, 36; so Is 11:15, the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted the whole country again into a vast desert marsh. whirlwinds in the south-- (Job 37:9; Zec 9:14). The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from its course being unbroken along the plain (Job 1:19). desert-- the plain between Babylon and Persia. terrible land-- Media; to guard against which was the object of Nitocris' great works [Herodotus, 1.185]. Compare as to "terrible" applied to a wilderness, as being full of unknown dangers, De 1:29.


<hi type="bold">2. dealeth treacherously--</hi>referring to the military stratagem employed by Cyrus in taking Babylon. It may be translated, "is repaid with treachery"; then the subject of the verb is Babylon. She is repaid in her own coin; <reference osisRef="Isa.33.1">Is 33:1</reference>; <reference osisRef="Hab.2.8">Ha 2:8</reference>, favor this.

<hi type="bold">Go up--</hi>Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance (<reference osisRef="Isa.13.3">Is 13:3</reference>, <reference osisRef="Isa.13.17">17</reference>).

<hi type="bold">Elam--</hi>a province of Persia, the original place of their settlement (<reference osisRef="Gen.10.22">Ge 10:22</reference>), east of the Euphrates. The name "Persia" was not in use until the captivity; it means a "horseman"; Cyrus first trained the Persians in horsemanship. It is a mark of authenticity that the name is not found before Daniel and Ezekiel [Bochart].

<hi type="bold">thereof--</hi>the "sighing" caused by Babylon (<reference osisRef="Isa.14.7">Is 14:7</reference>, <reference osisRef="Isa.14.8">8</reference>).

2. dealeth treacherously-- referring to the military stratagem employed by Cyrus in taking Babylon. It may be translated, "is repaid with treachery"; then the subject of the verb is Babylon. She is repaid in her own coin; Is 33:1; Ha 2:8, favor this. Go up-- Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance (Is 13:3, 17). Elam-- a province of Persia, the original place of their settlement (Ge 10:22), east of the Euphrates. The name "Persia" was not in use until the captivity; it means a "horseman"; Cyrus first trained the Persians in horsemanship. It is a mark of authenticity that the name is not found before Daniel and Ezekiel [Bochart]. thereof-- the "sighing" caused by Babylon (Is 14:7, 8).


3. Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab (<reference osisRef="Isa.15.5">Is 15:5</reference>; <reference osisRef="Isa.16.11">16:11</reference>).

<hi type="bold">pain--</hi>(Compare <reference osisRef="Isa.13.8">Is 13:8</reference>; <reference osisRef="Ezek.30.4">Eze 30:4</reference>, <reference osisRef="Ezek.30.19">19</reference>; <reference osisRef="Nah.2.10">Na 2:10</reference>).

<hi type="bold">at the hearing--</hi>The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" (<reference osisRef="Gen.16.2">Ge 16:2</reference>; <reference osisRef="Ps.69.23">Psa 69:23</reference>) [Maurer].

3. Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab (Is 15:5; 16:11). pain-- (Compare Is 13:8; Eze 30:4, 19; Na 2:10). at the hearing-- The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" (Ge 16:2; Psa 69:23) [Maurer].


<hi type="bold">4. panted--</hi>"is bewildered" [Barnes].

<hi type="bold">night of my pleasure--</hi>The prophet supposes himself one of the banqueters at Belshazzar's feast, on the night that Babylon was about to be taken by surprise; hence his expression, "my pleasure" (<reference osisRef="Isa.14.11">Is 14:11</reference>; <reference osisRef="Jer.51.39">Jr 51:39</reference>; <reference osisRef="Dan.5.1-Dan.5.31">Da 5:1-31</reference>).

4. panted-- "is bewildered" [Barnes]. night of my pleasure-- The prophet supposes himself one of the banqueters at Belshazzar's feast, on the night that Babylon was about to be taken by surprise; hence his expression, "my pleasure" (Is 14:11; Jr 51:39; Da 5:1-31).


<hi type="bold">5. Prepare the table--</hi>namely, the feast in Babylon; during which Cyrus opened the dykes made by Semiramis to confine the Euphrates to one channel and suffered them to overflow the country, so that he could enter Babylon by the channel of the river. Isaiah first represents the king ordering the feast to be got ready. The suddenness of the irruption of the foe is graphically expressed by the rapid turn in the language to an alarm addressed to the Babylonian princes, "Arise," &c. (compare <reference osisRef="Isa.22.13">Is 22:13</reference>). Maurer translates, "They prepare the table," &c. But see <reference osisRef="Isa.8.9">Is 8:9</reference>.

<hi type="bold">watch in ... watchtower--</hi>rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls.

<hi type="bold">anoint ... shield--</hi>This was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defense"; the mention of the "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defense. Horsley translates, "Grip the oiled shield."

5. Prepare the table-- namely, the feast in Babylon; during which Cyrus opened the dykes made by Semiramis to confine the Euphrates to one channel and suffered them to overflow the country, so that he could enter Babylon by the channel of the river. Isaiah first represents the king ordering the feast to be got ready. The suddenness of the irruption of the foe is graphically expressed by the rapid turn in the language to an alarm addressed to the Babylonian princes, "Arise," &c. (compare Is 22:13). Maurer translates, "They prepare the table," &c. But see Is 8:9. watch in... watchtower-- rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls. anoint... shield-- This was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defense"; the mention of the "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defense. Horsley translates, "Grip the oiled shield."


<hi type="bold">6. Go, set a watchman, let him declare what he seeth--</hi>God's direction to Isaiah to set a watchman to "declare" what he sees. But as in <reference osisRef="Isa.21.10">Is 21:10</reference>, Isaiah himself is represented as the one who "declared." Horsley makes him the "watchman," and translates, "Come, let him who standeth on the watchtower report what he seeth."

