« PreviousContinue »
A prophecy of the
advent of the Messiah. 4 M. cir. 3292. shall thy moon withdraw itself: / branch of my planting, P the work 4. M. cir. 3292. Olyınp. XVII. 1. for the Lord shall be thine ever- of my hands, that I
be Olymp. XVII. 1. Nunæ Pornpilii, lasting light, and the days of glorified.
Numæ Pompilii, R. Roman., 4.
R. Roman., thy mourning shall be ended. 22 « A little one shall become 21 Thy people also shall be all righteous: a thousand, and a small one a strong nation: they shall inherit the land for ever, the I the LORD will hasten it in his time.
Chap. lii. 1; Rev, xxi. 27.
Psa. Xxxvii. 11, 22; Matt. Chap. lxi. 3 ; Matt. xv. 13; John xv. 2.p Chap. xxix. 23;
xlv. Il; Eph. ii. 10. Matt. xiii. 31, 32.
tuagint and Chaldee, to read either bobi velailah, and that time must come before it begins to take place ; by night, instead of asko ulenogah, and for bright- but when it does begin, the whole will be performed in ness; or 75 ba nube ulenogah ballailah, adding the a short space. It is not, therefore, the time deterword ozoba ballailah, by night.-L.
mined for the event that shall be hastened, but all the Verse 21. Of my planting] 'yoo mattai ; so, with circumstances of the event; all the parts of the prethe Keri, read forty-four MSS. (sever ancient) and diction shall be speedily completed. * the Lorde six editions ; with whick agree the Syriac, Chaldee, in hys tpme sodepnly schal doun thys.--Old MS. and Vulgate.
Bible. And because it is the LORD, therefore it Verse 22. I the Lord will hasten it in his time) will be done: for although it be difficult, he is There is a time set for the fulfilment of this prophecy : almighty.
The subject of the preceding chapter is continued in this; and to give it the greater solemnity, the Messiak
is introduced describing his character and office, and confirming the large promises made before, 1–9. In consequence of this the Jewish Church is introduced, praising God for the honour done her by her restoration to favour, and by the accession of the Gentiles, which is beautifully described by allusions to the rich pontifical dress of the high priest; a happy similitude to express the ornaments of a restored nation and of a renewed mind, 10. Certainty of the prophecy illustrated by a figure drawn from the regetable king
dom, 11. A. M. cir. 3292.
THE Spirit of the Lord God captives, and the opening of 4M. cir. 3292. B. C. cir. 712. Olymp. XVII. 1. is upon me; because the the prison to them that are Olymp. XVII. 1. Numa Pompilii, LORD o hath anointed me to bound;
Numæ Pompilii, R. Roman., 4. preach good tidings unto the 2 • To proclaim the acceptable R. Roman., 4. mcek; he hath sent me to bind up the year of the LORD, and the day of vengeance broken-hearted, to proclaim a liberty to the of our God; to comfort all that mourn; a Chap. xi. 2; Luke iv. 18; John i. 32 ; iii. 34. — - Psa. xlv. eSee Lev. xxv. 9.—_ Chap. xxxiv. 8; lxiii. 4;. lxvi.
- Psa cxlvi. 3; chap. Ivii. 15. Chap. xlii. 7; see Jer. 14; Mal. iv. 1, 3; 2 Thess. i. 7, 8, 9.- Chap. lvii. 18; xxxiv. &
Matt. v. 4.
NOTES ON CHAP. LXI.
it primarily refers to Isaiah preaching the glad tidings Verse 1. The Spirit of the Lord God is upon me- of deliverance to the Jews. “ The Spirit of Jehovah is upon me") The Septua- The opening of the prison—" Perfect liberty"] gint, Vulgate, and St. Luke, (chap. iv. 18,) and a nip npo pekach koach. Ten MSS. of Kennicott's, MS., and two old editions omit the word 27% Adonai, several of De Rossi's, and one of my own, with the the Lord; which was probably added to the text Complutensian, have nipnpa pekachkoach in one word ; through the superstition of the Jews, to prevent the and so the Septuagint' and Vulgate appear to have pronunciation of the word 1717 Yehovah following. taken it: not merely opening of prisons, but every kind See Kennicott on the state of the printed Hebrew text, of liberty-complete redemption. vol. i., p. 510.
