Isaiah · Chapter 17

1-5. A remnant shall consider and repent, ver. 6-8. The rest plagued for their impiety, ver. 9-11. The woe of Israel’s enemies, ver. 12-14. V. 1. Damascus-Both of that city and kingdom. A heap-This was fulfilled by Tiglath-pilneser, 2 Kings 16:9, although afterwards it was re-edified.

Verse 1. The burden of Damascus.] Which is, according to the common version, The cities of Aroer are forsaken. It has already been observed by the learned prelate that the prophecy, as it relates to Damascus, was executed in the beginning of the reign of Ahaz, probably about the third year. If we credit Midrash, the Damascenes were the most extensive and flagrant of all idolaters. “There were in Damascus three hundred and sixty-five streets, in each of these was an idol, and each idol had his peculiar day of worship; so that the whole were worshipped in the course of the year.” This, or any thing like this, was a sufficient reason for this city’s destruction.

A ruinous heap] For מעי mei, “a ruinous heap,” the Septuagint reads לעי lei, “for a ruin,” the Vulgate כעי kei, “as a ruin.” I follow the former.

Verse 1. The burden of Damascus — Both of that city and kingdom. But though “this prophecy, by its title, should relate only to Damascus, is full of much concerns, and more largely treats of, the kingdom of Samaria and the Israelites, confederated with Damascus and the Syrians against the kingdom of Judah.” It is the fourth discourse of the second book of Isaiah’s prophecies, and “was delivered probably soon after the prophecies of the seventh and eighth chapters, in the beginning of the reign of Ahaz. And it was fulfilled by Tiglath-pileser’s taking Damascus, and carrying the people captives to Kir, (2 Kings 16:9,) and overrunning great part of the kingdom of Israel, and carrying a great number of the Israelites also captives to Assyria: and still more fully in regard to Israel, by the conquest of the kingdom, and the captivity of the people, effected a few years after by Shalmaneser:” see 2 Kings 17:3, and Bishop Lowth. Behold Damascus is taken away from being a city — It was, however, afterward rebuilt, and prophesied against by Jeremiah, (Jeremiah 49:23,) and by Zechariah 9:1.

Verse 1. A ruinous heap. Tiglath-pileser destroyed it in the support of Ahaz, and carried away the inhabitants. 2 Kings 16:8. Yet it was afterwards rebuilt.

1. Burden — An oracle, a declaration, or a conviction moving to utter a threat. See Isaiah 13:1. Later critical scholars reject this phrase here, as added by copyists. Damascus is taken away — It shall be or is destroyed; its name shall be or is erased from the list of cities. It did become ruined by Tiglath-pileser about B.C. 739; then by Shalmaneser, B.C. 723.

V. 2. Aroer-Of that part of Syria, called Aroer, from a great city of that name. These cities were possessed by the Reubenites and Gadites, whom Tiglath-pilneser carried into captivity, 1 Chronicles 5:26. These he mentions here, as he doth Ephraim in the next verse, because they were confederate with Syria against Judah. Afraid-Because the land shall be desolate, and destitute of men who might disturb them.

Verse 2. The cities of Aroer are forsaken— “The cities are deserted for ever”] What has Aroer on the river Arnon to do with Damascus? and if there be another Aroer on the northern border of the tribe of Gad, as Reland seems to think there might be, this is not much more to the purpose. Besides, the cities of Aroer, if Aroer itself is a city, makes no good sense. The Septuagint, for רער[ aroer, read d[ yd[ adey ad, eiv ton aiwna, for ever, or for a long duration. The Chaldee takes the word for a verb from hr[ arah, translating it wbrj cherebu, devastabuntur, “they shall be wasted.” The Syriac read דועיר[ adoeir. So that the reading is very doubtful. I follow the Septuagint as making the plainest sense.

Verse 2. The cities of Aroer are forsaken — “What has Aroer,” says Bishop Lowth, “on the river Arnon, (see Deuteronomy 2:36,) to do with Damascus?” He therefore follows the LXX., (who, he supposes, for r[r[, Aroer, read d[ yd[, eiv ton aiwna,) and renders the clause, The cities are deserted for ever. Grotius, however, thinks the present reading of the Hebrew text is right, and that this Aroer was a tract of ground in Syria, (a valley, say some, which lay between the mountains of Libanus and Anti-Libanus,) and not that Aroer which was on the confines of Moab and Ammon, and part of the possession of the Reubenites and Gadites. But as Tiglath-pileser carried the Reubenites and Gadites into captivity, (see 1 Chronicles 5:26,) and made the country, which they had possessed, desolate, why may not the very Aroer, which was on the confines of Moab, be meant, and mentioned here, as Ephraim is in the next verse, as being confederate with Syria against Judah? And none shall make them afraid — Because the land shall be desolate, and destitute of men who might disturb them.

Ver. 2. The cities of Aroer are forsaken. Aroer was a city on the banks of Arnon, near the dead sea, which belonged to the tribe of Gad. When Tiglath came up with his Chaldaic armies, he apparently divided them into two. The one burned Damascus, and then invaded Ephraim, or the ten tribes; and the southern army extended to Aroer in the land of Moab. This city, says Burckhardt, still subsists under the name of Araayr.

2. Cities of Aroer — Cities round about “Aroer,” and under its jurisdiction. (Gesenius.) Aroer was a small territory not far south from Damascus. There were, however, two trans-Jordanic cities of this name — one in Moab, another near Rabbah-Ammon; the latter at this time may have been subject to Syria, captured from Israel. Flocks — Peacefully lying down amid abandoned ruins; a telling reproach, but at the same time a fine picture.

V. 3. The fortress-All their fortresses; the singular number being put for the plural. Remnant-The remainders of Damascus and Syria shall be an headless body, a people without a king. Of Israel-Syria shall have as much glory as Israel; that is, neither of them shall have any at all.

