Commentary on Isaiah: Introduction and Part 1 (No. F023)

Introduction

Isaiah (Yah (o) is salvation or 'hosaias from the LXX (and 21 times in the NT). He is the first of the Latter Prophets. The longer spelling current in the eight century BCE was shortened and that form is found in the Elephantine Papyri (Cowley 5:16; 8:33; 9:21). The name is similar to Joshua, Jesus, Hosea, and also to Elisha (see Isaiah Interpreter’s Dictionary of the Bible, pp. 731ff)).

The prophet Isaiah, son of Amoz, was appointed by God to proclaim his message to Judah and Jerusalem between 742 and 687 BCE (see OARSV n.). In this critical period the Northern Kingdom was annexed to the Assyrian Empire (2Kgs. Ch. 17) and Judah survived as a tributary state in its shadow (2Chr. 28:21).

Modern Revisionist theory holds that Chapters 1-39 are attributed to Isaiah (Isa. 1) and that Chs. 40-66 come from the time of Cyrus of Persia (539 BCE) being judged to be from historical background, literary style and theological emphases (cf. OARSV Intro n.).

The First section is considered to contain Isaiah's memoirs 1:1-12:6. The text then continues with oracles against foreign and domestic enemies (13:1-23:18) followed by what is termed the “Isaiah Apocalypse” (24:1-27:13). The Oracles are generally concerned with Judah's intrigue with Egypt, its implications and consequences (28:1-32:20). That is then followed by what are considered to be post-exilic eschatological oracles (33:1-35:10). An historical appendix is then considered to complete the pre-exilic section (36:1-39:8) (see OARSV n.). It is thought that there is some rearranging of oracles by post- exilic editors (OARSV n.). They assume that Isaiah seems to know the works of his contemporaries, Amos, Hosea and Micah and that in attacking social injustice is asserting Judah's tenuous relationship with God. Indeed, the theme of all the latter prophets is to condemn Judah for their abandonment of the laws of God and the Covenant as we see particularly in Jeremiah and also in Ezekiel, which shows their long-term rejection and their ultimate dispersion. (F024, F024xiv; F026ix, x, xi, xii).

Chapters 40-66 are called, by modern revisionist scholars, Second Isaiah (or even Second and Third Isaiah). They assume that it originated before the fall of Babylon (Oct. 29 539 BCE) to the armies of Cyrus King of Persia and during the generation following (cf. OARSV n.). It is asserted that the anonymous author of the First (bipartite) Section (Chs. 40-55) (or 40-48; 49-55) exults in joyful anticipation of exiled Judah’s restoration to Palestine, for which Cyrus is God's Precipitating Agent (44:28). It appears that modern revisionist scholars assume that God cannot issue prophecy and that for a person to be named in prophecy it must have been an aposteriori event, written after the person took the action God said he would take, and not as prophecy. The rest of the OARSV introduction reflects this aposteriori view of Isaiah and we will not canvas the view further. The same reasoning is applied to Daniel. Not only did Daniel prophesy the main events of the Babylonian and Medo-Persian Empires but all that of the Greeks and the North and South divisions (which were pointed out to Alexander when he went to Jerusalem) and then the Roman Empire and also the Holy Roman Empires and now the final Empire leading into the Wars of the End and the Return of Messiah (see F027xiii). We will examine these prophecies and outline all of the activities to the Return of the Messiah and the Restoration of the Laws of God and the Calendar for the Second Exodus (Chs. 65-66) (see Summary of Isaiah and also No. 156f).

What will be apparent is that the prophecies given to Isaiah relate from the captivity and removal of the Northern Kingdom ca. 722 to the Babylonian captivity and the restoration of Judah and the execution of the Messiah and then to the dispersion of Judah and the Restoration in the Last Days at the Return of Messiah and the Second Exodus of Israel in its entirety over these coming years. We will see that Isaiah is one of the greatest inspired texts of the Bible and we will deal with the assumed divisions and rejection of inspired prophecy by modern revisionist scholars, many of whom do not believe in the inspiration of the Bible texts. Many claim that the OT was not written until the Second Century BCE due to aposteriori reasoning.

Note that Bullinger's dates in his commentary are based on faulty 19^th century timelines, which scholarship has improved over the twentieth and twenty-first centuries. The timelines of the Kings of Judah and Israel are at Outline Timetable of the Age (No. 272).

We will provide the actual dates in the texts.

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- Isaiah

by E.W. Bullinger

THE STRUCTURE OF THE BOOK AS A WHOLE.

(INTROVERSION)

Isaiah 1:1THE TITLE.

Isaiah 1:25; Isaiah 1:30. Exhortations: Reprehensory. Prophetic.

Isaiah 6:1-13. The VOICE From The TEMPLE. The SCATTERING.

Isaiah 7:1 - Isaiah 12:6 . HISTORIC. Events and Prophecies (AHAZ).

Isaiah 13:1- Isaiah 27:13. BURDENS. Alternated with ISRAEL''S Blessings.

Isaiah 28:1-Isaiah 35:10. WOES. Alternated with JEHOVAH''S Glories.

Isaiah 36:1 - Isaiah 39:8 . HISTORIC. Events and Prophecies (HEZEKIAH).

Isaiah 40:1-11. The VOICE From the WILDERNESS. The Gathering.

Isaiah 40:1 - Isaiah 66:24. Exhortations; Promissory. Prophetic.

For the Canonical order and place of the Prophets, see Appdx-1, and p. 1207

For the Chronological order of the Prophets, see Appdx-77.

For the Inter-relation of the Prophetic Books, see Appdx-78.

For the Formula of Prophetic utterance, see Appdx-82.

For the References to the Pentateuch by the Prophets, see Appdx-92.

For the Quotations and verbal allusions to Isaiah in the New Testament, see Ap. 80.

For the Evidence of one Authorship, see Ap. 79.

For the Inter-relation of the Minor (or Shorter) Prophets, see p. 1206.

The Structure, above, declares the unity of the book, and effectually disposes of the alleged dual authorship and the hypothetical division of the book by modern critics into two parts: the "former" part being chs. 1-39, the "latter" part chs. 40-66. The "Voice", in Ch. Isaiah 40:1-11, is necessitated in order to complete the "Correspondence" with Isa 6:1-13; and, if an hypothesis is admitted on the one side, then it must be admitted on the other; and it is hypothetically incredible that this dual reference to the "voice " could have been the outcome of a dual authorship. For other evidence, see Appdx-79, 80, and 82.