The proclaiming of perfect liberty to the bound, and In most of Isaiah's prophecies there is a primary the year of acceptance with JEHOVAH, is a manifest and secondary sense, or a remote subject illustrated by allusion to the proclaiming of the year of jubilee by one that is near. The deliverance of the Jews from sound of trumpet. See Lev. xxv. 9, &c. This their captivity in Babylon is constantly used to shadow was a year of general release of debts and obligaforth the salvation of men by Jesus Christ. Even the tions, of bondmen and bondwomen, of lands and prophet himself is a typical person, and is sometimes possessions which had been sold from the families intended to represent the great Saviour. It is evident and tribes to which they belonged. Our Saviour, from Luke iv. 18 that this is a prophecy of our blessed by applying this text to himself, (Luke iv. 18, 19,) a Lord and his preaching; and yet it is as evident that text so manifestly relating to the institution above
made to Israel. A. M. cir. 3292.
3 To appoint unto them that 5 And m strangers shall stand A. M. cir. 3292. B. C. cir. 712.
B. C. cir. 712.
, R. Roman., 4. of joy for mourning, the garment ploughmen and your vinedressers. R. Roman., 4 of praise for the spirit of heaviness; that they 6 But ye shall be named the Priests of the might be called trees of righteousness, i the Lord: men shall call you the Ministers of planting of the Lord, that he might be our God : °ye shall eat the riches of the Genglorified.
tiles, and in their glory shall ye boast your4 And they shall 'build the old wastes, they selves. shall raise up the former desolations, and they 7 p For your shame ye shall have double ; shall repair the waste cities, the desolations and for confusion they shall rejoice in their of many generations.
portion : therefore in their land they shall Psa. xxx. 11. - Chap. 1x. 21. John xv. 8. - Chap. xlix. Exod. xix. 6; chap. Lx. 17 ; lxvi. 21 ; 1 Pet. ii. 5,9; Rev. i6;F, 8; lviii. 12; Ezek. xxxvi. 33, 36. — Eph. ii. 12.
• Chap. Ix. 5, 11, 16.--—p Chap. xl. 2; Zech. ix. 12. mentioned, plainly declares the typical design of that shall build,” add 733 mimmecha, they that spring from institution.
thee. Four MSS. have it so, (two of them ancienis) Verse 3. To appoint unto them that mourn in Zion and one of mine has it in the margin, and it is con
-" To impart gladness to the mourners of Zion") firmed by chap. lviii. 12, where the sentence is the A word necessary to the sense is certainly lost in this very same, this word being here added. Kimchi makes place, of which the ancient Versions have preserved the same remark : "the word good mimmecha is omitno traces. Houbigant, by conjecture, inserts the word 'ted here; but is found in chap. Iviii. 12." 110v sason, gladness, taken from the line next but one
The desolations of many generations] It seems below, where it stands opposed to 12x ebel, sorrow or that these words cannot refer to the Jews in the mourning, as the word lost here was to box abeley, Babylonish captivity, for they were not there many mourners : I follow him.-L.
generations; but it may refer to their dispersions and Beauty for ashes—“A beautiful crown instead of state of ruin since the advent of our Lord; and conseashes") In times of mourning the Jews put on sack- quently this may be a promise of the restoration of the cloth, or coarse and sordid raiment, and spread dust Jewish people. and ashes on their heads; on the contrary, splendid Verse 5. Strangers shall—feed your flocks] Genclothing and ointment poured on the head were the tiles shall first preach to you the salvation of Christ, signs of joy. “ Feign thyself to be a mourner,” says and feed with Divine knowledge the Jewish congreJoab to the woman of Tekoah, “and put on now gations. mourning apparel, and anoint not thyself with oil," 2 Verse 7. For your shame—“ Instead of your Sam. xiv, 2. These customs are at large expressed shame”] The translation of this verse, which is very in the Book of Judith : “She pulled off the sack- confused, and probably corrupted in the Hebrew, is cloth which she had on, and put off the garments of taken from the Syriac Version ; except that the latter her widowhood, and washed her body all over with has not expressed the word 11909 mishneh, double, in water and anointed herself with precious ointment, the first place. Five MSS. add the conjunction 1 rau and braided the hair of her head, and put on a tire to nnow simchath. The Syriac reads in taronnu, (mítre, marg.] upon it; and put on her garments of and win tirashu, in the second person, “ye shall regladness ;" chap. x. 3.-L.
