The Whole Earth Laid Waste, the Everlasting Covenant Broken, and the Lord Reigning on Mount Zion

Isa 24:4-9 That this is the case is evident from Isa 24:4-9, where the accursed state into which the earth is brought is more fully described, and the cause thereof is given. “Smitten down, withered up is the earth; pined away, wasted away is the world; pined away have they, the foremost of the people of the earth. And the earth has become wicked among its inhabitants; for they transgressed revelations, set at nought the ordinance, broke the everlasting covenant.

Therefore hath the curse devoured the earth, and they who dwelt in it make expiation: therefore are the inhabitants of the earth withered up, and there are very few mortals left. New wine mourneth, vine is parched, all the merry-hearted groan. The joyous playing of tabrets is silent; the noise of them that rejoice hath ceased; the joyous playing of the guitar is silent.

They drink no wine with a song; meth tastes bitter to them that drink it. ” “The world” ( tēbēl ) is used here in Isa 24:4, as in Isa 26:9 (always in the form of a proper name, and without the article), as a parallel to “ the earth ” ( hâ'âretz ), with which it alternates throughout this cycle of prophecies. It is used poetically to signify the globe, and that without limitation (even in Isa 13:11 and Isa 18:3); and therefore “the earth” is also to be understood here in its most comprehensive sense (in a different sense, therefore, from Isa 33:9, which contains the same play upon sounds).

The earth is sunk in mourning, and has become like a faded plant, withered up with heat; the high ones of the people of the earth ( merōm ; abstr. pro concr. , like câbōd in Isa 5:13; Isa 22:24) are included (עם is used, as in Isa 42:5; Isa 40:7, to signify humanity, i. e. , man generally). אמללוּ (for the form, see Comm. on Job , at Job 18:16-19) stands in half pause, which throws the subjective notion that follows into greater prominence.

It is the punishment of the inhabitants of the earth, which the earth has to share, because it has shared in the wickedness of those who live upon it: chânaph (not related to tânaph ) signifies to be degenerate, to have decided for what is evil (Isa 9:16), to be wicked; and in this intransitive sense it is applied to the land, which is said to be affected with the guilt of wicked, reckless conduct, more especially of blood-guiltiness (Psa 106:38; Num 35:33; compare the transitive use in Jer 3:9). The wicked conduct of men, which has caused the earth also to become chanēphâh , is described in three short, rapid, involuntarily excited sentences (compare Isa 15:6; Isa 16:4; Isa 29:20; Isa 33:8; also Isa 24:5; Isa 1:4, Isa 1:6, Isa 1:8; out of the book of Isaiah, however, we only meet with this in Joe 1:10, and possibly Jos 7:11).

Understanding “the earth” as we do in a general sense, “the law” cannot signify merely the positive law of Israel. The Gentile world had also a torâh or divine teaching within, which contained an abundance of divine directions ( tōrōth ). They also had a law written in their hearts; and it was with the whole human race that God concluded a covenant in the person of Noah, at a time when the nations had none of them come into existence at all.

This is the explanation given by even Jewish commentators; nevertheless, we must not forget that Israel was included among the transgressors, and the choice of expression was determined by this. With the expression “therefore” the prophecy moves on from sin to punishment, just as in Isa 5:25 (cf. , Isa 5:24). אלה is the curse of God denounced against the transgressors of His law (Dan 9:11; compare Jer 23:10, which is founded upon this, and from which אבלה has been introduced into this passage in some codices and editions).

The curse of God devours, for it is fire, and that from within outwards (see Isa 1:31; Isa 5:24; Isa 9:18; Isa 10:16-17; Isa 29:6; Isa 30:27. , Isa 33:11-14): chârū ( milel , since pashta is an acc. postpos. ), from chârar , they are burnt up, exusti . With regard to ויּאשׁמוּ, it is hardly necessary to observe that it cannot be traced back to אשׁם = ישׁם, שׁמם; and that of the two meanings, culpam contrahere and culpam sustinere , it has the latter meaning here.

We must not overlook the genuine mark of Isaiah here in the description of the vanishing away of men down to a small remnant: נשׁאר (שׁאר) is the standing word used to denote this; מזער (used with regard to number both here and in Isa 16:14; and with regard to time in Isa 10:25 and Isa 29:17) is exclusively Isaiah's; and אנושׁ is used in the same sense as in Isa 33:8 (cf. , Isa 13:12).

In Isa 24:7 we are reminded of Joel 1 (on the short sentences, see Isa 29:20; Isa 16:8-10); in Isa 24:8, Isa 24:9 any one acquainted with Isaiah’s style will recall to mind not only Isa 5:12, Isa 5:14, but a multitude of other parallels. We content ourselves with pointing to עלּיז (which belongs exclusively to Isaiah, and is taken from Isa 22:2 and Isa 32:13 in Zep 2:15, and from Isa 13:3 in Zep 3:11); and for basshir (with joyous song) to Isa 30:32 (with the beating of drums and playing of guitars), together with Isa 28:7.

The picture is elegiac, and dwells so long upon the wine (cf. , Isa 16:1-14), just because wine, both as a natural production and in the form of drink, is the most exhilarating to the heart of all the natural gifts of God (Psa 104:15; Jdg 9:13). All the sources of joy and gladness are destroyed; and even if there is much still left of that which ought to give enjoyment, the taste of the men themselves turns it into bitterness.

Isa 24:4-9 That this is the case is evident from Isa 24:4-9, where the accursed state into which the earth is brought is more fully described, and the cause thereof is given. “Smitten down, withered up is the earth; pined away, wasted away is the world; pined away have they, the foremost of the people of the earth. And the earth has become wicked among its inhabitants; for they transgressed revelations, set at nought the ordinance, broke the everlasting covenant.

Therefore hath the curse devoured the earth, and they who dwelt in it make expiation: therefore are the inhabitants of the earth withered up, and there are very few mortals left. New wine mourneth, vine is parched, all the merry-hearted groan. The joyous playing of tabrets is silent; the noise of them that rejoice hath ceased; the joyous playing of the guitar is silent.

They drink no wine with a song; meth tastes bitter to them that drink it. ” “The world” ( tēbēl ) is used here in Isa 24:4, as in Isa 26:9 (always in the form of a proper name, and without the article), as a parallel to “ the earth ” ( hâ'âretz ), with which it alternates throughout this cycle of prophecies. It is used poetically to signify the globe, and that without limitation (even in Isa 13:11 and Isa 18:3); and therefore “the earth” is also to be understood here in its most comprehensive sense (in a different sense, therefore, from Isa 33:9, which contains the same play upon sounds).

The earth is sunk in mourning, and has become like a faded plant, withered up with heat; the high ones of the people of the earth ( merōm ; abstr. pro concr. , like câbōd in Isa 5:13; Isa 22:24) are included (עם is used, as in Isa 42:5; Isa 40:7, to signify humanity, i. e. , man generally). אמללוּ (for the form, see Comm. on Job , at Job 18:16-19) stands in half pause, which throws the subjective notion that follows into greater prominence.

It is the punishment of the inhabitants of the earth, which the earth has to share, because it has shared in the wickedness of those who live upon it: chânaph (not related to tânaph ) signifies to be degenerate, to have decided for what is evil (Isa 9:16), to be wicked; and in this intransitive sense it is applied to the land, which is said to be affected with the guilt of wicked, reckless conduct, more especially of blood-guiltiness (Psa 106:38; Num 35:33; compare the transitive use in Jer 3:9). The wicked conduct of men, which has caused the earth also to become chanēphâh , is described in three short, rapid, involuntarily excited sentences (compare Isa 15:6; Isa 16:4; Isa 29:20; Isa 33:8; also Isa 24:5; Isa 1:4, Isa 1:6, Isa 1:8; out of the book of Isaiah, however, we only meet with this in Joe 1:10, and possibly Jos 7:11).

Understanding “the earth” as we do in a general sense, “the law” cannot signify merely the positive law of Israel. The Gentile world had also a torâh or divine teaching within, which contained an abundance of divine directions ( tōrōth ). They also had a law written in their hearts; and it was with the whole human race that God concluded a covenant in the person of Noah, at a time when the nations had none of them come into existence at all.

This is the explanation given by even Jewish commentators; nevertheless, we must not forget that Israel was included among the transgressors, and the choice of expression was determined by this. With the expression “therefore” the prophecy moves on from sin to punishment, just as in Isa 5:25 (cf. , Isa 5:24). אלה is the curse of God denounced against the transgressors of His law (Dan 9:11; compare Jer 23:10, which is founded upon this, and from which אבלה has been introduced into this passage in some codices and editions).

The curse of God devours, for it is fire, and that from within outwards (see Isa 1:31; Isa 5:24; Isa 9:18; Isa 10:16-17; Isa 29:6; Isa 30:27. , Isa 33:11-14): chârū ( milel , since pashta is an acc. postpos. ), from chârar , they are burnt up, exusti . With regard to ויּאשׁמוּ, it is hardly necessary to observe that it cannot be traced back to אשׁם = ישׁם, שׁמם; and that of the two meanings, culpam contrahere and culpam sustinere , it has the latter meaning here.

We must not overlook the genuine mark of Isaiah here in the description of the vanishing away of men down to a small remnant: נשׁאר (שׁאר) is the standing word used to denote this; מזער (used with regard to number both here and in Isa 16:14; and with regard to time in Isa 10:25 and Isa 29:17) is exclusively Isaiah's; and אנושׁ is used in the same sense as in Isa 33:8 (cf. , Isa 13:12).

In Isa 24:7 we are reminded of Joel 1 (on the short sentences, see Isa 29:20; Isa 16:8-10); in Isa 24:8, Isa 24:9 any one acquainted with Isaiah’s style will recall to mind not only Isa 5:12, Isa 5:14, but a multitude of other parallels. We content ourselves with pointing to עלּיז (which belongs exclusively to Isaiah, and is taken from Isa 22:2 and Isa 32:13 in Zep 2:15, and from Isa 13:3 in Zep 3:11); and for basshir (with joyous song) to Isa 30:32 (with the beating of drums and playing of guitars), together with Isa 28:7.

The picture is elegiac, and dwells so long upon the wine (cf. , Isa 16:1-14), just because wine, both as a natural production and in the form of drink, is the most exhilarating to the heart of all the natural gifts of God (Psa 104:15; Jdg 9:13). All the sources of joy and gladness are destroyed; and even if there is much still left of that which ought to give enjoyment, the taste of the men themselves turns it into bitterness.

Isa 24:4-9 That this is the case is evident from Isa 24:4-9, where the accursed state into which the earth is brought is more fully described, and the cause thereof is given. “Smitten down, withered up is the earth; pined away, wasted away is the world; pined away have they, the foremost of the people of the earth. And the earth has become wicked among its inhabitants; for they transgressed revelations, set at nought the ordinance, broke the everlasting covenant.

Therefore hath the curse devoured the earth, and they who dwelt in it make expiation: therefore are the inhabitants of the earth withered up, and there are very few mortals left. New wine mourneth, vine is parched, all the merry-hearted groan. The joyous playing of tabrets is silent; the noise of them that rejoice hath ceased; the joyous playing of the guitar is silent.