6. Go, set a watchman, let him declare what he seeth-- God's direction to Isaiah to set a watchman to "declare" what he sees. But as in Is 21:10, Isaiah himself is represented as the one who "declared." Horsley makes him the "watchman," and translates, "Come, let him who standeth on the watchtower report what he seeth."


<hi type="bold">7. chariot, &c.--</hi>rather, "a body of riders," namely, some riding in pairs on horses (literally, "pairs of horsemen," that is, two abreast), others on asses, others on camels (compare <reference osisRef="Isa.21.9">Is 21:9</reference>; <reference osisRef="Isa.22.6">Is 22:6</reference>). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in <reference osisRef="Isa.21.7">Is 21:7</reference>, as in <reference osisRef="Isa.21.9">Is 21:9</reference>, "a body of men riding." The Persians used asses and camels for war [Maurer]. Horsley translates, "One drawn in a car, with a pair of riders, drawn by an ass, drawn by a camel"; Cyrus is the man; the car drawn by a camel and ass yoked together and driven by two postilions, one on each, is the joint army of Medes and Persians under their respective leaders. He thinks the more ancient military cars were driven by men riding on the beasts that drew them; <reference osisRef="Isa.21.9">Is 21:9</reference> favors this.

7. chariot, &c.-- rather, "a body of riders," namely, some riding in pairs on horses (literally, "pairs of horsemen," that is, two abreast), others on asses, others on camels (compare Is 21:9; Is 22:6). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in Is 21:7, as in Is 21:9, "a body of men riding." The Persians used asses and camels for war [Maurer]. Horsley translates, "One drawn in a car, with a pair of riders, drawn by an ass, drawn by a camel"; Cyrus is the man; the car drawn by a camel and ass yoked together and driven by two postilions, one on each, is the joint army of Medes and Persians under their respective leaders. He thinks the more ancient military cars were driven by men riding on the beasts that drew them; Is 21:9 favors this.


<hi type="bold">8. A lion--</hi>rather, "(The watchman) cried, I am as a lion"; so as is understood (<reference osisRef="Isa.62.5">Is 62:5</reference>; <reference osisRef="Ps.11.1">Psa 11:1</reference>). The point of comparison to "a lion" is in <reference osisRef="Rev.10.3">Re 10:3</reference>, the loudness of the cry. But here it is rather his vigilance. The lion's eyelids are short, so that, even when asleep, he seems to be on the watch, awake; hence he was painted on doors of temples as the symbol of watchfulness, guarding the place (Hor. Apollo) [Horsley].

8. A lion-- rather, "(The watchman) cried, I am as a lion"; so as is understood (Is 62:5; Psa 11:1). The point of comparison to "a lion" is in Re 10:3, the loudness of the cry. But here it is rather his vigilance. The lion's eyelids are short, so that, even when asleep, he seems to be on the watch, awake; hence he was painted on doors of temples as the symbol of watchfulness, guarding the place (Hor. Apollo) [Horsley].


<hi type="bold">9. chariot of men--</hi>chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in <reference osisRef="Isa.21.7">Is 21:7</reference> [Maurer]. But Horsley, "The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between <reference osisRef="Isa.21.7">Is 21:7</reference> and <reference osisRef="Isa.21.9">Is 21:9</reference>, the overthrow of Babylon by the horsemen, or man in the car, is accomplished. The overthrow needed to be announced to the prophet by the watchman, owing to the great extent of the city. Herodotus (1.131) says that one part of the city was captured some time before the other received the tidings of it.

<hi type="bold">answered--</hi>not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse: proclaimeth (<reference osisRef="Job.3.2">Job 3:2</reference>, Margin; <reference osisRef="Dan.2.26">Da 2:26</reference>; <reference osisRef="Acts.5.8">Ac 5:8</reference>).

<hi type="bold">fallen ... fallen--</hi>The repetition expresses emphasis and certainty (<reference osisRef="Ps.92.9">Psa 92:9</reference>; <reference osisRef="Ps.93.3">93:3</reference>; compare <reference osisRef="Jer.51.8">Jr 51:8</reference>; <reference osisRef="Rev.18.2">Re 18:2</reference>).

<hi type="bold">images--</hi>Bel, Merodach, &c. (<reference osisRef="Jer.50.2">Jr 50:2</reference>; <reference osisRef="Jer.51.44">51:44</reference>, <reference osisRef="Jer.51.52">52</reference>). The Persians had no images, temples, or altars, and charged the makers of such with madness [Herodotus 1.131]; therefore they dashed the Babylonian "images broken unto the ground."

9. chariot of men-- chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in Is 21:7 [Maurer]. But Horsley, "The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between Is 21:7 and Is 21:9, the overthrow of Babylon by the horsemen, or man in the car, is accomplished. The overthrow needed to be announced to the prophet by the watchman, owing to the great extent of the city. Herodotus (1.131) says that one part of the city was captured some time before the other received the tidings of it. answered-- not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse: proclaimeth (Job 3:2, Margin; Da 2:26; Ac 5:8). fallen... fallen-- The repetition expresses emphasis and certainty (Psa 92:9; 93:3; compare Jr 51:8; Re 18:2). images-- Bel, Merodach, &c. (Jr 50:2; 51:44, 52). The Persians had no images, temples, or altars, and charged the makers of such with madness [Herodotus 1.131]; therefore they dashed the Babylonian "images broken unto the ground."


<hi type="bold">10. my threshing--</hi>that is, my people (the Jews) trodden down by Babylon.

