Armenia in comments -- Book: Isaiah (tIs) Եսայի
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tIs 10::12 The Lord "Jehovah" - For אדני Adonai, fourteen MSS. and three editions read יהוה Yehovah.
The fruit "The effect" - "פרי peri, f. צבי tsebi, vid. Isa 13:19, sed confer, Pro 1:31; Pro 31:16, Pro 31:31." - Secker. The Chald:ee renders the word פרי peri by עיבדי obadey, works; which seems to be the true sense; and I have followed it. - L. Isaiah 10:13 tIs 10::29 They are gone over the passage "They have passed the strait" - The strait here mentioned is that of Michmas, a very narrow passage between two sharp hills or rocks, (see Sa1 14:4, Sa1 14:5), where a great army might have been opposed with advantage by a very inferior force. The author of the Book of Judith might perhaps mean this pass, at least among others: "Charging them to keep the passages of the hill country, for by them there was an entrance into Judea; and it was easy to stop them that would come up, because the passage was strait for two men at the most," Judith 4:7. The enemies having passed the strait without opposition, shows that all thoughts of making a stand in the open country were given up, and that their only resource was in the strength of the city.
Their lodging - The sense seems necessarily to require that we read למו lamo, to them, instead of לנו lanu, to us. These two words are in other places mistaken one for the other.
Thus Isa 44:7, for למו lamo, read לנו lanu, with the Chald:ee; and in the same manner Psa 64:6, with the Syriac, and Psa 80:7, on the authority of the Septuagint and Syriac, besides the necessity of the sense. Isaiah 10:30 tIs 10::33 Shall lop the bough with terror - פארה purah; but פורה purah, wine-press, is the reading of twenty-six of Kennicott's and twenty-three of De Rossi's MSS., four ancient editions, with Symmachus, Theodotion, and the Chald:ee. Isaiah 10:34
tIs 10::4 Without me - בלתי biltı̂y. There has been a great variety of interpretation affixed to this expression. The sense in which our translators understood it was, evidently, that they should be forsaken of God; and that, as the effect of this, they should bow down under the condition of captives, or among the slain. The Vulgate and the Septuagint, however. and many interpreters understand the word bore as a simple negative. 'Where will you flee for refuge? Where will you deposit your wealth so as not to bow down under a chain?' Vulgate, Ne incurvemini sub vinculo. Septuagint, Τοῦ μὴ ἐμπεσεῖν εἰς ἀπαγωνήν tou mē empesein eis apagōnēn - 'Not to fall into captivity.' The Hebrew will bear either mode of construction. Vitringa and Lowth understand it as our translators have done, as meaning that God would forsake them, and that without him, that is, deprived of his aid, they would be destroyed.
They shall bow down - They shall be subdued, as armies are that are taken captive.
Under the prisoners - That is, under the "condition" of prisoners; or as prisoner. Some understand it to mean, that they should bear down "in the place of prisoners;" that is, in prison, But it evidently means, simply, that they should be captives.
They shall fall under the slain - They shall be slain. Gesenius renders it, "'Among the prisoners, and "among" the slain.'" The Chald:ee reads it, 'You shall be east into chains out of your own land, and beyond your own cities you shall be cast out slain.' Vitringa supposes that the prophet, in this verse, refers to the custom, among the ancients, of placing prisoners in war under a yoke of wood to indicate their captivity. That such a custom obtained, there can be no doubt; but it is not probable that Isaiah refers to it here. The simple idea is, that many of them should be taken captive, and many of them slain. This prediction was fulfilled in the invasion of Tiglath-pileser; 2 Kings 15; 16.
For all this - Notwithstanding these calamities. The cup of punishment is not filled by these, but the divine judgment shall still be poured out further upon the nation. The anger of God shall not be fully expressed by these minor inflictions of his wrath, but his hand shall continue to be stretched out until the whole nation shall be overwhelmed and ruined; see the note at Isa 10:12. Isaiah 10:5 tIs 10::5 O Assyrian - The word הוי hôy, is commonly used to denounce wrath, or to indicate approaching calamity; as an interjection of threatening; Isa 1:4. 'Wo sinful nation;' Isa 10:8, Isa 10:11, Isa 10:18, Isa 10:20-21; Jer 48:1; Eze 13:2. The Vulgate so understands it here: Vae Assur; and the Septuagint, Οὐαι Ἀσσυρίοις Ouai Assuriois - 'Woe to the Assyrians.' So the Chald:ee and the Syriac. It is not then a simple address to the Assyrian; but a form denouncing wrath on the invader. Yet it was not so much designed to intimidate and appal the Assyrian himself as to comfort the Jews with the assurance that calamity should overtake him. The 'Assyrian' referred to here was the king of Assyria - Sennacherib, who was leading an army to invade the land of Judea.