They drink no wine with a song; meth tastes bitter to them that drink it. ” “The world” ( tēbēl ) is used here in Isa 24:4, as in Isa 26:9 (always in the form of a proper name, and without the article), as a parallel to “ the earth ” ( hâ'âretz ), with which it alternates throughout this cycle of prophecies. It is used poetically to signify the globe, and that without limitation (even in Isa 13:11 and Isa 18:3); and therefore “the earth” is also to be understood here in its most comprehensive sense (in a different sense, therefore, from Isa 33:9, which contains the same play upon sounds).

The earth is sunk in mourning, and has become like a faded plant, withered up with heat; the high ones of the people of the earth ( merōm ; abstr. pro concr. , like câbōd in Isa 5:13; Isa 22:24) are included (עם is used, as in Isa 42:5; Isa 40:7, to signify humanity, i. e. , man generally). אמללוּ (for the form, see Comm. on Job , at Job 18:16-19) stands in half pause, which throws the subjective notion that follows into greater prominence.

It is the punishment of the inhabitants of the earth, which the earth has to share, because it has shared in the wickedness of those who live upon it: chânaph (not related to tânaph ) signifies to be degenerate, to have decided for what is evil (Isa 9:16), to be wicked; and in this intransitive sense it is applied to the land, which is said to be affected with the guilt of wicked, reckless conduct, more especially of blood-guiltiness (Psa 106:38; Num 35:33; compare the transitive use in Jer 3:9). The wicked conduct of men, which has caused the earth also to become chanēphâh , is described in three short, rapid, involuntarily excited sentences (compare Isa 15:6; Isa 16:4; Isa 29:20; Isa 33:8; also Isa 24:5; Isa 1:4, Isa 1:6, Isa 1:8; out of the book of Isaiah, however, we only meet with this in Joe 1:10, and possibly Jos 7:11).

Understanding “the earth” as we do in a general sense, “the law” cannot signify merely the positive law of Israel. The Gentile world had also a torâh or divine teaching within, which contained an abundance of divine directions ( tōrōth ). They also had a law written in their hearts; and it was with the whole human race that God concluded a covenant in the person of Noah, at a time when the nations had none of them come into existence at all.

This is the explanation given by even Jewish commentators; nevertheless, we must not forget that Israel was included among the transgressors, and the choice of expression was determined by this. With the expression “therefore” the prophecy moves on from sin to punishment, just as in Isa 5:25 (cf. , Isa 5:24). אלה is the curse of God denounced against the transgressors of His law (Dan 9:11; compare Jer 23:10, which is founded upon this, and from which אבלה has been introduced into this passage in some codices and editions).

The curse of God devours, for it is fire, and that from within outwards (see Isa 1:31; Isa 5:24; Isa 9:18; Isa 10:16-17; Isa 29:6; Isa 30:27. , Isa 33:11-14): chârū ( milel , since pashta is an acc. postpos. ), from chârar , they are burnt up, exusti . With regard to ויּאשׁמוּ, it is hardly necessary to observe that it cannot be traced back to אשׁם = ישׁם, שׁמם; and that of the two meanings, culpam contrahere and culpam sustinere , it has the latter meaning here.

We must not overlook the genuine mark of Isaiah here in the description of the vanishing away of men down to a small remnant: נשׁאר (שׁאר) is the standing word used to denote this; מזער (used with regard to number both here and in Isa 16:14; and with regard to time in Isa 10:25 and Isa 29:17) is exclusively Isaiah's; and אנושׁ is used in the same sense as in Isa 33:8 (cf. , Isa 13:12).

In Isa 24:7 we are reminded of Joel 1 (on the short sentences, see Isa 29:20; Isa 16:8-10); in Isa 24:8, Isa 24:9 any one acquainted with Isaiah’s style will recall to mind not only Isa 5:12, Isa 5:14, but a multitude of other parallels. We content ourselves with pointing to עלּיז (which belongs exclusively to Isaiah, and is taken from Isa 22:2 and Isa 32:13 in Zep 2:15, and from Isa 13:3 in Zep 3:11); and for basshir (with joyous song) to Isa 30:32 (with the beating of drums and playing of guitars), together with Isa 28:7.

The picture is elegiac, and dwells so long upon the wine (cf. , Isa 16:1-14), just because wine, both as a natural production and in the form of drink, is the most exhilarating to the heart of all the natural gifts of God (Psa 104:15; Jdg 9:13). All the sources of joy and gladness are destroyed; and even if there is much still left of that which ought to give enjoyment, the taste of the men themselves turns it into bitterness.

Isa 24:4-9 That this is the case is evident from Isa 24:4-9, where the accursed state into which the earth is brought is more fully described, and the cause thereof is given. “Smitten down, withered up is the earth; pined away, wasted away is the world; pined away have they, the foremost of the people of the earth. And the earth has become wicked among its inhabitants; for they transgressed revelations, set at nought the ordinance, broke the everlasting covenant.

Therefore hath the curse devoured the earth, and they who dwelt in it make expiation: therefore are the inhabitants of the earth withered up, and there are very few mortals left. New wine mourneth, vine is parched, all the merry-hearted groan. The joyous playing of tabrets is silent; the noise of them that rejoice hath ceased; the joyous playing of the guitar is silent.

They drink no wine with a song; meth tastes bitter to them that drink it. ” “The world” ( tēbēl ) is used here in Isa 24:4, as in Isa 26:9 (always in the form of a proper name, and without the article), as a parallel to “ the earth ” ( hâ'âretz ), with which it alternates throughout this cycle of prophecies. It is used poetically to signify the globe, and that without limitation (even in Isa 13:11 and Isa 18:3); and therefore “the earth” is also to be understood here in its most comprehensive sense (in a different sense, therefore, from Isa 33:9, which contains the same play upon sounds).

The earth is sunk in mourning, and has become like a faded plant, withered up with heat; the high ones of the people of the earth ( merōm ; abstr. pro concr. , like câbōd in Isa 5:13; Isa 22:24) are included (עם is used, as in Isa 42:5; Isa 40:7, to signify humanity, i. e. , man generally). אמללוּ (for the form, see Comm. on Job , at Job 18:16-19) stands in half pause, which throws the subjective notion that follows into greater prominence.

It is the punishment of the inhabitants of the earth, which the earth has to share, because it has shared in the wickedness of those who live upon it: chânaph (not related to tânaph ) signifies to be degenerate, to have decided for what is evil (Isa 9:16), to be wicked; and in this intransitive sense it is applied to the land, which is said to be affected with the guilt of wicked, reckless conduct, more especially of blood-guiltiness (Psa 106:38; Num 35:33; compare the transitive use in Jer 3:9). The wicked conduct of men, which has caused the earth also to become chanēphâh , is described in three short, rapid, involuntarily excited sentences (compare Isa 15:6; Isa 16:4; Isa 29:20; Isa 33:8; also Isa 24:5; Isa 1:4, Isa 1:6, Isa 1:8; out of the book of Isaiah, however, we only meet with this in Joe 1:10, and possibly Jos 7:11).

Understanding “the earth” as we do in a general sense, “the law” cannot signify merely the positive law of Israel. The Gentile world had also a torâh or divine teaching within, which contained an abundance of divine directions ( tōrōth ). They also had a law written in their hearts; and it was with the whole human race that God concluded a covenant in the person of Noah, at a time when the nations had none of them come into existence at all.

This is the explanation given by even Jewish commentators; nevertheless, we must not forget that Israel was included among the transgressors, and the choice of expression was determined by this. With the expression “therefore” the prophecy moves on from sin to punishment, just as in Isa 5:25 (cf. , Isa 5:24). אלה is the curse of God denounced against the transgressors of His law (Dan 9:11; compare Jer 23:10, which is founded upon this, and from which אבלה has been introduced into this passage in some codices and editions).

The curse of God devours, for it is fire, and that from within outwards (see Isa 1:31; Isa 5:24; Isa 9:18; Isa 10:16-17; Isa 29:6; Isa 30:27. , Isa 33:11-14): chârū ( milel , since pashta is an acc. postpos. ), from chârar , they are burnt up, exusti . With regard to ויּאשׁמוּ, it is hardly necessary to observe that it cannot be traced back to אשׁם = ישׁם, שׁמם; and that of the two meanings, culpam contrahere and culpam sustinere , it has the latter meaning here.

We must not overlook the genuine mark of Isaiah here in the description of the vanishing away of men down to a small remnant: נשׁאר (שׁאר) is the standing word used to denote this; מזער (used with regard to number both here and in Isa 16:14; and with regard to time in Isa 10:25 and Isa 29:17) is exclusively Isaiah's; and אנושׁ is used in the same sense as in Isa 33:8 (cf. , Isa 13:12).

In Isa 24:7 we are reminded of Joel 1 (on the short sentences, see Isa 29:20; Isa 16:8-10); in Isa 24:8, Isa 24:9 any one acquainted with Isaiah’s style will recall to mind not only Isa 5:12, Isa 5:14, but a multitude of other parallels. We content ourselves with pointing to עלּיז (which belongs exclusively to Isaiah, and is taken from Isa 22:2 and Isa 32:13 in Zep 2:15, and from Isa 13:3 in Zep 3:11); and for basshir (with joyous song) to Isa 30:32 (with the beating of drums and playing of guitars), together with Isa 28:7.

The picture is elegiac, and dwells so long upon the wine (cf. , Isa 16:1-14), just because wine, both as a natural production and in the form of drink, is the most exhilarating to the heart of all the natural gifts of God (Psa 104:15; Jdg 9:13). All the sources of joy and gladness are destroyed; and even if there is much still left of that which ought to give enjoyment, the taste of the men themselves turns it into bitterness.

Isa 24:10-13 The world with its pleasure is judged; the world’s city is also judged, in which both the world’s power and the world’s pleasure were concentrated. “The city of tohu is broken to pieces; every house is shut up, so that no man can come in. There is lamentation for wine in the fields; all rejoicing has set; the delight of the earth is banished. What is left of the city is wilderness, and the gate was shattered to ruins.

For so will it be within the earth, in the midst of the nations; as at the olive-beating, as at the gleaning, when the vintage is over. ” The city of tohu ( kiryath tōhu ): this cannot be taken collectively, as Rosenmüller, Arndt, and Drechsler suppose, on account of the annexation of kiryath to tohu , which is turned into a kind of proper name; for can we understand it as referring to Jerusalem, as the majority of commentators have done, including even Schegg and Stier (according to Isa 32:13-14), after we have taken “the earth” ( hâ'âretz ) in the sense of kosmos (the world).

It is rather the central city of the world as estranged from God; and it is here designated according to its end, which end will be tohu , as its nature was tohu . Its true nature was the breaking up of the harmony of all divine order; and so its end will be the breaking up of its own standing, and a hurling back, as it were, into the chaos of its primeval beginning.