Verse 3. The remnant of Syria— “The pride of Syria.”] For rav shear, “remnant,” Houbigant reads yav seeth, “pride,” answering, as the sentence seems evidently to require, to dwbk cabod, “the glory of Israel.” The conjecture is so very probable that I venture to follow it. As the glory] dwbkb bichbod, “IN the glory,” is the reading of eight MSS., and ten editions.

Verses 3-6. The fortress also shall cease from Ephraim — The meaning may be, that Damascus being destroyed, that fortress or protection, in which the Ephraimites had placed their confidence, should be taken; or, that at what time Damascus should be overthrown, and deprived of all government and power, the Ephraimites also should be weakened, and deprived of their chief fortresses by the Assyrians; which latter seems to be the true sense: see Hosea 10:14; Micah 1:6. The reader will observe, the Syrians of Damascus bordered upon the Ephraimites; and though they had long lived in a state of hostility with them, yet their King Rezin, on receiving some injuries from Uzziah, king of Judah, had found means to unite them with him in an expedition against Jerusalem. As the design of that expedition was wholly frustrated, (see Isaiah 7:3-9,) so it hastened the destruction of both those nations: for the Assyrians, who were called in by Ahaz to his help, and who had a long time threatened Syria, took this occasion to seize and destroy Damascus, and transport the Damascene Syrians to Assyria and Media, which same fate, partly at the same time, and partly a little after, befell the Ephraimites also; a common cause involving these nations in a common calamity. In that day, the glory of Jacob shall be made thin — Hebrew, lry, attenuabitur, shall be diminished, emptied, or exhausted. And the fatness of his flesh shall wax lean — Their principal citizens shall be spoiled of their dignity and wealth, and carried, with their property, into Assyria. And it shall be as when a harvest-man gathereth the corn — Taking care, as far as may be, that all be gathered in, and nothing left. So shall the whole body of the ten tribes be carried captive, some few gleanings only being left of them as it is in harvest. As he that gathereth ears in the valley of Rephaim — A very fruitful place near Jerusalem. Thus “the prophet explains the judgment upon Ephraim by two similes, and both elegant; the first taken from a beautiful body reduced by a consumption, meaning that their state should be deprived, not only of its chief citizens, but of all its power, wealth, and honour; that whatever it formerly possessed, which gave excellence and beauty, should entirely waste away and be consumed. The second simile is taken from the autumnal gathering in of fruits, or from that fertile harvest, whether of corn, wine, or oil, which used to be gathered in the valley of Rephaim.” Yet gleaning grapes shall be left in it, &c. — “Whereas the reapers are wont to leave a few ears of corn, and those that gather grapes and olives, a few of the worst bunches of the grapes, and of the worst berries of the olives, so, from the harvest, which the Assyrian should reap in Ephraim, a few men, and those of the least consequence, should be left as a remnant in the land.” This accordingly came to pass: some few Israelites were left after their captivity, who joined themselves to Judah, and were carried captive to Babylon with them, from whence also they returned with them.

3. The fortress… shall cease from Ephraim — During their confederacy, Damascus was the defence of Israel or Ephraim — so called because this tribe was the chief of the ten tribes of Israel. In the fall of Damascus this defence comes to an end. So does the glory of that city, and of the chief part of Syria, cease. Its inhabitants are removed. Ephraim loses its bulwark, and Damascus its position as the capital. Syria throughout becomes as miserable as depopulated Israel. One cannot but see bitter irony in the comparing of the glory of Damascus with that of decayed Israel.

Verse 4. In that day] That is, says Kimchi, the time when the ten tribes of Israel, which were the glory of Jacob, should be carried into captivity.

Verses 3-6. The fortress also shall cease from Ephraim — The meaning may be, that Damascus being destroyed, that fortress or protection, in which the Ephraimites had placed their confidence, should be taken; or, that at what time Damascus should be overthrown, and deprived of all government and power, the Ephraimites also should be weakened, and deprived of their chief fortresses by the Assyrians; which latter seems to be the true sense: see Hosea 10:14; Micah 1:6. The reader will observe, the Syrians of Damascus bordered upon the Ephraimites; and though they had long lived in a state of hostility with them, yet their King Rezin, on receiving some injuries from Uzziah, king of Judah, had found means to unite them with him in an expedition against Jerusalem. As the design of that expedition was wholly frustrated, (see Isaiah 7:3-9,) so it hastened the destruction of both those nations: for the Assyrians, who were called in by Ahaz to his help, and who had a long time threatened Syria, took this occasion to seize and destroy Damascus, and transport the Damascene Syrians to Assyria and Media, which same fate, partly at the same time, and partly a little after, befell the Ephraimites also; a common cause involving these nations in a common calamity. In that day, the glory of Jacob shall be made thin — Hebrew, lry, attenuabitur, shall be diminished, emptied, or exhausted. And the fatness of his flesh shall wax lean — Their principal citizens shall be spoiled of their dignity and wealth, and carried, with their property, into Assyria. And it shall be as when a harvest-man gathereth the corn — Taking care, as far as may be, that all be gathered in, and nothing left. So shall the whole body of the ten tribes be carried captive, some few gleanings only being left of them as it is in harvest. As he that gathereth ears in the valley of Rephaim — A very fruitful place near Jerusalem. Thus “the prophet explains the judgment upon Ephraim by two similes, and both elegant; the first taken from a beautiful body reduced by a consumption, meaning that their state should be deprived, not only of its chief citizens, but of all its power, wealth, and honour; that whatever it formerly possessed, which gave excellence and beauty, should entirely waste away and be consumed. The second simile is taken from the autumnal gathering in of fruits, or from that fertile harvest, whether of corn, wine, or oil, which used to be gathered in the valley of Rephaim.” Yet gleaning grapes shall be left in it, &c. — “Whereas the reapers are wont to leave a few ears of corn, and those that gather grapes and olives, a few of the worst bunches of the grapes, and of the worst berries of the olives, so, from the harvest, which the Assyrian should reap in Ephraim, a few men, and those of the least consequence, should be left as a remnant in the land.” This accordingly came to pass: some few Israelites were left after their captivity, who joined themselves to Judah, and were carried captive to Babylon with them, from whence also they returned with them.