<hi type="bold">corn of my floor--</hi>Hebrew, "my son of the floor," that is, my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff) [Maurer]. Horsley translates, "O thou object of my unremitting prophetic pains." See <reference osisRef="Isa.28.27">Is 28:27</reference>, <reference osisRef="Isa.28.28">28</reference>. Some, from <reference osisRef="Jer.51.33">Jr 51:33</reference>, make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians.

 <reference osisRef="Isa.21.11">Is 21:11</reference>, <reference osisRef="Isa.21.12">12</reference>. A Prophecy to the Idumeans Who Taunted the Afflicted Jews in the Babylonish Captivity.

 One out of Seir asks, What of the night? Is there a hope of the dawn of deliverance? Isaiah replies, The morning is beginning to dawn (to us); but night is also coming (to you). Compare <reference osisRef="Ps.137.7">Psa 137:7</reference>. The Hebrew captives would be delivered, and taunting Edom punished. If the Idumean wish to ask again, he may do so; if he wishes an answer of peace for his country, then let him "return (repent), come" [Barnes].

10. my threshing-- that is, my people (the Jews) trodden down by Babylon. corn of my floor-- Hebrew, "my son of the floor," that is, my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff) [Maurer]. Horsley translates, "O thou object of my unremitting prophetic pains." See Is 28:27, 28. Some, from Jr 51:33, make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians. Is 21:11, 12. A Prophecy to the Idumeans Who Taunted the Afflicted Jews in the Babylonish Captivity. One out of Seir asks, What of the night? Is there a hope of the dawn of deliverance? Isaiah replies, The morning is beginning to dawn (to us); but night is also coming (to you). Compare Psa 137:7. The Hebrew captives would be delivered, and taunting Edom punished. If the Idumean wish to ask again, he may do so; if he wishes an answer of peace for his country, then let him "return (repent), come" [Barnes].


<hi type="bold">11. Dumah--</hi>a tribe and region of Ishmael in Arabia (<reference osisRef="Gen.25.14">Ge 25:14</reference>; <reference osisRef="1Chr.1.30">1Ch 1:30</reference>); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. Vitringa thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction.

<hi type="bold">Seir--</hi>the principal mountain in Idumea, south of the Dead Sea, in Arabia-Petræa. "He calleth" ought to be rather, "There is a call from Seir."

<hi type="bold">to me--</hi>Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.

<hi type="bold">Watchman--</hi>the prophet (<reference osisRef="Isa.62.6">Is 62:6</reference>; <reference osisRef="Jer.6.17">Jr 6:17</reference>), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (<reference osisRef="Hab.2.1">Ha 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>).

<hi type="bold">what of the night--</hi>What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [Maurer]. "Night" means calamity (<reference osisRef="Job.35.10">Job 35:10</reference>; <reference osisRef="Mic.3.6">Mi 3:6</reference>), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as Barnes thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.

11. Dumah-- a tribe and region of Ishmael in Arabia (Ge 25:14; 1Ch 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. Vitringa thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction. Seir-- the principal mountain in Idumea, south of the Dead Sea, in Arabia-Petræa. "He calleth" ought to be rather, "There is a call from Seir." to me-- Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet. Watchman-- the prophet (Is 62:6; Jr 6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (Ha 2:1, 2). what of the night-- What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [Maurer]. "Night" means calamity (Job 35:10; Mi 3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as Barnes thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.


12. Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as Barnes, "Prosperity cometh (to the Jews) to be quickly followed by adversity (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land in their absence during the captivity, and now deride them by your question)" (<reference osisRef="Isa.34.5-Isa.34.7">Is 34:5-7</reference>). This view is favored by Ob 10-21.

<hi type="bold">if ye will inquire, inquire--</hi>If ye choose to consult me again, do so (similar phrases occur in <reference osisRef="Gen.43.14">Ge 43:14</reference>; <reference osisRef="2Kgs.7.4">2Ki 7:4</reference>; <reference osisRef="Esth.4.16">Es 4:16</reference>).

<hi type="bold">return, come--</hi>"Be converted to God (and then), come" [Gesenius]; you will then receive a more favorable answer.
 <title type="x-s3"><reference osisRef="Isa.21.13-Isa.21.17">Is 21:13-17</reference>. Prophecy that Arabia Would Be Overrun by a Foreign Foe within a Year.</title>
 Probably in the wars between Assyria and Egypt; Idumea and Arabia lay somewhat on the intermediate line of march.

12. Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as Barnes, "Prosperity cometh (to the Jews) to be quickly followed by adversity (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land in their absence during the captivity, and now deride them by your question)" (Is 34:5-7). This view is favored by Ob 10-21. if ye will inquire, inquire-- If ye choose to consult me again, do so (similar phrases occur in Ge 43:14; 2Ki 7:4; Es 4:16). return, come-- "Be converted to God (and then), come" [Gesenius]; you will then receive a more favorable answer. Is 21:13-17. Prophecy that Arabia Would Be Overrun by a Foreign Foe within a Year. Probably in the wars between Assyria and Egypt; Idumea and Arabia lay somewhat on the intermediate line of march.


<hi type="bold">13. upon--</hi>that is, respecting.

<hi type="bold">forest--</hi>not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees.

<hi type="bold">travelling companies--</hi>caravans: ye shall be driven through fear of the foe to unfrequented routes (<reference osisRef="Isa.33.8">Is 33:8</reference>; <reference osisRef="Judg.5.6">Jud 5:6</reference>; <reference osisRef="Jer.49.8">Jr 49:8</reference> is parallel to this passage).

<hi type="bold">Dedanim--</hi>In North Arabia (<reference osisRef="Gen.25.3">Ge 25:3</reference>; <reference osisRef="Jer.25.23">Jr 25:23</reference>; <reference osisRef="Ezek.25.13">Eze 25:13</reference>; <reference osisRef="Ezek.27.20">27:20</reference>; a different "Dedan" occurs <reference osisRef="Gen.10.7">Ge 10:7</reference>).