With a very similar significance Rome is called turbida Roma in Persius (i. 5). The whole is thoroughly Isaiah’s, even to the finest points: tohu is the same as in Isa 29:21; and for the expression מבּוא (so that you cannot enter; namely, on account of the ruins which block up the doorway) compare Isa 23:1; Isa 7:8; Isa 17:1, also Isa 5:9; Isa 6:11; Isa 32:13.

The cry or lamentation for the wine out in the fields (Isa 24:11; cf. , Job 5:10) is the mourning on account of the destruction of the vineyards; the vine, which is one of Isaiah’s most favourite symbols, represents in this instance also all the natural sources of joy. In the term ‛ârbâh (rejoicing) the relation between joy and light is presupposed; the sun of joy is set (compare Mic 3:6).

What remains of the city בּעיר is partitive, just as בּו in Isa 10:22) is shammâh (desolation), to which the whole city has been brought (compare Isa 5:9; Isa 32:14). The strong gates, which once swarmed with men, are shattered to ruins ( yuccath , like Mic 1:7, for yūcath , Ges. §§67, Anm. 8; שׁאיּה, ἁπ λεγ, a predicating noun of sequence, as in Isa 37:26, “into desolated heaps;” compare Isa 6:11, etc.

, and other passages). In the whole circuit of the earth (Isa 6:12; Isa 7:22; hâ'âretz is “the earth” here as in Isa 10:23; Isa 19:24), and in the midst of what was once a crowd of nations (compare Mic 5:6-7), there is only a small remnant of men left. This is the leading thought, which runs through the book of Isaiah from beginning to end, and is figuratively depicted here in a miniature of Isa 17:4-6.

The state of things produced by the catastrophe is compared to the olive-beating, which fetches down what fruit was left at the general picking, and to the gleaning of the grapes after the vintage has been fully gathered in ( câlâh is used here as in Isa 10:25; Isa 16:4; Isa 21:16, etc. , viz. , “to be over,” whereas in Isa 32:10 it means to be hopelessly lost, as in Isa 15:6).

There are no more men in the whole of the wide world than there are of olives and grapes after the principal gathering has taken place. The persons saved belong chiefly, though not exclusively, to Israel (Joh 3:5). The place where they assemble is the land of promise.

Isa 24:10-13 The world with its pleasure is judged; the world’s city is also judged, in which both the world’s power and the world’s pleasure were concentrated. “The city of tohu is broken to pieces; every house is shut up, so that no man can come in. There is lamentation for wine in the fields; all rejoicing has set; the delight of the earth is banished. What is left of the city is wilderness, and the gate was shattered to ruins.

For so will it be within the earth, in the midst of the nations; as at the olive-beating, as at the gleaning, when the vintage is over. ” The city of tohu ( kiryath tōhu ): this cannot be taken collectively, as Rosenmüller, Arndt, and Drechsler suppose, on account of the annexation of kiryath to tohu , which is turned into a kind of proper name; for can we understand it as referring to Jerusalem, as the majority of commentators have done, including even Schegg and Stier (according to Isa 32:13-14), after we have taken “the earth” ( hâ'âretz ) in the sense of kosmos (the world).

It is rather the central city of the world as estranged from God; and it is here designated according to its end, which end will be tohu , as its nature was tohu . Its true nature was the breaking up of the harmony of all divine order; and so its end will be the breaking up of its own standing, and a hurling back, as it were, into the chaos of its primeval beginning.

With a very similar significance Rome is called turbida Roma in Persius (i. 5). The whole is thoroughly Isaiah’s, even to the finest points: tohu is the same as in Isa 29:21; and for the expression מבּוא (so that you cannot enter; namely, on account of the ruins which block up the doorway) compare Isa 23:1; Isa 7:8; Isa 17:1, also Isa 5:9; Isa 6:11; Isa 32:13.

The cry or lamentation for the wine out in the fields (Isa 24:11; cf. , Job 5:10) is the mourning on account of the destruction of the vineyards; the vine, which is one of Isaiah’s most favourite symbols, represents in this instance also all the natural sources of joy. In the term ‛ârbâh (rejoicing) the relation between joy and light is presupposed; the sun of joy is set (compare Mic 3:6).

What remains of the city בּעיר is partitive, just as בּו in Isa 10:22) is shammâh (desolation), to which the whole city has been brought (compare Isa 5:9; Isa 32:14). The strong gates, which once swarmed with men, are shattered to ruins ( yuccath , like Mic 1:7, for yūcath , Ges. §§67, Anm. 8; שׁאיּה, ἁπ λεγ, a predicating noun of sequence, as in Isa 37:26, “into desolated heaps;” compare Isa 6:11, etc.

, and other passages). In the whole circuit of the earth (Isa 6:12; Isa 7:22; hâ'âretz is “the earth” here as in Isa 10:23; Isa 19:24), and in the midst of what was once a crowd of nations (compare Mic 5:6-7), there is only a small remnant of men left. This is the leading thought, which runs through the book of Isaiah from beginning to end, and is figuratively depicted here in a miniature of Isa 17:4-6.

The state of things produced by the catastrophe is compared to the olive-beating, which fetches down what fruit was left at the general picking, and to the gleaning of the grapes after the vintage has been fully gathered in ( câlâh is used here as in Isa 10:25; Isa 16:4; Isa 21:16, etc. , viz. , “to be over,” whereas in Isa 32:10 it means to be hopelessly lost, as in Isa 15:6).

There are no more men in the whole of the wide world than there are of olives and grapes after the principal gathering has taken place. The persons saved belong chiefly, though not exclusively, to Israel (Joh 3:5). The place where they assemble is the land of promise.

Isa 24:10-13 The world with its pleasure is judged; the world’s city is also judged, in which both the world’s power and the world’s pleasure were concentrated. “The city of tohu is broken to pieces; every house is shut up, so that no man can come in. There is lamentation for wine in the fields; all rejoicing has set; the delight of the earth is banished. What is left of the city is wilderness, and the gate was shattered to ruins.

For so will it be within the earth, in the midst of the nations; as at the olive-beating, as at the gleaning, when the vintage is over. ” The city of tohu ( kiryath tōhu ): this cannot be taken collectively, as Rosenmüller, Arndt, and Drechsler suppose, on account of the annexation of kiryath to tohu , which is turned into a kind of proper name; for can we understand it as referring to Jerusalem, as the majority of commentators have done, including even Schegg and Stier (according to Isa 32:13-14), after we have taken “the earth” ( hâ'âretz ) in the sense of kosmos (the world).

It is rather the central city of the world as estranged from God; and it is here designated according to its end, which end will be tohu , as its nature was tohu . Its true nature was the breaking up of the harmony of all divine order; and so its end will be the breaking up of its own standing, and a hurling back, as it were, into the chaos of its primeval beginning.

With a very similar significance Rome is called turbida Roma in Persius (i. 5). The whole is thoroughly Isaiah’s, even to the finest points: tohu is the same as in Isa 29:21; and for the expression מבּוא (so that you cannot enter; namely, on account of the ruins which block up the doorway) compare Isa 23:1; Isa 7:8; Isa 17:1, also Isa 5:9; Isa 6:11; Isa 32:13.

The cry or lamentation for the wine out in the fields (Isa 24:11; cf. , Job 5:10) is the mourning on account of the destruction of the vineyards; the vine, which is one of Isaiah’s most favourite symbols, represents in this instance also all the natural sources of joy. In the term ‛ârbâh (rejoicing) the relation between joy and light is presupposed; the sun of joy is set (compare Mic 3:6).

What remains of the city בּעיר is partitive, just as בּו in Isa 10:22) is shammâh (desolation), to which the whole city has been brought (compare Isa 5:9; Isa 32:14). The strong gates, which once swarmed with men, are shattered to ruins ( yuccath , like Mic 1:7, for yūcath , Ges. §§67, Anm. 8; שׁאיּה, ἁπ λεγ, a predicating noun of sequence, as in Isa 37:26, “into desolated heaps;” compare Isa 6:11, etc.

, and other passages). In the whole circuit of the earth (Isa 6:12; Isa 7:22; hâ'âretz is “the earth” here as in Isa 10:23; Isa 19:24), and in the midst of what was once a crowd of nations (compare Mic 5:6-7), there is only a small remnant of men left. This is the leading thought, which runs through the book of Isaiah from beginning to end, and is figuratively depicted here in a miniature of Isa 17:4-6.

The state of things produced by the catastrophe is compared to the olive-beating, which fetches down what fruit was left at the general picking, and to the gleaning of the grapes after the vintage has been fully gathered in ( câlâh is used here as in Isa 10:25; Isa 16:4; Isa 21:16, etc. , viz. , “to be over,” whereas in Isa 32:10 it means to be hopelessly lost, as in Isa 15:6).

There are no more men in the whole of the wide world than there are of olives and grapes after the principal gathering has taken place. The persons saved belong chiefly, though not exclusively, to Israel (Joh 3:5). The place where they assemble is the land of promise.

Isa 24:10-13 The world with its pleasure is judged; the world’s city is also judged, in which both the world’s power and the world’s pleasure were concentrated. “The city of tohu is broken to pieces; every house is shut up, so that no man can come in. There is lamentation for wine in the fields; all rejoicing has set; the delight of the earth is banished. What is left of the city is wilderness, and the gate was shattered to ruins.

For so will it be within the earth, in the midst of the nations; as at the olive-beating, as at the gleaning, when the vintage is over. ” The city of tohu ( kiryath tōhu ): this cannot be taken collectively, as Rosenmüller, Arndt, and Drechsler suppose, on account of the annexation of kiryath to tohu , which is turned into a kind of proper name; for can we understand it as referring to Jerusalem, as the majority of commentators have done, including even Schegg and Stier (according to Isa 32:13-14), after we have taken “the earth” ( hâ'âretz ) in the sense of kosmos (the world).

It is rather the central city of the world as estranged from God; and it is here designated according to its end, which end will be tohu , as its nature was tohu . Its true nature was the breaking up of the harmony of all divine order; and so its end will be the breaking up of its own standing, and a hurling back, as it were, into the chaos of its primeval beginning.

With a very similar significance Rome is called turbida Roma in Persius (i. 5). The whole is thoroughly Isaiah’s, even to the finest points: tohu is the same as in Isa 29:21; and for the expression מבּוא (so that you cannot enter; namely, on account of the ruins which block up the doorway) compare Isa 23:1; Isa 7:8; Isa 17:1, also Isa 5:9; Isa 6:11; Isa 32:13.

The cry or lamentation for the wine out in the fields (Isa 24:11; cf. , Job 5:10) is the mourning on account of the destruction of the vineyards; the vine, which is one of Isaiah’s most favourite symbols, represents in this instance also all the natural sources of joy. In the term ‛ârbâh (rejoicing) the relation between joy and light is presupposed; the sun of joy is set (compare Mic 3:6).