The DATE of the book is given as in the days of

"Uzziah, Jotham, Ahaz, and Hezekiah". In Ch. Isaiah 6:1 the prophecy there is given as being "in the year that king Uzziah died".

According to Appdx-50, p.59 (cp. Appdx-77), Uzziah died in 649 B.C.

Historically, Isaiah disappears from view after delivering the great prophecy of the Babylonian Servitude (2 Kings 20:16-18 and Isaiah 39:1-). This was in the year 603 B.C., after Hezekiah''s illness at the close of the siege of Jerusalem by Sennacherib in Hezekiah''s fourteenth year (cp. Appdx-60, p. 60).

We have thus two fixed dates, and between them a period of forty-six years, during which, undoubtedly, "the Word of Jehovah came" through Isaiah, and "God spake" by him.

Though this period was covered and overlapped by the Prophet''s life, it was not the whole of the period covered by the "vision", which goes far beyond the prediction of the Babylonish Captivity.

Hezekiah lived for fifteen years after his illness, dying therefore in 588 B. C. Manasseh, his son, born in the third of the fifteen added years, succeeded in the same year (588 B.C.).

How soon after his accession the Manassean persecution began we are not told; but it is highly improbable that a boy of twelve years would immediately commence the horrible things of which we are told in 2 Kings 21:0 and 2 Chronicles 33:0.

The unutterable "religious" practices that lie behind the descriptive words in these chapters point clearly to some four or five years later, when Manasseh would be sixteen or seventeen.

According to Jewish tradition, Isaiah perished in the Manassean persecution; when, it is said, he took refuge inside a hollow mulberry tree, which Manasseh ordered to be sawn through. This may be referred to in Hebrews 11:37.

If we take the fifth year of Manasseh (584 B.C.) as the date of Isaiah''s death (violent or natural, we have no means of determining), then, from the "year that king Uzziah died" (Isaiah 6:1, which forcibly suggests the terminus a quo of the whole book) to this point, we have sixty-five years from the commencement of the " visions" till the supposed date of his death (649-584 B. C. - 65). See Appdx-77.

If Isaiah was about the same age as Samuel, Jeremiah, and Daniel were, at the beginning of their ministries, viz. 16-18, then we may conclude that the length of his life was some 81-83 years.

There is no evidence that "the Word of the LORD came" to Isaiah after the reign of Hezekiah ended in 588 B.C., therefore the whole period covered by "the vision " of Isaiah is sixty-one years (649-588 = 61).

From that year onward till the thirteenth year of Josiah in 518 B.C., there were seventy years during which God did not speak "by the prophets" (588-518 = 70).

The chart of the Prophets (see Appdx-77) shows that ISAIAH was contemporary with HOSEA from 649-611 B.C. = 38 years; with MICAH from 632-611 B.C. = 21 "; and with NAHUM in the year 603 B. C. = 1 year.

TITLE. Book = Scroll. For its place in the Heb. Canon, see Appdx-1 . For its relation to the other prophets, see Appdx-78.

Isaiah = the salvation of Jehovah. For the occurrences of his name in N.T., see Appdx-79. I. For quotations in the N.T., see Appdx-80. For the unity of the book as a whole, see the Structure on p. 930, and Appdx-79.

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Chapters 1:1-5:24 - Oracles against Rebellious Judah

Chapter 1

¹The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. ²Hear, O heavens, and give ear, O earth; for the Lord has spoken: “Sons have I reared and brought up, but they have rebelled against me. ³The ox knows its owner, and the ass its master's crib; but Israel does not know, my people does not understand.” ⁴Ah, sinful nation, a people laden with iniquity, offspring of evildoers, sons who deal corruptly! They have forsaken the Lord, they have despised the Holy One of Israel, they are utterly estranged. ⁵Why will you still be smitten, that you continue to rebel? The whole head is sick, and the whole heart faint. ⁶From the sole of the foot even to the head, there is no soundness in it, but bruises and sores and bleeding wounds; they are not pressed out, or bound up, or softened with oil.⁷Your country lies desolate, your cities are burned with fire; in your very presence aliens devour your land; it is desolate, as overthrown by aliens. ⁸And the daughter of Zion is left like a booth in a vineyard, like a lodge in a cucumber field, like a besieged city. ⁹If the Lord of hosts had not left us a few survivors, we should have been like Sodom and become like Gomorrah. ¹⁰Hear the word of the Lord, you rulers of Sodom! Give ear to the teaching of our God, you people of Gomorrah! ¹¹“What to me is the multitude of your sacrifices? says the Lord; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of he-goats. ¹²“When you come to appear before me, who requires of you this trampling of my courts? ¹³Bring no more vain offerings; incense is an abomination to me. New moon and sabbath and the calling of assemblies—I cannot endure iniquity and solemn assembly. ¹⁴Your new moons and your appointed feasts my soul hates; they have become a burden to me, I am weary of bearing them.¹⁵When you spread forth your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood. ¹⁶Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil, ¹⁷learn to do good; seek justice, correct oppression; defend the fatherless, plead for the widow. ¹⁸“Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool. ¹⁹If you are willing and obedient, you shall eat the good of the land; ²⁰but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the Lord has spoken.” ²¹How the faithful city has become a harlot, she that was full of justice! Righteousness lodged in her, but now murderers. ²²Your silver has become dross, your wine mixed with water. ²³Your princes are rebels and companions of thieves. Every one loves a bribe and runs after gifts. They do not defend the fatherless, and the widow's cause does not come to them. ²⁴Therefore the Lord says, the Lord of hosts, the Mighty One of Israel: “Ah, I will vent my wrath on my enemies, and avenge myself on my foes. ²⁵I will turn my hand against you and will smelt away your dross as with lye and remove all your alloy. ²⁶And I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city.” ²⁷Zion shall be redeemed by justice, and those in her who repent, by righteousness. ²⁸But rebels and sinners shall be destroyed together, and those who forsake the Lord shall be consumed. ²⁹For you shall be ashamed of the oaks in which you delighted; and you shall blush for the gardens which you have chosen. ³⁰For you shall be like an oak whose leaf withers, and like a garden without water. ³¹And the strong shall become tow, and his work a spark, and both of them shall burn together, with none to quench them.

Intent of Chapter 1

1:1 Superscription. Vision of Isaiah (6:1-13); Jer. Ch.1; Ezek. Chs. 1-3) identifies Isa. Chs. 1-39 as God's Message to Judah through the prophet. Isaiah means The Lord (Yaho) gives Salvation. The text in the days of etc. is considered possibly to be an editorial expansion (see OARSV n.).