13. upon-- that is, respecting. forest-- not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees. travelling companies-- caravans: ye shall be driven through fear of the foe to unfrequented routes (Is 33:8; Jud 5:6; Jr 49:8 is parallel to this passage). Dedanim-- In North Arabia (Ge 25:3; Jr 25:23; Eze 25:13; 27:20; a different "Dedan" occurs Ge 10:7).


<hi type="bold">14. Tema--</hi>a kindred tribe: an oasis in that region (<reference osisRef="Jer.25.23">Jr 25:23</reference>). The Temeans give water to the faint and thirsting Dedanites; the greatest act of hospitality in the burning lands of the East, where water is so scarce.

<hi type="bold">prevented--</hi>that is, anticipated the wants of the fugitive Dedanites by supplying bread (<reference osisRef="Gen.14.18">Ge 14:18</reference>).

<hi type="bold">their bread--</hi>rather, "his (the fugitive's) bread"; the bread due to him, necessary for his support; so "thy grave" (<reference osisRef="Isa.14.19">Is 14:19</reference>), [Maurer].

14. Tema-- a kindred tribe: an oasis in that region (Jr 25:23). The Temeans give water to the faint and thirsting Dedanites; the greatest act of hospitality in the burning lands of the East, where water is so scarce. prevented-- that is, anticipated the wants of the fugitive Dedanites by supplying bread (Ge 14:18). their bread-- rather, "his (the fugitive's) bread"; the bread due to him, necessary for his support; so "thy grave" (Is 14:19), [Maurer].


<hi type="bold">15. they--</hi>the fugitive Dedanites and other Arabs.

15. they-- the fugitive Dedanites and other Arabs.


<hi type="bold">16. years of ... hireling--</hi>(See on <reference osisRef="Isa.16.14">Is 16:14</reference>).

<hi type="bold">Kedar--</hi>a wandering tribe (<reference osisRef="Ps.120.5">Psa 120:5</reference>). North of Arabia-Petræa, and south of Arabia-Deserta; put for Arabia in general.

16. years of... hireling-- (See on Is 16:14). Kedar-- a wandering tribe (Psa 120:5). North of Arabia-Petræa, and south of Arabia-Deserta; put for Arabia in general.


<hi type="bold">17. residue ... diminished--</hi>The remnant of Arab warriors, famous in the bow, left after the invasion, shall be small. <chapter eID="Isa.21"/>

17. residue... diminished-- The remnant of Arab warriors, famous in the bow, left after the invasion, shall be small.


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Isa.22.1-Isa.22.14">Is 22:1-14</reference>. Prophecy as to an Attack on Jerusalem.</title>
 That by Sennacherib, in the fourteenth year of Hezekiah; <reference osisRef="Isa.22.8-Isa.22.11">Is 22:8-11</reference>, the preparations for defense and securing of water exactly answer to those in <reference osisRef="2Chr.32.4">2Ch 32:4</reference>, 5, 30. "Shebna," too (<reference osisRef="Isa.22.15">Is 22:15</reference>), was scribe at this time (<reference osisRef="Isa.36.3">Is 36:3</reference>) [Maurer]. The language of <reference osisRef="Isa.22.12-Isa.22.14">Is 22:12-14</reference>, as to the infidelity and consequent utter ruin of the Jews, seems rather to foreshadow the destruction by Nebuchadnezzar in Zedekiah's reign, and cannot be restricted to Hezekiah's time [Lowth].

<hi type="bold">1. of ... valley of vision--</hi>rather, "respecting the valley of visions"; namely, Jerusalem, the seat of divine revelations and visions, "the nursery of prophets" [Jerome], (<reference osisRef="Isa.2.3">Is 2:3</reference>; 29:1; <reference osisRef="Ezek.23.4">Eze 23:4</reference>, Margin; <reference osisRef="Luke.13.33">Lu 13:33</reference>). It lay in a "valley" surrounded by hills higher than Zion and Moriah (<reference osisRef="Ps.125.2">Psa 125:2</reference>; <reference osisRef="Jer.21.13">Jr 21:13</reference>).

<hi type="bold">thee--</hi>the people of Jerusalem personified.

<hi type="bold">housetops--</hi>Panic-struck, they went up on the flat balustraded roofs to look forth and see whether the enemy was near, and partly to defend themselves from the roofs (<reference osisRef="Judg.9.51">Jud 9:51</reference>, &c.).

CHAPTER 22 Is 22:1-14. Prophecy as to an Attack on Jerusalem. That by Sennacherib, in the fourteenth year of Hezekiah; Is 22:8-11, the preparations for defense and securing of water exactly answer to those in 2Ch 32:4, 5, 30. "Shebna," too (Is 22:15), was scribe at this time (Is 36:3) [Maurer]. The language of Is 22:12-14, as to the infidelity and consequent utter ruin of the Jews, seems rather to foreshadow the destruction by Nebuchadnezzar in Zedekiah's reign, and cannot be restricted to Hezekiah's time [Lowth]. 1. of... valley of vision-- rather, "respecting the valley of visions"; namely, Jerusalem, the seat of divine revelations and visions, "the nursery of prophets" [Jerome], (Is 2:3; 29:1; Eze 23:4, Margin; Lu 13:33). It lay in a "valley" surrounded by hills higher than Zion and Moriah (Psa 125:2; Jr 21:13). thee-- the people of Jerusalem personified. housetops-- Panic-struck, they went up on the flat balustraded roofs to look forth and see whether the enemy was near, and partly to defend themselves from the roofs (Jud 9:51, &c.).