joice, ye shall inherit.” And for ons lahem, to them, 198 non nxo peer tachath ephar, glory for ashes; two MSS., (one of them ancient,) three of De Rossi's, a paronomasia which the prophet often uses: a chaplet, and the Syriac, read ooh lachem, to you, in the second crown, or other ornament of the head (for so the Vul- person likewise. gate renders the word here and in the 10th verse.; in The Version of the Septuagint is imperfect in this which last place the Septuagint agree in the same place; the first half of the verse is entirely omitted in rendering,) instead of dust and ashes, which before all the printed copies. It is supplied by MSS. Pacovered it; and the costly ointments used on occa- chom. and 1. D. 11. in the following manner :sions of festivity, instead of the ensigns of sorrow.-L.
Trees of righteousness——" Trees approved") Heb. Αντι της αισχυνης υμων της διπλης, , oaks of righteousness or truth; that is, such as by Και αντι της εντροπης αγαλλιασεσαι και μερις αυσων: their flourishing condition should show that they were
Δια τουτο σην γην αυτων εκ δευτερουindeeed “the scion of God's planting, and the work of his hands ;” under which images, in the preceding
“Instead of your shame ye shall have double,
And instead of your confusion their portion shali chapter, ver. 21, the true servants of God, in a highly
rejoice; improved state of the Church, were represented ; that is, says Vitringa on that place, “commendable for the
Therefore, they shall possess their land a second strength of their faith, their durability, and firmness."
Verse 4. " And they that spring from thee") A In which the two MSS. agree, except that 1. D. 11. has word is lost here likewise. After 1331 ubanu, “ they by mistake nuegas, day, for å legis, the part. And Cod.
Hab. iii. 18. —
made to Israel,
. 5122 possess the double : everlasting soul shall be joyful in my God; 4. M. cit. 3292. Olytap. XVII. 1. joy shall be unto them.
for he hath clothed me with the Olymp. XVII. I. Numæ Pompihi,
8 For 9 I the Lord love judg- garments of salvation, he hath Nuræ Pompilii, R. Roman., 4.
R. Roman., 4.
9 And their seed shall be known among the herself with her jewels.
will cause y righteousness and ? praise to
Psa, cxxxii. 9, 16. Chap. xlix. 18; Rev. xli. 7; xui. 15; X. 18; xvii. 8; xxiv. 7; xxvi. 3; xxviii. 4, 13; xxi. 2. * Heb. decketh as priest. -y Psa. Ixxii. 3; lxxxv. ll. cheap. lxv. 23.
2 Chap. lx. 18; Ixii. 7. Marchal., in the margin, has pretty nearly the same brought into the Church of Christ, and with the Gentiles supplement as from Theodotion.-L.
made fellow heirs of the blessings of the new covenant, Verse 8. I hate robbery, for burnt-offering—“Who As a bridegroom decketh himself with ornaments bate rapine and iniquity”] The Syriac, and Chaldee “As the bridegroom decketh himself with a priestly prefix the conjunction i vau, instead of the preposition crown") An allusion to the magnificent dress of the a beth, to buy olah, which they render iniquity or high priest, when performing his functions; and paroppression, and so the Septuagint, adsxias. The dif- ticularly to the mitre, and crown or plate of gold on ference lies in the punctuation ; ibiya beolah, in a the front of it, Exod. xxix. 6. The bonnet or mitre burnt-offering, biya beavelah, in iniquity. The let- of the priests also was made, as Moses expresses it, ters are the same in both words. Five of De Rossi's “for glory and for beauty,” Exod. xxviii. 40. It is MSS. confirm this reading.
