Isaiah 17:6

f his hands "The altars dedicated to the work of his hands" - The construction of the words, and the meaning of the sentence, in this place are not obvious; all the ancient Versions, and most of the modern, have mistaken it. The word מעשה maaseh, "the work," stands in regimine with מזבחות mizbechoth, "altars," not in opposition to it; it means the, altars of the work of their hand; that is of the idols, which are the work of their hands. Thus Kimchi has explained it, and Le Clerc has followed him. Verse 9 As a forsaken bough, and an uppermost branch "the Hivites and the Amorites" - החרש והאמיר hachoresh vehaamir. No one has ever yet been able to make any tolerable sense of these words. The translation of the Septuagint has happily preserved what seems to be the true reading of the text, as it stood in the copies of their time; though the words are now transposed, either in the text or in their Version; οἱ Αμαρῥαιοι και οἱ Ευαιοι, "the Amorites and the Hivites." It is remarkable that many commentators, who never thought of admitting the reading of the Septuagint, understand the passage as referring to that very event which their Version expresses; so that it is plain that nothing can be more suitable to the context. "My father," says Bishop Lowth, "saw the necessity of admitting this variation at a time when it was not usual to make so free with the Hebrew text." Mr. Parkhurst is not satisfied with the prelate's adoption of the reading of the Septuagint, "the Hivites and the Amorites." He thinks the difficult words should be thus rendered; he takes the whole verse: "And his fortified cities shall be like the leaving, or what is left כעזובת caazubath, of or in a ploughed field, החרש hachoresh, or on a branch which they leave coram, before, the children of Israel." Which he considers a plain reference to the Mosaic laws relative to the not gleaning of their ploughed fields, vineyards, and oliveyards, but leaving עזב ozeb, somewhat of the fruits, for the poor of the land; Lev 9:9, Lev 9:10; Deu 24:19-21, in the Hebrew. I fear that the text is taken by storm on both interpretations. One MS. has כל ערי col arey, "all the cities;" and instead of החלש hachalash, "of the branch," six MSS. have החדש hachodesh, "of the month." But this is probably a mistake. Verse 10 Strange slips "Shoots from a foreign soil" - The pleasant plants, and shoots from a foreign soil, are allegorical expressions for strange and idolatrous worship; vicious and abominable practices connected with it; reliance on human aid, and on alliances entered into with the neighboring nations, especially Egypt; to all which the Israelites were greatly addicted, and in their expectations from which they should be grievously disappointed. Verse 12 Wo to the multitude - The three last verses of this chapter seem to have no relation to the foregoing prophecy, to which they are joined. It is a beautiful piece, standing singly and by itself; for neither has it any connection with what follows: whether it stands in its right place, or not, I cannot say. It is a noble description of the formidable invasion and the sudden overthrow of Sennacherib; which is intimated in the strongest terms and the most expressive images, exactly suitable to the event. Like the rushing of mighty waters! - Five words, three at the end of the twelfth verse, and two at the beginning of the thirteenth, are omitted in eight MSS., with the Syriac; that is, in effect, the repetition contained in the first line of Isa 17:13 in this translation, is not made. After having observed that it is equally easy to account for the omission of these words by a transcriber if they are genuine, or their insertion if they are not genuine, occasioned by his carrying his eye backwards to the word לאמים leammim, or forwards to ישאון yeshaon, I shall leave it to the reader's judgment to determine whether they are genuine or not. Instead of כהמות cahamoth, "as the roaring," five MSS. and the Vulgate have כהמון kehamon, "as the multitude." Verse 14 He is not "He is no more" - For איננו einennu ten MSS. of Dr. Kennicott's, (three ancient), ten of De Rossi's, and two editions, and the Septuagint, Syriac, Chaldee, Vulgate, and Arabic, have ואיננו veeinenno. This particle, authenticated by so many good vouchers, restores the sentence to its true poetical form, implying a repetition of some part of the parallel line preceding, thus: - "At the season of evening, behold terror! Before the morning, and [behold] he is no more!" That spoil us - For שוסינו shoseynu, them