The Lord Answers Rebellion with Judgment and Promises New Creation for His Servants

Isa 65:6-7 The justice of God will not rest till it has procured for itself the fullest satisfaction. “Behold, it is written before me: I will not keep silence without having recompensed, and I will recompense into their bosom. Your offences, and the offences of your fathers together, saith Jehovah, that they have burned incense upon the mountains, and insulted me upon the hills, and I measure their reward first of all into their bosom.

” Vitringa has been misled by such passages as Isa 10:1; Job 13:26; Jer 22:30, in which kâthabh ( kittēbh ) is used to signify a written decree, and understands by khethūbhâh the sentence pronounced by God; but the reference really is to their idolatrous conduct and contemptuous defiance of the laws of God. This is ever before Him, written in indelible characters, waiting for the day of vengeance; for, according to the figurative language of Scripture, there are heavenly books, in which the good and evil works of men are entered.

And this agrees with what follows: “I will not be silent, without having first repaid,” etc. The accentuation very properly places the tone upon the penultimate of the first shillamtı̄ as being a pure perfect, and upon the last syllable of the second as a perf. consec. אם כּי preceded by a future and followed by a perfect signifies, “but if (without having) first,” etc.

(Isa 55:10; Gen 32:27; Lev 22:6; Rth 3:18; cf. , Jdg 15:7). The original train of thought was, “I will not keep silence, for I shall first of all keep silence when,” etc. Instead of ‛al chēqâm , “Upon their bosom,” we might have 'el chēqâm , into their bosom, as in Jer 32:18; Psa 79:12. In Isa 65:7 the keri really has 'el instead of ‛al , whilst in Isa 65:9 the chethib is ‛al without any keri (for the figure itself, compare Luk 6:38, “into your bosom”).

The thing to be repaid follows in Isa 65:7 ; it is not governed, however, by shillamtı̄ , as the form of the address clearly shows, but by 'ăshallēm understood, which may easily be supplied. Whether 'ăsher is to be taken in the sense of qui or quod (that), it is hardly possible to decide; but the construction of the sentence favours the latter. Sacrificing “upon mountains and hills” (and, what is omitted, here, “under every green tree”) is the well-known standing phrase used to describe the idolatry of the times preceding the captivity (cf.

, Isa 57:7; Hos 4:13; Eze 6:13). וּמדּתי points back to veshillamtı̄ in Isa 65:6 , after the object has been more precisely defined. Most of the modern expositors take ראשׁנה פעלּתם together, in the sense of “their former wages,” i. e. , the recompense previously deserved by their fathers. But in this case the concluding clause would only affirm, by the side of Isa 65:7 , that the sins of the fathers would be visited upon them.

Moreover, this explanation has not only the accents against it, but also the parallel in Jer 16:18 (see Hitzig), which evidently stands in a reciprocal relation to the passage before us. Consequently ri'shōnâh must be an adverb, and the meaning evidently is, that the first thing which Jehovah had to do by virtue of His holiness was to punish the sins of the apostate Israelites; and He would so punish them that inasmuch as the sins of the children were merely the continuation of the fathers’ sins, the punishment would be measured out according to the desert of both together.

Isa 65:6-7 The justice of God will not rest till it has procured for itself the fullest satisfaction. “Behold, it is written before me: I will not keep silence without having recompensed, and I will recompense into their bosom. Your offences, and the offences of your fathers together, saith Jehovah, that they have burned incense upon the mountains, and insulted me upon the hills, and I measure their reward first of all into their bosom.

” Vitringa has been misled by such passages as Isa 10:1; Job 13:26; Jer 22:30, in which kâthabh ( kittēbh ) is used to signify a written decree, and understands by khethūbhâh the sentence pronounced by God; but the reference really is to their idolatrous conduct and contemptuous defiance of the laws of God. This is ever before Him, written in indelible characters, waiting for the day of vengeance; for, according to the figurative language of Scripture, there are heavenly books, in which the good and evil works of men are entered.

And this agrees with what follows: “I will not be silent, without having first repaid,” etc. The accentuation very properly places the tone upon the penultimate of the first shillamtı̄ as being a pure perfect, and upon the last syllable of the second as a perf. consec. אם כּי preceded by a future and followed by a perfect signifies, “but if (without having) first,” etc.

(Isa 55:10; Gen 32:27; Lev 22:6; Rth 3:18; cf. , Jdg 15:7). The original train of thought was, “I will not keep silence, for I shall first of all keep silence when,” etc. Instead of ‛al chēqâm , “Upon their bosom,” we might have 'el chēqâm , into their bosom, as in Jer 32:18; Psa 79:12. In Isa 65:7 the keri really has 'el instead of ‛al , whilst in Isa 65:9 the chethib is ‛al without any keri (for the figure itself, compare Luk 6:38, “into your bosom”).

The thing to be repaid follows in Isa 65:7 ; it is not governed, however, by shillamtı̄ , as the form of the address clearly shows, but by 'ăshallēm understood, which may easily be supplied. Whether 'ăsher is to be taken in the sense of qui or quod (that), it is hardly possible to decide; but the construction of the sentence favours the latter. Sacrificing “upon mountains and hills” (and, what is omitted, here, “under every green tree”) is the well-known standing phrase used to describe the idolatry of the times preceding the captivity (cf.

, Isa 57:7; Hos 4:13; Eze 6:13). וּמדּתי points back to veshillamtı̄ in Isa 65:6 , after the object has been more precisely defined. Most of the modern expositors take ראשׁנה פעלּתם together, in the sense of “their former wages,” i. e. , the recompense previously deserved by their fathers. But in this case the concluding clause would only affirm, by the side of Isa 65:7 , that the sins of the fathers would be visited upon them.

Moreover, this explanation has not only the accents against it, but also the parallel in Jer 16:18 (see Hitzig), which evidently stands in a reciprocal relation to the passage before us. Consequently ri'shōnâh must be an adverb, and the meaning evidently is, that the first thing which Jehovah had to do by virtue of His holiness was to punish the sins of the apostate Israelites; and He would so punish them that inasmuch as the sins of the children were merely the continuation of the fathers’ sins, the punishment would be measured out according to the desert of both together.

Isa 65:8-9 As the word ri'shōnâh (first of all) has clearly intimated that the work of the future will not all consist in the execution of penal justice, there is no abruptness in the transition from threatening to promises. “Thus saith Jehovah, As when the must is found in the cluster, men say, Do not destroy it, for there is a blessing within it, so will I do for the sake of my servants, that I may not destroy the whole.

And I will bring forth a seed out of Jacob, and an heir of my mountains out of Judah, and my chosen ones shall inherit it, and my servants shall dwell there. ” Of the two co-ordinate clauses of the protasis ( Isa 65:8 ), the first contains the necessary condition of the second. Hattı̄rōsh (must, or the juice of the grapes, from yârash , possibly primarily nothing more than receipt, or the produce of labour) and bâ'eshkōl have both of them the article generally found in comparisons (Ges.

§109, Anm. 1); ואמר signifies, as in Isa 45:24, “men say,” with the most general and indefinite subject. As men to not destroy a juicy cluster of grapes, because they would thereby destroy the blessing of God which it contains; so will Jehovah for His servants’ sake not utterly destroy Israel, but preserve those who are the clusters in the vineyard (Isa 3:14; Isa 5:1-7) or upon the vine (Psa 80:9.)

of Israel. He will not destroy hakkōl , the whole without exception; that is to say, keeping to the figure, not “the juice with the skin and stalk,” as Knobel and Hahn explain it, but “the particular clusters in which juice is contained, along with the degenerate neglected vineyard or vine, which bears for the most part only sour grapes (Isa 5:4) or tendrils without fruit (cf.

, Isa 18:5). The servants of Jehovah, who resemble these clusters, remain preserved. Jehovah brings out, causes to go forth, calls to the light of day (הוצי) as in Isa 54:16; here, however, it is by means of sifting: Eze 20:34.) , out of Jacob and Judah, i. e. , the people of the two captivities (see Isa 56:3), a seed, a family, that takes possession of His mountains, i.

e. , His holy mountain-land (Isa 14:25, cf. , Psa 121:1, and har qodshı̄ , which is used in the same sense in Isa 11:9; Isa 65:25). As “my mountain” is equivalent in sense to the “land of Israel,” for which Ezekiel is fond of saying “the mountains of Israel” (e. g. , Isa 6:2-3), the promise proceeds still further to say, “and my chosen ones will take possession thereof” (viz.

, of the land, Isa 60:21, cf. , Isa 8:21).

Isa 65:8-9 As the word ri'shōnâh (first of all) has clearly intimated that the work of the future will not all consist in the execution of penal justice, there is no abruptness in the transition from threatening to promises. “Thus saith Jehovah, As when the must is found in the cluster, men say, Do not destroy it, for there is a blessing within it, so will I do for the sake of my servants, that I may not destroy the whole.

And I will bring forth a seed out of Jacob, and an heir of my mountains out of Judah, and my chosen ones shall inherit it, and my servants shall dwell there. ” Of the two co-ordinate clauses of the protasis ( Isa 65:8 ), the first contains the necessary condition of the second. Hattı̄rōsh (must, or the juice of the grapes, from yârash , possibly primarily nothing more than receipt, or the produce of labour) and bâ'eshkōl have both of them the article generally found in comparisons (Ges.

§109, Anm. 1); ואמר signifies, as in Isa 45:24, “men say,” with the most general and indefinite subject. As men to not destroy a juicy cluster of grapes, because they would thereby destroy the blessing of God which it contains; so will Jehovah for His servants’ sake not utterly destroy Israel, but preserve those who are the clusters in the vineyard (Isa 3:14; Isa 5:1-7) or upon the vine (Psa 80:9.)

of Israel. He will not destroy hakkōl , the whole without exception; that is to say, keeping to the figure, not “the juice with the skin and stalk,” as Knobel and Hahn explain it, but “the particular clusters in which juice is contained, along with the degenerate neglected vineyard or vine, which bears for the most part only sour grapes (Isa 5:4) or tendrils without fruit (cf.

, Isa 18:5). The servants of Jehovah, who resemble these clusters, remain preserved. Jehovah brings out, causes to go forth, calls to the light of day (הוצי) as in Isa 54:16; here, however, it is by means of sifting: Eze 20:34.) , out of Jacob and Judah, i. e. , the people of the two captivities (see Isa 56:3), a seed, a family, that takes possession of His mountains, i.

e. , His holy mountain-land (Isa 14:25, cf. , Psa 121:1, and har qodshı̄ , which is used in the same sense in Isa 11:9; Isa 65:25). As “my mountain” is equivalent in sense to the “land of Israel,” for which Ezekiel is fond of saying “the mountains of Israel” (e. g. , Isa 6:2-3), the promise proceeds still further to say, “and my chosen ones will take possession thereof” (viz.

, of the land, Isa 60:21, cf. , Isa 8:21).

Isa 65:10 From west to east, i. e. , in its whole extent, the land then presents the aspect of prosperous peace. “And the plain of Sharon becomes a meadow for flocks, and the valley of Achor a resting-place for oxen, for my people that asketh for me. ” Hasshârōn (Sharon) is the plain of rich pasture-land which stretches along the coast of the Mediterranean from Yafo to the neighbourhood of Carmel.

‛Emeq ‛Akhōr is a valley which became renowned through the stoning of Achan, in a range of hills running through the plain of Jericho (see Keil on Jos 7:24.) From the one to the other will the wealth in flocks extend, and in the one as well as in the other will that peace prevail which is now enjoyed by the people of Jehovah, who inquired for Him in the time of suffering, and therefore bear this name in truth.

The idyllic picture of peace is thoroughly characteristic of Isaiah: see, for example, Isa 32:20; and for rēbhets with nâveh , compare Isa 35:7.

Isa 65:11-12 The prophecy now turns again to those already indicated and threatened in Isa 65:1-7. “And ye, who are enemies to Jehovah, O ye that are unmindful of my holy mountain, who prepare a table for Gad, and fill up mixed drink for the goddess of destiny - I have destined you to the sword, and ye will all bow down to the slaughter, because I have called and ye have not replied, I have spoken and ye have not heard; and ye did evil in mine eyes, and ye chose that which I did not like.

” It may be taken for granted as a thing generally admitted, that Isa 65:11 refers to two deities, and to the lectisternia (meals of the gods, cf. , Jer 7:18; Jer 51:44) held in their honour. שׁלחן ערך is the other side of the lectum sternere , i. e. , the spreading of the cushions upon which the images of the gods were placed during such meals of the gods as these.