difficult to give its full force to the prophet's metaVerse 9. Their seed shall be known among the phor in another language. The version of Aquila and Gentiles] Both Jews and Gentiles are to make but Symmachus comes nearest to it: ús vuudiov ispareuome fold under one shepherd, Christ Jesus. But still, MEVOV Otepauw. “as a bridegroom decked with a priestly notwithstanding this, they may retain their peculiarity crown.”—L. and national distinction; so that though they are Verse 11. The Lord God—“The Lord JEHOVAH"] known to be Christians, yet they shall appear to be “978 Adonai, the Lord, makes the line longer than the converted Jews. After their conversion to Christianity preceding and following; and the Septuagint, Aleranthis will necessarily be the case for a long time. drian, (and MSS. Pachom. and 1. D. 11.,) and Arabic, Strange nations are not so speedily amalgamated, as do not so render it. Hence it seems to be interpolated," to lose their peculiar cast of features, and other —Dr. JUBB. Three MSS. have it not.
See on ver, national distinctions.
I of this chapter. Both words 7717' 478 Adonai YeVerse 10. I will greatly rejoice in the Lord] These hovah, are wanting in one of my MSS.; but are supplied may be the words of the Jews now converted, and I in the margin by a later hand.
mised, and here again foretold, may be hastened, 1-5. He then calls upon the faithful, particularly the
proclaimed, 10-12. 4. M. cir. 372. FOR Zion's sake will I not hold as brightness, and the salvation 4. Cor. 322. Olymp. XVII. I.
my peace, and for Jerusa- thereof as a lamp that burneth. Olymp. XVII. 1. Numa Pompili, lem's sake a I will not rest, until 2 b And the Gentiles shall see Numæ Pompilii
, R. Roman., 4. the righteousness thereof go forth thy righteousness, and all kings R. Roman., 4. a Ver. 7.
Chap. 1x. 3.
pose relative to the events predicted in the preceding
B. C. cir. 712.
R. Roman., 4.
Jews and Gentiles shall be united ISAIAH.
to God, and made one people. B. C. cir . 112. thy glory : ' and thou shalt be
5 For as a young man marrieth A. M. cir. 3292. Olymp. XVII.1. called by a new name, which a virgin, so shall thy sons marry Olymp XVII. 1. Numæ Pompilii, the mouth of the LORD shall thee: and kas the bridegroom re- Numa Pompilii,
joiceth over the bride, so I shall R. Roman., 4. 3 Thou shall also be d a crown of glory in thy God rejoice over thee. the hand of the LORD, and a royal diadem in 6 - I have set watchmen upon thy walls, O the hand of thy God.
Jerusalem, which shall never hold their peace 4 e Thou shalt no more be termed ' Forsaken; day nor night : "ye that make mention of the neither shall thy land any more be termed LORD, keep not silence, & Desolate : but thou shalt be called "Hephzi- 7 And give him no rest, till he establish, bah, and thy land · Beulah : for the Lord de- and till he make Jerusalem Pa praise in the lighteth in thee, and thy land shall be married. earth.
c See ver. 4, 12; chap. Ixv. 15.- d Zech. ix. 16. Le Hos. i. 10; Heb.with the joy of the bridegroom. Chap. Ixv. 19.—mEzek. 1 Pet. ii. 10. _Chap. xlix. 14; liv. 6, 7. + Chap. liv. 1. i. 17; xxxvi. 7. So Or, ye that are the LORD'S remembrances. That is, My delight is in her.-i That is, Married.
• Heb. silence. -- Chap. Ixi. 11; Zeph. iii. 20.
TIAN–or, as in the fourth verse, 17] 'yon chephtsi bah, 33. Now the watches in the east, even to this day, are “ my delight is in her”—because she has now received performed by a loud cry from time to time of the watchthat command, “This is my beloved Son, in whom I men, to mark the time, and that very frequently, and am well pleased ; HEAR HIM.”
in order to show that they themselves are constantly Verse 4. Thy land Beulah] gbiya beulah, married. attentive to their duty. Hence the watchmen are said In the prophets, a desolate land is represented under by the prophet, chap. lii. 8, to lift up their voice; and the notion of a widow; an inhabited land, under that here they are commanded, not to keep silence; and the of a married woman, who has both a husband and greatest reproach to them is, that they are dumb dogs; children.
they cannot bark; dreamers ; sluggards, loving to slumVerse 5. For as a young man--so] The particles ber, chap. lvi. 10.