The rod of mine anger - That is, the rod, or instrument, by which I will inflict punishment on a guilty nation. The Hebrew would bear the interpretation that the Assyrian was, an object against which God was angry; but the former is evidently the sense of the passage, as denoting that the Assyrian was the agent by which he would express his anger against a guilty people. Woe might be denounced against him for his wicked intention, at the same time that God might design to make use of his plans to punish the sins of his own people. The word "anger" here, refers to the indignation of God against the sins of the Jewish people.
And the staff - The word "staff" here, is synonymous with rod, as an instrument of chastisement or punishment; Isa 9:4; compare Isa 10:24; Nah 1:13; Eze 7:10.
In their hand - There has been considerable variety in the interpretation of this passage. Lowth and Noyes read it, 'The staff in whose hand is the instrument of my indignation.' This interpretation Lowth adopts, by omitting the word הוא hû' on the authority of the Alexandrine copy of the Septuagint, and five manuscripts, two of them ancient. Jerome reads it, 'Wo to the Assyrian! He is the staff and the rod of my fury; in their hand is my indignation.' So Forerius, Ludovicus, de Dieu, Cocceius, and others. Vitringa reads it, 'And in the hands of those who are my rod is my indignation.' Schmidius and Rosenmuller, 'And the rod which is in their hands, is the rod of mine indignation.' There is no necessity for any change in the text. The Hebrew, literally, is, 'Wo to the Assyrian! Rod of my anger! And he is the staff. In their hands is my indignation.' The sense is sufficiently clear, that the Assyrian was appointed to inflict punishmerit on a rebellious people, as the instrument of God. The Chald:ee renders it, 'Wo to the Assyrian! The dominion (power, ruler) of my fury, and the angel sent from my face, against them, for a malediction. Septuagint, 'And wrath in their hands.'
In their hand - In the hand of the Assyrians, where the word 'Assyrian' is taken as referring to the king of Assyria, as the representative of the nation. Isaiah 10:6 tIs 10::13 For he saith - The king of Assyria saith. This verse and the following are designed to show the reason why the king of Assyria should be thus punished. It was on account of his pride, and wicked plans. He sought not the glory of God, but purposed to do evil.
For I am prudent - I am wise; attributing his success to his own understanding, rather than to God.
I have removed the bounds of the people - That is, 'I have changed the limits of kingdoms; I have taken away the old boundaries, and made new ones at my pleasure. I have divided them into kingdoms and provinces as I pleased.' No higher assumption of power could have been made than thus to have changed the ancient limits of empires, and remodelled them at his will. It was claiming that he had so extended his own empire, as to have effectually blotted out the ancient lines which had existed, so that they were now all one, and under his control. So a man who buys farms, and annexes them to his own, takes away the ancient limits; he runs new lines as he pleases, and unites them all into one. This was the claim which Sennacherib set up over the nations.
Have robbed their treasures - Their hoarded wealth. This was another instance of the claim which he set up, of power and dominion. The treasures of kingdoms which had been hoarded for purposes of peace or war, he had plundered, and appropriated to his own use; compare the note at Isa 46:3.
I have put down the inhabitants - I have subdued them; have vanquished them.
As a valiant man - כאביר ka'bbı̂yr. Margin, 'Many people.' The Keri, or Hebrew marginal reading, is כביר kabbı̂yr without the Hebrew letter א, 'a mighty or, strong man.' The sense is not materially different. It is a claim that he had evinced might and valor in bringing down nations. Lowth renders it, 'Them that were strongly seated.' Noyes, 'Them that sat upon thrones.' The Chald:ee renders the verse, not literally, but according to the sense, 'I have made people to migrate from province to province, and have plundered the cities that were the subjects of praise, and have brought down by strength those who dwelt in fortified places. Our translation has given the sense correctly. Isaiah 10:14 tIs 10::18 The glory of his forest - In these expressions, the army of Sennacherib is compared with a beautiful grove thick set with trees; and as all the beauty of a grove which the fire overruns is destroyed, so, says the prophet, it will be with the army of the Assyrian under the judgments of God. If the 'briers and thorns' Isa 10:17 refer to the common soldiers of his army, then the glory of the forest - the tall, majestic trees - refer to the princes and nobles. But this mode of interpretation should not be pressed too far.