Ver. 4. The glory of Jacob shall be made thin, indicating the reduction of the Hebrew population by civil and foreign wars. The Lord now began to cut Israel short.

4. The glory of Jacob — That of the ten tribes, to which the prophet now turns. This is humbled indeed, when the Assyrian power shall carry away its men in crowds. Shall wax lean — Poor, attenuated, sick Israel! The Chaldee has it: “The riches of Israel shall be removed.”

V. 5. Gathereth-Taking care, as far as may be, that all may be gathered in, and nothing left. So shall the whole body of the ten tribes be carried away captive, some few gleanings only being left. Rephaim-A very fruitful place near Jerusalem.

Verse 5. As when the harvestman gathereth— “As when one

gathereth”] That is, the king of Assyria shall sweep away the whole body of the people, as the reaper strippeth off the whole crop of corn; and the remnant shall be no more in proportion than the scattered ears left to the gleaner. The valley of Rephaim near Jerusalem was celebrated for its plentiful harvest; it is here used poetically for any fruitful country. One MS., and one ancient edition, has ãsab beesoph, “IN gathering,” instead of ãsak keesoph, “AS the gathering.”

Verses 3-6. The fortress also shall cease from Ephraim — The meaning may be, that Damascus being destroyed, that fortress or protection, in which the Ephraimites had placed their confidence, should be taken; or, that at what time Damascus should be overthrown, and deprived of all government and power, the Ephraimites also should be weakened, and deprived of their chief fortresses by the Assyrians; which latter seems to be the true sense: see Hosea 10:14; Micah 1:6. The reader will observe, the Syrians of Damascus bordered upon the Ephraimites; and though they had long lived in a state of hostility with them, yet their King Rezin, on receiving some injuries from Uzziah, king of Judah, had found means to unite them with him in an expedition against Jerusalem. As the design of that expedition was wholly frustrated, (see Isaiah 7:3-9,) so it hastened the destruction of both those nations: for the Assyrians, who were called in by Ahaz to his help, and who had a long time threatened Syria, took this occasion to seize and destroy Damascus, and transport the Damascene Syrians to Assyria and Media, which same fate, partly at the same time, and partly a little after, befell the Ephraimites also; a common cause involving these nations in a common calamity. In that day, the glory of Jacob shall be made thin — Hebrew, lry, attenuabitur, shall be diminished, emptied, or exhausted. And the fatness of his flesh shall wax lean — Their principal citizens shall be spoiled of their dignity and wealth, and carried, with their property, into Assyria. And it shall be as when a harvest-man gathereth the corn — Taking care, as far as may be, that all be gathered in, and nothing left. So shall the whole body of the ten tribes be carried captive, some few gleanings only being left of them as it is in harvest. As he that gathereth ears in the valley of Rephaim — A very fruitful place near Jerusalem. Thus “the prophet explains the judgment upon Ephraim by two similes, and both elegant; the first taken from a beautiful body reduced by a consumption, meaning that their state should be deprived, not only of its chief citizens, but of all its power, wealth, and honour; that whatever it formerly possessed, which gave excellence and beauty, should entirely waste away and be consumed. The second simile is taken from the autumnal gathering in of fruits, or from that fertile harvest, whether of corn, wine, or oil, which used to be gathered in the valley of Rephaim.” Yet gleaning grapes shall be left in it, &c. — “Whereas the reapers are wont to leave a few ears of corn, and those that gather grapes and olives, a few of the worst bunches of the grapes, and of the worst berries of the olives, so, from the harvest, which the Assyrian should reap in Ephraim, a few men, and those of the least consequence, should be left as a remnant in the land.” This accordingly came to pass: some few Israelites were left after their captivity, who joined themselves to Judah, and were carried captive to Babylon with them, from whence also they returned with them.

5. Harvestman gathereth the corn — The figure used here denotes that the people and wealth of Israel are collected and removed by the Assyrian, just as the husbandman gathers the wheat or barley in his arm to reap down with his sickle; a common fact observable every season in the Valley of Rephaim, near Jerusalem, just south of the city, veering westward of Bethlehem: the largest area of harvest land in the vicinity.

V. 6. Yet-Some few Israelites were left after their captivity, who joined themselves to Judah, and were carried captive to Babylon with them, from whence also they returned with them.