that spoil us, fifteen MSS., one edition, and the Syriac have שוסנו shosenu, him that spoileth us. And for לבזזינו lebozezeynu, them that rob us, six MSS. and the Syriac have לבוזזנו lebozzeno, him that robbeth us: and these readings make the place answer better to Sennacherib, according to Lowth's conjecture. Though God may permit the wicked to prevail for a time against his people, yet in the end those shall be overthrown, and the glory of the Lord shall shine brightly on them that fear him; for the earth shall be subdued, and the universe filled with his glory. Amen, and Amen! Introduction This chapter contains a very obscure prophecy; possibly designed to give the Jews, and perhaps the Egyptians, whose country is supposed to be meant, Isa 18:1, Isa 18:2, and with whom many Jews resided, an indignation of God's interposition in favor of Sion, Isa 18:3, Isa 18:4; and of his counsels in regard to the destruction of their common enemy, Sennacherib, whose vast army, just as he thought his projects ripe, and ready to be crowned with success, Isa 18:5, should become a prey to the beasts of the field, and to the fowls of heaven, Isa 18:6; and that Egypt should be grateful to God for the deliverance vouchsafed her, Isa 18:7. This is one of the most obscure prophecies in the whole Book of Isaiah. The subject of it, the end and design of it, the people to whom it is addressed, the history to which it belongs, the person who sends the messengers, and the nation to whom the messengers are sent, are all obscure and doubtful. - L. Verse 1 Wo to the land - הוי ארץ hoi arets! This interjection should be translated ho! for it is properly a particle of calling: Ho, land! Attend! Give ear! Shadowing with wings "The winged cymbal" - צלצל כנפים tsiltsal kenaphayim. I adopt this as the most probable of the many interpretations that have been given of these words. It is Bochart's: see Phaleg, 4:2. The Egyptian sistrum is expressed by a periphrasis; the Hebrews had no name for it in their language, not having in use the instrument itself. The cymbal they had was an instrument in its use and sound not much unlike the sistrum; and to distinguish it from the sistrum, they called it the cymbal with wings. The cymbal was a round hollow piece of metal, which, being struck against another, gave a ringing sound: the sistrum was a round instrument, consisting of a broad rim of metal, through which from side to side ran several loose laminae or small rods of metal, which being shaken, gave a like sound. These, projecting on each side, had somewhat the appearance of wings; or might be very properly expressed by the same word which the Hebrews used for wings, or for the extremity, or a part of any thing projecting. The sistrum is given in a medal of Adrian, as the proper attribute of Egypt. See Addison on Medals, Series 3. No. 4; where the figure of it may be seen. The frame of the sistrum was in shape rather like the ancient lyre; it was not round. If we translate shadowing with wings, it may allude to the multitude of its vessels, whose sails may be represented under the notion of wings. The second verse seems to support this interpretation. Vessels of bulrushes, גמא gome, or rather the flag papyrus, so much celebrated as the substance on which people wrote in ancient times, and from which our paper is denominated. The sails might have been made of this flag: but whole canoes were constructed from it. Mat sails are used to the present day in China. The Vulgate fully understood the meaning of the word, and has accordingly translated, in vasis papyri, "in vessels of papyrus." Reshi vesselis. - Old MS. Bib. This interpretation does not please Bp. Lowth, and for his dissent he gives the following reasons: - In opposition to other interpretations of these words which have prevailed, it may be briefly observed that צלצל tsiltsel is never used to signify shadow, nor is כנף canaph applied to the sails of ships. If, therefore, the words are rightly interpreted the winged cymbal, meaning the sistrum, Egypt must be the country to which the prophecy is addressed. And upon this hypothesis the version and explanation must proceed. I farther suppose, that the prophecy was delivered before Sennacherib's return from his Egyptian expedition, which took up three years; and that it was designed to give to the Jews, and perhaps likewise to the Egyptians, an intimation of God's counsels in regard to the destruction of their great and powerful enemy. Which is beyond the rivers of Ethiopia "Which borders on the rivers of Cush" - What are the rivers of Cush? whether the eastern branches of the lower Nile, the boundary of Egypt towards Arabia, or the parts of the upper Nile towards Ethiopia, it is not easy to determine. The word מעבר meeber signifies either on this side or on the farther side: I have made use of the same kind of ambiguous expression in the translation. Verse 2