<hi type="bold">2. art--</hi>rather, "wert"; for it could not now be said to be "a joyous city" (<reference osisRef="Isa.32.13">Is 32:13</reference>). The cause of their joy (<reference osisRef="Isa.22.13">Is 22:13</reference>) may have been because Sennacherib had accepted Hezekiah's offer to renew the payment of tribute, and they were glad to have peace on any terms, however humiliating (<reference osisRef="2Kgs.18.14-2Kgs.18.16">2Ki 18:14-16</reference>), or on account of the alliance with Egypt. If the reference be to Zedekiah's time, the joy and feasting are not inapplicable, for this recklessness was a general characteristic of the unbelieving Jews (<reference osisRef="Isa.56.12">Is 56:12</reference>).

<hi type="bold">not slain with the sword--</hi>but with the famine and pestilence about to be caused by the coming siege (<reference osisRef="Lam.4.9">La 4:9</reference>). Maurer refers this to the plague by which he thinks Sennacherib's army was destroyed, and Hezekiah was made sick (<reference osisRef="Isa.37.36">Is 37:36</reference>; <reference osisRef="Isa.38.1">38:1</reference>). But there is no authority for supposing that the Jews in the city suffered such extremities of plague at this time, when God destroyed their foes. Barnes refers it to those slain in flight, not in open honorable "battle"; <reference osisRef="Isa.22.3">Is 22:3</reference> favors this.

2. art-- rather, "wert"; for it could not now be said to be "a joyous city" (Is 32:13). The cause of their joy (Is 22:13) may have been because Sennacherib had accepted Hezekiah's offer to renew the payment of tribute, and they were glad to have peace on any terms, however humiliating (2Ki 18:14-16), or on account of the alliance with Egypt. If the reference be to Zedekiah's time, the joy and feasting are not inapplicable, for this recklessness was a general characteristic of the unbelieving Jews (Is 56:12). not slain with the sword-- but with the famine and pestilence about to be caused by the coming siege (La 4:9). Maurer refers this to the plague by which he thinks Sennacherib's army was destroyed, and Hezekiah was made sick (Is 37:36; 38:1). But there is no authority for supposing that the Jews in the city suffered such extremities of plague at this time, when God destroyed their foes. Barnes refers it to those slain in flight, not in open honorable "battle"; Is 22:3 favors this.


<hi type="bold">3. rulers--</hi>rather, "generals" (<reference osisRef="Josh.10.24">Jos 10:24</reference>; <reference osisRef="Judg.11.6">Jud 11:6</reference>, <reference osisRef="Judg.11.11">11</reference>).

<hi type="bold">bound--</hi>rather, "are taken."

<hi type="bold">by the archers--</hi>literally, "by the bow"; so <reference osisRef="Isa.21.17">Is 21:17</reference>. Bowmen were the light troops, whose province it was to skirmish in front and (<reference osisRef="2Kgs.6.22">2Ki 6:22</reference>) pursue fugitives (<reference osisRef="2Kgs.25.5">2Ki 25:5</reference>); this verse applies better to the attack of Nebuchadnezzar than that of Sennacherib.

<hi type="bold">all ... in thee--</hi>all found in the city (<reference osisRef="Isa.13.15">Is 13:15</reference>), not merely the "rulers" or generals.

<hi type="bold">fled from far--</hi>those who had fled from distant parts to Jerusalem as a place of safety; rather, fled afar.

3. rulers-- rather, "generals" (Jos 10:24; Jud 11:6, 11). bound-- rather, "are taken." by the archers-- literally, "by the bow"; so Is 21:17. Bowmen were the light troops, whose province it was to skirmish in front and (2Ki 6:22) pursue fugitives (2Ki 25:5); this verse applies better to the attack of Nebuchadnezzar than that of Sennacherib. all... in thee-- all found in the city (Is 13:15), not merely the "rulers" or generals. fled from far-- those who had fled from distant parts to Jerusalem as a place of safety; rather, fled afar.


<hi type="bold">4. Look ... from me--</hi>Deep grief seeks to be alone; while others feast joyously, Isaiah mourns in prospect of the disaster coming on Jerusalem (<reference osisRef="Mic.1.8">Mi 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>).

<hi type="bold">daughter, &c.--</hi>(see on <reference osisRef="Isa.1.8">Is 1:8</reference>; <reference osisRef="Lam.2.11">La 2:11</reference>).

4. Look... from me-- Deep grief seeks to be alone; while others feast joyously, Isaiah mourns in prospect of the disaster coming on Jerusalem (Mi 1:8, 9). daughter, &c.-- (see on Is 1:8; La 2:11).


<hi type="bold">5. trouble ... by the Lord--</hi>that is, sent by or from the Lord (see on <reference osisRef="Isa.19.15">Is 19:15</reference>; <reference osisRef="Luke.21.22-Luke.21.24">Lu 21:22-24</reference>).

<hi type="bold">valley of vision--</hi>(See on <reference osisRef="Isa.22.1">Is 22:1</reference>). Some think a valley near Ophel is meant as about to be the scene of devastation (compare see on <reference osisRef="Isa.32.13">Is 32:13</reference>,<reference osisRef="Isa.32.14">14</reference>).

<hi type="bold">breaking ... walls--</hi>that is, "a day of breaking the walls" of the city.

<hi type="bold">crying to the mountains--</hi>the mournful cry of the townsmen "reaches" to (Maurer translates, towards) the mountains, and is echoed back by them. Josephus describes in the very same language the scene at the assault of Jerusalem under Titus. To this the prophecy, probably, refers ultimately. If, as some think, the "cry" is that of those escaping to the mountains, compare <reference osisRef="Matt.13.14">Mt 13:14</reference>; <reference osisRef="Matt.24.16">24:16</reference>, with this.