Verses 3-6. The fortress also shall cease from Ephraim — The meaning may be, that Damascus being destroyed, that fortress or protection, in which the Ephraimites had placed their confidence, should be taken; or, that at what time Damascus should be overthrown, and deprived of all government and power, the Ephraimites also should be weakened, and deprived of their chief fortresses by the Assyrians; which latter seems to be the true sense: see Hosea 10:14; Micah 1:6. The reader will observe, the Syrians of Damascus bordered upon the Ephraimites; and though they had long lived in a state of hostility with them, yet their King Rezin, on receiving some injuries from Uzziah, king of Judah, had found means to unite them with him in an expedition against Jerusalem. As the design of that expedition was wholly frustrated, (see Isaiah 7:3-9,) so it hastened the destruction of both those nations: for the Assyrians, who were called in by Ahaz to his help, and who had a long time threatened Syria, took this occasion to seize and destroy Damascus, and transport the Damascene Syrians to Assyria and Media, which same fate, partly at the same time, and partly a little after, befell the Ephraimites also; a common cause involving these nations in a common calamity. In that day, the glory of Jacob shall be made thin — Hebrew, lry, attenuabitur, shall be diminished, emptied, or exhausted. And the fatness of his flesh shall wax lean — Their principal citizens shall be spoiled of their dignity and wealth, and carried, with their property, into Assyria. And it shall be as when a harvest-man gathereth the corn — Taking care, as far as may be, that all be gathered in, and nothing left. So shall the whole body of the ten tribes be carried captive, some few gleanings only being left of them as it is in harvest. As he that gathereth ears in the valley of Rephaim — A very fruitful place near Jerusalem. Thus “the prophet explains the judgment upon Ephraim by two similes, and both elegant; the first taken from a beautiful body reduced by a consumption, meaning that their state should be deprived, not only of its chief citizens, but of all its power, wealth, and honour; that whatever it formerly possessed, which gave excellence and beauty, should entirely waste away and be consumed. The second simile is taken from the autumnal gathering in of fruits, or from that fertile harvest, whether of corn, wine, or oil, which used to be gathered in the valley of Rephaim.” Yet gleaning grapes shall be left in it, &c. — “Whereas the reapers are wont to leave a few ears of corn, and those that gather grapes and olives, a few of the worst bunches of the grapes, and of the worst berries of the olives, so, from the harvest, which the Assyrian should reap in Ephraim, a few men, and those of the least consequence, should be left as a remnant in the land.” This accordingly came to pass: some few Israelites were left after their captivity, who joined themselves to Judah, and were carried captive to Babylon with them, from whence also they returned with them.

6. Gleaning grapes shall be left — Similar to what remains of lingering olives — two or three in the top and four or five in the lateral branches, after the hard beating with sticks in the late harvest of the olive trees. The deportation of people will be so thorough that only here and there will an occasional poor family be left. See THOMSON’S The Land and the Book, (vol. i, page 74,) where present practices in that land exhibit the aptness and beauty of the figure in the text.

V. 7. A man-Those few men that are left. Look-They shall sincerely respect, and trust, and worship God, and God only.

Verses 7, 8. At that day shall a man — Those few men that are left; look to his Maker — They shall sincerely respect, trust in, and worship God, and God only. In other words, at that time, when God shall execute these severe judgments upon the Ephraimites, some, being fully convinced by experience that they had been deceived by their false prophets, and that their worship of idols had turned out as the true prophets foretold, shall turn themselves, by sincere repentance, to the God of their fathers, and, renouncing the errors of former times, and all their sins, shall worship and serve him in true faith and obedience.

7, 8. At that day — The day when calamity comes on Damascus and Ephraim, and the Assyrians carry away the people. It is matter of history, that after the Assyrian conquest and the deportation of the great body of Israel, many that were left accepted Hezekiah’s call to return to the worship of Jehovah at Jerusalem. 2 Chronicles 30:11. Shall not look to the altars — Israel and Judah were both enticed to Syrian and Phoenician worship. Ahaz had ordered a copy of the altar at Damascus for the temple at Jerusalem. 2 Kings 16:10-12. Either the groves, or the images — Both these had usurped the place of Jehovah. The one, Asherim, are called “groves” by the old writers; they were used for idol and licentious worship. Modern writers regard them as images of the Phoenician Venus, serving essentially the same purpose. The other, Chamanim, are supposed to be sun-gods representing Baal, the male deity. The “images” were figures of the sun standing upon the altars of Baal. More precise information cannot be given, owing to the danger of confounding the many local varieties of Shemitic mythology. See WILKINS’S Phoenicia and Israel.

V. 8. Not look-Not trust to them, or to worship offered to idols upon them. The work-Their own inventions. Groves-Which were devised by men, as fit places for the worship of their gods. Images-Worshipped in their groves.

Verse 8. The altars, the work of his hands— “The altars dedicated to the work of his hands”] The construction of the words, and the meaning of the sentence, in this place are not obvious; all the ancient Versions, and most of the modern, have mistaken it. The word hc[m maaseh, “the work,” stands in regimine with twjbzm mizbechoth, “altars,” not in opposition to it; it means the, altars of the work of their hand; that is of the idols, which are the work of their hands. Thus Kimchi has explained it, and Le Clerc has followed him.

Verses 7, 8. At that day shall a man — Those few men that are left; look to his Maker — They shall sincerely respect, trust in, and worship God, and God only. In other words, at that time, when God shall execute these severe judgments upon the Ephraimites, some, being fully convinced by experience that they had been deceived by their false prophets, and that their worship of idols had turned out as the true prophets foretold, shall turn themselves, by sincere repentance, to the God of their fathers, and, renouncing the errors of former times, and all their sins, shall worship and serve him in true faith and obedience.

7, 8. At that day — The day when calamity comes on Damascus and Ephraim, and the Assyrians carry away the people. It is matter of history, that after the Assyrian conquest and the deportation of the great body of Israel, many that were left accepted Hezekiah’s call to return to the worship of Jehovah at Jerusalem. 2 Chronicles 30:11. Shall not look to the altars — Israel and Judah were both enticed to Syrian and Phoenician worship. Ahaz had ordered a copy of the altar at Damascus for the temple at Jerusalem. 2 Kings 16:10-12. Either the groves, or the images — Both these had usurped the place of Jehovah. The one, Asherim, are called “groves” by the old writers; they were used for idol and licentious worship. Modern writers regard them as images of the Phoenician Venus, serving essentially the same purpose. The other, Chamanim, are supposed to be sun-gods representing Baal, the male deity. The “images” were figures of the sun standing upon the altars of Baal. More precise information cannot be given, owing to the danger of confounding the many local varieties of Shemitic mythology. See WILKINS’S Phoenicia and Israel.