In the passage before us, at any rate, the lectus answering to the shulchân (like the sella used in the case of the goddesses) is to be taken as a couch for eating, not for sleeping on. In the second clause, therefore, ממסך למני והממלאים (which is falsely accentuated in our editions with tifchah mercha silluk , instead of mercha tifchah silluk ), ממסך מלּא signifies to fill with mixed drink, i.

e. , with wine mixed with spices, probably oil of spikenard. מלּא may be connected not only with the accusative of the vessel filled, but also with that of the thing with which it is filled (e. g. , Exo 28:17). Both names have the article, like הבּעל. הגּד is perfectly clear; if used as an appellative, it would mean “good fortune. ” The word has this meaning in all the three leading Semitic dialects, and it also occurs in this sense in Gen 30:11, where the chethib is to be read בּגד (lxx ἐν τύχῃ).

The Aramaean definitive is גּדּא (not גּדא), as the Arabic 'gadd evidently shows. The primary word is גּדד (Arab. 'gadda ), to cut off, to apportion; so that Arab. jaddun , like the synonymous ḥaḍḍun , signifies that which is appointed, more especially the good fortune appointed. There can be no doubt, therefore, that Gad , the god of good fortune, more especially if the name of the place Baal - Gad is to be explained in the same way as Baal - hammân , is Baal (Bel) as the god of good fortune.

Gecatilia (Mose ha-Cohen) observes, that this is the deified planet Jupiter. This star is called by the Arabs “the greater luck” as being the star of good fortune; and in all probability it is also the rabb - el - bacht (lord of good fortune) worshipped by the Ssabians (Chwolsohn, ii. 30, 32). It is true that it is only from the passage before us that we learn that it was worshipped by the Babylonians; for although H.

Rawlinson once thought that he had found the names Gad and Menni in certain Babylonian inscriptions ( Journal of the Royal Asiatic Society , xii. p. 478), the Babylonian Pantheon in G. Rawlinson’s Monarchies contains neither of these names. With this want of corroborative testimony, the fact is worthy of notice, that a Rabbi named 'Ulla , who sprang from Babylon, explains the דרגשׁ of the Mishna by דגדא ערסא (a sofa dedicated to the god of prosperity, and often left unused) (b.

Nedarim 56 a ; cf. , Sanhedrin 20 a ). But if Gad is Jupiter, nothing is more probable than that Meni is Venus; for the planet Venus is also regarded as a star of prosperity, and is called by the Arabs “the lesser luck. ” The name Meni in itself, indeed, does not necessarily point to a female deity; for meni from mânâh , if taken as a passive participial noun (like גּרי בּריה, a creature), signifies “that which is apportioned;” or if taken as a modification of the primary form many , like גּדי, טלי, צבי, and many others, allotment, destination, fate.

We have synonyms in the Arabic mana - n and meniye , and the Persian bacht (adopted into the Arabic), which signify the general fate, and from which bago - bacht is distinguished as signifying that which is exceptionally allotted by the gods. The existence of a deity of this name meni is also probably confirmed by the occurrence of the personal name עבדמני on certain Aramaeo-Persian coins of the Achaemenides, with which Fürst associates the personal name Achiman (see his Lex .)

, combining מן with Μήν, and מני with Μήνη, as Movers ( Phönizier , i. 650) and Knobel have also done. מן and מני would then be Semitic forms of these Indo-Germanic names of deities; for Μήν is Deus Lunus , the worship of which in Carrae ( Charran ) is mentioned by Spartian in chapter vi. of the Life of Caracalla , whilst Strabo (xii. 3, 31, 32) speaks of it as being worshipped in Pontus, Phrygia, and other places; and Μήνη is Dea Luna (cf.

, Γενείτη Μάνη in Plut. quaest. rom. 52, Genita Mana in Plin. h. n. 29, 4, and Dea Mena in Augustine, Civ . 4, 11), which was worshipped, according to Diodorus (iii. 56) and Nonnus ( Dionys . v. 70 ss.) , in Phoenicia and Africa. The rendering of the lxx may be quoted in favour of the identity of the latter with מני (ἑτοιμάζοντες τῷ δαιμονίῳ (another reading δαίμονι τράπεζαν καὶ πληροῦντες τῇ τύχῃ κέρασμα), especially if we compare with this what Macrobius says in Saturn .

i. 19, viz. , that “according to the Egyptians there are four of the gods which preside over the birth of men, Δαίμων Τύχη ̓́Ερωσ ̓Ανάγκη. Of these Daimōn is the sun, the author of spirit, of warmth, and of light. Tychē is the moon, as the goddess through whom all bodies below the moon grow and disappear, and whose ever changing course accompanies the multiform changes of this mortal life.

” In perfect harmony with this is the following passage of Vettius Valens , the astrologer of Antioch, which has been brought to light by Selden in his Syntagma de Diis Syris : Κλῆροι τῆς τύχης καὶ τοῦ δαίμονος σημαίνουσιν (viz. , by the signs of nativity) ἣλιον τε καὶ σελήνην. Rosenmüller very properly traces back the Sept. rendering to this Egyptian view, according to which Gad is the sun-god, and Meni the lunar goddess as the power of fate.

Now it is quite true that the passage before us refers to Babylonian deities, and not to Egyptian; at the same time there might be some relation between the two views, just as in other instances ancient Babylonia and Egypt coincide. But there are many objections that may be offered to the combination of מני (Meni) and Μήνη: (1.) The Babylonian moon-deity was either called Sı̄n , as among the ancient Shemites generally, or else by other names connected with ירח (ירח) and châmar .

(2.) The moon is called mâs is Sanscrit, Zendic mâo , Neo-Pers. mâh ( mah ); but in the Arian languages we meet with no such names as could be traced to a root mân as the expansion of mâ (to measure), like μήν μήνη), Goth. mena ; for the ancient proper names which Movers cites, viz. , ̓Αριαμένησ ̓Αρταμένης, etc. , are traceable rather to the Arian manas = μένος, mens, with which Minerva ( Menerva , endowed with mind) is connected.

(3.) If meni were the Semitic form of the name for the moon, we should expect a closer reciprocal relation in the meanings of the words. We therefore subscribe to the view propounded by Gesenius, who adopts the pairing of Jupiter and Venus common among the Arabs, as the two heavenly bodies that preside over the fortunes of men; and understands by Meni Venus, and by Gad Jupiter.

There is nothing at variance with this in the fact that 'Ashtoreth ( Ishtar , with 'Ashērâh ) is the name of Venus (the morning star), as we have shown at Isa 14:12. Meni is her special name as the bestower of good fortune and the distributor of fate generally; probably identical with Manât , one of the three leading deities of the prae-Islamitish Arabs. The address proceeds with umânı̄thı̄ (and I have measured), which forms an apodosis and contains a play upon the name of Meni , Isa 65:11 being as it were a protasis indicating the principal reason of their approaching fate.

Because they sued for the favour of the two gods of fortune (the Arabs call them es - sa'dâni , “the two fortunes”) and put Jehovah into the shade, Jehovah would assign them to the sword, and they would all have to bow down (כּרע as in Isa 10:4). Another reason is now assigned for this, the address thus completing the circle, viz. , because when I called ye did not reply, when I spake ye did not hear (this is expressed in the same paratactic manner as in Isa 5:4; Isa 12:1; Isa 50:2), and ye have done, etc.

: an explanatory clause, consisting of four members, which is repeated almost word for word in Isa 66:4 (cf. , Isa 56:4).

Isa 65:11-12 The prophecy now turns again to those already indicated and threatened in Isa 65:1-7. “And ye, who are enemies to Jehovah, O ye that are unmindful of my holy mountain, who prepare a table for Gad, and fill up mixed drink for the goddess of destiny - I have destined you to the sword, and ye will all bow down to the slaughter, because I have called and ye have not replied, I have spoken and ye have not heard; and ye did evil in mine eyes, and ye chose that which I did not like.

” It may be taken for granted as a thing generally admitted, that Isa 65:11 refers to two deities, and to the lectisternia (meals of the gods, cf. , Jer 7:18; Jer 51:44) held in their honour. שׁלחן ערך is the other side of the lectum sternere , i. e. , the spreading of the cushions upon which the images of the gods were placed during such meals of the gods as these.

In the passage before us, at any rate, the lectus answering to the shulchân (like the sella used in the case of the goddesses) is to be taken as a couch for eating, not for sleeping on. In the second clause, therefore, ממסך למני והממלאים (which is falsely accentuated in our editions with tifchah mercha silluk , instead of mercha tifchah silluk ), ממסך מלּא signifies to fill with mixed drink, i.

e. , with wine mixed with spices, probably oil of spikenard. מלּא may be connected not only with the accusative of the vessel filled, but also with that of the thing with which it is filled (e. g. , Exo 28:17). Both names have the article, like הבּעל. הגּד is perfectly clear; if used as an appellative, it would mean “good fortune. ” The word has this meaning in all the three leading Semitic dialects, and it also occurs in this sense in Gen 30:11, where the chethib is to be read בּגד (lxx ἐν τύχῃ).

The Aramaean definitive is גּדּא (not גּדא), as the Arabic 'gadd evidently shows. The primary word is גּדד (Arab. 'gadda ), to cut off, to apportion; so that Arab. jaddun , like the synonymous ḥaḍḍun , signifies that which is appointed, more especially the good fortune appointed. There can be no doubt, therefore, that Gad , the god of good fortune, more especially if the name of the place Baal - Gad is to be explained in the same way as Baal - hammân , is Baal (Bel) as the god of good fortune.

Gecatilia (Mose ha-Cohen) observes, that this is the deified planet Jupiter. This star is called by the Arabs “the greater luck” as being the star of good fortune; and in all probability it is also the rabb - el - bacht (lord of good fortune) worshipped by the Ssabians (Chwolsohn, ii. 30, 32). It is true that it is only from the passage before us that we learn that it was worshipped by the Babylonians; for although H.

Rawlinson once thought that he had found the names Gad and Menni in certain Babylonian inscriptions ( Journal of the Royal Asiatic Society , xii. p. 478), the Babylonian Pantheon in G. Rawlinson’s Monarchies contains neither of these names. With this want of corroborative testimony, the fact is worthy of notice, that a Rabbi named 'Ulla , who sprang from Babylon, explains the דרגשׁ of the Mishna by דגדא ערסא (a sofa dedicated to the god of prosperity, and often left unused) (b.

Nedarim 56 a ; cf. , Sanhedrin 20 a ). But if Gad is Jupiter, nothing is more probable than that Meni is Venus; for the planet Venus is also regarded as a star of prosperity, and is called by the Arabs “the lesser luck. ” The name Meni in itself, indeed, does not necessarily point to a female deity; for meni from mânâh , if taken as a passive participial noun (like גּרי בּריה, a creature), signifies “that which is apportioned;” or if taken as a modification of the primary form many , like גּדי, טלי, צבי, and many others, allotment, destination, fate.

We have synonyms in the Arabic mana - n and meniye , and the Persian bacht (adopted into the Arabic), which signify the general fate, and from which bago - bacht is distinguished as signifying that which is exceptionally allotted by the gods. The existence of a deity of this name meni is also probably confirmed by the occurrence of the personal name עבדמני on certain Aramaeo-Persian coins of the Achaemenides, with which Fürst associates the personal name Achiman (see his Lex .)

, combining מן with Μήν, and מני with Μήνη, as Movers ( Phönizier , i. 650) and Knobel have also done. מן and מני would then be Semitic forms of these Indo-Germanic names of deities; for Μήν is Deus Lunus , the worship of which in Carrae ( Charran ) is mentioned by Spartian in chapter vi. of the Life of Caracalla , whilst Strabo (xii. 3, 31, 32) speaks of it as being worshipped in Pontus, Phrygia, and other places; and Μήνη is Dea Luna (cf.

, Γενείτη Μάνη in Plut. quaest. rom. 52, Genita Mana in Plin. h. n. 29, 4, and Dea Mena in Augustine, Civ . 4, 11), which was worshipped, according to Diodorus (iii. 56) and Nonnus ( Dionys . v. 70 ss.) , in Phoenicia and Africa. The rendering of the lxx may be quoted in favour of the identity of the latter with מני (ἑτοιμάζοντες τῷ δαιμονίῳ (another reading δαίμονι τράπεζαν καὶ πληροῦντες τῇ τύχῃ κέρασμα), especially if we compare with this what Macrobius says in Saturn .

i. 19, viz. , that “according to the Egyptians there are four of the gods which preside over the birth of men, Δαίμων Τύχη ̓́Ερωσ ̓Ανάγκη. Of these Daimōn is the sun, the author of spirit, of warmth, and of light. Tychē is the moon, as the goddess through whom all bodies below the moon grow and disappear, and whose ever changing course accompanies the multiform changes of this mortal life.