What remains of the city בּעיר is partitive, just as בּו in Isa 10:22) is shammâh (desolation), to which the whole city has been brought (compare Isa 5:9; Isa 32:14). The strong gates, which once swarmed with men, are shattered to ruins ( yuccath , like Mic 1:7, for yūcath , Ges. §§67, Anm. 8; שׁאיּה, ἁπ λεγ, a predicating noun of sequence, as in Isa 37:26, “into desolated heaps;” compare Isa 6:11, etc.

, and other passages). In the whole circuit of the earth (Isa 6:12; Isa 7:22; hâ'âretz is “the earth” here as in Isa 10:23; Isa 19:24), and in the midst of what was once a crowd of nations (compare Mic 5:6-7), there is only a small remnant of men left. This is the leading thought, which runs through the book of Isaiah from beginning to end, and is figuratively depicted here in a miniature of Isa 17:4-6.

The state of things produced by the catastrophe is compared to the olive-beating, which fetches down what fruit was left at the general picking, and to the gleaning of the grapes after the vintage has been fully gathered in ( câlâh is used here as in Isa 10:25; Isa 16:4; Isa 21:16, etc. , viz. , “to be over,” whereas in Isa 32:10 it means to be hopelessly lost, as in Isa 15:6).

There are no more men in the whole of the wide world than there are of olives and grapes after the principal gathering has taken place. The persons saved belong chiefly, though not exclusively, to Israel (Joh 3:5). The place where they assemble is the land of promise.

Isa 24:14-15 There is now a church there refined by the judgment, and rejoicing in its apostolic calling to the whole world. “They will lift up their voice, and exult; for the majesty of Jehovah they shout from the sea: therefore praise ye Jehovah in the lands of the sun, in the islands of the sea the name of Jehovah the God of Israel. ” The ground and subject of the rejoicing is “the majesty of Jehovah,” i.

e. , the fact that Jehovah had shown Himself so majestic in judgment and mercy (Isa 12:5-6), and was now so manifest in His glory (Isa 2:11, Isa 2:17). Therefore rejoicing was heard “from the sea” (the Mediterranean), by which the abode of the congregation of Jehovah was washed. Turning in that direction, it had the islands and coast lands of the European West in front ( iyyi hayyâm ; the only other passage in which this occurs is Isa 11:11, cf.

, Eze 26:18), and at its back the lands of the Asiatic East, which are called 'urim , the lands of light, i. e. , of the sun-rising. This is the true meaning of 'urim , as J. Schelling and Drechsler agree; for Döderlein’s comparison of the rare Arabic word awr , septentrio is as far removed from the Hebrew usage as that of the Talmud אור אורתּא, vespera . Hitzig’s proposed reading באיים (according to the lxx) diminishes the substance and destroys the beauty of the appeal, which goes forth both to the east and west, and summons to the praise of the name of Jehovah the God of Israel, על־כּן, i.

e. , because of His manifested glory. His “name” (cf. , Isa 30:27) is His nature as revealed and made “nameable” in judgment and mercy.

Isa 24:14-15 There is now a church there refined by the judgment, and rejoicing in its apostolic calling to the whole world. “They will lift up their voice, and exult; for the majesty of Jehovah they shout from the sea: therefore praise ye Jehovah in the lands of the sun, in the islands of the sea the name of Jehovah the God of Israel. ” The ground and subject of the rejoicing is “the majesty of Jehovah,” i.

e. , the fact that Jehovah had shown Himself so majestic in judgment and mercy (Isa 12:5-6), and was now so manifest in His glory (Isa 2:11, Isa 2:17). Therefore rejoicing was heard “from the sea” (the Mediterranean), by which the abode of the congregation of Jehovah was washed. Turning in that direction, it had the islands and coast lands of the European West in front ( iyyi hayyâm ; the only other passage in which this occurs is Isa 11:11, cf.

, Eze 26:18), and at its back the lands of the Asiatic East, which are called 'urim , the lands of light, i. e. , of the sun-rising. This is the true meaning of 'urim , as J. Schelling and Drechsler agree; for Döderlein’s comparison of the rare Arabic word awr , septentrio is as far removed from the Hebrew usage as that of the Talmud אור אורתּא, vespera . Hitzig’s proposed reading באיים (according to the lxx) diminishes the substance and destroys the beauty of the appeal, which goes forth both to the east and west, and summons to the praise of the name of Jehovah the God of Israel, על־כּן, i.

e. , because of His manifested glory. His “name” (cf. , Isa 30:27) is His nature as revealed and made “nameable” in judgment and mercy.

Isa 24:16-20 This appeal is not made in vain. Isa 24:16 . “From the border of the earth we hear songs: Praise to the Righteous One! ” It no doubt seems natural enough to understand the term tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called “the Righteous One” in so absolute a manner as this (compare, however, Psa 112:4, where it occurs in connection with other attributes, and Exo 9:27, where it stands in an antithetical relation); and in addition to this, Jehovah gives צבי (Isa 4:2; Isa 28:5), whilst כבוד, and not צבי, is ascribed to Him.

Hence we must take the word in the same sense as in Isa 3:10 (cf. , Hab 2:4). The reference is to the church of righteous men, whose faith has endured the fire of the judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the point or edge of the garment, the extreme eastern and western ends (compare Isa 11:12).

Thence the church of the future catches the sound of this grateful song as it is echoed from one to the other. The prophet feels himself, “in spirit,” to be a member of this church; but all at once he becomes aware of the sufferings which will have first of all to be overcome, and which he cannot look upon without sharing the suffering himself. “Then I said, Ruin to me!

ruin to me! Woe to me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee, O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-doors on high are opened, and the firm foundations of the earth shake.

The earth rending, is rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin presseth upon it; and it falleth, and riseth not again. ” The expression “Then I said” (cf. , Isa 6:5) stands here in the same apocalyptic connection as in Rev 7:14, for example.

He said it at that time in a state of ecstasy; so that when he committed to writing what he had seen, the saying was a thing of the past. The final salvation follows a final judgment; and looking back upon the latter, he bursts out into the exclamation of pain: râzı̄ - lı̄ , consumption, passing away, to me (see Isa 10:16; Isa 17:4), i. e. , I must perish ( râzi is a word of the same form as kâli , shâni , ‛âni ; literally, it is a neuter adjective signifying emaciatum = macies ; Ewald, §749, g ).

He sees a dreadful, bloodthirsty people preying among both men and stores (compare Isa 21:2; Isa 33:1, for the play upon the word with בגד, root גד, cf. , κεύθειν τινά τι, tecte agere , i. e. , from behind, treacherously, like assassins). The exclamation, “Horror, and pit,” etc. (which Jeremiah applies in Jer 48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply a deeply agitated utterance of what is inevitable.

In the pit and snare there is a comparison implied of men to game, and of the enemy to sportsmen (cf. , Jer 15:16; Lam 4:19; yillâcēr , as in Isa 8:15; Isa 28:13). The על in עליך is exactly the same as in Jdg 16:9 (cf. , Isa 16:9). They who should flee as soon as the horrible news arrived ( min , as in Isa 33:3) would not escape destruction, but would become victims to one form if not to another (the same thought which we find expressed twice in Amo 5:19, and still more fully in Isa 9:1-4, as well as in a more dreadfully exalted tone).

Observe, however, in how mysterious a background those human instruments of punishment remain, who are suggested by the word bōgdim (robbers). The idea that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole. For this reason it is described as a repetition of the flood (for the opened windows or trap-doors of the firmament, which let the great bodies of water above them come down from on high upon the earth, point back to Gen 7:11 and Gen 8:2, cf.

, Psa 78:23); and this indirectly implies its universality. It is also described as an earthquake. “The foundations of the earth” are the internal supports upon which the visible crust of the earth rests. The way in which the earth in its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective forms in Isa 24:19, together with their gerundives, which keep each stage in the process of the catastrophe vividly before the mind.

רעה is apparently an error of the pen for רע, if it is not indeed a n. actionis instead of the inf. absol. as in Hab 3:9. The accentuation, however, regards the ah as a toneless addition, and the form therefore as a gerundive (like kob in Num 23:25). The reflective form התרעע is not the hithpalel of רוּע, vociferari , but the hithpoel of רעע (רצץ), frangere .

The threefold play upon the words would be tame, if the words themselves formed an anti-climax; but it is really a climax ascendens . The earth first of all receives rents; then gaping wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible for it to keep upright. Its wickedness presses it down like a burden (Isa 1:4; Psa 38:5), so that it now reels for the last time like a drunken man (Isa 28:7; Isa 29:9), or a hammock (Isa 1:8), until it falls never to rise again.

Isa 24:16-20 This appeal is not made in vain. Isa 24:16 . “From the border of the earth we hear songs: Praise to the Righteous One! ” It no doubt seems natural enough to understand the term tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called “the Righteous One” in so absolute a manner as this (compare, however, Psa 112:4, where it occurs in connection with other attributes, and Exo 9:27, where it stands in an antithetical relation); and in addition to this, Jehovah gives צבי (Isa 4:2; Isa 28:5), whilst כבוד, and not צבי, is ascribed to Him.

Hence we must take the word in the same sense as in Isa 3:10 (cf. , Hab 2:4). The reference is to the church of righteous men, whose faith has endured the fire of the judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the point or edge of the garment, the extreme eastern and western ends (compare Isa 11:12).

Thence the church of the future catches the sound of this grateful song as it is echoed from one to the other. The prophet feels himself, “in spirit,” to be a member of this church; but all at once he becomes aware of the sufferings which will have first of all to be overcome, and which he cannot look upon without sharing the suffering himself. “Then I said, Ruin to me!

ruin to me! Woe to me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee, O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-doors on high are opened, and the firm foundations of the earth shake.

The earth rending, is rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin presseth upon it; and it falleth, and riseth not again. ” The expression “Then I said” (cf. , Isa 6:5) stands here in the same apocalyptic connection as in Rev 7:14, for example.

He said it at that time in a state of ecstasy; so that when he committed to writing what he had seen, the saying was a thing of the past. The final salvation follows a final judgment; and looking back upon the latter, he bursts out into the exclamation of pain: râzı̄ - lı̄ , consumption, passing away, to me (see Isa 10:16; Isa 17:4), i. e. , I must perish ( râzi is a word of the same form as kâli , shâni , ‛âni ; literally, it is a neuter adjective signifying emaciatum = macies ; Ewald, §749, g ).

He sees a dreadful, bloodthirsty people preying among both men and stores (compare Isa 21:2; Isa 33:1, for the play upon the word with בגד, root גד, cf. , κεύθειν τινά τι, tecte agere , i. e. , from behind, treacherously, like assassins). The exclamation, “Horror, and pit,” etc. (which Jeremiah applies in Jer 48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply a deeply agitated utterance of what is inevitable.

In the pit and snare there is a comparison implied of men to game, and of the enemy to sportsmen (cf. , Jer 15:16; Lam 4:19; yillâcēr , as in Isa 8:15; Isa 28:13). The על in עליך is exactly the same as in Jdg 16:9 (cf. , Isa 16:9). They who should flee as soon as the horrible news arrived ( min , as in Isa 33:3) would not escape destruction, but would become victims to one form if not to another (the same thought which we find expressed twice in Amo 5:19, and still more fully in Isa 9:1-4, as well as in a more dreadfully exalted tone).