1:2-31 First Series of Oracles – as a prologue.

vv. 2-3 A poetic exhortation akin to God's assumed address to the Heavenly Host in 40:1-2, although unstated.

Sons Comp. Jer. 3:19-22. The word Know here implies a deep identifying comprehension of a right relationship with God.

This theme is recurrent with the prophets (Jer. 1:5; Hos. 2:20; 4:1,6; 5:4).

1:4-9 An appeal to a people that did not give heed to the devastation by Tiglath-Pileser III (734-733 BCE; 7:1-2) or that of Sennacherib (701 BCE; 36:1) and Jerusalem's isolation (daughter of Zion (Jer.4:29-31n.) (see also OARSV n.).

v. 4 Note the poetic parallelism nation, people, offspring, sons. The expression Holy One of Israel (5:19,24; 10:20; 12:6; 17:7; 29:19; 30:11,12,15; 37:23), emphasises God's unapproachable separateness which He has bridged by His election of Israel as the vehicle for the Plan of Salvation (No. 001A) (see also Nos. 001B, 001C), (see Hos. 8:1; Jer. 3:20).

1:10-20 God's declaration re Judah.

God declares Judah's religious superficiality (Am. 5:21-24; Jer. 6:20). Judah could repent and return (Jer. 7:5-7); the alternative is destruction (Jer. 7:22-34).

v. 10 Teaching The Hebrew word here is Torah frequently translated as law;

On Sodom and Gomorrah see Gen. 18:16-19:28; Jer. 23:14; Ezek. 16:46-58.

v. 14 My Soul a Hebrew idiom which in this context means “I” (comp. Lev. 26:11,30).

Burden see Jer. 23:33-40.

vv. 16-17 Comp. Ex. 22:21-22. Am. 5:6-7.

v. 18 Reason as arguing a case before a judge (Job. 23:7).

White for Holiness. Scarlet – wickedness as the clothes of Babylon. (Rev. 17:4).

1:21-23 Lamentation over Jerusalem

v. 21 harlot (Jer. 3:6-10; Ezek. Chs. 16 and 23). Justice and Righteousness It is God declaring the city as a harlot, not Isaiah. Where there was once justice and righteousness now there are murderers.

v. 24 Mighty One of Israel recalls Israel's patriarchal traditions (49:26; Gen. 49:24; Psa.132:2,5).

v. 25 As with lye – thoroughly

v. 26 Isaiah uses symbolic names (7:14; 8:1; 9:6; see also Jer. 33:16; Ezek. 48:35 n.). There will be a new creation as we also see in Am. 9:11; Rev. 3:12; 21:1-4.

From 1:24-31 we see the Mighty One of Israel, the Lord of Hosts declare here the end purpose of the prophecy which is the final restoration of Israel by repentance and they are redeemed by justice, and the symbols of false religion and the systems of Babylon and Baal worship shall be consumed by fire in the restoration of Last Days (vv. 29-31). God then proceeds to give Isaiah the prophetic oracles from Chs. 1-66 which details the sequence of the Plan of Salvation (No. 001A) from beginning to end.

The text from 1:14ff. rejecting Judah’s keeping of the New Moons and Sabbaths is a rejection of their keeping of them in an unspiritual and unfit manner. It is not a condemnation of the keeping of New Moons and Sabbaths etc. in their own right, it is merely a rejection of the way they are being kept.

Chapter 2

¹The word which Isaiah the son of Amoz saw concerning Judah and Jerusalem. ²It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be raised above the hills; and all the nations shall flow to it, ³and many peoples shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. ⁴He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. ⁵O house of Jacob, come, let us walk in the light of the Lord. ⁶For thou hast rejected thy people, the house of Jacob, because they are full of diviners from the east and of soothsayers like the Philistines, and they strike hands with foreigners. ⁷Their land is filled with silver and gold, and there is no end to their treasures; their land is filled with horses, and there is no end to their chariots. ⁸Their land is filled with idols; they bow down to the work of their hands, to what their own fingers have made. ⁹So man is humbled, and men are brought low—forgive them not! ¹⁰Enter into the rock, and hide in the dust from before the terror of the Lord, and from the glory of his majesty. ¹¹The haughty looks of man shall be brought low, and the pride of men shall be humbled; and the Lord alone will be exalted in that day. ¹²For the Lord of hosts has a day against all that is proud and lofty, against all that is lifted up and high; ¹³against all the cedars of Lebanon, lofty and lifted up; and against all the oaks of Bashan; ¹⁴against all the high mountains, and against all the lofty hills; ¹⁵against every high tower, and against every fortified wall; ¹⁶against all the ships of Tarshish, and against all the beautiful craft. ¹⁷And the haughtiness of man shall be humbled, and the pride of men shall be brought low; and the Lord alone will be exalted in that day. ¹⁸And the idols shall utterly pass away. ¹⁹And men shall enter the caves of the rocks and the holes of the ground, from before the terror of the Lord, and from the glory of his majesty, when he rises to terrify the earth. ²⁰In that day men will cast forth their idols of silver and their idols of gold, which they made for themselves to worship, to the moles and to the bats, ²¹to enter the caverns of the rocks and the clefts of the cliffs, from before the terror of the Lord, and from the glory of his majesty, when he rises to terrify the earth. ²²Turn away from man in whose nostrils is breath, for of what account is he?

Intent of Chapter 2

2:1 This word concerns the Message of the Last Days (see also Jer. 7:1; 11:1).

2:2-5 The New Age at the Return of the Messiah. The text involves the elevation of Zion over the Last Days, and all the nations shall flow to the God of the House of Jacob that He may teach them His ways and that they may walk in his paths. At this time the Messiah will judge between the nations and shall decide for many peoples. The nations will not participate in war, and they shall be at peace over the whole world. This is the conclusion of the wars of the end as we see from Rev. Chs. 10-22 (see F066 iii, iv; v). This is the Millennial Rule of the Messiah termed the age of peace (see also Mic. 4:1-4). v. 3 Law i.e. “teaching” or “Torah” (1:10).

v. 4 The Millennial Age of Peace will follow the Law of God under the Judgment of the Messiah. It will involve the Restoration of Israel and the Laws of God all over the world and the restoration of God's Calendar (No. 156) as held at the Temple before its destruction (5:25; 30:27-28; see 65:17-66:24; Zech. 14:16-21; F038). The false calendar of Hillel will be utterly expunged, and doctrines of post Temple Judaism removed completely as we will see from the texts.

v. 5 paraphrased in Mic. 4:5.