” In perfect harmony with this is the following passage of Vettius Valens , the astrologer of Antioch, which has been brought to light by Selden in his Syntagma de Diis Syris : Κλῆροι τῆς τύχης καὶ τοῦ δαίμονος σημαίνουσιν (viz. , by the signs of nativity) ἣλιον τε καὶ σελήνην. Rosenmüller very properly traces back the Sept. rendering to this Egyptian view, according to which Gad is the sun-god, and Meni the lunar goddess as the power of fate.

Now it is quite true that the passage before us refers to Babylonian deities, and not to Egyptian; at the same time there might be some relation between the two views, just as in other instances ancient Babylonia and Egypt coincide. But there are many objections that may be offered to the combination of מני (Meni) and Μήνη: (1.) The Babylonian moon-deity was either called Sı̄n , as among the ancient Shemites generally, or else by other names connected with ירח (ירח) and châmar .

(2.) The moon is called mâs is Sanscrit, Zendic mâo , Neo-Pers. mâh ( mah ); but in the Arian languages we meet with no such names as could be traced to a root mân as the expansion of mâ (to measure), like μήν μήνη), Goth. mena ; for the ancient proper names which Movers cites, viz. , ̓Αριαμένησ ̓Αρταμένης, etc. , are traceable rather to the Arian manas = μένος, mens, with which Minerva ( Menerva , endowed with mind) is connected.

(3.) If meni were the Semitic form of the name for the moon, we should expect a closer reciprocal relation in the meanings of the words. We therefore subscribe to the view propounded by Gesenius, who adopts the pairing of Jupiter and Venus common among the Arabs, as the two heavenly bodies that preside over the fortunes of men; and understands by Meni Venus, and by Gad Jupiter.

There is nothing at variance with this in the fact that 'Ashtoreth ( Ishtar , with 'Ashērâh ) is the name of Venus (the morning star), as we have shown at Isa 14:12. Meni is her special name as the bestower of good fortune and the distributor of fate generally; probably identical with Manât , one of the three leading deities of the prae-Islamitish Arabs. The address proceeds with umânı̄thı̄ (and I have measured), which forms an apodosis and contains a play upon the name of Meni , Isa 65:11 being as it were a protasis indicating the principal reason of their approaching fate.

Because they sued for the favour of the two gods of fortune (the Arabs call them es - sa'dâni , “the two fortunes”) and put Jehovah into the shade, Jehovah would assign them to the sword, and they would all have to bow down (כּרע as in Isa 10:4). Another reason is now assigned for this, the address thus completing the circle, viz. , because when I called ye did not reply, when I spake ye did not hear (this is expressed in the same paratactic manner as in Isa 5:4; Isa 12:1; Isa 50:2), and ye have done, etc.

: an explanatory clause, consisting of four members, which is repeated almost word for word in Isa 66:4 (cf. , Isa 56:4).

Isa 65:13-16 On the ground of the sin thus referred to again, the proclamation of punishment is renewed, and the different fates awaiting the servants of Jehovah and those by whom He is despised are here announced in five distinct theses and antitheses. “Therefore thus saith the Lord, Jehovah: Behold my servants will eat, but ye will hunger; behold my servants will drink, but ye will thirst; behold my servants will rejoice, but ye will be put to shame; behold my servants will exult for delight of heart, but ye will cry for anguish of heart, and ye will lament for brokenness of spirit.

And ye will leave your name for a curse to my chosen ones, and the Lord, Jehovah, will slay thee; but His servants He will call by another name, to that whoever blesseth himself in the land will bless himself by the God of truthfulness, and whoever sweareth in the land will swear by the God of truthfulness, because the former troubles are forgotten, and because they have vanished from mine eyes. ” The name Adonai is connected with the name Jehovah for the purpose of affirming that the God of salvation and judgment has the power to carry His promises and threats into execution.

Starving, confounded by the salvation they had rejected (תּבשׁוּ as in Isa 66:5), crying and wailing (תּילילוּ, fut. hiph. as in Isa 15:2, with a double preformative; Ges. §70, 2 Anm.) for sorrow of heart and crushing of spirit ( shebher , rendered very well by the lxx συντριβή, as in Isa 61:1, συντετριμμένους ), the rebellious ones are left behind in the land of captivity, whilst the servants of Jehovah enjoy the richest blessings from God in the land of promise (Isa 62:8-9).

The former, perishing in the land of captivity, leave their name to the latter as shebhū‛âh , i. e. , to serve as a formula by which to swear, or rather to execrate or curse (Num 5:21), so that men will say, “Jehovah slay thee, as He slew them. ” This, at any rate, is the meaning of the threat; but the words וגו והמיתך cannot contain the actual formula, not even if we drop the Vav , as Knobel proposes, and change לבחירי into לבחיריו; for, in the first place, although in the doxologies a Hebrew was in the habit of saying “ berūkh shemō ” (bless his name) instead of yehı̄ shemō bârukh (his name be blessed), he never went so far as the Arab with his Allâh tabâr , but said rather יתברך.

Still less could he make use of the perfect (indicative) in such sentences as “may he slay thee,” instead of the future (voluntative) ימיתך, unless the perfect shared the optative force of the previous future by virtue of the consecutio temporum . And secondly, the indispensable כּהם or כּאלּה would be wanting (see Jer 29:22, cf. , Gen 48:20). We may therefore assume, that the prophet has before his mind the words of this imprecatory formula, though he does not really express them, and that he deduces from it the continuation of the threat.

And this explains his passing from the plural to the singular. Their name will become an execration; but Jehovah will call His servants by another name (cf. , Isa 62:2), so that henceforth it will be the God of the faithfully fulfilled promise whose name men take into their mouth when they either desire a blessing or wish to give assurance of the truth ( hithbâr be , to bless one’s self with any one, or with the name of any one; Ewald, §133, Anm.

1). No other name of any god is now heard in the land, except this gloriously attested name; for the former troubles, which included the mixed condition of Israel in exile and the persecution of the worshippers of Jehovah by the despisers of Jehovah, are now forgotten, so that they no longer disturb the enjoyment of the present, and are eve hidden from the eyes of God, so that all thought of ever renewing them is utterly remote from His mind.

This is the connection between Isa 65:16 and Isa 65:13-15. אשׁר does not mean eo quod here, as in Gen 31:49 for example, but ita ut , as in Gen 13:16. What follows is the result of the separation accomplished and the promise fulfilled. For the same reason God is called Elohē'âmēn , “the God of Amen,” i. e. , the God who turns what He promises into Yea and Amen (2Co 1:20).

The epithet derived from the confirmatory Amen, which is thus applied to Jehovah, is similar to the expression in Rev 3:14, where Jesus is called “the Amen, the faithful and true witness. ” The explanatory kı̄ (for) is emphatically repeated in וכי, as in Gen 33:11 and 1Sa 19:4 (compare Job 38:20). The inhabitants of the land stand in a close and undisturbed relation to the God who has proved Himself to be true to His promises; for all the former evils that followed from the sin have entirely passed away.

Isa 65:13-16 On the ground of the sin thus referred to again, the proclamation of punishment is renewed, and the different fates awaiting the servants of Jehovah and those by whom He is despised are here announced in five distinct theses and antitheses. “Therefore thus saith the Lord, Jehovah: Behold my servants will eat, but ye will hunger; behold my servants will drink, but ye will thirst; behold my servants will rejoice, but ye will be put to shame; behold my servants will exult for delight of heart, but ye will cry for anguish of heart, and ye will lament for brokenness of spirit.

And ye will leave your name for a curse to my chosen ones, and the Lord, Jehovah, will slay thee; but His servants He will call by another name, to that whoever blesseth himself in the land will bless himself by the God of truthfulness, and whoever sweareth in the land will swear by the God of truthfulness, because the former troubles are forgotten, and because they have vanished from mine eyes. ” The name Adonai is connected with the name Jehovah for the purpose of affirming that the God of salvation and judgment has the power to carry His promises and threats into execution.

Starving, confounded by the salvation they had rejected (תּבשׁוּ as in Isa 66:5), crying and wailing (תּילילוּ, fut. hiph. as in Isa 15:2, with a double preformative; Ges. §70, 2 Anm.) for sorrow of heart and crushing of spirit ( shebher , rendered very well by the lxx συντριβή, as in Isa 61:1, συντετριμμένους ), the rebellious ones are left behind in the land of captivity, whilst the servants of Jehovah enjoy the richest blessings from God in the land of promise (Isa 62:8-9).

The former, perishing in the land of captivity, leave their name to the latter as shebhū‛âh , i. e. , to serve as a formula by which to swear, or rather to execrate or curse (Num 5:21), so that men will say, “Jehovah slay thee, as He slew them. ” This, at any rate, is the meaning of the threat; but the words וגו והמיתך cannot contain the actual formula, not even if we drop the Vav , as Knobel proposes, and change לבחירי into לבחיריו; for, in the first place, although in the doxologies a Hebrew was in the habit of saying “ berūkh shemō ” (bless his name) instead of yehı̄ shemō bârukh (his name be blessed), he never went so far as the Arab with his Allâh tabâr , but said rather יתברך.

Still less could he make use of the perfect (indicative) in such sentences as “may he slay thee,” instead of the future (voluntative) ימיתך, unless the perfect shared the optative force of the previous future by virtue of the consecutio temporum . And secondly, the indispensable כּהם or כּאלּה would be wanting (see Jer 29:22, cf. , Gen 48:20). We may therefore assume, that the prophet has before his mind the words of this imprecatory formula, though he does not really express them, and that he deduces from it the continuation of the threat.

And this explains his passing from the plural to the singular. Their name will become an execration; but Jehovah will call His servants by another name (cf. , Isa 62:2), so that henceforth it will be the God of the faithfully fulfilled promise whose name men take into their mouth when they either desire a blessing or wish to give assurance of the truth ( hithbâr be , to bless one’s self with any one, or with the name of any one; Ewald, §133, Anm.

1). No other name of any god is now heard in the land, except this gloriously attested name; for the former troubles, which included the mixed condition of Israel in exile and the persecution of the worshippers of Jehovah by the despisers of Jehovah, are now forgotten, so that they no longer disturb the enjoyment of the present, and are eve hidden from the eyes of God, so that all thought of ever renewing them is utterly remote from His mind.

This is the connection between Isa 65:16 and Isa 65:13-15. אשׁר does not mean eo quod here, as in Gen 31:49 for example, but ita ut , as in Gen 13:16. What follows is the result of the separation accomplished and the promise fulfilled. For the same reason God is called Elohē'âmēn , “the God of Amen,” i. e. , the God who turns what He promises into Yea and Amen (2Co 1:20).

The epithet derived from the confirmatory Amen, which is thus applied to Jehovah, is similar to the expression in Rev 3:14, where Jesus is called “the Amen, the faithful and true witness. ” The explanatory kı̄ (for) is emphatically repeated in וכי, as in Gen 33:11 and 1Sa 19:4 (compare Job 38:20). The inhabitants of the land stand in a close and undisturbed relation to the God who has proved Himself to be true to His promises; for all the former evils that followed from the sin have entirely passed away.

Isa 65:13-16 On the ground of the sin thus referred to again, the proclamation of punishment is renewed, and the different fates awaiting the servants of Jehovah and those by whom He is despised are here announced in five distinct theses and antitheses. “Therefore thus saith the Lord, Jehovah: Behold my servants will eat, but ye will hunger; behold my servants will drink, but ye will thirst; behold my servants will rejoice, but ye will be put to shame; behold my servants will exult for delight of heart, but ye will cry for anguish of heart, and ye will lament for brokenness of spirit.

And ye will leave your name for a curse to my chosen ones, and the Lord, Jehovah, will slay thee; but His servants He will call by another name, to that whoever blesseth himself in the land will bless himself by the God of truthfulness, and whoever sweareth in the land will swear by the God of truthfulness, because the former troubles are forgotten, and because they have vanished from mine eyes. ” The name Adonai is connected with the name Jehovah for the purpose of affirming that the God of salvation and judgment has the power to carry His promises and threats into execution.