Observe, however, in how mysterious a background those human instruments of punishment remain, who are suggested by the word bōgdim (robbers). The idea that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole. For this reason it is described as a repetition of the flood (for the opened windows or trap-doors of the firmament, which let the great bodies of water above them come down from on high upon the earth, point back to Gen 7:11 and Gen 8:2, cf.

, Psa 78:23); and this indirectly implies its universality. It is also described as an earthquake. “The foundations of the earth” are the internal supports upon which the visible crust of the earth rests. The way in which the earth in its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective forms in Isa 24:19, together with their gerundives, which keep each stage in the process of the catastrophe vividly before the mind.

רעה is apparently an error of the pen for רע, if it is not indeed a n. actionis instead of the inf. absol. as in Hab 3:9. The accentuation, however, regards the ah as a toneless addition, and the form therefore as a gerundive (like kob in Num 23:25). The reflective form התרעע is not the hithpalel of רוּע, vociferari , but the hithpoel of רעע (רצץ), frangere .

The threefold play upon the words would be tame, if the words themselves formed an anti-climax; but it is really a climax ascendens . The earth first of all receives rents; then gaping wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible for it to keep upright. Its wickedness presses it down like a burden (Isa 1:4; Psa 38:5), so that it now reels for the last time like a drunken man (Isa 28:7; Isa 29:9), or a hammock (Isa 1:8), until it falls never to rise again.

Isa 24:16-20 This appeal is not made in vain. Isa 24:16 . “From the border of the earth we hear songs: Praise to the Righteous One! ” It no doubt seems natural enough to understand the term tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called “the Righteous One” in so absolute a manner as this (compare, however, Psa 112:4, where it occurs in connection with other attributes, and Exo 9:27, where it stands in an antithetical relation); and in addition to this, Jehovah gives צבי (Isa 4:2; Isa 28:5), whilst כבוד, and not צבי, is ascribed to Him.

Hence we must take the word in the same sense as in Isa 3:10 (cf. , Hab 2:4). The reference is to the church of righteous men, whose faith has endured the fire of the judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the point or edge of the garment, the extreme eastern and western ends (compare Isa 11:12).

Thence the church of the future catches the sound of this grateful song as it is echoed from one to the other. The prophet feels himself, “in spirit,” to be a member of this church; but all at once he becomes aware of the sufferings which will have first of all to be overcome, and which he cannot look upon without sharing the suffering himself. “Then I said, Ruin to me!

ruin to me! Woe to me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee, O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-doors on high are opened, and the firm foundations of the earth shake.

The earth rending, is rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin presseth upon it; and it falleth, and riseth not again. ” The expression “Then I said” (cf. , Isa 6:5) stands here in the same apocalyptic connection as in Rev 7:14, for example.

He said it at that time in a state of ecstasy; so that when he committed to writing what he had seen, the saying was a thing of the past. The final salvation follows a final judgment; and looking back upon the latter, he bursts out into the exclamation of pain: râzı̄ - lı̄ , consumption, passing away, to me (see Isa 10:16; Isa 17:4), i. e. , I must perish ( râzi is a word of the same form as kâli , shâni , ‛âni ; literally, it is a neuter adjective signifying emaciatum = macies ; Ewald, §749, g ).

He sees a dreadful, bloodthirsty people preying among both men and stores (compare Isa 21:2; Isa 33:1, for the play upon the word with בגד, root גד, cf. , κεύθειν τινά τι, tecte agere , i. e. , from behind, treacherously, like assassins). The exclamation, “Horror, and pit,” etc. (which Jeremiah applies in Jer 48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply a deeply agitated utterance of what is inevitable.

In the pit and snare there is a comparison implied of men to game, and of the enemy to sportsmen (cf. , Jer 15:16; Lam 4:19; yillâcēr , as in Isa 8:15; Isa 28:13). The על in עליך is exactly the same as in Jdg 16:9 (cf. , Isa 16:9). They who should flee as soon as the horrible news arrived ( min , as in Isa 33:3) would not escape destruction, but would become victims to one form if not to another (the same thought which we find expressed twice in Amo 5:19, and still more fully in Isa 9:1-4, as well as in a more dreadfully exalted tone).

Observe, however, in how mysterious a background those human instruments of punishment remain, who are suggested by the word bōgdim (robbers). The idea that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole. For this reason it is described as a repetition of the flood (for the opened windows or trap-doors of the firmament, which let the great bodies of water above them come down from on high upon the earth, point back to Gen 7:11 and Gen 8:2, cf.

, Psa 78:23); and this indirectly implies its universality. It is also described as an earthquake. “The foundations of the earth” are the internal supports upon which the visible crust of the earth rests. The way in which the earth in its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective forms in Isa 24:19, together with their gerundives, which keep each stage in the process of the catastrophe vividly before the mind.

רעה is apparently an error of the pen for רע, if it is not indeed a n. actionis instead of the inf. absol. as in Hab 3:9. The accentuation, however, regards the ah as a toneless addition, and the form therefore as a gerundive (like kob in Num 23:25). The reflective form התרעע is not the hithpalel of רוּע, vociferari , but the hithpoel of רעע (רצץ), frangere .

The threefold play upon the words would be tame, if the words themselves formed an anti-climax; but it is really a climax ascendens . The earth first of all receives rents; then gaping wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible for it to keep upright. Its wickedness presses it down like a burden (Isa 1:4; Psa 38:5), so that it now reels for the last time like a drunken man (Isa 28:7; Isa 29:9), or a hammock (Isa 1:8), until it falls never to rise again.

Isa 24:16-20 This appeal is not made in vain. Isa 24:16 . “From the border of the earth we hear songs: Praise to the Righteous One! ” It no doubt seems natural enough to understand the term tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called “the Righteous One” in so absolute a manner as this (compare, however, Psa 112:4, where it occurs in connection with other attributes, and Exo 9:27, where it stands in an antithetical relation); and in addition to this, Jehovah gives צבי (Isa 4:2; Isa 28:5), whilst כבוד, and not צבי, is ascribed to Him.

Hence we must take the word in the same sense as in Isa 3:10 (cf. , Hab 2:4). The reference is to the church of righteous men, whose faith has endured the fire of the judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the point or edge of the garment, the extreme eastern and western ends (compare Isa 11:12).

Thence the church of the future catches the sound of this grateful song as it is echoed from one to the other. The prophet feels himself, “in spirit,” to be a member of this church; but all at once he becomes aware of the sufferings which will have first of all to be overcome, and which he cannot look upon without sharing the suffering himself. “Then I said, Ruin to me!

ruin to me! Woe to me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee, O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-doors on high are opened, and the firm foundations of the earth shake.

The earth rending, is rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin presseth upon it; and it falleth, and riseth not again. ” The expression “Then I said” (cf. , Isa 6:5) stands here in the same apocalyptic connection as in Rev 7:14, for example.

He said it at that time in a state of ecstasy; so that when he committed to writing what he had seen, the saying was a thing of the past. The final salvation follows a final judgment; and looking back upon the latter, he bursts out into the exclamation of pain: râzı̄ - lı̄ , consumption, passing away, to me (see Isa 10:16; Isa 17:4), i. e. , I must perish ( râzi is a word of the same form as kâli , shâni , ‛âni ; literally, it is a neuter adjective signifying emaciatum = macies ; Ewald, §749, g ).

He sees a dreadful, bloodthirsty people preying among both men and stores (compare Isa 21:2; Isa 33:1, for the play upon the word with בגד, root גד, cf. , κεύθειν τινά τι, tecte agere , i. e. , from behind, treacherously, like assassins). The exclamation, “Horror, and pit,” etc. (which Jeremiah applies in Jer 48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply a deeply agitated utterance of what is inevitable.

In the pit and snare there is a comparison implied of men to game, and of the enemy to sportsmen (cf. , Jer 15:16; Lam 4:19; yillâcēr , as in Isa 8:15; Isa 28:13). The על in עליך is exactly the same as in Jdg 16:9 (cf. , Isa 16:9). They who should flee as soon as the horrible news arrived ( min , as in Isa 33:3) would not escape destruction, but would become victims to one form if not to another (the same thought which we find expressed twice in Amo 5:19, and still more fully in Isa 9:1-4, as well as in a more dreadfully exalted tone).

Observe, however, in how mysterious a background those human instruments of punishment remain, who are suggested by the word bōgdim (robbers). The idea that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole. For this reason it is described as a repetition of the flood (for the opened windows or trap-doors of the firmament, which let the great bodies of water above them come down from on high upon the earth, point back to Gen 7:11 and Gen 8:2, cf.

, Psa 78:23); and this indirectly implies its universality. It is also described as an earthquake. “The foundations of the earth” are the internal supports upon which the visible crust of the earth rests. The way in which the earth in its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective forms in Isa 24:19, together with their gerundives, which keep each stage in the process of the catastrophe vividly before the mind.

רעה is apparently an error of the pen for רע, if it is not indeed a n. actionis instead of the inf. absol. as in Hab 3:9. The accentuation, however, regards the ah as a toneless addition, and the form therefore as a gerundive (like kob in Num 23:25). The reflective form התרעע is not the hithpalel of רוּע, vociferari , but the hithpoel of רעע (רצץ), frangere .

The threefold play upon the words would be tame, if the words themselves formed an anti-climax; but it is really a climax ascendens . The earth first of all receives rents; then gaping wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible for it to keep upright. Its wickedness presses it down like a burden (Isa 1:4; Psa 38:5), so that it now reels for the last time like a drunken man (Isa 28:7; Isa 29:9), or a hammock (Isa 1:8), until it falls never to rise again.

Isa 24:16-20 This appeal is not made in vain. Isa 24:16 . “From the border of the earth we hear songs: Praise to the Righteous One! ” It no doubt seems natural enough to understand the term tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called “the Righteous One” in so absolute a manner as this (compare, however, Psa 112:4, where it occurs in connection with other attributes, and Exo 9:27, where it stands in an antithetical relation); and in addition to this, Jehovah gives צבי (Isa 4:2; Isa 28:5), whilst כבוד, and not צבי, is ascribed to Him.

Hence we must take the word in the same sense as in Isa 3:10 (cf. , Hab 2:4). The reference is to the church of righteous men, whose faith has endured the fire of the judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the point or edge of the garment, the extreme eastern and western ends (compare Isa 11:12).

Thence the church of the future catches the sound of this grateful song as it is echoed from one to the other. The prophet feels himself, “in spirit,” to be a member of this church; but all at once he becomes aware of the sufferings which will have first of all to be overcome, and which he cannot look upon without sharing the suffering himself. “Then I said, Ruin to me!

ruin to me! Woe to me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee, O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-doors on high are opened, and the firm foundations of the earth shake.

The earth rending, is rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin presseth upon it; and it falleth, and riseth not again. ” The expression “Then I said” (cf. , Isa 6:5) stands here in the same apocalyptic connection as in Rev 7:14, for example.