V. 9. In-The day of Jacob’s trouble, of which he spake ver. 4. Uppermost branch-Which he that prunes the tree neglects, because he esteems it useless and inconsiderable. Left-Which they (the Canaanites) left or forsook because of (or for fear of) the children of Israel. And this was a fit example, to awaken the Israelites to a serious belief of this threatening, because God had inflicted the same judgment upon the Canaanites, for the same sins of which they were guilty.

Verse 9. As a forsaken bough, and an uppermost branch— “the Hivites and the Amorites”] rymahw vrjh hachoresh vehaamir. No one has ever yet been able to make any tolerable sense of these words. The translation of the Septuagint has happily preserved what seems to be the true reading of the text, as it stood in the copies of their time; though the words are now transposed, either in the text or in their Version; oi Amarraioi kai oi euaioi, “the Amorites and the Hivites.” It is remarkable that many commentators, who never thought of admitting the reading of the Septuagint, understand the passage as referring to that very event which their Version expresses; so that it is plain that nothing can be more suitable to the context. “My father,” says Bishop Lowth, “saw the necessity of admitting this variation at a time when it was not usual to make so free with the Hebrew text.” Mr. Parkhurst is not satisfied with the prelate’s adoption of the reading of the Septuagint, “the Hivites and the Amorites.” He thinks the difficult words should be thus rendered; he takes the whole verse: “And his fortified cities shall be like the leaving, or what is left כעזובת caazubath, of or in a ploughed field, vrjh hachoresh, or on a branch which they leave coram, before, the children of Israel.” Which he considers a plain reference to the Mosaic laws relative to the not gleaning of their ploughed fields, vineyards, and oliveyards, but leaving bz[ ozeb, somewhat of the fruits, for the poor of the land; Leviticus 9:9, 10; Deuteronomy 24:19-21, in the Hebrew. I fear that the text is taken by storm on both interpretations. One MS. has yr[ lk col arey, “all the cities;” and instead of vljh hachalash, “of the branch,” six MSS. have vdjh hachodesh, “of the month.” But this is probably a mistake.

Verse 9. In that day — The day of Jacob’s trouble, of which he spake, verse 4; shall his strong cities be as a forsaken bough — The cities belonging to the ten tribes shall stand solitary and destitute of inhabitants, all the country about them being destroyed; and an uppermost branch, which they left because of the children of Israel — “The sense,” says Lowth, “is here imperfect: most expositors understand the words of the Assyrians, that they left some cities with a few inhabitants in the kingdom of Israel, that a remnant of that people might be preserved: see verse 6. But the copy which the LXX. followed, instead of the Hebrew words, rymahw vrjh, hacho-resh vehaamir, that is, bough and uppermost branch, must have read yrmahw ywjh, hachivi vehaemori, the Hivites and Amorites: for they translate the verse thus: Thy cities shall be forsaken, as when the Hivites and Amorites forsook them, because of the children of Israel. Which reading gives a plain and full sense to the text.” Thus also his son, Bishop Lowth: “The translation of the LXX has happily preserved what seems to be the true reading of the text, as it stood in the copies of their time. And it is remarkable, that many commentators, who never thought of admitting the reading of the LXX., yet understand the passage as referring to that very event, which their version expresses: so that, it is plain, nothing can be more suitable to the context.” Thus understood, the prophet’s words were calculated to awaken the Israelites to a serious belief of this threatening, as they reminded them that God had inflicted the same judgment upon the Canaanites, and for the same sins of which they were guilty: and therefore gave them reason to apprehend, according to the prediction of Moses, that as they committed the same abominations, the land would spew them out as it spewed out the nations which were before them.

Ver. 9. “In that day, the cities shall be forsaken as when the Hivites and Amorites forsook them, because of the children of Israel.” Lowth.

9. Shall his strong cities — Those of Ephraim in the day of Assyrian capture. Be as a forsaken bough — Rather, as the abandoned thicket, or forest. And an uppermost branch — Or, mountain height, which men left or abandoned of old, as the Israelites under Joshua compelled. The Septuagint reads: Thy cities shall be “forsaken” in the way the Amorites (mountaineers) and Hivites (lowlanders occupying plains and groves) did forsake (or flee) before the children of Israel. To this rendering essentially most writers now accede. For sins not unlike those of the old races before them is Ephraim also to be punished, and in like way punished, namely, driven from their land.

V. 10. Thou-O Israel. The rock-That God who was thy only sure defence. Plants-Excellent flowers and fruit-trees. Strange-Fetched from far countries, and therefore highly esteemed.

Verse 10. Strange slips— “Shoots from a foreign soil.”] The pleasant plants, and shoots from a foreign soil, are allegorical expressions for strange and idolatrous worship; vicious and abominable practices connected with it; reliance on human aid, and on alliances entered into with the neighbouring nations, especially Egypt; to all which the Israelites were greatly addicted, and in their expectations from which they should be grievously disappointed.

Verses 10, 11. Because thou, O Israel, hast forgotten the God of thy salvation — That God, who was thy only sure defence; therefore shalt thou plant pleasant plants — Fetched from far countries, and therefore highly esteemed. The sense is, Thou shalt use much industry and cost, but to no purpose, as it follows. In the day shalt thou make thy plant to grow, &c. — Beginning early in the morning, thou shalt, from day to day, use all care and diligence, that what thou hast planted and sown may thrive; but the harvest shall be a heap, &c. — But in the time of your grief, or when this grievous calamity shall come, all your harvest shall be but one heap, very inconsiderable in itself, and easily carried away by your enemies: in other words, “when thou expectest to reap the fruit of thy labours, thou shalt find nothing but loss and disappointment.” — Lowth. See the margin, where the day of inheritance means the time of enjoying any thing which we have taken pains for.