2:6-22 The Day of the Lord

Seen as perhaps three stanzas (6-11; 12-17; 18-22). The first two have similar conclusions (11, 17). The third stanza is thought to have ended similarly as the present verse 22 is missing in the LXX and is grammatically corrupt (see also OARSV n.). The intent of the three conclusions is to reduce the opinion man has in himself. The three stanzas are to deride Judah and Levi's view in themselves and their corruption of the Law and the Testimony (which carries in into the text to 8:20), through foreigners and they now bow down to idols (v. 8) and hence the Terror of the Lord is to fall upon them, and they are humbled (in three stanzas).

2:6-11 Judgement on Idolatry

v. 6 Diviners were forbidden in Israel (Ex. 22:18; Lev. 20:27; Deut. 18:10-11; comp. 8:19; 1Sam. 28:8-25; Ezek. 13:9). The situation is what we are told of Uzziah's reign in 2Kgs. 15:1-7; 2Chr. Ch 26).

v.7 Judah’s prosperity (Deut. 17:16-17; 1Kgs. 10:14-29).

v. 11 In that day – The Day of the Lord in which He sends Messiah and the Host to subjugate the earth and God subdues the earth and manifests His Glory (see also 13:6; Am. 5:18-20; Jer. 17:16-18; Ezek. 30:3; Jl. 1-15).

2:12-17 Pride and Punishment

v. 13 Lebanon, Bashan (Ezek. 27:5-6; Jer. 22:20). Due to the pride and idolatry and arrogance of Judah and Levi, only the sons of Zadok will be allowed as priests in the Restored Temple and the rest of Judah and Levi will be servers in wood and water in the Temple under Messiah (F026ix, x xi, xii).

v. 16 Ships of Tarshish the term may refer to the fact that the king has a fleet of the ships of Tarshish at sea with those of Hiram and they came every three years with massive wealth (1Kgs. 10:22 n.; Jer. 10:9 n.).

2:18-22 Judgment on Idolatry

v. 19 The caves they are to enter refers to the texts in revelation in the Latter Days (Rev. 6:15) and the Camp David's and Cheyanne Mountains of the world and not just to the masses of limestone caves in the hills of Palestine. The idolatry of the nations is to be expunged from the earth (see No. 141F).

Chapter 3

¹For, behold, the Lord, the Lord of hosts, is taking away from Jerusalem and from Judah stay and staff, the whole stay of bread, and the whole stay of water; ²the mighty man and the soldier, the judge and the prophet, the diviner and the elder, ³the captain of fifty and the man of rank, the counselor and the skilful magician and the expert in charms. ⁴And I will make boys their princes, and babes shall rule over them. ⁵And the people will oppress one another, every man his fellow and every man his neighbor; the youth will be insolent to the elder, and the base fellow to the honorable. ⁶When a man takes hold of his brother in the house of his father, saying: “You have a mantle; you shall be our leader, and this heap of ruins shall be under your rule”; ⁷in that day he will speak out, saying: “I will not be a healer; in my house there is neither bread nor mantle; you shall not make me leader of the people.” ⁸For Jerusalem has stumbled, and Judah has fallen; because their speech and their deeds are against the Lord, defying his glorious presence. ⁹Their partiality witnesses against them; they proclaim their sin like Sodom, they do not hide it. Woe to them! For they have brought evil upon themselves. ¹⁰Tell the righteous that it shall be well with them, for they shall eat the fruit of their deeds. ¹¹Woe to the wicked! It shall be ill with him, for what his hands have done shall be done to him. ¹²My people—children are their oppressors, and women rule over them. O my people, your leaders mislead you, and confuse the course of your paths. ¹³The Lord has taken his place to contend, he stands to judge his people. ¹⁴The Lord enters into judgment with the elders and princes of his people: “It is you who have devoured the vineyard, the spoil of the poor is in your houses. ¹⁵What do you mean by crushing my people, by grinding the face of the poor?” says the Lord God of hosts. ¹⁶The Lord said: Because the daughters of Zion are haughty and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, tinkling with their feet; ¹⁷the Lord will smite with a scab the heads of the daughters of Zion, and the Lord will lay bare their secret parts. ¹⁸In that day the Lord will take away the finery of the anklets, the headbands, and the crescents ¹⁹the pendants, the bracelets, and the scarfs; ²⁰the headdresses, the armlets, the sashes, the perfume boxes, and the amulets; ²¹the signet rings and nose rings; ²²the festal robes, the mantles, the cloaks, and the handbags; ²³the garments of gauze, the linen garments, the turbans, and the veils. ²⁴Instead of perfume there will be rottenness; and instead of a girdle, a rope; and instead of well-set hair, baldness; and instead of a rich robe, a girding of sackcloth; instead of beauty, shame. ²⁵Your men shall fall by the sword and your mighty men in battle. ²⁶And her gates shall lament and mourn; ravaged, she shall sit upon the ground.

Intent of Chapter 3

3:1-15 God decrees anarchy for Jerusalem.

3:1-7 Removal of the key men sees society break down.

v. 1 Stay and staff all the economic resources essential to the support of life down to food and drink, and the stability which comes from the functionaries of vv. 2-3 as the key roles deemed necessary for the continuance of the state.

v. 4 The inexperienced and unfit will rule.

3:5-6 As we see now in these latter days civil unrest will become open violence and the society collapses into anarchy in all sectors. The politicians are corrupt, and the people love to have it so. They refuse to act until it is too late.

3:8-12 This is commentary on vv. 1-7.

Like Judah in the text Israel's and the world's willful and brazen sin and contravention of the Laws of God (L1) has ruined the people and billions will die as the majority died from this time onwards.

3:13-15 God will judge the corrupt Judges, the elders the primary administrators of justice (Ex. 19:7; Jos. 20:4; Deut. 21:19-21) and princes of His people as royal appointees (1Kgs. 4:2; 2Kgs. 10:1; Jer. 34:19).

Vineyards (see 5:1-7; Nos. 001B and 001C).

3:16-4:1 The Humiliation of Jerusalem's and Israel's Women (Am. 4:1-3).

3:18-24 is a detailed expansion of v. 17. Israel's wars. as a result of sin, have decimated the male population over the years and forced the females to resort to desperate measures to preserve themselves and their respect. See 3:16-4:1 re “our reproach.”