He said it at that time in a state of ecstasy; so that when he committed to writing what he had seen, the saying was a thing of the past. The final salvation follows a final judgment; and looking back upon the latter, he bursts out into the exclamation of pain: râzı̄ - lı̄ , consumption, passing away, to me (see Isa 10:16; Isa 17:4), i. e. , I must perish ( râzi is a word of the same form as kâli , shâni , ‛âni ; literally, it is a neuter adjective signifying emaciatum = macies ; Ewald, §749, g ).

He sees a dreadful, bloodthirsty people preying among both men and stores (compare Isa 21:2; Isa 33:1, for the play upon the word with בגד, root גד, cf. , κεύθειν τινά τι, tecte agere , i. e. , from behind, treacherously, like assassins). The exclamation, “Horror, and pit,” etc. (which Jeremiah applies in Jer 48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply a deeply agitated utterance of what is inevitable.

In the pit and snare there is a comparison implied of men to game, and of the enemy to sportsmen (cf. , Jer 15:16; Lam 4:19; yillâcēr , as in Isa 8:15; Isa 28:13). The על in עליך is exactly the same as in Jdg 16:9 (cf. , Isa 16:9). They who should flee as soon as the horrible news arrived ( min , as in Isa 33:3) would not escape destruction, but would become victims to one form if not to another (the same thought which we find expressed twice in Amo 5:19, and still more fully in Isa 9:1-4, as well as in a more dreadfully exalted tone).

Observe, however, in how mysterious a background those human instruments of punishment remain, who are suggested by the word bōgdim (robbers). The idea that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole. For this reason it is described as a repetition of the flood (for the opened windows or trap-doors of the firmament, which let the great bodies of water above them come down from on high upon the earth, point back to Gen 7:11 and Gen 8:2, cf.

, Psa 78:23); and this indirectly implies its universality. It is also described as an earthquake. “The foundations of the earth” are the internal supports upon which the visible crust of the earth rests. The way in which the earth in its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective forms in Isa 24:19, together with their gerundives, which keep each stage in the process of the catastrophe vividly before the mind.

רעה is apparently an error of the pen for רע, if it is not indeed a n. actionis instead of the inf. absol. as in Hab 3:9. The accentuation, however, regards the ah as a toneless addition, and the form therefore as a gerundive (like kob in Num 23:25). The reflective form התרעע is not the hithpalel of רוּע, vociferari , but the hithpoel of רעע (רצץ), frangere .

The threefold play upon the words would be tame, if the words themselves formed an anti-climax; but it is really a climax ascendens . The earth first of all receives rents; then gaping wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible for it to keep upright. Its wickedness presses it down like a burden (Isa 1:4; Psa 38:5), so that it now reels for the last time like a drunken man (Isa 28:7; Isa 29:9), or a hammock (Isa 1:8), until it falls never to rise again.

Isa 24:21 But if the old earth passes away in this manner out of the system of the universe, the punishment of God must fall at the same time both upon the princes of heaven and upon the princes of earth (the prophet does not arrange what belongs to the end of all things in a “chronotactic” manner). They are the secrets of two worlds, that are here unveiled to the apocalyptic seer of the Old Testament.

“And it cometh to pass in that day, Jehovah will visit the army of the high place in the high place, and the kings of the earth on the earth. And they are imprisoned, as one imprisons captives in the pit, and shut up in prison; and in the course of many days they are visited. And the moon blushes, and the sun turns pale: for Jehovah of hosts reigns royally upon Mount Zion and in Jerusalem, and before His elders is glory.

” With this doubly expressed antithesis of mârōm and 'adâmâh (cf. , Isa 23:17 ) before us, brought out as it is as sharply as possible, we cannot understand “ the army of the high place ” as referring to certain earthly powers (as the Targum, Luther, Calvin, and Hävernick do). Moreover, the expression itself is also opposed to such an interpretation; for, as Isa 24:18 clearly shows, in which mimmârom is equivalent to misshâmaim (cf.

, Isa 33:5; Isa 37:23; Isa 40:26), מרום צבא is synonymous with השּׁמים צבא; and this invariably signifies either the starry host (Isa 40:26) or the angelic host (1Ki 22:19; Psa 148:2), and occasionally the two combined, without any distinction (Neh 9:6). As the moon and sun are mentioned, it might be supposed that by the “host on high” we are to understand the angelic host, as Abravanel, Umbreit, and others really do: “the stars, that have been made into idols, the shining kings of the sky, fall from their altars, and the kings of the earth from their thrones.

” But the very antithesis in the word “kings” ( malchē ) leads us to conjecture that “the host on high” refers to personal powers; and the view referred to founders on the more minute description of the visitation ( pâkad ‛al , as in Isa 27:1, Isa 27:3, cf. , Isa 26:21), “they are imprisoned,” etc. ; for this must also be referred to the heavenly host. The objection might indeed be urged, that the imprisonment only relates to the kings, and that the visitation of the heavenly host finds its full expression in the shaming of the moon and sun (Isa 24:23); but the fact that the moon and sun are thrown into the shade by the revelation of the glory of Jehovah, cannot be regarded as a judgment inflicted upon them.

Hence the commentators are now pretty well agreed, that “the host on high” signifies here the angelic army. But it is self-evident, that a visitation of the angelic army cannot be merely a relative and partial one. And it is not sufficient to understand the passage as meaning the wicked angels, to the exclusion of the good. Both the context and the parallelism show that the reference must be to a penal visitation in the spiritual world, which stands in the closest connection with the history of man, and in fact with the history of the nations.

Consequently the host on high will refer to the angels of the nations and kingdoms; and the prophecy here presupposes what is affirmed in Deu 32:8 (lxx), and sustained in the book of Daniel, when it speaks of a sar of Persia, Javan, and even the people of Israel. In accordance with this exposition, there is a rabbinical saying, to the effect that “God never destroys a nation without having first of all destroyed its prince,” i.

e. , the angel who, by whatever means he first obtained possession of the nation, whether by the will of God or against His will, has exerted an ungodly influence upon it. Just as, according to the scriptural view, both good and evil angels attach themselves to particular men, and an elevated state of mind may sometimes afford a glimpse of this encircling company and this conflict of spirits; so do angels contend for the rule over nations and kingdoms, either to guide them in the way of God or to lead them astray from God; and therefore the judgment upon the nations which the prophet here foretells will be a judgment upon angels also.

The kingdom of spirits has its own history running parallel to the destinies of men. What is recorded in Gen 6 was a seduction of men by angels, and one of later occurrence than the temptation by Satan in paradise; and the seduction of nations and kingdoms by the host of heaven, which is here presupposed by the prophecy of Isaiah, is later than either.

Isa 24:22-23 Isa 24:22 announces the preliminary punishment of both angelic and human princes: 'asēphâh stands in the place of a gerundive, like taltēlâh in Isa 22:17. The connection of the words 'asēphâh 'assir is exactly the same as that of taltēlâh gâbēr in Isa 22:17 : incarceration after the manner of incarcerating prisoners; 'âsaph , to gather together (Isa 10:14; Isa 33:4), signifies here to incarcerate, just as in Gen 42:17.

Both verbs are construed with ‛al , because the thrusting is from above downwards, into the pit and prison ( ‛al embraces both upon or over anything, and into it, e. g. , 1Sa 31:4; Job 6:16; see Hitzig on Nah 3:12). We may see from 2Pe 2:4 and Jud 1:6 how this is to be understood. The reference is to the abyss of Hades, where they are reserved in chains of darkness unto the judgment of the great day.

According to this parallel, yippâkedu (shall be visited) ought apparently to be understood as denoting a visitation in wrath (like Isa 29:6; Eze 38:8; compare pâkad followed by an accusative in Isa 26:21, also Isa 26:14, and Psa 59:6; niphkad , in fact, is never used to signify visitation in mercy), and therefore as referring to the infliction of the final punishment. Hitzig, however, understands it as relating to a visitation of mercy; and in this he is supported by Ewald, Knobel, and Luzzatto.

Gesenius, Umbreit, and others, take it to indicate a citation or summons, though without any ground either in usage of speech or actual custom. A comparison of Isa 23:17 in its relation to Isa 23:15 favours the second explanation, as being relatively the most correct; but the expression is intentionally left ambiguous. So far as the thing itself is concerned, we have a parallel in Rev 20:1-3 and Rev 20:7-9 : they are visited by being set free again, and commencing their old practice once more; but only (as Isa 24:23 affirms) to lose again directly, before the glorious and triumphant might of Jehovah, the power they have temporarily reacquired.

What the apocalyptist of the New Testament describes in detail in Rev 20:4, Rev 20:11. , and Rev 21:1, the apocalyptist of the Old Testament sees here condensed into one fact, viz. , the enthroning of Jehovah and His people in a new Jerusalem, at which the silvery white moon ( lebânâh ) turns red, and the glowing sun ( chammâh ) turns pale; the two great lights of heaven becoming (according to a Jewish expression) “like a lamp at noonday” in the presence of such glory.

Of the many parallels to Isa 24:23 which we meet with in Isaiah, the most worthy of note are Isa 11:10 to the concluding clause, “and before His elders is glory” (also Isa 4:5), and Isa 1:26 (cf. , Isa 3:14), with reference to the use of the word zekēnim (elders). Other parallels are Isa 30:26, for chammâh and lebânâh ; Isa 1:29, for châphēr and bōsh ; Isa 33:22, for mâlak ; Isa 10:12, for “Mount Zion and Jerusalem.

” We have already spoken at Isa 1:16 of the word neged (Arab. Ne'gd , from nâgad , njd , to be exalted; vid. , opp. Arab. gâr , to be pressed down, to sink), as applied to that which stands out prominently and clearly before one’s eyes. According to Hofmann ( Schriftbeweis , i. 320-1), the elders here, like the twenty-four presbuteroi of the Apocalypse, are the sacred spirits, forming the council of God, to which He makes known His will concerning the world, before it is executed by His attendant spirits the angels.

But as we find counsellors promised to the Israel of the new Jerusalem in Isa 1:26, in contrast with the bad zekēnim (elders) which it then possessed (Isa 3:14), such as it had at the glorious commencement of its history; and as the passage before us says essentially the same with regard to the zekēnim as we find in Isa 4:5 with regard to the festal meetings of Israel (vid. , Isa 30:20 and Isa 32:1); and still further, as Rev 20:4 (cf.

, Mat 19:28) is a more appropriate parallel to the passage before us than Rev 4:4, we may assume with certainty, at least with regard to this passage, and without needing to come to any decision concerning Rev 4:4, that the zekēnim here are not angels, but human elders after God’s own heart. These elders, being admitted into the immediate presence of God, and reigning together with Him, have nothing but glory in front of them, and they themselves reflect that glory.

The Fourfold Melodious Echo - Isaiah 25-26 A. First Echo - Isa 25:1-8 There is not merely reflected glory, but reflected sound as well. The melodious echoes commence with Isa 25:1. The prophet, transported to the end of the days, commemorates what he has seen in psalms and songs. These psalms and songs not only repeat what has already been predicted; but, sinking into it, and drawing out of it, they partly expand it themselves, and partly prepare the way for its further extension.