10. Because thou — Ephraim, Israel. Hast forgotten… salvation — Explanation of the preceding verse. The Israelites were to be punished as there described. But the other result was to follow first, namely, they fell into idolatry. Not been mindful… Rock of thy strength — The Lord, Jehovah. Weary of the wholesome discipline of serving him, they pandered to the lustful pleasures of a false religion. They plant pleasant plants, or pleasant plantations, perhaps groves for illicit pleasures connected with idolatrous worship, for to this view the next phrase allies itself. Set it with strange slips — In the midst of their idolatrous garden-grounds they inserted vines from Syria and Damascus. Ephraim sought help and protection from Damascus and Syria rather than from Jehovah, his own covenant God.

V. 11. In the day-Thou shalt from day to day, beginning early in the morning, use all diligence that what thou hast planted may thrive. But-When this grievous calamity shall come, all your harvest shall be but one heap.

Verses 10, 11. Because thou, O Israel, hast forgotten the God of thy salvation — That God, who was thy only sure defence; therefore shalt thou plant pleasant plants — Fetched from far countries, and therefore highly esteemed. The sense is, Thou shalt use much industry and cost, but to no purpose, as it follows. In the day shalt thou make thy plant to grow, &c. — Beginning early in the morning, thou shalt, from day to day, use all care and diligence, that what thou hast planted and sown may thrive; but the harvest shall be a heap, &c. — But in the time of your grief, or when this grievous calamity shall come, all your harvest shall be but one heap, very inconsiderable in itself, and easily carried away by your enemies: in other words, “when thou expectest to reap the fruit of thy labours, thou shalt find nothing but loss and disappointment.” — Lowth. See the margin, where the day of inheritance means the time of enjoying any thing which we have taken pains for.

11. Make thy plant to grow — On the very day of (or, quite at the immediate) planting of his pleasant garden-ground, (of his overture with Damascus,) he assiduously guarded it by a hedge. He turned away totally from Jehovah. In the morning — On the very next morning he found what he had sown in full bloom — his agreement respecting alliance with a foreign power was hearty, he was ready to take the sensual worship of Damascus as his state religion; and the blossom was rapidly advancing to fruitage, that is, to a place of united attack upon Judah. But this plantation, so promising at first to Israel, and succeeding, apparently, so well, was all at once a harvest heap for the day of terrible judgment.

V. 12. Woe-This is a new prophecy, added for the comfort of God’s people. Many-Combined together against Judah. Seas-Who invade my land and people with great force, as the sea does when it enters into the land by a breach.

Verse 12. Wo to the multitude] The three last verses of this chapter seem to have no relation to the foregoing prophecy, to which they are joined. It is a beautiful piece, standing singly and by itself; for neither has it any connexion with what follows: whether it stands in its right place, or not, I cannot say. It is a noble description of the formidable invasion and the sudden overthrow of Sennacherib; which is intimated in the strongest terms and the most expressive images, exactly suitable to the event. Like the rushing of mighty waters!] Five words, three at the end of the twelfth verse, and two at the beginning of the thirteenth, are omitted in eight MSS., with the Syriac; that is, in effect, the repetition contained in the first line of Isaiah 17:13 in this translation, is not made. After having observed that it is equally easy to account for the omission of these words by a transcriber if they are genuine, or their insertion if they are not genuine, occasioned by his carrying his eye backwards to the word לאמים leammim, or forwards to ישאונ yeshaon, I shall leave it to the reader’s judgment to determine whether they are genuine or not. Instead of twmhk cahamoth, “as the roaring,” five MSS. and the Vulgate have כהמונ kehamon, “as the multitude.”

Verses 12-14. Wo, &c. — “We have here the third member of this prophetic discourse, and the first part of the section concerning the unexpected overthrow of the Assyrians. After the prophet had exhibited the divine judgments upon the Syrians, (verses 1-3,) and upon the Ephraimites, (verses 4-11,) he immediately beholds the Assyrians themselves, after they had destroyed both those states, (that is, eight years after,) advancing against the Jews, that they might oppress and subject to them their state also. But, at the same time, he sees their grievous and sudden fall, that is, the fall of Sennacherib; for almost all ancient and modern interpreters are agreed that this prophecy refers to him.” Wo to the multitude of many people — Combined against Judah, namely, the Assyrians, whose army consisted of vast numbers, and of men of several nations. Which make a noise like the noise of the seas — Which invade my land and people with great force and fury, as the sea assaults the shore, or pours itself upon the land, when it has made a breach in the banks which before confined it. And to the rushing of nations — Hebrew, µymal ˆwav, tumultuatio populorum, the noise, rage, and impetuous fury of the people of different countries united in one mighty overwhelming army. Bishop Lowth translates the clause, And to the roaring of the nations, who make a roaring like the roaring of mighty waters. Like the roaring of mighty waters do the nations roar. And he observes that, “though this simile is taken from a common appearance, it is wrought up with such an elegant boldness and inexpressible propriety, that we are at a loss whether we should admire most the judgment or sublimity of the sacred writer.” But God shall rebuke them — Not in words, but in deeds; shall discomfit and overthrow them. But the Hebrew, snw wb r[gw, should rather be rendered, But God rebukes him, and he flees from far, namely, Sennacherib, who is here immediately pointed out, one hundred and eighty-five thousand of his army being smitten with instantaneous death. The prophet’s idea seems to have been taken from God’s rebuke of the sea, when the Israelites passed through out of Egypt. And they shall be chased as the chaff of the mountains — The Jews used to thrash and winnow their corn on hills and places exposed to the wind, which dispersed and blew away the chaff; and like a rolling thing — Which is moved by the slightest touch, and much more by a violent wind. The word, which is lglg, is rendered thistle-down in the margin, and gossamer, which is the down of any plants, by Bishop Lowth. The metaphor shows with what ease God overcomes his enemies. And behold at even-tide trouble — Great terror and consternation among God’s people for fear of their enemies; and before the morning he is not — Their enemies are cut off by the hand of God. The prophet here evidently “alludes to the time and circumstances of the judgment which was inflicted on the Assyrian by night, and indeed in one night. At even-tide the Jews were certainly in great terror, perplexity, and perturbation, when besieged by the Assyrians: in the morning, behold these their enemies were all dead corpses. Such is the sudden and unexpected deliverance which God sometimes grants to his people, when their enemies are ready to devour them: weeping may endure for a night, but joy cometh in the morning. This is the portion of them that spoil us, &c. — This is a triumphant conclusion, uttered by the prophet in the name of God’s people. “It holds good in all ages of the church; none can endeavour to remove this stone from its place, but they will find hurt to themselves, Zechariah 12:3. In this one example we see the fall of all the great empires and kingdoms of the world which oppose the kingdom of Christ, and the event of all the attempts of Satan tending to its destruction: in the evening, confusion; in the morning, serenity, arising by divine grace on the church.” See Vitringa.