Starving, confounded by the salvation they had rejected (תּבשׁוּ as in Isa 66:5), crying and wailing (תּילילוּ, fut. hiph. as in Isa 15:2, with a double preformative; Ges. §70, 2 Anm.) for sorrow of heart and crushing of spirit ( shebher , rendered very well by the lxx συντριβή, as in Isa 61:1, συντετριμμένους ), the rebellious ones are left behind in the land of captivity, whilst the servants of Jehovah enjoy the richest blessings from God in the land of promise (Isa 62:8-9).

The former, perishing in the land of captivity, leave their name to the latter as shebhū‛âh , i. e. , to serve as a formula by which to swear, or rather to execrate or curse (Num 5:21), so that men will say, “Jehovah slay thee, as He slew them. ” This, at any rate, is the meaning of the threat; but the words וגו והמיתך cannot contain the actual formula, not even if we drop the Vav , as Knobel proposes, and change לבחירי into לבחיריו; for, in the first place, although in the doxologies a Hebrew was in the habit of saying “ berūkh shemō ” (bless his name) instead of yehı̄ shemō bârukh (his name be blessed), he never went so far as the Arab with his Allâh tabâr , but said rather יתברך.

Still less could he make use of the perfect (indicative) in such sentences as “may he slay thee,” instead of the future (voluntative) ימיתך, unless the perfect shared the optative force of the previous future by virtue of the consecutio temporum . And secondly, the indispensable כּהם or כּאלּה would be wanting (see Jer 29:22, cf. , Gen 48:20). We may therefore assume, that the prophet has before his mind the words of this imprecatory formula, though he does not really express them, and that he deduces from it the continuation of the threat.

And this explains his passing from the plural to the singular. Their name will become an execration; but Jehovah will call His servants by another name (cf. , Isa 62:2), so that henceforth it will be the God of the faithfully fulfilled promise whose name men take into their mouth when they either desire a blessing or wish to give assurance of the truth ( hithbâr be , to bless one’s self with any one, or with the name of any one; Ewald, §133, Anm.

1). No other name of any god is now heard in the land, except this gloriously attested name; for the former troubles, which included the mixed condition of Israel in exile and the persecution of the worshippers of Jehovah by the despisers of Jehovah, are now forgotten, so that they no longer disturb the enjoyment of the present, and are eve hidden from the eyes of God, so that all thought of ever renewing them is utterly remote from His mind.

This is the connection between Isa 65:16 and Isa 65:13-15. אשׁר does not mean eo quod here, as in Gen 31:49 for example, but ita ut , as in Gen 13:16. What follows is the result of the separation accomplished and the promise fulfilled. For the same reason God is called Elohē'âmēn , “the God of Amen,” i. e. , the God who turns what He promises into Yea and Amen (2Co 1:20).

The epithet derived from the confirmatory Amen, which is thus applied to Jehovah, is similar to the expression in Rev 3:14, where Jesus is called “the Amen, the faithful and true witness. ” The explanatory kı̄ (for) is emphatically repeated in וכי, as in Gen 33:11 and 1Sa 19:4 (compare Job 38:20). The inhabitants of the land stand in a close and undisturbed relation to the God who has proved Himself to be true to His promises; for all the former evils that followed from the sin have entirely passed away.

Isa 65:13-16 On the ground of the sin thus referred to again, the proclamation of punishment is renewed, and the different fates awaiting the servants of Jehovah and those by whom He is despised are here announced in five distinct theses and antitheses. “Therefore thus saith the Lord, Jehovah: Behold my servants will eat, but ye will hunger; behold my servants will drink, but ye will thirst; behold my servants will rejoice, but ye will be put to shame; behold my servants will exult for delight of heart, but ye will cry for anguish of heart, and ye will lament for brokenness of spirit.

And ye will leave your name for a curse to my chosen ones, and the Lord, Jehovah, will slay thee; but His servants He will call by another name, to that whoever blesseth himself in the land will bless himself by the God of truthfulness, and whoever sweareth in the land will swear by the God of truthfulness, because the former troubles are forgotten, and because they have vanished from mine eyes. ” The name Adonai is connected with the name Jehovah for the purpose of affirming that the God of salvation and judgment has the power to carry His promises and threats into execution.

Starving, confounded by the salvation they had rejected (תּבשׁוּ as in Isa 66:5), crying and wailing (תּילילוּ, fut. hiph. as in Isa 15:2, with a double preformative; Ges. §70, 2 Anm.) for sorrow of heart and crushing of spirit ( shebher , rendered very well by the lxx συντριβή, as in Isa 61:1, συντετριμμένους ), the rebellious ones are left behind in the land of captivity, whilst the servants of Jehovah enjoy the richest blessings from God in the land of promise (Isa 62:8-9).

The former, perishing in the land of captivity, leave their name to the latter as shebhū‛âh , i. e. , to serve as a formula by which to swear, or rather to execrate or curse (Num 5:21), so that men will say, “Jehovah slay thee, as He slew them. ” This, at any rate, is the meaning of the threat; but the words וגו והמיתך cannot contain the actual formula, not even if we drop the Vav , as Knobel proposes, and change לבחירי into לבחיריו; for, in the first place, although in the doxologies a Hebrew was in the habit of saying “ berūkh shemō ” (bless his name) instead of yehı̄ shemō bârukh (his name be blessed), he never went so far as the Arab with his Allâh tabâr , but said rather יתברך.

Still less could he make use of the perfect (indicative) in such sentences as “may he slay thee,” instead of the future (voluntative) ימיתך, unless the perfect shared the optative force of the previous future by virtue of the consecutio temporum . And secondly, the indispensable כּהם or כּאלּה would be wanting (see Jer 29:22, cf. , Gen 48:20). We may therefore assume, that the prophet has before his mind the words of this imprecatory formula, though he does not really express them, and that he deduces from it the continuation of the threat.

And this explains his passing from the plural to the singular. Their name will become an execration; but Jehovah will call His servants by another name (cf. , Isa 62:2), so that henceforth it will be the God of the faithfully fulfilled promise whose name men take into their mouth when they either desire a blessing or wish to give assurance of the truth ( hithbâr be , to bless one’s self with any one, or with the name of any one; Ewald, §133, Anm.

1). No other name of any god is now heard in the land, except this gloriously attested name; for the former troubles, which included the mixed condition of Israel in exile and the persecution of the worshippers of Jehovah by the despisers of Jehovah, are now forgotten, so that they no longer disturb the enjoyment of the present, and are eve hidden from the eyes of God, so that all thought of ever renewing them is utterly remote from His mind.

This is the connection between Isa 65:16 and Isa 65:13-15. אשׁר does not mean eo quod here, as in Gen 31:49 for example, but ita ut , as in Gen 13:16. What follows is the result of the separation accomplished and the promise fulfilled. For the same reason God is called Elohē'âmēn , “the God of Amen,” i. e. , the God who turns what He promises into Yea and Amen (2Co 1:20).

The epithet derived from the confirmatory Amen, which is thus applied to Jehovah, is similar to the expression in Rev 3:14, where Jesus is called “the Amen, the faithful and true witness. ” The explanatory kı̄ (for) is emphatically repeated in וכי, as in Gen 33:11 and 1Sa 19:4 (compare Job 38:20). The inhabitants of the land stand in a close and undisturbed relation to the God who has proved Himself to be true to His promises; for all the former evils that followed from the sin have entirely passed away.

Isa 65:17-19 The fact that they have thus passed away is now still further explained; the prophet heaping up one kı̄ (for) upon another, as in Isa 9:3-5. “For behold I create a new heaven and a new earth; and men will not remember the first, nor do they come to any one’s mind. No, be ye joyful and exult for ever at that which I create: for behold I turn Jerusalem into exulting, and her people into joy.

And I shall exult over Jerusalem, and be joyous over my people, and the voice of weeping and screaming will be heard in her no more. ” The promise here reaches its culminating point, which had already been seen from afar in Isa 51:16. Jehovah creates a new heaven and a new earth, which bind so fast with their glory, and which so thoroughly satisfy all desires, that there is no thought of the former ones, and no one wishes them back again.

Most of the commentators, from Jerome to Hahn, suppose the ri'shōnōth in Isa 65:16 to refer to the former sorrowful times. Calvin says, “The statement of the prophet, that there will be no remembrance of former things, is supposed by some to refer to the heaven and the earth, as if he meant, that henceforth neither the fame nor even the name of either would any more be heard; but I prefer to refer them to the former times.

” But the correctness of the former explanation is shown by the parallel in Jer 3:16, which stands in by no means an accidental relation to this passage, and where it is stated that in the future there will be no ark of the covenant, “neither shall it come to mind, neither shall they remember it,” inasmuch as all Jerusalem will be the throne of Jehovah, and not merely the capporeth with its symbolical cherubim. This promise is also a glorious one; but Jeremiah and all the other prophets fall short of the eagle-flight of Isaiah, of whom the same may be said as of John, “ volat avis sine meta .

” Luther (like Zwingli and Stier) adopts the correct rendering, “that men shall no more remember the former ones (i. e. , the old heaven and old earth), nor take it to heart. ” But ‛âlâh ‛al - lēbh signifies to come into the mind, not “to take to heart,” and is applied to a thing, the thought of which “ascends” within us, and with which we are inwardly occupied.

There is no necessity to take the futures in Isa 65:17 as commands (Hitzig); for אם־שׂישׂוּ כּי (כי with muach , as in Ven. 1521, after the Masora to Num 35:33) fits on quite naturally, even if we take them as simple predictions. Instead of such a possible, though not actual, calling back and wishing back, those who survive the new times are called upon rather to rejoice for ever in that which Jehovah is actually creating, and will have created then.

אשׁר, if not regarded as the accusative-object, is certainly regarded as the object of causality, “in consideration of that which” (cf. , Isa 31:6; Gen 3:17; Jdg 8:15), equivalent to, “on account of that which” (see at Isa 64:4; Isa 35:1). The imperatives sı̄sū vegı̄lū are not words of admonition so much as words of command, and kı̄ gives the reason in this sense: Jehovah makes Jerusalem gı̄lâh and her people mâsōs (accusative of the predicate, or according to the terminology adopted in Becker’s syntax, the “factitive object,” Ges.

§139, 2), by making joy its perpetual state, its appointed condition of life both inwardly and outwardly. Nor is it joy on the part of the church only, but on the part of its God as well (see the primary passages in Deu 30:9). When the church thus rejoices in God, and God in the church, so that the light of the two commingle, and each is reflected in the other; then will no sobbing of weeping ones, no sound of lamentation, be heard any more in Jerusalem (see the opposite side as expressed in Isa 51:3 ).

Isa 65:17-19 The fact that they have thus passed away is now still further explained; the prophet heaping up one kı̄ (for) upon another, as in Isa 9:3-5. “For behold I create a new heaven and a new earth; and men will not remember the first, nor do they come to any one’s mind. No, be ye joyful and exult for ever at that which I create: for behold I turn Jerusalem into exulting, and her people into joy.

And I shall exult over Jerusalem, and be joyous over my people, and the voice of weeping and screaming will be heard in her no more. ” The promise here reaches its culminating point, which had already been seen from afar in Isa 51:16. Jehovah creates a new heaven and a new earth, which bind so fast with their glory, and which so thoroughly satisfy all desires, that there is no thought of the former ones, and no one wishes them back again.

Most of the commentators, from Jerome to Hahn, suppose the ri'shōnōth in Isa 65:16 to refer to the former sorrowful times. Calvin says, “The statement of the prophet, that there will be no remembrance of former things, is supposed by some to refer to the heaven and the earth, as if he meant, that henceforth neither the fame nor even the name of either would any more be heard; but I prefer to refer them to the former times.

” But the correctness of the former explanation is shown by the parallel in Jer 3:16, which stands in by no means an accidental relation to this passage, and where it is stated that in the future there will be no ark of the covenant, “neither shall it come to mind, neither shall they remember it,” inasmuch as all Jerusalem will be the throne of Jehovah, and not merely the capporeth with its symbolical cherubim. This promise is also a glorious one; but Jeremiah and all the other prophets fall short of the eagle-flight of Isaiah, of whom the same may be said as of John, “ volat avis sine meta .