5. trouble... by the Lord-- that is, sent by or from the Lord (see on Is 19:15; Lu 21:22-24). valley of vision-- (See on Is 22:1). Some think a valley near Ophel is meant as about to be the scene of devastation (compare see on Is 32:13,14). breaking... walls-- that is, "a day of breaking the walls" of the city. crying to the mountains-- the mournful cry of the townsmen "reaches" to (Maurer translates, towards) the mountains, and is echoed back by them. Josephus describes in the very same language the scene at the assault of Jerusalem under Titus. To this the prophecy, probably, refers ultimately. If, as some think, the "cry" is that of those escaping to the mountains, compare Mt 13:14; 24:16, with this.


<hi type="bold">6. Elam--</hi>the country stretching east from the Lower Tigris, answering to what was afterwards called Persia (see on <reference osisRef="Isa.21.2">Is 21:2</reference>). Later, Elam was a province of Persia (<reference osisRef="Ezra.4.9">Ezr 4:9</reference>). In Sennacherib's time, Elam was subject to Assyria (<reference osisRef="2Kgs.18.11">2Ki 18:11</reference>), and so furnished a contingent to its invading armies. Famed for the bow (<reference osisRef="Isa.13.18">Is 13:18</reference>; <reference osisRef="Jer.49.35">Jr 49:35</reference>), in which the Ethiopians alone excelled them.

<hi type="bold">with chariots of men and horsemen--</hi>that is, they used the bow both in chariots and on horseback. "Chariots of men," that is, chariots in which men are borne, war chariots (compare see on <reference osisRef="Isa.21.7">Is 21:7</reference>; <reference osisRef="Isa.21.9">Is 21:9</reference>).

<hi type="bold">Kir--</hi>another people subject to Assyria (<reference osisRef="2Kgs.16.9">2Ki 16:9</reference>); the region about the river Kur, between the Caspian and Black Seas.

<hi type="bold">uncovered--</hi>took off for the battle the leather covering of the shield, intended to protect the embossed figures on it from dust or injury during the march. "The quiver" and "the shield" express two classes--light and heavy armed troops.

6. Elam-- the country stretching east from the Lower Tigris, answering to what was afterwards called Persia (see on Is 21:2). Later, Elam was a province of Persia (Ezr 4:9). In Sennacherib's time, Elam was subject to Assyria (2Ki 18:11), and so furnished a contingent to its invading armies. Famed for the bow (Is 13:18; Jr 49:35), in which the Ethiopians alone excelled them. with chariots of men and horsemen-- that is, they used the bow both in chariots and on horseback. "Chariots of men," that is, chariots in which men are borne, war chariots (compare see on Is 21:7; Is 21:9). Kir-- another people subject to Assyria (2Ki 16:9); the region about the river Kur, between the Caspian and Black Seas. uncovered-- took off for the battle the leather covering of the shield, intended to protect the embossed figures on it from dust or injury during the march. "The quiver" and "the shield" express two classes--light and heavy armed troops.


<hi type="bold">7. valleys--</hi>east, north, and south of Jerusalem: Hinnom on the south side was the richest valley.

<hi type="bold">in array at the gate--</hi>Rab-shakeh stood at the upper pool close to the city (<reference osisRef="Isa.36.11-Isa.36.13">Is 36:11-13</reference>).

7. valleys-- east, north, and south of Jerusalem: Hinnom on the south side was the richest valley. in array at the gate-- Rab-shakeh stood at the upper pool close to the city (Is 36:11-13).


<hi type="bold">8. he discovered the covering--</hi>rather, "the veil of Judah shall be taken off" [Horsley]: figuratively for, exposing to shame as a captive (<reference osisRef="Isa.47.3">Is 47:3</reference>; <reference osisRef="Nah.3.5">Na 3:5</reference>). Sennacherib dismantled all "the defensed cities of Judah" (<reference osisRef="Isa.36.1">Is 36:1</reference>).

<hi type="bold">thou didst look--</hi>rather, "thou shalt look."

<hi type="bold">house of ... forest--</hi>The house of armory built of cedar from the forest of Lebanon by Solomon, on a slope of Zion called Ophel (<reference osisRef="1Kgs.7.2">1Ki 7:2</reference>; <reference osisRef="1Kgs.10.17">10:17</reference>; <reference osisRef="Neh.3.19">Ne 3:19</reference>). Isaiah says (<reference osisRef="Isa.22.8-Isa.22.13">Is 22:8-13</reference>) his countrymen will look to their own strength to defend themselves, while others of them will drown their sorrows as to their country in feasting, but none will look to Jehovah.

8. he discovered the covering-- rather, "the veil of Judah shall be taken off" [Horsley]: figuratively for, exposing to shame as a captive (Is 47:3; Na 3:5). Sennacherib dismantled all "the defensed cities of Judah" (Is 36:1). thou didst look-- rather, "thou shalt look." house of... forest-- The house of armory built of cedar from the forest of Lebanon by Solomon, on a slope of Zion called Ophel (1Ki 7:2; 10:17; Ne 3:19). Isaiah says (Is 22:8-13) his countrymen will look to their own strength to defend themselves, while others of them will drown their sorrows as to their country in feasting, but none will look to Jehovah.


<hi type="bold">9. Ye have seen--</hi>rather, "Ye shall see."

<hi type="bold">city of David--</hi>the upper city, on Zion, the south side of Jerusalem (<reference osisRef="2Sam.5.7">2Sa 5:7</reference>, <reference osisRef="2Sam.5.9">9</reference>; <reference osisRef="1Kgs.8.1">1Ki 8:1</reference>); surrounded by a wall of its own; but even in it there shall be "breaches." Hezekiah's preparations for defense accord with this (<reference osisRef="2Chr.32.5">2Ch 32:5</reference>).