12. Woe — The word is more properly, Ho, or Ha; a word of surprise; something suddenly turning up to the attention, and wholly absorbing it. The scene is now changed, as in Isaiah 8:5-10, to the fate of the destroying world-power. Assyria itself is broken. Multitude of many people — Ho! The uproar of many nations yonder! Avengers they are of backslidden Israel, coming to execute judgment on peoples this way; but destruction, also, is ultimately destined upon them.

These last verses are seemingly separated from the preceding; the leap of thought here is considerable; but, as heretofore noticed of Isaiah, such abruptness is not unusual. In this case, the scene is as if, on a pause at the conclusion at the eleventh verse, the prophet’s thought respecting the instrument to crush Damascus and Israel had darted like lightning through Assyria in all the extent of her provinces, over her territories, and through all destinies attending these, and was arrested, as in vision they were seen generally mustering for a final judgment and overthrow, with the words following: —

“Hark! The noise of many nations! Like the noise of the sea, they make a noise! And the rush of peoples! Like the rush of mighty waters they are rushing! Nations, like the rush of many waters, rush; and he (God) rebukes it, and it flees from afar, and is chased like the chaff (or thistle-down) of hills before the wind, and like a rolling thing (probably rolling dust) before a whirlwind.” The translation is Alexander’s. Delitzsch says, “The many surging nations (or sub-kingdoms of Assyria) are kneaded together, as it were, into one mass. It costs God simply a threatening word, and this mass flies all apart, and falls into dust, and whirls about in all directions, like the chaff of threshingfloors in high places, or like dust whirled up by the storm.” All literature may be challenged to show a passage of greater power.

Verses 12-14. Wo, &c. — “We have here the third member of this prophetic discourse, and the first part of the section concerning the unexpected overthrow of the Assyrians. After the prophet had exhibited the divine judgments upon the Syrians, (verses 1-3,) and upon the Ephraimites, (verses 4-11,) he immediately beholds the Assyrians themselves, after they had destroyed both those states, (that is, eight years after,) advancing against the Jews, that they might oppress and subject to them their state also. But, at the same time, he sees their grievous and sudden fall, that is, the fall of Sennacherib; for almost all ancient and modern interpreters are agreed that this prophecy refers to him.” Wo to the multitude of many people — Combined against Judah, namely, the Assyrians, whose army consisted of vast numbers, and of men of several nations. Which make a noise like the noise of the seas — Which invade my land and people with great force and fury, as the sea assaults the shore, or pours itself upon the land, when it has made a breach in the banks which before confined it. And to the rushing of nations — Hebrew, µymal ˆwav, tumultuatio populorum, the noise, rage, and impetuous fury of the people of different countries united in one mighty overwhelming army. Bishop Lowth translates the clause, And to the roaring of the nations, who make a roaring like the roaring of mighty waters. Like the roaring of mighty waters do the nations roar. And he observes that, “though this simile is taken from a common appearance, it is wrought up with such an elegant boldness and inexpressible propriety, that we are at a loss whether we should admire most the judgment or sublimity of the sacred writer.” But God shall rebuke them — Not in words, but in deeds; shall discomfit and overthrow them. But the Hebrew, snw wb r[gw, should rather be rendered, But God rebukes him, and he flees from far, namely, Sennacherib, who is here immediately pointed out, one hundred and eighty-five thousand of his army being smitten with instantaneous death. The prophet’s idea seems to have been taken from God’s rebuke of the sea, when the Israelites passed through out of Egypt. And they shall be chased as the chaff of the mountains — The Jews used to thrash and winnow their corn on hills and places exposed to the wind, which dispersed and blew away the chaff; and like a rolling thing — Which is moved by the slightest touch, and much more by a violent wind. The word, which is lglg, is rendered thistle-down in the margin, and gossamer, which is the down of any plants, by Bishop Lowth. The metaphor shows with what ease God overcomes his enemies. And behold at even-tide trouble — Great terror and consternation among God’s people for fear of their enemies; and before the morning he is not — Their enemies are cut off by the hand of God. The prophet here evidently “alludes to the time and circumstances of the judgment which was inflicted on the Assyrian by night, and indeed in one night. At even-tide the Jews were certainly in great terror, perplexity, and perturbation, when besieged by the Assyrians: in the morning, behold these their enemies were all dead corpses. Such is the sudden and unexpected deliverance which God sometimes grants to his people, when their enemies are ready to devour them: weeping may endure for a night, but joy cometh in the morning. This is the portion of them that spoil us, &c. — This is a triumphant conclusion, uttered by the prophet in the name of God’s people. “It holds good in all ages of the church; none can endeavour to remove this stone from its place, but they will find hurt to themselves, Zechariah 12:3. In this one example we see the fall of all the great empires and kingdoms of the world which oppose the kingdom of Christ, and the event of all the attempts of Satan tending to its destruction: in the evening, confusion; in the morning, serenity, arising by divine grace on the church.” See Vitringa.