The religious of Israel's society continued in brazen sin until God sent them into captivity and they refused to repent. They went into three captivities, one to the Assyrians, in two phases (east and then west of the Jordan), and the second to Babylon (No. 250B) and the third to the Romans (No. 298) with many intervening disasters and yet they refused to learn. In the Twentieth Century they faced two world wars and a Holocaust and still they did not repent and in the Last Days they will face the Wars of the Fifth Trumpet and the deaths of billions and then the War of the Sixth Trumpet as WWIII (No. 141C) and a second Holocaust and still they will not repent. As we go on in the text, we will see what God has determined the result will be.

4:1 is correctly a continuation of the situation brought about by the sins and wars of Chapter 3 and its effect on the women of the nations.

Chapter 4

¹And seven women shall take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our reproach.” ²In that day the branch of the Lord shall be beautiful and glorious, and the fruit of the land shall be the pride and glory of the survivors of Israel. ³And he who is left in Zion and remains in Jerusalem will be called holy, every one who has been recorded for life in Jerusalem, ⁴when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. ⁵Then the Lord will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy and a pavilion. ⁶It will be for a shade by day from the heat, and for a refuge and a shelter from the storm and rain.

Intent of Chapter 4

4:2-6 Jerusalem’s restoration under the Great Exodus (Chs. 65:17-66:24; Zech 14:16-21).

4:2 Branch (11:1; Jer. 23:5). The righteous remnant (or Holy Seed (see 6:9-13; Am. 9:1-15). Comp. 3:10 and Messiah as Branch (11:1; Jer. 23:5); Fruit of the Land as return to paradise and the restoration of Eden which is where it was. (see also the Golden Jubilee (No. 300).

4:3 Recorded for Life comp. Ex. 32:32; Mal. 3:16; Dan. 12:1; Rev. 20:12,15.

v. 5 Smoke and Flaming Fire These are the signs of God's presence and protection as it was at Sinai and in the Wilderness among His people (Ex. 13:21-22; 40:34-38).

We see the Plan of God was to run full cycle to the Restoration of the Last Days under Messiah for the Millennial system. We will now unfold the story over the text of Isaiah which will show the Plan of God in all its complexity and brilliance (see also No. 001A).

Bullinger’s Notes on Chs. 1-4 (for KJV)

Chapter 1

Verse 1

The vision of Isaiah. This is the title of the whole book.

he saw = he saw in vision. Hebrew. chaza , to gaze on, as in Isaiah 2:1 ; Isaiah 13:1 . Not the same word as in Isaiah 6:1 , Isaiah 6:6 ; Isaiah 21:6 , Isaiah 21:7 ; but Jehovah was the speaker. Isaiah's voice and pen, but Jehovah's words (Isaiah 1:2 ).

concerning Judah and Jerusalem. This is the subject of the book. It is not concerning the or the: nor to other nations, except as they come in contact with "Judah and Jerusalem". Its theme is the salvation of the nation by Jehovah through judgment and grace, as being "life from the dead". (Romans 11:15 ). It is addressed to those who look for Messiah (Isaiah 8:17 ; Isaiah 45:22 ) and those who "wait for Him" (Isaiah 8:17 ; Isaiah 25:9 ; Isaiah 26:8 ; Isaiah 33:2 .

Uzziah ( 2Ch 26:1-23649 BC).

Jotham (2 Chronicles 27:1-9 .

Ahaz (2 Chronicles 28:1-27 ).

and. The absence of conjunctions between these names, and the Hebrew accents attached to them, seem to indicate that some of them reigned for a time jointly. App-50 .

Hezekiah (2 Chronicles 29:0 :1 Â-32:33, and Isaiah 36:0 :1 Â-39:8).

Verse 2

Hear, heavens. Figure of speech Apostrophe . App-6 . Reference to Pentateuch ( App-92 ). It commences like the Song of Moses (Deuteronomy 32:1 . See notes, p. 283), and is the commentary on it. Note the connection of the two books, Isaiah the necessary sequel to Deuteronomy. This verse was put on the title-page of early English Bibles, claiming the right of all to hear what Jehovah hath spoken.

for. Note the reason given.

the Hebrew. Jehovah. App-4 .

hath spoken: i.e., articulately. Not Isaiah. All modern criticism is based on the assumption that it is a human book: and that prediction is human impossibility (which we grant); and this ends in a denial of inspiration altogether. Against this God has placed 2 Peter 1:21 .

spoken. Jehovah is the Eternal One: "Who was, and is, and is to come". Hence, His words are, like Himself, eternal; and prophecy relates to the then present as well as to the future ; and may have a praeterist and a futurist interpretation, as well as a now present application to ourselves.

brought up. Compare Exodus 4:22 ; Deuteronomy 14:1 ; Deuteronomy 32:6 , Deuteronomy 32:18 , Deuteronomy 32:20 .

children = sons.

rebelled. Hebrew. pash'a . App-44 .

knoweth. Put by Figure of speech Metonymy (of Cause), App-6 , for all that that knowledge implies.

not know. Compare Jeremiah 8:7 . All Israel's trouble came from the truth of this indictment. Compare Luke The trouble will all be removed when Isaiah 54:13 ; Isaiah 60:16 are fulfilled. Jeremiah 31:34 .Jeremiah 11:9 . Compare Jeremiah 9:23 ,

My People. Some codices, with Septuagint, Syriac, and Vulgate, read "and My people".

Verse 4

Ah. Figure of speech Ecphonesis . Note the four exclamatory descriptions, and see note on "gone away", below.

sinful. Hebrew. chata . App-44 .

sinful nation. Note the Figures of speech Apostrophe, Synonymia and Anabasis in verses: Isaiah 1:4 , Isaiah 1:5 . Contrast Exodus 19:6 . Deuteronomy 7:6 ; Deuteronomy 14:2 , Deuteronomy 14:21 .

laden = heavily burdened.

iniquity. Hebrew 'avah. App-44 .

of = consisting of. Genitive of Apposition. App-17 .

corrupters. Reference to Pentateuch (Deuteronomy 32:5 ).

forsaken. Apostasy in disposition. Reference to Pentateuch (Deuteronomy 28:20 ; Deuteronomy 31:16 ). App-92 . Occurs in the "former" portion here, Isaiah 1:28 ; Isaiah 6:12 ; Isaiah 7:16 ; Isaiah 10:3 (leave), 14 (left); Isaiah 17:2 , Isaiah 17:9 ; Isaiah 18:6 (left); Isaiah 27:10 ; Isaiah 32:14 , and in the "latter" portion, Isaiah 41:17 ; Isaiah 49:14 ; Isaiah 54:6 ; Isaiah 55:7 ; Isaiah 58:2 ; Isaiah 60:15 ; Isaiah 62:4 , Isaiah 62:12 ; Isaiah 65:11 . App-79 .