Isa 24:22-23 Isa 24:22 announces the preliminary punishment of both angelic and human princes: 'asēphâh stands in the place of a gerundive, like taltēlâh in Isa 22:17. The connection of the words 'asēphâh 'assir is exactly the same as that of taltēlâh gâbēr in Isa 22:17 : incarceration after the manner of incarcerating prisoners; 'âsaph , to gather together (Isa 10:14; Isa 33:4), signifies here to incarcerate, just as in Gen 42:17.

Both verbs are construed with ‛al , because the thrusting is from above downwards, into the pit and prison ( ‛al embraces both upon or over anything, and into it, e. g. , 1Sa 31:4; Job 6:16; see Hitzig on Nah 3:12). We may see from 2Pe 2:4 and Jud 1:6 how this is to be understood. The reference is to the abyss of Hades, where they are reserved in chains of darkness unto the judgment of the great day.

According to this parallel, yippâkedu (shall be visited) ought apparently to be understood as denoting a visitation in wrath (like Isa 29:6; Eze 38:8; compare pâkad followed by an accusative in Isa 26:21, also Isa 26:14, and Psa 59:6; niphkad , in fact, is never used to signify visitation in mercy), and therefore as referring to the infliction of the final punishment. Hitzig, however, understands it as relating to a visitation of mercy; and in this he is supported by Ewald, Knobel, and Luzzatto.

Gesenius, Umbreit, and others, take it to indicate a citation or summons, though without any ground either in usage of speech or actual custom. A comparison of Isa 23:17 in its relation to Isa 23:15 favours the second explanation, as being relatively the most correct; but the expression is intentionally left ambiguous. So far as the thing itself is concerned, we have a parallel in Rev 20:1-3 and Rev 20:7-9 : they are visited by being set free again, and commencing their old practice once more; but only (as Isa 24:23 affirms) to lose again directly, before the glorious and triumphant might of Jehovah, the power they have temporarily reacquired.

What the apocalyptist of the New Testament describes in detail in Rev 20:4, Rev 20:11. , and Rev 21:1, the apocalyptist of the Old Testament sees here condensed into one fact, viz. , the enthroning of Jehovah and His people in a new Jerusalem, at which the silvery white moon ( lebânâh ) turns red, and the glowing sun ( chammâh ) turns pale; the two great lights of heaven becoming (according to a Jewish expression) “like a lamp at noonday” in the presence of such glory.

Of the many parallels to Isa 24:23 which we meet with in Isaiah, the most worthy of note are Isa 11:10 to the concluding clause, “and before His elders is glory” (also Isa 4:5), and Isa 1:26 (cf. , Isa 3:14), with reference to the use of the word zekēnim (elders). Other parallels are Isa 30:26, for chammâh and lebânâh ; Isa 1:29, for châphēr and bōsh ; Isa 33:22, for mâlak ; Isa 10:12, for “Mount Zion and Jerusalem.

” We have already spoken at Isa 1:16 of the word neged (Arab. Ne'gd , from nâgad , njd , to be exalted; vid. , opp. Arab. gâr , to be pressed down, to sink), as applied to that which stands out prominently and clearly before one’s eyes. According to Hofmann ( Schriftbeweis , i. 320-1), the elders here, like the twenty-four presbuteroi of the Apocalypse, are the sacred spirits, forming the council of God, to which He makes known His will concerning the world, before it is executed by His attendant spirits the angels.

But as we find counsellors promised to the Israel of the new Jerusalem in Isa 1:26, in contrast with the bad zekēnim (elders) which it then possessed (Isa 3:14), such as it had at the glorious commencement of its history; and as the passage before us says essentially the same with regard to the zekēnim as we find in Isa 4:5 with regard to the festal meetings of Israel (vid. , Isa 30:20 and Isa 32:1); and still further, as Rev 20:4 (cf.

, Mat 19:28) is a more appropriate parallel to the passage before us than Rev 4:4, we may assume with certainty, at least with regard to this passage, and without needing to come to any decision concerning Rev 4:4, that the zekēnim here are not angels, but human elders after God’s own heart. These elders, being admitted into the immediate presence of God, and reigning together with Him, have nothing but glory in front of them, and they themselves reflect that glory.

The Fourfold Melodious Echo - Isaiah 25-26 A. First Echo - Isa 25:1-8 There is not merely reflected glory, but reflected sound as well. The melodious echoes commence with Isa 25:1. The prophet, transported to the end of the days, commemorates what he has seen in psalms and songs. These psalms and songs not only repeat what has already been predicted; but, sinking into it, and drawing out of it, they partly expand it themselves, and partly prepare the way for its further extension.

Isa 25:1-5 The first echo is Isa 25:1-8, or more precisely Isa 25:1-5. The prophet, whom we already know as a psalmist from Isa 12:1-6, now acts as choral leader of the church of the future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a defence and shield against its tyranny towards His oppressed church. “Jehovah, Thou art my God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from afar, sincerity, truth.

For Thou hast turned it from a city into a heap of stones, the steep castle into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever. Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a storm of rain against a wall.

Like the burning of the sun in a parched land, Thou subduest the noise of the barbarians; ( like ) the burning of the sun through the shadow of a cloud, the triumphal song of violent ones was brought low. ” The introductory clause is to be understood as in Psa 118:28 : Jehovah ( voc. ), my God art Thou. “ Thou hast wrought wonders: ” this is taken from Exo 15:11 (as in Psa 77:15; Psa 78:12; like Isa 12:2, from Exo 15:2).

The wonders which are now actually wrought are “ counsels from afar ” ( mērâcōk ), counsels already adopted afar off, i. e. , long before, thoughts of God belonging to the olden time; the same ideal view as in Isa 22:11; Isa 37:26 (a parallel which coincides with our passage on every side), and, in fact, throughout the whole of the second part. It is the manifold “counsel” of the Holy One of Israel (Isa 5:19; Isa 14:24-27; Isa 19:12, Isa 19:17; Isa 23:8; Isa 28:29) which displays its wonders in the events of time.

To the verb עשׂית we have also a second and third object, viz. , אמן אמוּנה. It is a common custom with Isaiah to place derivatives of the same word side by side, for the purpose of giving the greatest possible emphasis to the idea (Isa 3:1; Isa 16:6). אמוּנה indicates a quality, אמן in actual fact. What He has executed is the realization of His faithfulness, and the reality of His promises.

The imperial city is destroyed. Jehovah, as the first clause which is defined by tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of stones. The sentence has its object within itself, and merely gives prominence to the change that has been effected; the Lamed is used in the same sense as in Isa 23:13 (cf. , Isa 37:26); the min , as in Isa 7:8; Isa 17:1; Isa 23:1; Isa 24:10.

Mappēlâh , with kametz or tzere before the tone, is a word that can only be accredited from the book of Isaiah (Isa 17:1; Isa 23:13). עיר, קריה, and אמרון are common parallel words in Isaiah (Isa 1:26; Isa 22:2; Isa 32:13-14); and zârim , as in Isa 1:7 and Isa 29:5, is the most general epithet for the enemies of the people of God. The fall of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from the mouths of the remotest nations.

Isa 25:3 runs parallel with Rev 15:3-4. Nations hitherto rude and passionate now submit to Jehovah with decorous reverence, and those that were previously oppressive ( ‛arı̄tzim , as in Isa 13:11, in form like pârı̄tzim , shâlı̄shı̄m ) with humble fear. The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse, “for thy judgments are made manifest” (Rev 15:4).

דּל and אביון (cf. , Isa 14:30; Isa 29:19) are names well known from the Psalms, as applying to the church when oppressed. To this church, in the distress which she had endured (לו בּצּר, as in Isa 26:16; Isa 63:9, cf. , Isa 33:2), Jehovah had proved Himself a strong castle ( mâ'ōz ; on the expression, compare Isa 30:3), a shelter from storm and a shade from heat (for the figures, compare Isa 4:6; Isa 32:2; Isa 16:3), so that the blast of the tyrants (compare ruach on Isa 30:28; Isa 33:11, Ps.

76:13) was like a wall-storm, i. e. , a storm striking against a wall (compare Isa 9:3, a shoulder-stick, i. e. , a stick which strikes the shoulder), sounding against it and bursting upon it without being able to wash it away (Isa 28:17; Psa 62:4), because it was the wall of a strong castle, and this strong castle was Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness ( tzâyōn , abstract for concrete, as in Isa 32:2, equivalent to dry land, Isa 41:18), and it must give way when He brings up a shady thicket (Jer 4:29), namely of clouds (Exo 19:9; Psa 18:12), so did He suddenly subdue the thundering ( shâ'on , as in Isa 17:12) of the hordes that stormed against His people; and the song of triumph ( zâmı̄r , only met with again in Sol 2:12) of the tyrants, which passed over the world like a scorching heat, was soon “brought low” ( ‛ânâh , in its neuter radical signification “to bend,” related to כּנע, as in Isa 31:4).

Isa 25:1-5 The first echo is Isa 25:1-8, or more precisely Isa 25:1-5. The prophet, whom we already know as a psalmist from Isa 12:1-6, now acts as choral leader of the church of the future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a defence and shield against its tyranny towards His oppressed church. “Jehovah, Thou art my God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from afar, sincerity, truth.

For Thou hast turned it from a city into a heap of stones, the steep castle into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever. Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a storm of rain against a wall.

Like the burning of the sun in a parched land, Thou subduest the noise of the barbarians; ( like ) the burning of the sun through the shadow of a cloud, the triumphal song of violent ones was brought low. ” The introductory clause is to be understood as in Psa 118:28 : Jehovah ( voc. ), my God art Thou. “ Thou hast wrought wonders: ” this is taken from Exo 15:11 (as in Psa 77:15; Psa 78:12; like Isa 12:2, from Exo 15:2).

The wonders which are now actually wrought are “ counsels from afar ” ( mērâcōk ), counsels already adopted afar off, i. e. , long before, thoughts of God belonging to the olden time; the same ideal view as in Isa 22:11; Isa 37:26 (a parallel which coincides with our passage on every side), and, in fact, throughout the whole of the second part. It is the manifold “counsel” of the Holy One of Israel (Isa 5:19; Isa 14:24-27; Isa 19:12, Isa 19:17; Isa 23:8; Isa 28:29) which displays its wonders in the events of time.

To the verb עשׂית we have also a second and third object, viz. , אמן אמוּנה. It is a common custom with Isaiah to place derivatives of the same word side by side, for the purpose of giving the greatest possible emphasis to the idea (Isa 3:1; Isa 16:6). אמוּנה indicates a quality, אמן in actual fact. What He has executed is the realization of His faithfulness, and the reality of His promises.

The imperial city is destroyed. Jehovah, as the first clause which is defined by tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of stones. The sentence has its object within itself, and merely gives prominence to the change that has been effected; the Lamed is used in the same sense as in Isa 23:13 (cf. , Isa 37:26); the min , as in Isa 7:8; Isa 17:1; Isa 23:1; Isa 24:10.