<hi type="bold">ye gathered--</hi>rather, "ye shall gather."

<hi type="bold">lower pool--</hi>(See on <reference osisRef="Isa.22.11">Is 22:11</reference>). Ye shall bring together into the city by subterranean passages cut in the rock of Zion, the fountain from which the lower pool (only mentioned here) is supplied. See on <reference osisRef="Isa.7.3">Is 7:3</reference>; <reference osisRef="2Kgs.20.20">2Ki 20:20</reference>; <reference osisRef="2Chr.32.3-2Chr.32.5">2Ch 32:3-5</reference>, represent Hezekiah as having stopped the fountains to prevent the Assyrians getting water. But this is consistent with the passage here. The superfluous waters of the lower pool usually flowed into Hinnom valley, and so through that of Jehoshaphat to the brook Kedron. Hezekiah built a wall round it, stopped the outflowing of its waters to debar the foe from the use of them, and turned them into the city.

9. Ye have seen-- rather, "Ye shall see." city of David-- the upper city, on Zion, the south side of Jerusalem (2Sa 5:7, 9; 1Ki 8:1); surrounded by a wall of its own; but even in it there shall be "breaches." Hezekiah's preparations for defense accord with this (2Ch 32:5). ye gathered-- rather, "ye shall gather." lower pool-- (See on Is 22:11). Ye shall bring together into the city by subterranean passages cut in the rock of Zion, the fountain from which the lower pool (only mentioned here) is supplied. See on Is 7:3; 2Ki 20:20; 2Ch 32:3-5, represent Hezekiah as having stopped the fountains to prevent the Assyrians getting water. But this is consistent with the passage here. The superfluous waters of the lower pool usually flowed into Hinnom valley, and so through that of Jehoshaphat to the brook Kedron. Hezekiah built a wall round it, stopped the outflowing of its waters to debar the foe from the use of them, and turned them into the city.


<hi type="bold">10. numbered--</hi>rather, "ye shall number," namely, in order to see which of them may be pulled down with the least loss to the city, and with most advantage for the repair of the walls and rearing of towers (<reference osisRef="2Chr.32.5">2Ch 32:5</reference>).

<hi type="bold">have ye broken down--</hi>rather, "ye shall break down."

10. numbered-- rather, "ye shall number," namely, in order to see which of them may be pulled down with the least loss to the city, and with most advantage for the repair of the walls and rearing of towers (2Ch 32:5). have ye broken down-- rather, "ye shall break down."


<hi type="bold">11. Ye made ... a ditch--</hi>rather, "Ye shall make a reservoir" for receiving the water. Hezekiah surrounded Siloah, from which the old (or king's, or upper) pool took its rise, with a wall joined to the wall of Zion on both sides; between these two walls he made a new pool, into which he directed the waters of the former, thus cutting off the foe from his supply of water also. The opening from which the upper pool received its water was nearer Zion than the other from which the lower pool took its rise, so that the water which flowed from the former could easily be shut in by a wall, whereas that which flowed from the latter could only be brought in by subterranean conduits (compare see on <reference osisRef="Isa.22.9">Is 22:9</reference>; <reference osisRef="Isa.7.3">Is 7:3</reference>; <reference osisRef="2Kgs.20.20">2Ki 20:20</reference>; 2Ch 32:3-5, 30; Ecclesiasticus 48:17). Both were southwest of Jerusalem.

<hi type="bold">have not looked ... neither had respect--</hi>answering by contrast to "Thou didst look to the armor, ye have seen ('had respect', or 'regard to') the breaches" (<reference osisRef="Isa.22.8">Is 22:8</reference>, <reference osisRef="Isa.22.9">9</reference>).

<hi type="bold">maker thereof--</hi>God, by whose command and aid these defenses were made, and who gave this fountain "long ago." G. V. Smith translates, "Him who doeth it," that is, has brought this danger on you--"Him who hath prepared it from afar," that is, planned it even from a distant time.

11. Ye made... a ditch-- rather, "Ye shall make a reservoir" for receiving the water. Hezekiah surrounded Siloah, from which the old (or king's, or upper) pool took its rise, with a wall joined to the wall of Zion on both sides; between these two walls he made a new pool, into which he directed the waters of the former, thus cutting off the foe from his supply of water also. The opening from which the upper pool received its water was nearer Zion than the other from which the lower pool took its rise, so that the water which flowed from the former could easily be shut in by a wall, whereas that which flowed from the latter could only be brought in by subterranean conduits (compare see on Is 22:9; Is 7:3; 2Ki 20:20; 2Ch 32:3-5, 30; Ecclesiasticus 48:17). Both were southwest of Jerusalem. have not looked... neither had respect-- answering by contrast to "Thou didst look to the armor, ye have seen ('had respect', or 'regard to') the breaches" (Is 22:8, 9). maker thereof-- God, by whose command and aid these defenses were made, and who gave this fountain "long ago." G. V. Smith translates, "Him who doeth it," that is, has brought this danger on you--"Him who hath prepared it from afar," that is, planned it even from a distant time.


<hi type="bold">12. did the Lord God call--</hi>Usually the priests gave the summons to national mourning (<reference osisRef="Joel.1.14">Joe 1:14</reference>); now Jehovah Himself shall give it; the "call" shall consist in the presence of a terrible foe. Translate, "shall call."

<hi type="bold">baldness--</hi>emblem of grief (<reference osisRef="Job.1.20">Job 1:20</reference>; <reference osisRef="Mic.1.16">Mi 1:16</reference>).