And of his fruitful field - וכרמלו vekaremilô. The word used here - "carmel" - is applied commonly to a rich mountain or promontory on the Mediterranean, on the southern boundary of the tribe of Asher. The word, however, properly means a fruitful field, a finely cultivated country, and Was given to Mount Carmel on this account, In this place it has no reference to that mountain, but is given to the army of Sennacherib to "keep up the figure" which the prophet commenced in Isa 10:17. That army, numerous, mighty, and well disciplined, was compared to an extensive region of hill and vale; of forests and fruitful fields; but it should all be destroyed as when the fire runs over fields and forests, and consumes all their beauty. Perhaps in all this, there may be allusion to the proud boast of Sennacherib Kg2 19:23, that he would 'go up the sides of Lebanon, and cut down the cedars thereof, and the choice fir-trees thereof', and enter into the forest of Carmel.' In allusion, possibly, to this, the prophet says that God would cut down the tall trees and desolate the fruitful field - the 'carmel' of his army, and would lay all waste.
Both soul and body - Hebrew, 'From the soul to the flesh;' that is, entirely. As the soul and the flesh, or body, compose the entire man, so the phrase denotes the entireness or totality of anything. The army would be totally ruined.
And they shall be as when a standard-bearer fainteth - There is here a great variety of interpretation. The Septuagint reads it: 'And he shall flee as one that flees from a burning flame.' This reading Lowth has followed; but for this there is not the slightest authority in the Hebrew. The Vulgate reads it, 'And he shall fly for terror, "et crit terrore profugus." The Chald:ee, 'And he shall be broken, and shall fly.' The Syriac, 'And he shall be as if he had never been.' Probably the correct idea is, "and they shall be as when a sick man wastes away." The words which are used (נסס כמסס kı̂mesos nosēs) are brought together for the sake of a paranomasia - a figure of speech common in the Hebrew. The word rendered in our version "fainteth" (מסס mesos) is probably the infinitive construct of the verb מסס mâsas, "to melt, dissolve, faint." It is applied to the manna that was dissolved by the heat of the sun, Exo 16:21; to wax melted by the fire, Psa 68:2; to a snail that consumes away, Psa 58:8; or to water that evaporates, Psa 58:7.
Hence, it is applied to the heart, exhausted of its vigor and spirit, Job 7:5; to things decayed that have lost their strength, Sa1 15:9; to a loan or tax laid upon a people that wastes and exhausts their wealth. It has the general notion, therefore, of melting, fainting, sinking away with the loss of strength; Psa 22:14; Psa 112:10; Psa 97:5; Isa 19:1; Isa 13:7; Jos 2:11; Jos 5:1; Jos 7:5. The word rendered "standard-bearer" (נסס nosēs) is from the verb נסס nāsas. This word signifies sometimes "to lift up," to elevate, or to erect a flag or standard to public view, to call men to arms; Isa 5:26; Isa 11:10, Isa 11:12; Isa 13:2; Isa 18:3; Isa 49:22; and also to lift up, or to exhibit anything as a judgment or public warning, and may thus be applied to divine judgments. Gesenius renders the verb, "to waste away, to be sick." In Syriac it has this signification. Taylor ("Heb. Con.") says, that it does not appear that this word ever has the signification of a military standard under which armies fight, but refers to a standard or ensign to "call" men together, or to indicate alarm and danger. The probable signification here, is that which refers it to a man wasting away with sickness, whose strength and vigor are gone, and who becomes weak and helpless. Thus applied to the Assyrian army, it is very striking. Though mighty, confident, and vigorous-like a man in full health - yet it would be like a vigorous man when disease comes upon him, and he pines away and sinks to the grave. Isaiah 10:19 tIs 10::27 His burden shall be taken away - The oppressions and exactions of the Assyrian.
From off thy shoulder - We bear a burden on the shoulder; and hence, any grievous exaction or oppression is represented as borne upon the shoulder.
And his yoke ... - Another image denoting deliverance from oppression and calamity.
And the yoke shall be destroyed because of the anointing - In the interpretation of these words, expositors have greatly differed. The Hebrew is literally, 'From the face of oil,' מפני-שׁמן mı̂peney-shāmen. The Vulgate renders it, literally, a facie olei. The Septuagint, 'His fear shall be taken from thee, and his yoke from thy shoulders.' The Syraic, 'His yoke shall be broken before the oxen.' The Chald:ee Paraphrase, 'The people shall be broken before the Messiah?' Lowth renders it, 'The yoke shall perish from off our shoulders;' following the Septuagint. Grotius suggests that it means that the yoke which the Assyrians had imposed upon the Jews would be broken by Hezekiah, the king who had been annointed with oil. Jarchi also supposes that it refers to one who was anointed - to the king; and many interpreters have referred it to the Messiah, as the anointed of God. Vitringa supposes that the Holy Spirit is here intended.