” Luther (like Zwingli and Stier) adopts the correct rendering, “that men shall no more remember the former ones (i. e. , the old heaven and old earth), nor take it to heart. ” But ‛âlâh ‛al - lēbh signifies to come into the mind, not “to take to heart,” and is applied to a thing, the thought of which “ascends” within us, and with which we are inwardly occupied.

There is no necessity to take the futures in Isa 65:17 as commands (Hitzig); for אם־שׂישׂוּ כּי (כי with muach , as in Ven. 1521, after the Masora to Num 35:33) fits on quite naturally, even if we take them as simple predictions. Instead of such a possible, though not actual, calling back and wishing back, those who survive the new times are called upon rather to rejoice for ever in that which Jehovah is actually creating, and will have created then.

אשׁר, if not regarded as the accusative-object, is certainly regarded as the object of causality, “in consideration of that which” (cf. , Isa 31:6; Gen 3:17; Jdg 8:15), equivalent to, “on account of that which” (see at Isa 64:4; Isa 35:1). The imperatives sı̄sū vegı̄lū are not words of admonition so much as words of command, and kı̄ gives the reason in this sense: Jehovah makes Jerusalem gı̄lâh and her people mâsōs (accusative of the predicate, or according to the terminology adopted in Becker’s syntax, the “factitive object,” Ges.

§139, 2), by making joy its perpetual state, its appointed condition of life both inwardly and outwardly. Nor is it joy on the part of the church only, but on the part of its God as well (see the primary passages in Deu 30:9). When the church thus rejoices in God, and God in the church, so that the light of the two commingle, and each is reflected in the other; then will no sobbing of weeping ones, no sound of lamentation, be heard any more in Jerusalem (see the opposite side as expressed in Isa 51:3 ).

Isa 65:17-19 The fact that they have thus passed away is now still further explained; the prophet heaping up one kı̄ (for) upon another, as in Isa 9:3-5. “For behold I create a new heaven and a new earth; and men will not remember the first, nor do they come to any one’s mind. No, be ye joyful and exult for ever at that which I create: for behold I turn Jerusalem into exulting, and her people into joy.

And I shall exult over Jerusalem, and be joyous over my people, and the voice of weeping and screaming will be heard in her no more. ” The promise here reaches its culminating point, which had already been seen from afar in Isa 51:16. Jehovah creates a new heaven and a new earth, which bind so fast with their glory, and which so thoroughly satisfy all desires, that there is no thought of the former ones, and no one wishes them back again.

Most of the commentators, from Jerome to Hahn, suppose the ri'shōnōth in Isa 65:16 to refer to the former sorrowful times. Calvin says, “The statement of the prophet, that there will be no remembrance of former things, is supposed by some to refer to the heaven and the earth, as if he meant, that henceforth neither the fame nor even the name of either would any more be heard; but I prefer to refer them to the former times.

” But the correctness of the former explanation is shown by the parallel in Jer 3:16, which stands in by no means an accidental relation to this passage, and where it is stated that in the future there will be no ark of the covenant, “neither shall it come to mind, neither shall they remember it,” inasmuch as all Jerusalem will be the throne of Jehovah, and not merely the capporeth with its symbolical cherubim. This promise is also a glorious one; but Jeremiah and all the other prophets fall short of the eagle-flight of Isaiah, of whom the same may be said as of John, “ volat avis sine meta .

” Luther (like Zwingli and Stier) adopts the correct rendering, “that men shall no more remember the former ones (i. e. , the old heaven and old earth), nor take it to heart. ” But ‛âlâh ‛al - lēbh signifies to come into the mind, not “to take to heart,” and is applied to a thing, the thought of which “ascends” within us, and with which we are inwardly occupied.

There is no necessity to take the futures in Isa 65:17 as commands (Hitzig); for אם־שׂישׂוּ כּי (כי with muach , as in Ven. 1521, after the Masora to Num 35:33) fits on quite naturally, even if we take them as simple predictions. Instead of such a possible, though not actual, calling back and wishing back, those who survive the new times are called upon rather to rejoice for ever in that which Jehovah is actually creating, and will have created then.

אשׁר, if not regarded as the accusative-object, is certainly regarded as the object of causality, “in consideration of that which” (cf. , Isa 31:6; Gen 3:17; Jdg 8:15), equivalent to, “on account of that which” (see at Isa 64:4; Isa 35:1). The imperatives sı̄sū vegı̄lū are not words of admonition so much as words of command, and kı̄ gives the reason in this sense: Jehovah makes Jerusalem gı̄lâh and her people mâsōs (accusative of the predicate, or according to the terminology adopted in Becker’s syntax, the “factitive object,” Ges.

§139, 2), by making joy its perpetual state, its appointed condition of life both inwardly and outwardly. Nor is it joy on the part of the church only, but on the part of its God as well (see the primary passages in Deu 30:9). When the church thus rejoices in God, and God in the church, so that the light of the two commingle, and each is reflected in the other; then will no sobbing of weeping ones, no sound of lamentation, be heard any more in Jerusalem (see the opposite side as expressed in Isa 51:3 ).

Isa 65:20 There will be a different measure then, and a much greater one, for measuring the period of life and grace. “And there shall no more come thence a suckling of a few days, and an old man who has not lived out all his days; for the youth in it will die as one a hundred years old, and the sinner be smitten with the curse as one a hundred years old. ” Our editions of the text commence Isa 65:20 with לא־יהיה, but according to the Masora (see Mas.

finalis , p. 23, col. 7), which reckons five ולא־יהיה at the commencement of verses, and includes our v. among them, it must read ולא־יהיה, as it is also rendered by the lxx and Targum. The meaning and connection are not affected by this various reading. Henceforth there will not spring from Jerusalem (or, what hâyâh really means, “come into existence;” “ thence ,” misshâm , not “from that time,” but locally, as in Hos 2:17 and elsewhere, cf.

, Isa 58:12) a suckling (see p. 90) of days, i. e. , one who has only reached the age of a few days ( yâmı̄m as in Gen 24:55, etc.) , nor an old man who has not filled his days, i. e. , has not attained to what is regarded as a rule as the full measure of human life. He who dies as a youth, or is regarded as having died young, will not die before the hundredth year of his life; and the sinner (והחוטא with seghol , as in Ecc 8:12; Ecc 9:18; Ges.

§75, Anm. 21) upon whom the curse of God falls, and who is overwhelmed by the punishment, will not be swept away before the hundredth year of his life. We cannot maintain with Hofmann ( Schriftbeweis , ii. 2, 567), that it is only in appearance that less is here affirmed than in Isa 25:8. The reference there is to the ultimate destruction of the power of death; here it is merely to the limitation of its power.

Isa 65:21-23 In the place of the threatened curses of the law in Lev 26:16 (cf. , Deu 28:30), the very opposite will now receive their fullest realization. “And they will build houses and inhabit them, and plant vineyards and enjoy the fruit thereof. They will not build and another inhabit, nor plant and another enjoy; for like the days of trees are the days of my people, ad my chosen ones will consume the work of their hands.

They will not weary themselves in vain, nor bring forth for sudden disaster; for they are a family of the blessed of Jehovah, and their offspring are left to them. ” They themselves will enjoy what they have worked for, without some one else stepping in, whether a countryman by violence or inheritance, or a foreigner by plunder or conquest (Isa 62:8), to take possession of that which they have built and planted (read יטעוּ without dagesh ); for the duration of their life will be as great as that of trees (i.

e. , of oaks, terebinths, and cedars, which live for centuries), and thus they will be able thoroughly to enjoy in their own person what their hands have made. Billâh does not mean merely to use and enjoy, but to use up and consume. Work and generation will be blessed then, and there will be no more disappointed hopes. They will not weary themselves (יגעוּ with a preformative י without that of the root) for failure, not get children labbehâlâh , i.

e. , for some calamity to fall suddenly upon them and carry them away (Lev 26:16, cf. , Psa 78:33). The primary idea of bâhal is either acting, permitting, or bearing, with the characteristic of being let loose, of suddenness, of overthrow, or of throwing into confusion. The lxx renders it εἰς κατάραν, probably according to the Egypto-Jewish usage, in which behâlâh may have signified cursing, like bahle , buhle in the Arabic (see the Appendices ).

The two clauses of the explanation which follows stand in a reciprocal relation to the two clauses of the previous promise. They are a family of the blessed of God, upon whose labour the blessing of God rests, and their offspring are with them, without being lost to them by premature death. This is the true meaning, as in Job 21:8, and not “their offspring with them,” i.

e. , in like manner, as Hitzig supposes.

Isa 65:21-23 In the place of the threatened curses of the law in Lev 26:16 (cf. , Deu 28:30), the very opposite will now receive their fullest realization. “And they will build houses and inhabit them, and plant vineyards and enjoy the fruit thereof. They will not build and another inhabit, nor plant and another enjoy; for like the days of trees are the days of my people, ad my chosen ones will consume the work of their hands.

They will not weary themselves in vain, nor bring forth for sudden disaster; for they are a family of the blessed of Jehovah, and their offspring are left to them. ” They themselves will enjoy what they have worked for, without some one else stepping in, whether a countryman by violence or inheritance, or a foreigner by plunder or conquest (Isa 62:8), to take possession of that which they have built and planted (read יטעוּ without dagesh ); for the duration of their life will be as great as that of trees (i.

e. , of oaks, terebinths, and cedars, which live for centuries), and thus they will be able thoroughly to enjoy in their own person what their hands have made. Billâh does not mean merely to use and enjoy, but to use up and consume. Work and generation will be blessed then, and there will be no more disappointed hopes. They will not weary themselves (יגעוּ with a preformative י without that of the root) for failure, not get children labbehâlâh , i.

e. , for some calamity to fall suddenly upon them and carry them away (Lev 26:16, cf. , Psa 78:33). The primary idea of bâhal is either acting, permitting, or bearing, with the characteristic of being let loose, of suddenness, of overthrow, or of throwing into confusion. The lxx renders it εἰς κατάραν, probably according to the Egypto-Jewish usage, in which behâlâh may have signified cursing, like bahle , buhle in the Arabic (see the Appendices ).

The two clauses of the explanation which follows stand in a reciprocal relation to the two clauses of the previous promise. They are a family of the blessed of God, upon whose labour the blessing of God rests, and their offspring are with them, without being lost to them by premature death. This is the true meaning, as in Job 21:8, and not “their offspring with them,” i.

e. , in like manner, as Hitzig supposes.

Isa 65:21-23 In the place of the threatened curses of the law in Lev 26:16 (cf. , Deu 28:30), the very opposite will now receive their fullest realization. “And they will build houses and inhabit them, and plant vineyards and enjoy the fruit thereof. They will not build and another inhabit, nor plant and another enjoy; for like the days of trees are the days of my people, ad my chosen ones will consume the work of their hands.

They will not weary themselves in vain, nor bring forth for sudden disaster; for they are a family of the blessed of Jehovah, and their offspring are left to them. ” They themselves will enjoy what they have worked for, without some one else stepping in, whether a countryman by violence or inheritance, or a foreigner by plunder or conquest (Isa 62:8), to take possession of that which they have built and planted (read יטעוּ without dagesh ); for the duration of their life will be as great as that of trees (i.

e. , of oaks, terebinths, and cedars, which live for centuries), and thus they will be able thoroughly to enjoy in their own person what their hands have made. Billâh does not mean merely to use and enjoy, but to use up and consume. Work and generation will be blessed then, and there will be no more disappointed hopes. They will not weary themselves (יגעוּ with a preformative י without that of the root) for failure, not get children labbehâlâh , i.

e. , for some calamity to fall suddenly upon them and carry them away (Lev 26:16, cf. , Psa 78:33). The primary idea of bâhal is either acting, permitting, or bearing, with the characteristic of being let loose, of suddenness, of overthrow, or of throwing into confusion. The lxx renders it εἰς κατάραν, probably according to the Egypto-Jewish usage, in which behâlâh may have signified cursing, like bahle , buhle in the Arabic (see the Appendices ).

The two clauses of the explanation which follows stand in a reciprocal relation to the two clauses of the previous promise. They are a family of the blessed of God, upon whose labour the blessing of God rests, and their offspring are with them, without being lost to them by premature death. This is the true meaning, as in Job 21:8, and not “their offspring with them,” i.

e. , in like manner, as Hitzig supposes.

Isa 65:24 All prayer will be heard then. “And it will come to pass: before they call, I will answer; they are still speaking, and I already hear.” The will of the church of the new Jerusalem will be so perfectly the will of Jehovah also, that He will hear the slightest emotion of prayer in the heart, the half-uttered prayer, and will at once fulfill it (cf., Isa 30:19).