Mappēlâh , with kametz or tzere before the tone, is a word that can only be accredited from the book of Isaiah (Isa 17:1; Isa 23:13). עיר, קריה, and אמרון are common parallel words in Isaiah (Isa 1:26; Isa 22:2; Isa 32:13-14); and zârim , as in Isa 1:7 and Isa 29:5, is the most general epithet for the enemies of the people of God. The fall of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from the mouths of the remotest nations.

Isa 25:3 runs parallel with Rev 15:3-4. Nations hitherto rude and passionate now submit to Jehovah with decorous reverence, and those that were previously oppressive ( ‛arı̄tzim , as in Isa 13:11, in form like pârı̄tzim , shâlı̄shı̄m ) with humble fear. The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse, “for thy judgments are made manifest” (Rev 15:4).

דּל and אביון (cf. , Isa 14:30; Isa 29:19) are names well known from the Psalms, as applying to the church when oppressed. To this church, in the distress which she had endured (לו בּצּר, as in Isa 26:16; Isa 63:9, cf. , Isa 33:2), Jehovah had proved Himself a strong castle ( mâ'ōz ; on the expression, compare Isa 30:3), a shelter from storm and a shade from heat (for the figures, compare Isa 4:6; Isa 32:2; Isa 16:3), so that the blast of the tyrants (compare ruach on Isa 30:28; Isa 33:11, Ps.

76:13) was like a wall-storm, i. e. , a storm striking against a wall (compare Isa 9:3, a shoulder-stick, i. e. , a stick which strikes the shoulder), sounding against it and bursting upon it without being able to wash it away (Isa 28:17; Psa 62:4), because it was the wall of a strong castle, and this strong castle was Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness ( tzâyōn , abstract for concrete, as in Isa 32:2, equivalent to dry land, Isa 41:18), and it must give way when He brings up a shady thicket (Jer 4:29), namely of clouds (Exo 19:9; Psa 18:12), so did He suddenly subdue the thundering ( shâ'on , as in Isa 17:12) of the hordes that stormed against His people; and the song of triumph ( zâmı̄r , only met with again in Sol 2:12) of the tyrants, which passed over the world like a scorching heat, was soon “brought low” ( ‛ânâh , in its neuter radical signification “to bend,” related to כּנע, as in Isa 31:4).

Isa 25:1-5 The first echo is Isa 25:1-8, or more precisely Isa 25:1-5. The prophet, whom we already know as a psalmist from Isa 12:1-6, now acts as choral leader of the church of the future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a defence and shield against its tyranny towards His oppressed church. “Jehovah, Thou art my God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from afar, sincerity, truth.

For Thou hast turned it from a city into a heap of stones, the steep castle into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever. Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a storm of rain against a wall.

Like the burning of the sun in a parched land, Thou subduest the noise of the barbarians; ( like ) the burning of the sun through the shadow of a cloud, the triumphal song of violent ones was brought low. ” The introductory clause is to be understood as in Psa 118:28 : Jehovah ( voc. ), my God art Thou. “ Thou hast wrought wonders: ” this is taken from Exo 15:11 (as in Psa 77:15; Psa 78:12; like Isa 12:2, from Exo 15:2).

The wonders which are now actually wrought are “ counsels from afar ” ( mērâcōk ), counsels already adopted afar off, i. e. , long before, thoughts of God belonging to the olden time; the same ideal view as in Isa 22:11; Isa 37:26 (a parallel which coincides with our passage on every side), and, in fact, throughout the whole of the second part. It is the manifold “counsel” of the Holy One of Israel (Isa 5:19; Isa 14:24-27; Isa 19:12, Isa 19:17; Isa 23:8; Isa 28:29) which displays its wonders in the events of time.

To the verb עשׂית we have also a second and third object, viz. , אמן אמוּנה. It is a common custom with Isaiah to place derivatives of the same word side by side, for the purpose of giving the greatest possible emphasis to the idea (Isa 3:1; Isa 16:6). אמוּנה indicates a quality, אמן in actual fact. What He has executed is the realization of His faithfulness, and the reality of His promises.

The imperial city is destroyed. Jehovah, as the first clause which is defined by tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of stones. The sentence has its object within itself, and merely gives prominence to the change that has been effected; the Lamed is used in the same sense as in Isa 23:13 (cf. , Isa 37:26); the min , as in Isa 7:8; Isa 17:1; Isa 23:1; Isa 24:10.

Mappēlâh , with kametz or tzere before the tone, is a word that can only be accredited from the book of Isaiah (Isa 17:1; Isa 23:13). עיר, קריה, and אמרון are common parallel words in Isaiah (Isa 1:26; Isa 22:2; Isa 32:13-14); and zârim , as in Isa 1:7 and Isa 29:5, is the most general epithet for the enemies of the people of God. The fall of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from the mouths of the remotest nations.

Isa 25:3 runs parallel with Rev 15:3-4. Nations hitherto rude and passionate now submit to Jehovah with decorous reverence, and those that were previously oppressive ( ‛arı̄tzim , as in Isa 13:11, in form like pârı̄tzim , shâlı̄shı̄m ) with humble fear. The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse, “for thy judgments are made manifest” (Rev 15:4).

דּל and אביון (cf. , Isa 14:30; Isa 29:19) are names well known from the Psalms, as applying to the church when oppressed. To this church, in the distress which she had endured (לו בּצּר, as in Isa 26:16; Isa 63:9, cf. , Isa 33:2), Jehovah had proved Himself a strong castle ( mâ'ōz ; on the expression, compare Isa 30:3), a shelter from storm and a shade from heat (for the figures, compare Isa 4:6; Isa 32:2; Isa 16:3), so that the blast of the tyrants (compare ruach on Isa 30:28; Isa 33:11, Ps.

76:13) was like a wall-storm, i. e. , a storm striking against a wall (compare Isa 9:3, a shoulder-stick, i. e. , a stick which strikes the shoulder), sounding against it and bursting upon it without being able to wash it away (Isa 28:17; Psa 62:4), because it was the wall of a strong castle, and this strong castle was Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness ( tzâyōn , abstract for concrete, as in Isa 32:2, equivalent to dry land, Isa 41:18), and it must give way when He brings up a shady thicket (Jer 4:29), namely of clouds (Exo 19:9; Psa 18:12), so did He suddenly subdue the thundering ( shâ'on , as in Isa 17:12) of the hordes that stormed against His people; and the song of triumph ( zâmı̄r , only met with again in Sol 2:12) of the tyrants, which passed over the world like a scorching heat, was soon “brought low” ( ‛ânâh , in its neuter radical signification “to bend,” related to כּנע, as in Isa 31:4).

Isa 25:1-5 The first echo is Isa 25:1-8, or more precisely Isa 25:1-5. The prophet, whom we already know as a psalmist from Isa 12:1-6, now acts as choral leader of the church of the future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a defence and shield against its tyranny towards His oppressed church. “Jehovah, Thou art my God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from afar, sincerity, truth.

For Thou hast turned it from a city into a heap of stones, the steep castle into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever. Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a storm of rain against a wall.

Like the burning of the sun in a parched land, Thou subduest the noise of the barbarians; ( like ) the burning of the sun through the shadow of a cloud, the triumphal song of violent ones was brought low. ” The introductory clause is to be understood as in Psa 118:28 : Jehovah ( voc. ), my God art Thou. “ Thou hast wrought wonders: ” this is taken from Exo 15:11 (as in Psa 77:15; Psa 78:12; like Isa 12:2, from Exo 15:2).

The wonders which are now actually wrought are “ counsels from afar ” ( mērâcōk ), counsels already adopted afar off, i. e. , long before, thoughts of God belonging to the olden time; the same ideal view as in Isa 22:11; Isa 37:26 (a parallel which coincides with our passage on every side), and, in fact, throughout the whole of the second part. It is the manifold “counsel” of the Holy One of Israel (Isa 5:19; Isa 14:24-27; Isa 19:12, Isa 19:17; Isa 23:8; Isa 28:29) which displays its wonders in the events of time.

To the verb עשׂית we have also a second and third object, viz. , אמן אמוּנה. It is a common custom with Isaiah to place derivatives of the same word side by side, for the purpose of giving the greatest possible emphasis to the idea (Isa 3:1; Isa 16:6). אמוּנה indicates a quality, אמן in actual fact. What He has executed is the realization of His faithfulness, and the reality of His promises.

The imperial city is destroyed. Jehovah, as the first clause which is defined by tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of stones. The sentence has its object within itself, and merely gives prominence to the change that has been effected; the Lamed is used in the same sense as in Isa 23:13 (cf. , Isa 37:26); the min , as in Isa 7:8; Isa 17:1; Isa 23:1; Isa 24:10.

Mappēlâh , with kametz or tzere before the tone, is a word that can only be accredited from the book of Isaiah (Isa 17:1; Isa 23:13). עיר, קריה, and אמרון are common parallel words in Isaiah (Isa 1:26; Isa 22:2; Isa 32:13-14); and zârim , as in Isa 1:7 and Isa 29:5, is the most general epithet for the enemies of the people of God. The fall of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from the mouths of the remotest nations.

Isa 25:3 runs parallel with Rev 15:3-4. Nations hitherto rude and passionate now submit to Jehovah with decorous reverence, and those that were previously oppressive ( ‛arı̄tzim , as in Isa 13:11, in form like pârı̄tzim , shâlı̄shı̄m ) with humble fear. The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse, “for thy judgments are made manifest” (Rev 15:4).

דּל and אביון (cf. , Isa 14:30; Isa 29:19) are names well known from the Psalms, as applying to the church when oppressed. To this church, in the distress which she had endured (לו בּצּר, as in Isa 26:16; Isa 63:9, cf. , Isa 33:2), Jehovah had proved Himself a strong castle ( mâ'ōz ; on the expression, compare Isa 30:3), a shelter from storm and a shade from heat (for the figures, compare Isa 4:6; Isa 32:2; Isa 16:3), so that the blast of the tyrants (compare ruach on Isa 30:28; Isa 33:11, Ps.

76:13) was like a wall-storm, i. e. , a storm striking against a wall (compare Isa 9:3, a shoulder-stick, i. e. , a stick which strikes the shoulder), sounding against it and bursting upon it without being able to wash it away (Isa 28:17; Psa 62:4), because it was the wall of a strong castle, and this strong castle was Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness ( tzâyōn , abstract for concrete, as in Isa 32:2, equivalent to dry land, Isa 41:18), and it must give way when He brings up a shady thicket (Jer 4:29), namely of clouds (Exo 19:9; Psa 18:12), so did He suddenly subdue the thundering ( shâ'on , as in Isa 17:12) of the hordes that stormed against His people; and the song of triumph ( zâmı̄r , only met with again in Sol 2:12) of the tyrants, which passed over the world like a scorching heat, was soon “brought low” ( ‛ânâh , in its neuter radical signification “to bend,” related to כּנע, as in Isa 31:4).