« The watchmen in the camp of of comparison are not at present in the Hebrew Text : the caravans go their rounds crying one after another, but the Septuagint, Syriac, and Chaldee seem to God is one, he is merciful :' and often add, “Take have read in their copies 3 caph prefixed to the verb, heed to yourselves.'" Tavernier, Voyage de Perse, Syard yg ki keyibal, which seems to have been omit- Liv. i. chap. x. The hundred and thirty-fourth Psalm ted by mistake of a transcriber, occasioned by the gives us an example of the temple watch. The whole repetition of the same two letters. And before the Psalm is nothing more than the alternate cry of two verb in the second line a MS. adds 1d ken, so; which different divisions of the watch. The first watch adthe Septuagint, Syriac, and Chaldee seem also to dresses the second, reminding them of their duty; the have had in their copies. In the third line of this second answers by a solemn blessing. The address verse the same MS. has in like manner vwo i vechim- and the answer seem both to be a set form, which each sos, and two MSS. and the Babylonish Talmud vw) division proclaimed, or sung aloud, at stated intervals, kimsos, adding the 3 caph ; and in the fourth line, the to notify the time of the night : Babylonish Talmud likewise adds ya ken, so, before the
First CHORUS. verb. Sir John Chardin, in his note on this place, tells us,
“Come on now, bless ye Jehovah, all ye servants of is that it is the custom in the east for youths, that were
JEHOVAH; never married, always to marry virgins ;, and widowers,
Ye that stand in the house of Jehovah in the nights; however young, to marry widows.”—Harmer, Observ.
Lift up your hands towards the sanctuary, ü p. 482.
And bless ye Jehovah." So shall thy sons marry thee.] For 7033 banayich,
Second CHORUS. thy sons, Bishop Lowth reads, restorer or builder, as he does not consider the word as the plural of pa ben, a
“Jehovah bless thee out of Sion;
He that made heaven and earth." son, but the participle benoni of the verb 7733 banah, he built. I do not see that we gain much by this trans- “Ye who stand in the place of the watch, in the house lation. Thy sons shall dwell in thee, Vulgate; and so of the sanctuary of the Lord; and ye praise through the Septuagint and Chaldee.
the nights ;"—says the Chaldee paraphrase on the Verse 6. Ye that make mention of the Lord, keep second line. And this explains what is here particunot silence] The faithful, and in particular the priests larly meant by proclaiming, or making remembrance and Levites, are exhorted by the prophet to beseech of, the name of JEHOVAH : the form, which the watch God with unremitted importunity (compare Luke xviii. made use of on these occasions, was always a short 1, &c.) to hasten the redemption of Sion. The image sentence, expressing some pious sentiment, of which in this place is taken from the temple service; in which Jehovah was the subject; and it is remarkable, that there was appointed a constant watch, day and night, the custom in the cast in this respect also still conti by the Levites : and among them this seems to have nues the very same; as appears by the example above belonged particularly to the singers, see i Chron. ix. given from Tavernier,
The future restoration
of the Jews. A. M. cir. 3292.
8 The Lord hath sworn by his pare ye the way of the people ; M. cir. 3292. B. C. cir. 712. Olymp. XVII. 1. right hand, and by the arm of his cast up, cast up the highway; Olymp. XVII. 1, Nimæ Pompilii, strength, 9 Surely I will no more gather out the stones ; u lift up a Numæ Pompilii
, R. Roman., 1. 'give thy corn to be meat for standard for the people.