Isa 65:25 And all around will peace and harmony prevail, even in the animal world itself. “Wolf and lamb then feed together, and the lion eats chopped straw like the ox, and the serpent-dust is its bread. They will neither do harm not destroy in all my holy mountain, saith Jehovah. ” We have frequently observed within chapters 40-66 (last of all at Isa 65:12, cf.

, Isa 66:4), how the prophet repeats entire passages from the earlier portion of his prophecies almost word for word. Here he repeats Isa 11:6-9 with a compendious abridgment. Isa 65:25 refers to the animals just as it does there. But whilst this custom of self-repetition favours the unity of authorship, כּאחד for יחדּו = unâ , which only occurs elsewhere in Ezra and Ecclesiastes (answering to the Chaldee כּחדה), might be adduced as evidence of the opposite.

The only thing that is new in the picture as here reproduced, is what is said of the serpent. This will no longer watch for human life, but will content itself with the food assigned it in Gen 3:14. It still continues to wriggle in the dust, but without doing injury to man. The words affirm nothing more than this, although Stier’s method of exposition gets more out, or rather puts more in.

The assertion of those who regard the prophet speaking here as one later than Isaiah, viz. , that Isa 65:25 is only attached quite loosely to what precedes, is unjust and untrue. The description of the new age closes here, as in chapter 11, with the peace of the world of nature, which stands throughout chapters 40-66 in the closest reciprocal relation to man, just as it did in chapters 1-39.

If we follow Hahn, and change the animals into men by simply allegorizing, we just throw our exposition back to a standpoint that has been long passed by. But to what part of the history of salvation are we to look for a place for the fulfilment of such prophecies as these of the state of peace prevailing in nature around the church, except in the millennium?

A prophet was certainly no fanatic, so that we could say, these are beautiful dreams. And if, what is certainly true, his prophecies are not intended to be interpreted according to the letter, but according to the spirit of the letter; the letter is the sheath of the spirit, as Luther calls it, and we must not give out as the spirit of the letter what is nothing more than a quid-pro-quo of the letter.

The prophet here promises a new age, in which the patriarchal measure of human life will return, in which death will no more break off the life that is just beginning to bloom, and in which the war of man with the animal world will be exchanged for peace without danger. And when is all this to occur? Certainly not in the blessed life beyond the grave, to which it would be both absurd and impossible to refer these promises, since they presuppose a continued mixture of sinners with the righteous, and merely a limitation of the power of death, not its utter destruction.

But when then? This question ought to be answered by the anti-millenarians. They throw back the interpretation of prophecy to a stage, in which commentators were in the habit of lowering the concrete substance of the prophecies into mere doctrinal loci communes . They take refuge behind the enigmatical character of the Apocalypse, without acknowledging that what the Apocalypse predicts under the definite form of the millennium is the substance of all prophecy, and that no interpretation of prophecy on sound principles is any longer possible from the standpoint of an orthodox antichiliasm, inasmuch as the antichiliasts twist the word in the mouths of the prophets, and through their perversion of Scripture shake the foundation of all doctrines, every one of which rests upon the simple interpretation of the words of revelation.

But one objection may be made to the supposition, that the prophet is here depicting the state of things in the millennium; viz. , that this description is preceded by an account of the creation of a new heaven and a new earth. The prophet appears, therefore, to refer to that Jerusalem, which is represented in the Apocalypse as coming down from heaven to earth after the transformation of the globe.

But to this it may be replied, that the Old Testament prophet was not yet able to distinguish from one another the things which the author of the Apocalypse separates into distinct periods. From the Old Testament point of view generally, nothing was known of a state of blessedness beyond the grave. Hades lay beyond this present life; and nothing was known of a heaven in which men were blessed.

Around the throne of God in heaven there were angels and not men. And, indeed, until the risen Saviour ascended to heaven, heaven itself was not open to men, and therefore there was no heavenly Jerusalem whose descent to earth could be anticipated then. Consequently in the prophecies of the Old Testament the eschatological idea of the new Cosmos does unquestionably coincide with the millennium.

It is only in the New Testament that the new creation intervenes as a party-wall between this life and the life beyond; whereas the Old Testament prophecy brings down the new creation itself into the present life, and knows nothing of any Jerusalem of the blessed life to come, as distinct from the new Jerusalem of the millennium. We shall meet with a still further illustration in chapter 66 of this Old Testament custom of reducing the things of the life to come within the limits of this present world.

Isa 66:1-4 Although the note on which this prophecy opens is a different one from any that has yet been struck, there are many points in which it coincides with the preceding prophecy. For not only is Isa 65:12 repeated here in Isa 66:4, but the sharp line of demarcation drawn in chapter 65, between the servants of Jehovah and the worldly majority of the nation with reference to the approaching return to the Holy Land, is continued here.

As the idea of their return is associated immediately with that of the erection of a new temple, there is nothing at all to surprise us, after what we have read in Isa 65:8. , in the fact that Jehovah expresses His abhorrence at the thought of having a temple built by the Israel of the captivity, as the majority then were, and does so in such words as those which follow in Isa 66:1-4 : “Thus saith Jehovah: The heaven is my throne, and the earth my footstool.

What kind of house is it that ye would build me, and what kind of place for my rest? My hand hath made all these things; then all these thing arose, saith Jehovah; and at such persons do I look, at the miserable and broken-hearted, and him that trembleth at my word. He that slaughtereth the ox is the slayer of a man; he that sacrificeth the sheep is a strangler of dogs; he that offereth a meat-offering, it is swine’s blood; he that causeth incense to rise up in smoke, blesseth idols.

As they have chosen their ways, and their soul cheriseth pleasure in their abominations; so will I choose their ill-treatments, and bring their terrors upon them, because I called and no one replied, I spake and they did not hear, and they did evil in mine eyes, and chose that in which I took no pleasure." Hitzig is of opinion that the author has broken off here, and proceeds quite unexpectedly to denounce the intention to build a temple for Jehovah.

Those who wish to build he imagines to be those who have made up their minds to stay behind in Chaldea, and who, whilst their brethren who have returned to their native land are preparing to build a temple there, want to have one of their own, just as the Jews in Egypt built one for themselves in Leontopolis. Without some such supposition as this, Hitzig thinks it altogether impossible to discover the thread which connects the different vv.

together. This view is at any rate better than that of Umbreit, who imagines that the prophet places us here “on the loftiest spiritual height of the Christian development. ” “In the new Jerusalem,” he says, “there will be no temple seen, nor any sacrifice; Jehovah forbids these in the strongest terms, regarding them as equivalent to mortal sins. ” But the prophet, if this were his meaning, would involve himself in self-contradiction, inasmuch as, according to Isa 56:1-12 and 60, there will be a temple in the new Jerusalem with perpetual sacrifice, which this prophecy also presupposes in Isa 66:20.

(cf. , Isa 66:6); and secondly, he would contradict other prophets, such as Ezekiel and Zechariah, and the spirit of the Old Testament generally, in which the statement, that whoever slaughters a sacrificial animal in the new Jerusalem will be as bad as a murderer, has no parallel, and is in fact absolutely impossible. According to Hitzig’s view, on the other hand, v.

3 a affirms, that the worship which they would be bound to perform in their projected temple would be an abomination to Jehovah, however thoroughly it might be made to conform to the Mosaic ritual. But there is nothing in the text to sustain the idea, that there is any intention here to condemn the building of a temple to Jehovah in Chaldaea, nor is such an explanation by any means necessary to make the text clear.

The condemnation on the part of Jehovah has reference to the temple, which the returning exiles intend to build in Jerusalem. The prophecy is addressed to the entire body now ready to return, and says to the whole without exception, that Jehovah, the Creator of heaven and earth, does not stand in need of any house erected by human hands, and then proceeds to separate the penitent from those that are at enmity against God, rejects in the most scornful manner all offerings in the form of worship on the part of the latter, and threatens them with divine retribution, having dropped in Isa 66:3-4 the form of address to the entire body.

Just as in the Psalm of Asaph (Ps 50) Jehovah refuses animal and other material offerings as such, because the whole of the animal world, the earth and the fulness thereof, are His possession, so here He addresses this question to the entire body of the exiles: What kind of house is there that ye could build, that would be worthy of me, and what kind of place that would be worthy of being assigned to me as a resting-place? On mâqōm menūchâthı̄ , locus qui sit requies mea (apposition instead of genitive connection).

He needs no temple; for heaven is His throne, and the earth His footstool. He is the Being who filleth all, the Creator, and therefore the possessor, of the universe; and if men think to do Him a service by building Him a temple, and forget His infinite majesty in their concern for their own contemptible fabric, He wants to temple at all. “All these” refer, as if pointing with the finger, to the world of visible objects that surround us.

ויּהיוּ (from היה, existere , fieri ) is used in the same sense as the ויהי which followed the creative יהי. In this His exaltation He is not concerned about a temple; but His gracious look is fixed upon the man who is as follows ( zeh pointing forwards as in Isa 58:6), viz. , upon the mourner, the man of broken heart, who is filled with reverential awe at the word of His revelation.

We may see from Psa 51:9 what the link of connection is between Isa 66:2 and Isa 66:3. So far as the mass of the exiles were concerned, who had not been humbled by their sufferings, and whom the preaching of the prophet could not bring to reflection, He did not want any temple or sacrifice from them. The sacrificial acts, to which such detestable predicates are here applied, are such as end with the merely external act, whilst the inward feelings of the person presenting the sacrifice are altogether opposed to the idea of both the animal sacrifice and the meat-offering, more especially to that desire for salvation which was symbolized in all the sacrifices; in other words, they are sacrificial acts regarded as νεκρὰ ἔργα, the lifeless works of men spiritually dead.

The articles of hasshōr and hasseh are used as generic with reference to sacrificial animals. The slaughter of an ox was like the slaying ( makkēh construct with tzere ) of a man (for the association of ideas, see Gen 49:6); the sacrifice ( zōbhēăch like shâchat is sometimes applied to slaughtering for the purpose of eating; here, however, it refers to an animal prepared for Jehovah) of a sheep like the strangling of a dog, that unclean animal (for the association of ideas, see Job 30:1); the offerer up ( me‛ōlēh ) of a meat-offering (like one who offered up) swine’s blood, i.

e. , as if he was offering up the blood of this most unclean animal upon the altar; he who offered incense as an 'azkârâh (see at Isa 1:13 ) like one who blessed 'âven , i. e. , godlessness, used here as in 1Sa 15:23, and also in Hosea in the change of the name of Bethel into Beth 'Aven , for idolatry, or rather in a concrete sense for the worthless idols themselves, all of which, according to Isa 41:29, are nothing but 'âven .

Rosenmüller, Gesenius, Hitzig, Stier, and even Jerome, have all correctly rendered it in this way, “as if he blessed an idol” ( quasi qui benedicat idolo ); and Vitringa, “ cultum exhibens vano numini ” (offering worship to a vain god). Such explanations as that of Luther, on the other hand, viz. , “as if he praised that which was wrong,” are opposed to the antithesis, and also to the presumption of a concrete object to מברך (blessing); whilst that of Knobel, “praising vainly” ( 'âven being taken as an acc.

Adv. ), yields too tame an antithesis, and is at variance with the usage of the language. In this condemnation of the ritual acts of worship, the closing prophecy of the book of Isaiah coincides with the first (Isa 1:11-15). But that it is not sacrifices in themselves that are rejected, but the sacrifices of those whose hearts are divided between Jehovah and idols, and who refuse to offer to Him the sacrifice that is dearest to Him (Psa 51:19, cf.

, Psa 50:23), is evident from the correlative double-sentence that follows in Isa 66:3 and Isa 66:4, which is divided into two masoretic verses, as the only means of securing symmetry. Gam ... gam , which means in other cases, “both ... and also,” or in negative sentences “neither ... nor,” means here, as in Jer 51:12, “as assuredly the one as the other,” in other words, “as ...

so. ” They have chosen their own ways, which are far away from those of Jehovah, and their soul has taken pleasure, not in the worship of Jehovah, but in all kinds of heathen abominations ( shiqqūtsēhem , as in many other places, after Deu 29:16); therefore Jehovah wants no temple built by them or with their co-operation, nor any restoration of sacrificial worship at their hands.