12. did the Lord God call-- Usually the priests gave the summons to national mourning (Joe 1:14); now Jehovah Himself shall give it; the "call" shall consist in the presence of a terrible foe. Translate, "shall call." baldness-- emblem of grief (Job 1:20; Mi 1:16).


13. Notwithstanding Jehovah's "call to mourning" (<reference osisRef="Isa.22.12">Is 22:12</reference>), many shall make the desperate state of affairs a reason for reckless revelry (<reference osisRef="Isa.5.11">Is 5:11</reference>, 12, 14; <reference osisRef="Jer.18.12">Jr 18:12</reference>; <reference osisRef="1Cor.15.32">1Co 15:32</reference>).
 <title type="x-s3"><reference osisRef="Isa.22.15-Isa.22.25">Is 22:15-25</reference>. Prophecy That Shebna Should Be Deposed from Being Prefect of the Palace, and Eliakim Promoted to the Office.</title>
 In <reference osisRef="Isa.36.3">Is 36:3</reference>, <reference osisRef="Isa.36.22">22</reference>; <reference osisRef="Isa.37.2">37:2</reference>, we find Shebna "a scribe," and no longer prefect of the palace ("over the household"), and Eliakim in that office, as is here foretold. Shebna is singled out as the subject of prophecy (the only instance of an individual being so in Isaiah), as being one of the irreligious faction that set at naught the prophet's warnings (Is 28:1-33:24); perhaps it was he who advised the temporary ignominious submission of Hezekiah to Sennacherib.

13. Notwithstanding Jehovah's "call to mourning" (Is 22:12), many shall make the desperate state of affairs a reason for reckless revelry (Is 5:11, 12, 14; Jr 18:12; 1Co 15:32). Is 22:15-25. Prophecy That Shebna Should Be Deposed from Being Prefect of the Palace, and Eliakim Promoted to the Office. In Is 36:3, 22; 37:2, we find Shebna "a scribe," and no longer prefect of the palace ("over the household"), and Eliakim in that office, as is here foretold. Shebna is singled out as the subject of prophecy (the only instance of an individual being so in Isaiah), as being one of the irreligious faction that set at naught the prophet's warnings (Is 28:1-33:24); perhaps it was he who advised the temporary ignominious submission of Hezekiah to Sennacherib.


<hi type="bold">15. Go, get thee unto--</hi>rather, "Go in to" (that is, into the house to).

<hi type="bold">treasurer--</hi>"him who dwells in the tabernacle" [Jerome]; namely, in a room of the temple set apart for the treasurer. Rather, "the king's friend," or "principal officer of the court" (<reference osisRef="1Kgs.4.5">1Ki 4:5</reference>; <reference osisRef="1Kgs.18.3">18:3</reference>; <reference osisRef="1Chr.27.33">1Ch 27:33</reference>, "the king's counsellor") [Maurer]. "This" is prefixed contemptuously (<reference osisRef="Exod.32.1">Ex 32:1</reference>).

<hi type="bold">unto Shebna--</hi>The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.

15. Go, get thee unto-- rather, "Go in to" (that is, into the house to). treasurer-- "him who dwells in the tabernacle" [Jerome]; namely, in a room of the temple set apart for the treasurer. Rather, "the king's friend," or "principal officer of the court" (1Ki 4:5; 18:3; 1Ch 27:33, "the king's counsellor") [Maurer]. "This" is prefixed contemptuously (Ex 32:1). unto Shebna-- The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.


<hi type="bold">16. What ... whom--</hi>The prophet accosts Shebna at the very place where he was building a grand sepulcher for himself and his family (compare <reference osisRef="Isa.14.18">Is 14:18</reference>; Ge 23:1-20; 49:29; 50:13). "What (business) hast thou here, and whom hast thou (of thy family, who is likely to be buried) here, that thou buildest," &c., seeing that thou art soon to be deposed from office and carried into captivity? [Maurer].

<hi type="bold">on high--</hi>Sepulchres were made in the highest rocks (<reference osisRef="2Chr.32.33">2Ch 32:33</reference>, Margin).

<hi type="bold">habitation for himself--</hi>compare "his own house" (<reference osisRef="Isa.14.18">Is 14:18</reference>).

16. What... whom-- The prophet accosts Shebna at the very place where he was building a grand sepulcher for himself and his family (compare Is 14:18; Ge 23:1-20; 49:29; 50:13). "What (business) hast thou here, and whom hast thou (of thy family, who is likely to be buried) here, that thou buildest," &c., seeing that thou art soon to be deposed from office and carried into captivity? [Maurer]. on high-- Sepulchres were made in the highest rocks (2Ch 32:33, Margin). habitation for himself-- compare "his own house" (Is 14:18).


<hi type="bold">17. carry ... away with ... captivity--</hi>rather, "will cast thee away with a mighty throw" [Maurer]. "Mighty," literally, "of a man" (so <reference osisRef="Job.38.3">Job 38:3</reference>).

<hi type="bold">surely cover--</hi>namely, with shame, where thou art rearing a monument to perpetuate thy fame [Vitringa]. "Rolling will roll thee," that is, will continually roll thee on, as a ball to be tossed away [Maurer]. Compare <reference osisRef="Isa.22.18">Is 22:18</reference>.

17. carry... away with... captivity-- rather, "will cast thee away with a mighty throw" [Maurer]. "Mighty," literally, "of a man" (so Job 38:3). surely cover-- namely, with shame, where thou art rearing a monument to perpetuate thy fame [Vitringa]. "Rolling will roll thee," that is, will continually roll thee on, as a ball to be tossed away [Maurer]. Compare Is 22:18.