V. 14. Behold-At even there is great terror among God’s people, for fear of their enemies; and before the morning comes, their enemies are cut off.

Verse 14. He is not— “He is no more.”] For wnnya einennu ten MSS. of Dr. Kennicott’s, (three ancient,) ten of Deuteronomy Rossi’s, and two editions, and the Septuagint, Syriac, Chaldee, Vulgate, and Arabic, have wnnyaw veeinenno. This particle, authenticated by so many good vouchers, restores the sentence to its true poetical form, implying a repetition of some part of the parallel line preceding, thus:—

“At the season of evening, behold terror!

Before the morning, and [behold] he is no more!”

That spoil us] For wnyswv shoseynu, them that spoil us, fifteen MSS., one edition, and the Syriac have wnswv shosenu, him that spoileth us. And for wnyzzbl lebozezeynu, them that rob us, six MSS. and the Syriac have wnzzwbl lebozzeno, him that robbeth us: and these readings make the place answer better to Sennacherib, according to Lowth’s conjecture. Though God may permit the wicked to prevail for a time against his people, yet in the end those shall be overthrown, and the glory of the Lord shall shine brightly on them that fear him; for the earth shall be subdued, and the universe filled with his glory. Amen, and Amen!

ISAIAH

Verses 12-14. Wo, &c. — “We have here the third member of this prophetic discourse, and the first part of the section concerning the unexpected overthrow of the Assyrians. After the prophet had exhibited the divine judgments upon the Syrians, (verses 1-3,) and upon the Ephraimites, (verses 4-11,) he immediately beholds the Assyrians themselves, after they had destroyed both those states, (that is, eight years after,) advancing against the Jews, that they might oppress and subject to them their state also. But, at the same time, he sees their grievous and sudden fall, that is, the fall of Sennacherib; for almost all ancient and modern interpreters are agreed that this prophecy refers to him.” Wo to the multitude of many people — Combined against Judah, namely, the Assyrians, whose army consisted of vast numbers, and of men of several nations. Which make a noise like the noise of the seas — Which invade my land and people with great force and fury, as the sea assaults the shore, or pours itself upon the land, when it has made a breach in the banks which before confined it. And to the rushing of nations — Hebrew, µymal ˆwav, tumultuatio populorum, the noise, rage, and impetuous fury of the people of different countries united in one mighty overwhelming army. Bishop Lowth translates the clause, And to the roaring of the nations, who make a roaring like the roaring of mighty waters. Like the roaring of mighty waters do the nations roar. And he observes that, “though this simile is taken from a common appearance, it is wrought up with such an elegant boldness and inexpressible propriety, that we are at a loss whether we should admire most the judgment or sublimity of the sacred writer.” But God shall rebuke them — Not in words, but in deeds; shall discomfit and overthrow them. But the Hebrew, snw wb r[gw, should rather be rendered, But God rebukes him, and he flees from far, namely, Sennacherib, who is here immediately pointed out, one hundred and eighty-five thousand of his army being smitten with instantaneous death. The prophet’s idea seems to have been taken from God’s rebuke of the sea, when the Israelites passed through out of Egypt. And they shall be chased as the chaff of the mountains — The Jews used to thrash and winnow their corn on hills and places exposed to the wind, which dispersed and blew away the chaff; and like a rolling thing — Which is moved by the slightest touch, and much more by a violent wind. The word, which is lglg, is rendered thistle-down in the margin, and gossamer, which is the down of any plants, by Bishop Lowth. The metaphor shows with what ease God overcomes his enemies. And behold at even-tide trouble — Great terror and consternation among God’s people for fear of their enemies; and before the morning he is not — Their enemies are cut off by the hand of God. The prophet here evidently “alludes to the time and circumstances of the judgment which was inflicted on the Assyrian by night, and indeed in one night. At even-tide the Jews were certainly in great terror, perplexity, and perturbation, when besieged by the Assyrians: in the morning, behold these their enemies were all dead corpses. Such is the sudden and unexpected deliverance which God sometimes grants to his people, when their enemies are ready to devour them: weeping may endure for a night, but joy cometh in the morning. This is the portion of them that spoil us, &c. — This is a triumphant conclusion, uttered by the prophet in the name of God’s people. “It holds good in all ages of the church; none can endeavour to remove this stone from its place, but they will find hurt to themselves, Zechariah 12:3. In this one example we see the fall of all the great empires and kingdoms of the world which oppose the kingdom of Christ, and the event of all the attempts of Satan tending to its destruction: in the evening, confusion; in the morning, serenity, arising by divine grace on the church.” See Vitringa.

14. And behold… trouble — The different renderings are, terror, trouble, consternation, horror, the shriek of death. At eveningtide — At the time of evening. Before… morning he is not — Some suppose a proleptic allusion here to the swoop of destruction upon Sennacherib’s army. Possibly the imagery is purposely suited to that slaughter, yet the language will apply to many other deliverances and judgments. Judgment upon the imperial powers began in the evening, raged through the night: in the morning all were destroyed. This power had finished Damascus and Ephraim; it essayed to demolish Judah; but was itself swept, as it were in a moment, out of existence. So went, ultimately, the whole empire, broken, scattered, and swallowed up by other powers.