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

The Doom of Syria and Israel. ( b. c. 712.) 6 Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the Lord God of Israel. 7 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. 8 And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images. Mercy is here reserved, in a parenthesis, in the midst of judgment, for a remnant that should escape the common ruin of the kingdom of the ten tribes. Though the Assyrians took all the care they could that none should slip out of their net, yet the meek of the earth were hidden in the day of the Lord's anger, and had their lives given them for a prey and made comfortable to them by their retirement to the land of Judah, where they had the liberty of God's courts. 1. They shall be but a small remnant, a very few, who shall be marked for preservation ( v. 6 ): Gleaning grapes shall be left in it. The body of the people were carried into captivity, but here and there one was left behind, perhaps one of two in a bed when the other was taken, Luke xvii. 34 . The most desolating judgments in this world are short of the last judgment, which shall be universal and which none shall escape. In times of the greatest calamity some are kept safe, as in times of the greatest degeneracy some are kept pure. But the fewness of those that escape supposes the captivity of the far greatest part; those that are left are but like the poor remains of an olive tree when it has been carefully shaken by the owner; if there be two or three berries in the top of the uppermost bough (out of the reach of those that shook it), that is all. Such is the remnant according to the election of grace, very few in comparison with the multitudes that walk on in the broad way. 2. They shall be a sanctified remnant, v. 7, 8 . These few that are preserved are such as, in the prospect of the judgment approaching, had repented of their sins and reformed their lives, and therefore were snatched thus as brands out of the burning, or such as having escaped, and becoming refugees in strange countries, were awakened, partly by a sense of the distinguishing mercy of their deliverance, and partly by the distresses they were still in, to return to God. (1.) They shall look up to their Creator, shall enquire, Where is God my Maker, who giveth songs in the night, in such a night of affliction as this? Job xxxv. 10, 11 . They shall acknowledge his hand in all the events concerning them, merciful and afflictive, and shall submit to his hand. They shall give him the glory due to his name, and be suitably affected with his providences. They shall expect relief and succour from him and depend upon him to help them. Their eyes shall have respect to him, as the eyes of a servant to the hand of his master, Ps. cxxiii. 2 . Observe, It is our duty at all times to have respect to God, to have our eyes ever towards him, both as our Maker (the author of our being and the God of nature) and as the Holy One of Israel, a God in covenant with us and the God of grace; particularly, when we are in affliction, our eyes must be towards the Lord, to pluck our feet out of the net ( Ps. xxv. 15 ); to bring us to this is the design of his providence as he is our Maker and the work of his grace as he is the Holy One of Israel. (2.) They shall look off from their idols, the creatures of their own fancy, shall no longer worship them, and seek to them, and expect relief from them. For God will be alone regarded, or he does not look upon himself as at all regarded. He that looks to his Maker must not look to the altars, the work of his hands, but disown them and cast them off, must not retain the least respect for that which his fingers have made, but break it to pieces, though it be his own workmanship— the groves and the images; the word signifies images made in honour of the sun and by which he was worshipped, the most ancient and most plausible idolatry, Deut. iv. 19 ; Job xxxi. 26 . We have reason to account those happy afflictions which part between us and our sins, and by sensible convictions of the vanity of the world, that great idol, cool our affections to it and lower our expectations from it.