But according to the law of retribution, He chooses tha‛ălūlēhem , vexationes eorum (lxx τὰ ἐμπαίγματα αὐτῶν: see at Isa 3:4), with the suffix of the object: fates that will use them ill, and brings their terrors upon them, i. e. , such a condition of life as will inspire them with terror ( megūrōth , as in Psa 34:5).

Isa 66:1-4 Although the note on which this prophecy opens is a different one from any that has yet been struck, there are many points in which it coincides with the preceding prophecy. For not only is Isa 65:12 repeated here in Isa 66:4, but the sharp line of demarcation drawn in chapter 65, between the servants of Jehovah and the worldly majority of the nation with reference to the approaching return to the Holy Land, is continued here.

As the idea of their return is associated immediately with that of the erection of a new temple, there is nothing at all to surprise us, after what we have read in Isa 65:8. , in the fact that Jehovah expresses His abhorrence at the thought of having a temple built by the Israel of the captivity, as the majority then were, and does so in such words as those which follow in Isa 66:1-4 : “Thus saith Jehovah: The heaven is my throne, and the earth my footstool.

What kind of house is it that ye would build me, and what kind of place for my rest? My hand hath made all these things; then all these thing arose, saith Jehovah; and at such persons do I look, at the miserable and broken-hearted, and him that trembleth at my word. He that slaughtereth the ox is the slayer of a man; he that sacrificeth the sheep is a strangler of dogs; he that offereth a meat-offering, it is swine’s blood; he that causeth incense to rise up in smoke, blesseth idols.

As they have chosen their ways, and their soul cheriseth pleasure in their abominations; so will I choose their ill-treatments, and bring their terrors upon them, because I called and no one replied, I spake and they did not hear, and they did evil in mine eyes, and chose that in which I took no pleasure." Hitzig is of opinion that the author has broken off here, and proceeds quite unexpectedly to denounce the intention to build a temple for Jehovah.

Those who wish to build he imagines to be those who have made up their minds to stay behind in Chaldea, and who, whilst their brethren who have returned to their native land are preparing to build a temple there, want to have one of their own, just as the Jews in Egypt built one for themselves in Leontopolis. Without some such supposition as this, Hitzig thinks it altogether impossible to discover the thread which connects the different vv.

together. This view is at any rate better than that of Umbreit, who imagines that the prophet places us here “on the loftiest spiritual height of the Christian development. ” “In the new Jerusalem,” he says, “there will be no temple seen, nor any sacrifice; Jehovah forbids these in the strongest terms, regarding them as equivalent to mortal sins. ” But the prophet, if this were his meaning, would involve himself in self-contradiction, inasmuch as, according to Isa 56:1-12 and 60, there will be a temple in the new Jerusalem with perpetual sacrifice, which this prophecy also presupposes in Isa 66:20.

(cf. , Isa 66:6); and secondly, he would contradict other prophets, such as Ezekiel and Zechariah, and the spirit of the Old Testament generally, in which the statement, that whoever slaughters a sacrificial animal in the new Jerusalem will be as bad as a murderer, has no parallel, and is in fact absolutely impossible. According to Hitzig’s view, on the other hand, v.

3 a affirms, that the worship which they would be bound to perform in their projected temple would be an abomination to Jehovah, however thoroughly it might be made to conform to the Mosaic ritual. But there is nothing in the text to sustain the idea, that there is any intention here to condemn the building of a temple to Jehovah in Chaldaea, nor is such an explanation by any means necessary to make the text clear.

The condemnation on the part of Jehovah has reference to the temple, which the returning exiles intend to build in Jerusalem. The prophecy is addressed to the entire body now ready to return, and says to the whole without exception, that Jehovah, the Creator of heaven and earth, does not stand in need of any house erected by human hands, and then proceeds to separate the penitent from those that are at enmity against God, rejects in the most scornful manner all offerings in the form of worship on the part of the latter, and threatens them with divine retribution, having dropped in Isa 66:3-4 the form of address to the entire body.

Just as in the Psalm of Asaph (Ps 50) Jehovah refuses animal and other material offerings as such, because the whole of the animal world, the earth and the fulness thereof, are His possession, so here He addresses this question to the entire body of the exiles: What kind of house is there that ye could build, that would be worthy of me, and what kind of place that would be worthy of being assigned to me as a resting-place? On mâqōm menūchâthı̄ , locus qui sit requies mea (apposition instead of genitive connection).

He needs no temple; for heaven is His throne, and the earth His footstool. He is the Being who filleth all, the Creator, and therefore the possessor, of the universe; and if men think to do Him a service by building Him a temple, and forget His infinite majesty in their concern for their own contemptible fabric, He wants to temple at all. “All these” refer, as if pointing with the finger, to the world of visible objects that surround us.

ויּהיוּ (from היה, existere , fieri ) is used in the same sense as the ויהי which followed the creative יהי. In this His exaltation He is not concerned about a temple; but His gracious look is fixed upon the man who is as follows ( zeh pointing forwards as in Isa 58:6), viz. , upon the mourner, the man of broken heart, who is filled with reverential awe at the word of His revelation.

We may see from Psa 51:9 what the link of connection is between Isa 66:2 and Isa 66:3. So far as the mass of the exiles were concerned, who had not been humbled by their sufferings, and whom the preaching of the prophet could not bring to reflection, He did not want any temple or sacrifice from them. The sacrificial acts, to which such detestable predicates are here applied, are such as end with the merely external act, whilst the inward feelings of the person presenting the sacrifice are altogether opposed to the idea of both the animal sacrifice and the meat-offering, more especially to that desire for salvation which was symbolized in all the sacrifices; in other words, they are sacrificial acts regarded as νεκρὰ ἔργα, the lifeless works of men spiritually dead.

The articles of hasshōr and hasseh are used as generic with reference to sacrificial animals. The slaughter of an ox was like the slaying ( makkēh construct with tzere ) of a man (for the association of ideas, see Gen 49:6); the sacrifice ( zōbhēăch like shâchat is sometimes applied to slaughtering for the purpose of eating; here, however, it refers to an animal prepared for Jehovah) of a sheep like the strangling of a dog, that unclean animal (for the association of ideas, see Job 30:1); the offerer up ( me‛ōlēh ) of a meat-offering (like one who offered up) swine’s blood, i.

e. , as if he was offering up the blood of this most unclean animal upon the altar; he who offered incense as an 'azkârâh (see at Isa 1:13 ) like one who blessed 'âven , i. e. , godlessness, used here as in 1Sa 15:23, and also in Hosea in the change of the name of Bethel into Beth 'Aven , for idolatry, or rather in a concrete sense for the worthless idols themselves, all of which, according to Isa 41:29, are nothing but 'âven .

Rosenmüller, Gesenius, Hitzig, Stier, and even Jerome, have all correctly rendered it in this way, “as if he blessed an idol” ( quasi qui benedicat idolo ); and Vitringa, “ cultum exhibens vano numini ” (offering worship to a vain god). Such explanations as that of Luther, on the other hand, viz. , “as if he praised that which was wrong,” are opposed to the antithesis, and also to the presumption of a concrete object to מברך (blessing); whilst that of Knobel, “praising vainly” ( 'âven being taken as an acc.

Adv. ), yields too tame an antithesis, and is at variance with the usage of the language. In this condemnation of the ritual acts of worship, the closing prophecy of the book of Isaiah coincides with the first (Isa 1:11-15). But that it is not sacrifices in themselves that are rejected, but the sacrifices of those whose hearts are divided between Jehovah and idols, and who refuse to offer to Him the sacrifice that is dearest to Him (Psa 51:19, cf.

, Psa 50:23), is evident from the correlative double-sentence that follows in Isa 66:3 and Isa 66:4, which is divided into two masoretic verses, as the only means of securing symmetry. Gam ... gam , which means in other cases, “both ... and also,” or in negative sentences “neither ... nor,” means here, as in Jer 51:12, “as assuredly the one as the other,” in other words, “as ...

so. ” They have chosen their own ways, which are far away from those of Jehovah, and their soul has taken pleasure, not in the worship of Jehovah, but in all kinds of heathen abominations ( shiqqūtsēhem , as in many other places, after Deu 29:16); therefore Jehovah wants no temple built by them or with their co-operation, nor any restoration of sacrificial worship at their hands.

But according to the law of retribution, He chooses tha‛ălūlēhem , vexationes eorum (lxx τὰ ἐμπαίγματα αὐτῶν: see at Isa 3:4), with the suffix of the object: fates that will use them ill, and brings their terrors upon them, i. e. , such a condition of life as will inspire them with terror ( megūrōth , as in Psa 34:5).

Isa 66:1-4 Although the note on which this prophecy opens is a different one from any that has yet been struck, there are many points in which it coincides with the preceding prophecy. For not only is Isa 65:12 repeated here in Isa 66:4, but the sharp line of demarcation drawn in chapter 65, between the servants of Jehovah and the worldly majority of the nation with reference to the approaching return to the Holy Land, is continued here.

As the idea of their return is associated immediately with that of the erection of a new temple, there is nothing at all to surprise us, after what we have read in Isa 65:8. , in the fact that Jehovah expresses His abhorrence at the thought of having a temple built by the Israel of the captivity, as the majority then were, and does so in such words as those which follow in Isa 66:1-4 : “Thus saith Jehovah: The heaven is my throne, and the earth my footstool.

What kind of house is it that ye would build me, and what kind of place for my rest? My hand hath made all these things; then all these thing arose, saith Jehovah; and at such persons do I look, at the miserable and broken-hearted, and him that trembleth at my word. He that slaughtereth the ox is the slayer of a man; he that sacrificeth the sheep is a strangler of dogs; he that offereth a meat-offering, it is swine’s blood; he that causeth incense to rise up in smoke, blesseth idols.

As they have chosen their ways, and their soul cheriseth pleasure in their abominations; so will I choose their ill-treatments, and bring their terrors upon them, because I called and no one replied, I spake and they did not hear, and they did evil in mine eyes, and chose that in which I took no pleasure." Hitzig is of opinion that the author has broken off here, and proceeds quite unexpectedly to denounce the intention to build a temple for Jehovah.

Those who wish to build he imagines to be those who have made up their minds to stay behind in Chaldea, and who, whilst their brethren who have returned to their native land are preparing to build a temple there, want to have one of their own, just as the Jews in Egypt built one for themselves in Leontopolis. Without some such supposition as this, Hitzig thinks it altogether impossible to discover the thread which connects the different vv.

together. This view is at any rate better than that of Umbreit, who imagines that the prophet places us here “on the loftiest spiritual height of the Christian development. ” “In the new Jerusalem,” he says, “there will be no temple seen, nor any sacrifice; Jehovah forbids these in the strongest terms, regarding them as equivalent to mortal sins. ” But the prophet, if this were his meaning, would involve himself in self-contradiction, inasmuch as, according to Isa 56:1-12 and 60, there will be a temple in the new Jerusalem with perpetual sacrifice, which this prophecy also presupposes in Isa 66:20.

(cf. , Isa 66:6); and secondly, he would contradict other prophets, such as Ezekiel and Zechariah, and the spirit of the Old Testament generally, in which the statement, that whoever slaughters a sacrificial animal in the new Jerusalem will be as bad as a murderer, has no parallel, and is in fact absolutely impossible. According to Hitzig’s view, on the other hand, v.

3 a affirms, that the worship which they would be bound to perform in their projected temple would be an abomination to Jehovah, however thoroughly it might be made to conform to the Mosaic ritual. But there is nothing in the text to sustain the idea, that there is any intention here to condemn the building of a temple to Jehovah in Chaldaea, nor is such an explanation by any means necessary to make the text clear.

The condemnation on the part of Jehovah has reference to the temple, which the returning exiles intend to build in Jerusalem. The prophecy is addressed to the entire body now ready to return, and says to the whole without exception, that Jehovah, the Creator of heaven and earth, does not stand in need of any house erected by human hands, and then proceeds to separate the penitent from those that are at enmity against God, rejects in the most scornful manner all offerings in the form of worship on the part of the latter, and threatens them with divine retribution, having dropped in Isa 66:3-4 the form of address to the entire body.

Just as in the Psalm of Asaph (Ps 50) Jehovah refuses animal and other material offerings as such, because the whole of the animal world, the earth and the fulness thereof, are His possession, so here He addresses this question to the entire body of the exiles: What kind of house is there that ye could build, that would be worthy of me, and what kind of place that would be worthy of being assigned to me as a resting-place? On mâqōm menūchâthı̄ , locus qui sit requies mea (apposition instead of genitive connection).