R. Roman., 4. thine enemies; and the sons of the stranger 11 Behold, the Lord hath proclaimed unto shall not drink thy wine, for the which thou the end of the world, "Say ye to the daughter hast laboured :
of Zion, Behold, thy salvation cometh; behold; 9 But they that have gathered it shall eat it, his w reward is with him, and his work be and praise the LORD; and they that have fore him. brought it together shall drink it in the courts 12 And they shall call them, The holy peoof my holiness.
ple, The redeemed of the LORD: and thou shalt 10 Go through, go through the gates; ' pre- be called, Sought out, A city y not forsaken.
a Heb. If I give, &c. - Deut. xxix. 31, &c.; Jer. v. 17. u Chap. xi, 12.- Zech. ix. 9; Matt. xxi. 5; John xii. s See Deut. xii. 12; xiv. 23, 26; xvi. 11, 14.-Chap. xl. 3; 15.- *Chap. xl. 10; Rev. xxii. 12.-* Or, recompense, lm. 14.
y Ver. 4.
And this observation leads to the explanation of an Verse 10. Of the people—“For the people") Beobscure passage in the Prophet Malachi, chap. ii. 12. fore the word byn haam, the people, two MSS. insert " JEHOVAH will cut off the man that doeth this;
17177. Yehovah; one MS. adds the same word after; and The watchman and the answerer, from the taberna- eight MSS., three ancient, instead of byn haam, have cles of Jacob;
171n Yehovah, and so likewise one edition. But though
it makes a good sense either way, I believe it to be And him that presenteth an offering to JEHOVAH God of hosts."
an interpolation, as the ancient Versions do not fa
vour it. The Septuagint indeed read 'dy ammi, my nyt er veoneh, the master and the scholar, says our people.—L. translation, after the Vulgate : the son and the grand- Verse 11. Unto the end of the world—1987 nyp son, says the Syriac and Chaldee, as little to the pur- el ketseh haarets-Instead of 5x el, to, ty ad, unto, pose : Arias Montanus has given it vigilantem et re- is the reading of two of Kennicott's MSS.; and one spondentem, “ the watchman and the answerer;" that of mine has n3p» mikketseh, “From the end of the is, the Levite and “him that presenteth an offering to earth." JEHOVAH," that is, the priest.-L. Ye that make men- Behold, thy salvation cometh—"Lo, thy Saviour tion of the Lord, keep not silence. Is not this clause cometh"] So all the ancient Versions render the an address to the ministers of Christ, to continue in word Jue yishech.. supplication for the conversion of the Jewish people ? Behold, his reward] See note on 'chap. xl. 10, Kimchi seems to think that the watchmen are the inter-11. This reward he carries as it were in his hand, ceding angels!
His work is before him—he perfectly knows what is Verse 9. But they that have gathered it shall eat it, to be done ; and is perfectly able to do it. He will do and praise the Lord] This and the following line what God should do, and what man cannot do; and have reference to the law of Moses : “ Thou mayest men should be workers with him. Let no man fear that not eat within thy gates the tithe of thy corn, or of thy the promise shall not be fulfilled on account of its difwine, or of thy oil; but thou must eat them before the ficulty, its greatness, the hinderances in the way, or the Lord thy God, in the place which the Lord thy God unworthiness of the person to whom it is made. It is shall choose,” Deut. xii. 17, 18. “And when ye shall God's work; he is able to do it, and as willing as he come into the land, and shall have planted all manner is able. of trees for food, then.ye shall count the fruit thereof Verse 12. They shall call them— These characteras uncircumcised : three years it shall be as uncir- istics seem to be put in their inverted order.– 1. God cumcised unto you ; it shall not be eaten of. But in will not forsake them. 2. They shall be sought out, the fourth year all the fruit thereof shall be holy to praise 3. They shall be redeemed. And, 4. Be in conse. the Lord withal. And in the fifth year ye shall eat the quence a holy people. 1. When God calls, it is a fruit thereof,” Lev. xix. 23–25. This clearly explains proof that he has not forsaken. 2. When he seeks, it the force of the expressions, “ shall praise JEHOVAH,” is a proof he is waiting to be gracious. 3. When the and “ shall drink it in my sacred courts.”
atonement is exhibited, all things are then ready. 4. Five MSS., one ancient, have inibax yocheluhu, And when that is received, holiness of heart and life is they shall eat it, fully expressed : and so likewise then to be kept continually in view, as this is the genu1711 yishtuhu, they shall drink it, is found in nine- ine work of God's Spirit ; and without holiness none teen MSS., three of them ancient.-L.
shall see the Lord.