the Hebrew. Jehovah. (with 'eth) = Jehovah Himself ( App-4 ). Not the same as in verses: Isaiah 1:2 , Isaiah 1:9 , Isaiah 1:10 , Isaiah 1:20 .

provoked = despised, blasphemed. Reference to Pentateuch ( App-92 ). An old Mosaic word (Numbers 14:11 , Numbers 14:23 ; Numbers 16:30 . Deuteronomy 31:20 ). Apostasy in words (see note above).

the Holy One of Israel. Occurs twenty-five times in Isaiah: twelve times in the "former" portion (Isaiah 1:4 ; Isaiah 5:19 , Isaiah 5:24 ; Isaiah 10:20 ; Isaiah 12:6 ; Isaiah 17:7 ; Isaiah 29:19 ; Isaiah 30:11 , Isaiah 30:12 , Isaiah 30:15 ; Isaiah 31:1 ; Isaiah 37:23 ,:); and thirteen times in the "latter" portion (Isaiah 41:14 , Isaiah 41:16 , Isaiah 41:20 ; Isaiah 43:3 , Isaiah 43:14 ; Isaiah 45:11 ; Isaiah 47:4 ; Isaiah 48:17 ; Isaiah 49:7 ; Isaiah 54:5 ; Isaiah 55:5 ; Isaiah 60:9 , Isaiah 60:14 ). Outside Isaiah it is used by Himself once (2 Kings 19:22 first occurrence); three times in the Psalms ( Isa 71:22 ; Isa 89:18 ).

gone away backward. Apostasy in act. See note on Isaiah 1:4 , and notice the threefold apostasy in this verse.

Verse 5

Why. ? Figure of speech Erotesis App-6

Verse 6

wounds. Note the Figure of speech Synonymia Hebrew singular, as are the other two.

ointment = oil.

Verse 7

desolate. Occurs in "former" portion here, Isaiah 6:11 ; Isaiah 17:9 ; Isaiah 33:8 ; and in the "latter" portion, Isaiah 49:8 , Isaiah 49:19 ; Isaiah 54:1 , Isaiah 54:3 ; Isaiah 61:4 , Isaiah 61:4 ; Isaiah 62:4 .

your cities. Some codices, with Syriac, read "and your cities".

land = soil.

strangers = foreigners, or apostates. Hebrew. zur. See note on Proverbs 5:3 (not the same word as in Isaiah 2:6 ).

Verse 8

cottage = a booth, made of reeds. Compare Job 27:18 .

a lodge. A platform on four poles, sheltered by leaves or sacking. Left to the weather at the close of harvest.

Verse 9

Except, &c. The first passage in Isaiah quoted in N.T. (Romans 9:29 ).

very small. Hebrew. kim'at. See note on Proverbs 5:14 .

as Sodom. Reference to Pentateuch (Genesis 19:1-29 . Deuteronomy 29:23 .) Compare Isaiah 3:9 , for the reason.

Verse 10

rulers of: i.e. rulers who ruled as in Sodom.

the law. Reference to whole Pentateuch. Twelve times in Isaiah (Isaiah 1:10 ; Isaiah 2:3 ; Isaiah 5:24 ; Isaiah 8:16 , Isaiah 8:20 ; Isaiah 24:5 ; Isaiah 30:9 , &c.

people of: i.e. people who acted as the people in Gomorrah acted.

Verse 11

To what purpose, &c. Figure of speech Synathraesmos , in verses: Isaiah 1:11-15 . Also Figure of speech Hypotyposis , for emphasis, in describing the hollowness of mere religious observances (as when Christ was on earth. Compare John 2:6 , John 2:7 with Isaiah 14:16 ). Matthew 15:3-8 .

saith the LORD. The Hebrew fut. of 'amar ( = y', omar), combined with a Divine title, is used thrice in the so-called "former "portion of Isaiah (Isaiah 1:11 , Isaiah 1:18 ; Isaiah 33:10 ), and six times in the "latter" portion (Isaiah 40:1 , Isaiah 40:25 ; Isaiah 41:21 , Isaiah 41:21 ; Isaiah 66:9 ). Elsewhere only in Psalms 12:6 , while the past tense is frequently used (see App-92 ).

Verse 12

to appear, &c. Reference to Pentateuch. See note (Exodus 23:15 ).

tread = trample, and thus profane. Hebrew. ramas. Ezekiel 26:11 ; Ezekiel 34:18 . Daniel 8:7 , Daniel 8:10 .

Verse 13

oblations. Hebrew. minchah = gift-offering. App-43 .

is = itself [is].

assemblies = convocations. Hebrew. mikra'. Reference to Pentateuch ( App-92 ); out of twenty-three occurrences, twenty occur in Pentateuch. Occurs only here, Isaiah 4:5 , and Nehemiah 8:8 (in a later sense "reading"), outside the Pentateuch. Not kahal . See note on Genesis 28:3 ; Genesis 49:6 ; and App-92 .

I cannot away with. Hebrew. yakol = to be able. Here = "I am not able [to endure, or put up with]". The Figure of speech Ellipsis must be thus supplied.

iniquity = vanity. (Not the same word as Isaiah 1:4 .) Hebrew. 'aven. App-44 .

iniquity, even the solemn meeting. Hebrew "iniquity and assembly". Figure of speech Hendiadys = your vain assembly.

Verse 14

My soul = I (very emph.) Hebrew. nephesh . App-13 . Figure of speech Anthropopatheia . App-6 .

Verse 15

And when = Even when.

spread forth your hands. Put by Figure of speech Metonymy (of Adjunct), for "pray", in which hands are spread forth.

make many prayers = multiply your prayers.

blood. Put by Figure of speech Metonymy (of Effect), for the acts which shed the blood.

Verse 16

evil. Heb ra 'a . App-44 .

Verse 17

fatherless. widow. Put by Figure of speech Synecdoche (of Species), for all kinds of helpless and bereaved persons.

Verse 18

let us reason together = let us put the matter right, or settle the matter. It means the putting an end to all reasoning, rather than an invitation to commence reasoning.

sins. Hebrew. chata . App-44 .

though. Some codices, with one early printed edition, Septuagint, Syriac, and Vulgate, read "yea, though".