Kimchi supposes, that the figure is derived from the effect of oil on wood in destroying its consistency, and loosening its fibres; and that the expression means, that the yoke would be broken or dissolved as if it were penetrated with oil. But this is ascribing a property to oil which it does not possess. Dr. Seeker supposes that, instead of "oil," the text should read "shoulder," by a slight change in the Hebrew. But for this conjectural reading there is no authority. Cocceius supposes, that the word "oil" here means "fatness," and is used to denote prosperity and wealth, and that the prophet means to say, that the Assyrian would be corrupted and destroyed by the great amount of wealth which he would amass. The rabbis say, that this deliverance was performed on account of the great quantity of oil which Hezekiah caused to be consumed in the synagogues for the study of the law - a striking instance of the weak and puerile methods of interpretation which they have everywhere evinced. I confess that none of these explanations seem to me to be satisfactory, and that I do not know what is the meaning of the expression. Isaiah 10:28 tIs 10::29 They are gone over the passage - The word "passage" (מעברה ma‛ebı̂râh) may refer to any passage or ford of a stream, a shallow part of a river where crossing was practicable; or it may refer to any narrow pass, or place of passing in mountains. The Chald:ee Paraphrase renders this, 'They have passed the Jordan;' but this cannot be the meaning, as all the transactions referred to here occurred in the vicinity of Jerusalem, and long after they had crossed the Jordan. In Sa1 13:23, the 'passage of Michmash' is mentioned as the boundary of the garrison of the Philistines. Between Jeb'a and Mukhmas there is now a steep, precipitous valley, which is probably the 'passage' here referred to. This wady, or valley, runs into another that joins it on the north, and then issues out upon the plain not far from Jericho. In the valley are two hills of a conical form, having steep rocky sides, which are probably the rocks mentioned, in connection with Jonathan's adventure, as a narrow defile or way between the rock Bozez on the one side, and Seneh on tbe other; Sa1 14:4-5. This valley appears at a later time to have been the dividing line between the tribes of Ephraim and Benjamin, for Geba on the south side of this valley was the northern limit of Judah and Benjamin Kg2 23:8; while Bethel on its north side was on the southern border of Ephraim; Jdg 16:1-2. - Robinson's "Bib. Researches," ii. p. 116. Of course it was an important place, and could be easily guarded - like the strait of Thermopylae. By his having passed this place is denoted an advance toward Jerusalem, showing that nothing impeded his progress, and that he was rapidly hastening with his army to the city.
They have taken up their lodging at Geba - They have pitched their camp there, being entirely through the defile of Michmash. Hebrew, 'Geba is a lodging place for us;' that is, for the Assyrians. Perhaps, however. there is an error in the common Hebrew text here, and that it should be למו lāmô, 'for them,' instead of לנוּ lānû, 'for us.' The Septuagint and the Chald:ee so read it, and so our translators have understood it. "Geba" here is not be confounded with 'Gibeah of Saul,' mentioned just after. It was in the tribe of Benjamin Kg1 15:22; and was on the line, or nearly on the line, of Judah, so as to be its northern boundary; Kg2 23:8. It was not far from Gibeah, or Gibeon. There are at present no traces of the place known.
Ramah - This city was in the tribe of Benjamin. It was between Geba and Gibea. It was called "Ramah," from its being on elevated ground; compare the note at Mat 2:18. "Ramah," now called "er-Ram," lies on a high hill a little east of the road from Jerusalem to Bethel. It is now a miserable village, with few houses, and these in the summer mostly deserted. There are here large square stones, and also columns scattered about in the fields, indicating an ancient place of some importance. A small mosque is here with columns, which seems once to have been a church. Its situation is very conspicuous, and commands a fine prospect. It is near Gibeah, about six Roman miles from Jerusalem. So Jerome, "Commentary" in Hos 5:8 : 'Rama quae est juxta Gabaa in septimo lapide a Jerosolymis sita.' Josephus places it at forty stadia from Jerusalem; "Ant." viii. 12, 3.
Is afraid - Is terrified and alarmed at the approach of Sennacherib - a beautiful variation in the description, denoting his rapid and certain advance on the city of Jerusalem, spreading consternation everywhere.