He needs no temple; for heaven is His throne, and the earth His footstool. He is the Being who filleth all, the Creator, and therefore the possessor, of the universe; and if men think to do Him a service by building Him a temple, and forget His infinite majesty in their concern for their own contemptible fabric, He wants to temple at all. “All these” refer, as if pointing with the finger, to the world of visible objects that surround us.

ויּהיוּ (from היה, existere , fieri ) is used in the same sense as the ויהי which followed the creative יהי. In this His exaltation He is not concerned about a temple; but His gracious look is fixed upon the man who is as follows ( zeh pointing forwards as in Isa 58:6), viz. , upon the mourner, the man of broken heart, who is filled with reverential awe at the word of His revelation.

We may see from Psa 51:9 what the link of connection is between Isa 66:2 and Isa 66:3. So far as the mass of the exiles were concerned, who had not been humbled by their sufferings, and whom the preaching of the prophet could not bring to reflection, He did not want any temple or sacrifice from them. The sacrificial acts, to which such detestable predicates are here applied, are such as end with the merely external act, whilst the inward feelings of the person presenting the sacrifice are altogether opposed to the idea of both the animal sacrifice and the meat-offering, more especially to that desire for salvation which was symbolized in all the sacrifices; in other words, they are sacrificial acts regarded as νεκρὰ ἔργα, the lifeless works of men spiritually dead.

The articles of hasshōr and hasseh are used as generic with reference to sacrificial animals. The slaughter of an ox was like the slaying ( makkēh construct with tzere ) of a man (for the association of ideas, see Gen 49:6); the sacrifice ( zōbhēăch like shâchat is sometimes applied to slaughtering for the purpose of eating; here, however, it refers to an animal prepared for Jehovah) of a sheep like the strangling of a dog, that unclean animal (for the association of ideas, see Job 30:1); the offerer up ( me‛ōlēh ) of a meat-offering (like one who offered up) swine’s blood, i.

e. , as if he was offering up the blood of this most unclean animal upon the altar; he who offered incense as an 'azkârâh (see at Isa 1:13 ) like one who blessed 'âven , i. e. , godlessness, used here as in 1Sa 15:23, and also in Hosea in the change of the name of Bethel into Beth 'Aven , for idolatry, or rather in a concrete sense for the worthless idols themselves, all of which, according to Isa 41:29, are nothing but 'âven .

Rosenmüller, Gesenius, Hitzig, Stier, and even Jerome, have all correctly rendered it in this way, “as if he blessed an idol” ( quasi qui benedicat idolo ); and Vitringa, “ cultum exhibens vano numini ” (offering worship to a vain god). Such explanations as that of Luther, on the other hand, viz. , “as if he praised that which was wrong,” are opposed to the antithesis, and also to the presumption of a concrete object to מברך (blessing); whilst that of Knobel, “praising vainly” ( 'âven being taken as an acc.

Adv. ), yields too tame an antithesis, and is at variance with the usage of the language. In this condemnation of the ritual acts of worship, the closing prophecy of the book of Isaiah coincides with the first (Isa 1:11-15). But that it is not sacrifices in themselves that are rejected, but the sacrifices of those whose hearts are divided between Jehovah and idols, and who refuse to offer to Him the sacrifice that is dearest to Him (Psa 51:19, cf.

, Psa 50:23), is evident from the correlative double-sentence that follows in Isa 66:3 and Isa 66:4, which is divided into two masoretic verses, as the only means of securing symmetry. Gam ... gam , which means in other cases, “both ... and also,” or in negative sentences “neither ... nor,” means here, as in Jer 51:12, “as assuredly the one as the other,” in other words, “as ...

so. ” They have chosen their own ways, which are far away from those of Jehovah, and their soul has taken pleasure, not in the worship of Jehovah, but in all kinds of heathen abominations ( shiqqūtsēhem , as in many other places, after Deu 29:16); therefore Jehovah wants no temple built by them or with their co-operation, nor any restoration of sacrificial worship at their hands.

But according to the law of retribution, He chooses tha‛ălūlēhem , vexationes eorum (lxx τὰ ἐμπαίγματα αὐτῶν: see at Isa 3:4), with the suffix of the object: fates that will use them ill, and brings their terrors upon them, i. e. , such a condition of life as will inspire them with terror ( megūrōth , as in Psa 34:5).

Isa 66:1-4 Although the note on which this prophecy opens is a different one from any that has yet been struck, there are many points in which it coincides with the preceding prophecy. For not only is Isa 65:12 repeated here in Isa 66:4, but the sharp line of demarcation drawn in chapter 65, between the servants of Jehovah and the worldly majority of the nation with reference to the approaching return to the Holy Land, is continued here.

As the idea of their return is associated immediately with that of the erection of a new temple, there is nothing at all to surprise us, after what we have read in Isa 65:8. , in the fact that Jehovah expresses His abhorrence at the thought of having a temple built by the Israel of the captivity, as the majority then were, and does so in such words as those which follow in Isa 66:1-4 : “Thus saith Jehovah: The heaven is my throne, and the earth my footstool.

What kind of house is it that ye would build me, and what kind of place for my rest? My hand hath made all these things; then all these thing arose, saith Jehovah; and at such persons do I look, at the miserable and broken-hearted, and him that trembleth at my word. He that slaughtereth the ox is the slayer of a man; he that sacrificeth the sheep is a strangler of dogs; he that offereth a meat-offering, it is swine’s blood; he that causeth incense to rise up in smoke, blesseth idols.

As they have chosen their ways, and their soul cheriseth pleasure in their abominations; so will I choose their ill-treatments, and bring their terrors upon them, because I called and no one replied, I spake and they did not hear, and they did evil in mine eyes, and chose that in which I took no pleasure." Hitzig is of opinion that the author has broken off here, and proceeds quite unexpectedly to denounce the intention to build a temple for Jehovah.

Those who wish to build he imagines to be those who have made up their minds to stay behind in Chaldea, and who, whilst their brethren who have returned to their native land are preparing to build a temple there, want to have one of their own, just as the Jews in Egypt built one for themselves in Leontopolis. Without some such supposition as this, Hitzig thinks it altogether impossible to discover the thread which connects the different vv.

together. This view is at any rate better than that of Umbreit, who imagines that the prophet places us here “on the loftiest spiritual height of the Christian development. ” “In the new Jerusalem,” he says, “there will be no temple seen, nor any sacrifice; Jehovah forbids these in the strongest terms, regarding them as equivalent to mortal sins. ” But the prophet, if this were his meaning, would involve himself in self-contradiction, inasmuch as, according to Isa 56:1-12 and 60, there will be a temple in the new Jerusalem with perpetual sacrifice, which this prophecy also presupposes in Isa 66:20.

(cf. , Isa 66:6); and secondly, he would contradict other prophets, such as Ezekiel and Zechariah, and the spirit of the Old Testament generally, in which the statement, that whoever slaughters a sacrificial animal in the new Jerusalem will be as bad as a murderer, has no parallel, and is in fact absolutely impossible. According to Hitzig’s view, on the other hand, v.

3 a affirms, that the worship which they would be bound to perform in their projected temple would be an abomination to Jehovah, however thoroughly it might be made to conform to the Mosaic ritual. But there is nothing in the text to sustain the idea, that there is any intention here to condemn the building of a temple to Jehovah in Chaldaea, nor is such an explanation by any means necessary to make the text clear.

The condemnation on the part of Jehovah has reference to the temple, which the returning exiles intend to build in Jerusalem. The prophecy is addressed to the entire body now ready to return, and says to the whole without exception, that Jehovah, the Creator of heaven and earth, does not stand in need of any house erected by human hands, and then proceeds to separate the penitent from those that are at enmity against God, rejects in the most scornful manner all offerings in the form of worship on the part of the latter, and threatens them with divine retribution, having dropped in Isa 66:3-4 the form of address to the entire body.

Just as in the Psalm of Asaph (Ps 50) Jehovah refuses animal and other material offerings as such, because the whole of the animal world, the earth and the fulness thereof, are His possession, so here He addresses this question to the entire body of the exiles: What kind of house is there that ye could build, that would be worthy of me, and what kind of place that would be worthy of being assigned to me as a resting-place? On mâqōm menūchâthı̄ , locus qui sit requies mea (apposition instead of genitive connection).

He needs no temple; for heaven is His throne, and the earth His footstool. He is the Being who filleth all, the Creator, and therefore the possessor, of the universe; and if men think to do Him a service by building Him a temple, and forget His infinite majesty in their concern for their own contemptible fabric, He wants to temple at all. “All these” refer, as if pointing with the finger, to the world of visible objects that surround us.

ויּהיוּ (from היה, existere , fieri ) is used in the same sense as the ויהי which followed the creative יהי. In this His exaltation He is not concerned about a temple; but His gracious look is fixed upon the man who is as follows ( zeh pointing forwards as in Isa 58:6), viz. , upon the mourner, the man of broken heart, who is filled with reverential awe at the word of His revelation.

We may see from Psa 51:9 what the link of connection is between Isa 66:2 and Isa 66:3. So far as the mass of the exiles were concerned, who had not been humbled by their sufferings, and whom the preaching of the prophet could not bring to reflection, He did not want any temple or sacrifice from them. The sacrificial acts, to which such detestable predicates are here applied, are such as end with the merely external act, whilst the inward feelings of the person presenting the sacrifice are altogether opposed to the idea of both the animal sacrifice and the meat-offering, more especially to that desire for salvation which was symbolized in all the sacrifices; in other words, they are sacrificial acts regarded as νεκρὰ ἔργα, the lifeless works of men spiritually dead.

The articles of hasshōr and hasseh are used as generic with reference to sacrificial animals. The slaughter of an ox was like the slaying ( makkēh construct with tzere ) of a man (for the association of ideas, see Gen 49:6); the sacrifice ( zōbhēăch like shâchat is sometimes applied to slaughtering for the purpose of eating; here, however, it refers to an animal prepared for Jehovah) of a sheep like the strangling of a dog, that unclean animal (for the association of ideas, see Job 30:1); the offerer up ( me‛ōlēh ) of a meat-offering (like one who offered up) swine’s blood, i.

e. , as if he was offering up the blood of this most unclean animal upon the altar; he who offered incense as an 'azkârâh (see at Isa 1:13 ) like one who blessed 'âven , i. e. , godlessness, used here as in 1Sa 15:23, and also in Hosea in the change of the name of Bethel into Beth 'Aven , for idolatry, or rather in a concrete sense for the worthless idols themselves, all of which, according to Isa 41:29, are nothing but 'âven .

Rosenmüller, Gesenius, Hitzig, Stier, and even Jerome, have all correctly rendered it in this way, “as if he blessed an idol” ( quasi qui benedicat idolo ); and Vitringa, “ cultum exhibens vano numini ” (offering worship to a vain god). Such explanations as that of Luther, on the other hand, viz. , “as if he praised that which was wrong,” are opposed to the antithesis, and also to the presumption of a concrete object to מברך (blessing); whilst that of Knobel, “praising vainly” ( 'âven being taken as an acc.

Adv. ), yields too tame an antithesis, and is at variance with the usage of the language. In this condemnation of the ritual acts of worship, the closing prophecy of the book of Isaiah coincides with the first (Isa 1:11-15). But that it is not sacrifices in themselves that are rejected, but the sacrifices of those whose hearts are divided between Jehovah and idols, and who refuse to offer to Him the sacrifice that is dearest to Him (Psa 51:19, cf.

, Psa 50:23), is evident from the correlative double-sentence that follows in Isa 66:3 and Isa 66:4, which is divided into two masoretic verses, as the only means of securing symmetry. Gam ... gam , which means in other cases, “both ... and also,” or in negative sentences “neither ... nor,” means here, as in Jer 51:12, “as assuredly the one as the other,” in other words, “as ...

so. ” They have chosen their own ways, which are far away from those of Jehovah, and their soul has taken pleasure, not in the worship of Jehovah, but in all kinds of heathen abominations ( shiqqūtsēhem , as in many other places, after Deu 29:16); therefore Jehovah wants no temple built by them or with their co-operation, nor any restoration of sacrificial worship at their hands.

But according to the law of retribution, He chooses tha‛ălūlēhem , vexationes eorum (lxx τὰ ἐμπαίγματα αὐτῶν: see at Isa 3:4), with the suffix of the object: fates that will use them ill, and brings their terrors upon them, i. e. , such a condition of life as will inspire them with terror ( megūrōth , as in Psa 34:5).