Verse 20

for the mouth of the LORD, &c . This sets the seal on this book as a whole, uniting all its parts. It Occurs in the "former" portion (Isaiah 1:20 ), and in the "latter" portion (Isaiah 40:5 , and Isaiah 58:14 ). Compare Isaiah 21:17 ; Isaiah 22:25 ; Isaiah 24:3 ; Isaiah 25:8 . See App-79 .

Verse 21

is = [is it that she].

Verse 22

wine = liquor, or drink. Hebrew. saba' . App-27 .

Verse 23

Thy princes, &c . Figure of speech Hermeneia . Interpreting the Figures of speech Hypocatastasis in Isaiah 1:22 .

princes are rebellious. Sarim sorerim , not a "pun", but the Figure of speech Paronomasia ( App-6 ), for solemn emphasis. It may be Englished "thy rulers are unruly".

gifts = rewards, or bribes.

Verse 24

The Lord. Hebrew. Adon.

App-4 .

the mighty One of Israel. Peculiar to Isaiah. Reference to Pentateuch (Genesis 49:24 ). App-92 . Compare Isaiah 49:26 ; Isaiah 60:16 .

Verse 25

turn My hand : i.e. repeat the judgment (Isaiah 1:27 )

thee: i.e. the city (verses: Isaiah 1:21 , Isaiah 1:26 , Isaiah 1:27 ).

purge = refine. Compare Isaiah 1:16 ; Isaiah 6:7

tin: i.e. alloy.

Verse 26

judges as a t the first. Reference to Pentateuch Exodus 18:16-26 .

faithful. Compare Isaiah 1:21 .

Verse 27

redeemed = delivered Hebrew. paddah.

her converts = they that return of her.

Verse 28

transgressors = rebels, App-44 .

Verse 29

oaks: the trees resorted to for idolatrous worship (Isaiah 57:5 ; Isaiah 65:3 ; Isaiah 66:17 . 2 Kings 16:4 ; 2 Kings 17:10 . Ezekiel 6:13 ).

chosen. Hebrew. bachar. Occurs four times in the "former" portion (here, Isaiah 7:15 , Isaiah 7:16 ; Isaiah 14:1 , and sixteen times in the "latter" portion (Isaiah 40:20 ; Isaiah 41:8 , Isaiah 41:9 , Isaiah 41:24 , Isaiah 43:10 , Isaiah 44:1 , Isaiah 44:2 ; Isaiah 48:10 ; Isaiah 49:7

; Isaiah 56:4 ; Isaiah 58:5 , Isaiah 58:6 ; Isaiah 65:12 ; Isaiah 66:3 , Isaiah 66:4 , Isaiah 66:4 ).

Verse 30

be = become.

leaf. Some codices (one in margin), with four early printed editions, Septuagint, Syr, and Vulgate, read "Leaves" (plural)

Verse 31

the strong. Hebrew. hason . Occurs only here, and Amos 2:9 .

the maker of it = his work (whatever it be): i.e. the idols (doubtless the 'asherahs.

App-42 ).

Chapter 2

Verse 1

The word that = That which. Compare Micah 4:1-3 , written seventeen years later.

saw = saw in vision See note on Isaiah 1:1 .

concerning Judah, &c. The repetition of Isaiah 1:1 shows that Isa 1 is to be regarded as a summary Introduction to the whole book,

Verse 2

in the last days: i.e. the days of Messiah.

mountain of the LORD'S house. Psalms 24:3 . Compare Psalms 68:15 . See note on Ezekiel 28:16 . the LORD'S = Jehovah's. App-4 .

all nations. Figure of speech Synecdoche (of Genus) = many from all nations.

flow = stream. Same word as in Jeremiah 31:12 .

Verse 3

people = peoples.

go up. Note the Figure of speech Zeugma . The second verb must be supplied (enter into).

to the house = "[and enter] into the house", &c The "and" is read in some codices, with two early printed editions, Septuagint, Syriac, and Vulgate.

God. Hebrew. Elohim.

paths. Hebrew. orah Occurs in the "former" portion here, Isaiah 3:12 , &c. and in the "latter" portion, Isaiah 40:14 ; Isaiah 41:3 .

the law = law (no Art.) See note on Isaiah 1:10 .

Verse 4

swords. spears. Put by Figure of speech Synecdoche (of the Part), for all kinds of weapons; while plowshares and pruning-hooks put by the same Figure, for all implements of peace. The signs are Figures, but the things signified are literal.

Verse 5

house of Jacob. Generally has regard to the natural seed of Jacob, while Israel has regard to the spiritual. See notes on Gen 33:28 ; Genesis 43:6 ; Genesis 45:26 , Genesis 45:28 . The expression occurs nine times in Isaiah, six before Isaiah 40:0 : (Isaiah 2:6 , Isaiah 2:6 ; Isaiah 8:17 ; Isaiah 10:20 ; Isaiah 14:1 ; Isaiah 29:22 ), and three after Isaiah 40:0 : (Isaiah 46:3 ; Isaiah 48:1 ; Isaiah 58:1 ). See App-79 .

Verse 6

Therefore. Or, For.

replenished: or, full of divinations.

from the east. Especially diviners and mediums from an evil spirit (an ob). Compare Leviticus 19:31 ; Leviticus 20:6 . Deuteronomy 18:11 . 1 Samuel 28:3-7 ; and below, Isaiah 8:9 ; Isaiah 19:3 ; Isaiah 29:4 , where ob occurs.

soothsayers. Reference to Pentateuch Leviticus 19:26 (observe times). Deuteronomy 18:10 , Deuteronomy 18:14 (observers of times). Same word in all four cases. Hebrew. 'anan. Occurs only here in the "former" portion, and only in Isaiah 57:3 (sorceress) in the "latter" portion.

please themselves = join hands with.

children = young children.

strangers. Hebrew. nakar = unknown persons; hence, foreigners.

Verse 8

idols = nothings. Reference to Pentateuch (Leviticus 26:1 .Deuteronomy 17:14-19; Deuteronomy 17:14-19 ). App-92 .

Verse 9

mean man. Hebrew. 'addm. App-14 . Contrasting

great man. Hebrew. 'ish . App-14 . society's extremes

Verse 10

fear = dread. Compare 2 Thessalonians 1:9 , 2 Thessalonians 1:10 .