Gibeah of Saul - This was called 'Gibeah of Saul,' because it was the birthplace of Saul Sa1 11:4; Sa1 15:34; Sa2 21:6; and to distinguish it from Gibea in the tribe of Judah Jos 15:57; and also a Gibeah where Eleazar was burled; Jos 24:33. Jerome mentions Gibeah as in his day level with the ground. - "Epis. 86, ad Eustoch." It has been almost wholly, since his time, unnoticed by travelers. It is probably the same as the modern village of Jeba, lying in a direction to the southwest of Mukhmas. This village is small, and is half in ruins. Among these there are occasionally seen large hewn stones, indicating antiquity. There is here the ruin of a small tower almost solid, and a small building having the appearance of an ancient church. It is an elevated place from which several villages are visible. - Robinson's "Bib. Researches," ii. p. 113.
Is fled - That is, the inhabitants have fled. Such was the consternation produced by the march of the army of Sennacherib, that the city was thrown into commotion, and left empty. Isaiah 10:30 tIs 10::32 As yet shall he remain - This is still a description of his advancing toward Jerusalem. He would make a station at Nob and remain there a day, meaning, perhaps, "only" one day, such would be his impatience to attack and destroy Jerusalem.
At Nob - Nob was a city of Benjamin, inhabited by priests; Neh 11:32. When David was driven away by Saul, he came to this city, and received supplies from Ahimelech the priest; Sa1 21:1-6. Nob must have been situated somewhere upon the ridge of the mount of Olives, to the northeast of the city. So Jerome, professedly from Hebrew tradition, says, 'Stans in oppidulo Nob et procul urbem conspiciens Jerusalem.' - "Commentary in loc." Messrs. Robinson and Smith sought all along the ridge of the mount of Olives, from the Damascus road to the summit opposite to the city, for some traces of an ancient site which might be regarded as the place of Nob; but without the slightest success. - "Bib. Researches," ii. p. 150.
He shall shake his hand - That is, in the attitude of menace, or threatening. This language implies, that the city of Nob was so near to Jerusalem that the latter city could be seen from it; and the description denotes, that at the sight of Jerusalem Sennacherib would be full of indignation, and utter against it the threat of speedy and complete ruin.
The mount of the daughter of Zion - See the note at Isa 1:8. The Chald:ee renders this, 'He shall come, and stand in Nob, the city of the priests, over against the wall of Jerusalem, and shall answer and say to his army, "Is not this that city of Jerusalem against which I have assembled all my armies, and on account of which I have made an exaction on all my provinces? And lo, it is less and more feeble than any of the defenses of the people which I have subjected in the strength of my hand." Over against that he shall stand, and shake his head, and shall bring his hand against the mount of the sanctuary which is Zion, and against the court which is in Jerusalem.' Jarchi and Kimchi say, that Nob was so near to Jerusalem that it could be seen from thence; and hence, this is mentioned as the last station of the army of the Assyrian, the end of his march, and where the prize seemed to be within his grasp. Isaiah 10:33
tIs 10::1
Woe unto them that decree unrighteous decrees,.... Or, "O ye that decree", &c. being a sign of the vocative case, and an interjection of calling, as Aben Ezra observes; though the Targum and other versions understand it of a threatening denounced; and is to be understood as lying against lawgivers and judges, political rulers and governors of the people, that made unrighteous laws; laws which were not agreeable to the law of God, nor right reason; and were injurious to the persons and properties of men; and which were calculated for the oppression of good men, especially the poor, and for the protection of wicked men, who made no conscience of spoiling them: and that write grievousness which they have prescribed; laws grievous and intolerable being made by them, they wrote them, or ordered them to be written, to be engrossed and promulgated, published them, and obliged the people to be subject to them. This some understand of the scribes of judges, who sat in court, and wrote out the decrees and sentences made by them; but it rather intends the same persons as before; and not ecclesiastical but political governors are meant, and such as lived before the Babylonish captivity; or otherwise the whole is applicable to the Scribes and Pharisees, to the Misnic doctors, the authors of the oral law, the fathers of tradition, whose decisions and decrees were unrighteous and injurious, and contrary to the commands of God; heavy burdens, and grievous to be borne, and very oppressive of the poor, the fatherless, and the widow; for which they are reproved by Christ, Mat 15:3 Jarchi says it is an Arabic (g) word, which signifies scribes. (g) So and Scriba, Golius, col. 1999; so the word is used in the Chald:ee and Syriac languages. See Castel. col. 1828, 1829. Isaiah 10:2