Verse 11

lofty = proud. Note the Figure of speech Synonymia to impress us with the far-reaching object and effect of Jehovah's dealings in "the day of the LORD", recorded in verses: Isaiah 2:11-17 . Hebrew. gabah. Same word as "high" (Isaiah 2:15 ), and "loftiness" (Isaiah 2:17 ). Not the same word as "lofty" (Isaiah 2:12 ).

humbled = -lowered. Note the Figure of speech Synonymia , in Isaiah 2:11 and Isaiah 2:17 . Hebrew. shaphal. Same word as "brought low" (Isaiah 2:12 ), "made low" (Isaiah 2:17 ). Hebrew = each shall be, &c.

and. Note the Figure of speech Polysyndeton ( App-6).

haughtiness. Hebrew. rum. Same word as "lofty" (Isaiah 2:12 ), "high" (verses: Isaiah 2:13 , Isaiah 2:14 ).

men. Hebrew, plural of 'enosh. App-14 .

bowed down = brought low. Hebrew. sliahah. Same word as in Isaiah 2:17 .

exalted. Hebrew. sagab. Same word as in Isaiah 2:17 .

Verse 12

the day of the LORD. This is the first of twenty occurrences. In sixteen it is simply " y6m Jehovah " (Isaiah 13:6 , Isaiah 13:9 . Ezekiel 13:5 .Joel 1:15 ; Joel 2:1 , Joel 2:11 ; Joel 2:3 , Joel 2:14 (Hebrews 4:14 ). Amos 5:18 , Amos 5:20 . Obadiah 1:15 .Zephaniah 1:7 , Zephaniah 1:14 , Zephaniah 1:14 .Malachi 4:5; Malachi 4:5 ). In four passages it is with Lamed (= L)

prefixed = for or to : viz. Isaiah 2:12 .Ezekiel 30:3 .Zechariah 14:1 ; Zechariah 14:17 = a day known to Jehovah. In other places it is combined with other words, such as "wrath", "vengeance". In the N.T. it occurs four times: viz. 1 Thessalonians 5:2 . 2 Thessalonians 2:2 (see note). 2 Peter 3:10 . Revelation 1:10 (see note). Thus the expression is stamped with the number "four" (see App-10 ); for "the day of the LORD" is the day when everything done will be to abase man and exalt Jehovah. Now it is "man's day" (1 Corinthians 4:3 , see note), when man exalts himself, and bows God out of the world He has created.

the LORD of hosts. See note on 1 Samuel 1:3 .

proud = arrogant. Hebrew. ga'ah. Note the Figure of speech Synonymia .

lofty = haughty. Hebrew ( rum). Same word as "haughtiness" (verses: Isaiah 2:11 , Isaiah 2:17 ), "high" (verses: Isaiah 2:13 , Isaiah 2:14 ). Note the Figure of speech Synonymia .

and. Note the Figure of speech Polysyndeton ( App-6), emphasizing each of the details in verses: Isaiah 2:11-18 ,

lifted up = self-satisfied. Hebrew. nas'a . Same as verses: Isaiah 2:13 , Isaiah 2:14 .

brought low. Hebrew. shaphal . Same word as "humbled" (Isaiah 2:11 ). Note the Figure of speech Synonymia .

Verse 13

high. Hebrew. rum.

Same word as "haughtiness" (verses: Isaiah 2:11 , Isaiah 2:17 ); "lofty"(Isaiah 2:12 ); "high" (Isaiah 2:14 ).

Verse 15

high . Hebrew. gabah. Same word as "lofty" (Isaiah 2:11 ); "loftiness" (Isaiah 2:17 ).

Verse 16

ships of Tarshish. Occurs in the "former"portion only here and Isaiah 23:1 , Isaiah 23:14 ; and in the "latter" portion only in Isaiah 60:9 .

Tarshish. See note on 1 Kings 10:22 .

pleasant = desirable.

Verse 17

loftiness. Hebrew. gabah. Same word as "lofty" (Isaiah 2:11 ).

made low. Hebrew. shaphal . Same word as "humbled" (v Isaiah 2:11 ), "brought low" (Isaiah 2:12 ).

Verse 21

tops = fissures or crevices. Compare Revelation 6:12-17 .

Verse 22

Cease ye = Let go.

breath, &c. Hebrew. neshamah ( App-16 ). Occurs twice in the "former" portion (Isaiah 2:22 ; Isaiah 30:33 ) and twice in the "latter "portion (Isaiah 42:5 ; Isaiah 57:16 , "soul"). App-79 : Reference to Pentateuch (Genesis 2:7 ).

for wherein. ? Figure of speech Erotesis , for emphasis.

accounted of = reckoned on. Compare Psalms 146:3 , Psalms 146:4 .Jeremiah 17:5 .

Chapter 3

Verse 1

behold. Figure of speech Asterismos , for emphasis. the

the LORD of hosts. See note on 1 Samuel 1:3 .

stay. staff. Note the Figure of speech Paronomasia . Hebrew. mash'en (masculine); mish'an (feminine)

bread. water. Put by Figure of speech Synecdoche (of Species), for all kinds of food.

Verse 2

prudent = diviner: i.e. the king. Compare Proverbs 16:10 .

ancient = elder.

Verse 3

honourable man = eminent or highly respected man.

cunning artificer = skilled in arts.

eloquent orator = skilled in magnetism.

Verse 4

children = youths, or boys.

babes = with caprice. Not the same word

Verse 5

child = a youth, or a boy. as in Isaiah 3:12 .

Verse 6

clothing. Put by Figure of speech Synecdoche (of Species), for all necessaries.

be = become.

Verse 7

swear. Hebrew "lift up [the hand]": i.e. swear. Reference to Pentateuch (Genesis 14:22 .Exodus 6:8 . Numbers 14:30 . Deuteronomy 32:40 ). App-92 .

Verse 8

ruined = overthrown.

the eyes of His glory = His glorious presence, "eyes" being put by Figure of speech Metonymy , for the person as manifested.

Verse 9

shew = expression.

witness = testify.

declare. hide it not = have declared. have not hidden.

Sodom. See Isaiah 1:9 , Isaiah 1:10 .

their soul = them (emphatic). Hebrew. nephesh. App-13 .

Verse 10

the righteous = a righteous one.

Verse 11

Woe. Figure of speech Maledictio. App-6 .

the wicked, &c. = a lawless evil one ( ra'a', App-44 .), [it shall not be well]. Hebrew. rasha'.

hands. Put by Figure of speech Metonymy (of Cause), for what is done with them.

given him = done to him.

Verse 12

children = little ones.

destroy = have swallowed up.

Verse 13

people = peoples.

Verse 14

of. Genitive of Relation ( App-17 .) = taken from.

poor = oppressed. Hebrew. 'ani .

Verse 15

beat = crush.

saith = is the oracle of. the Lord.

Verse 16

daughters. Compare the "kine of Bashan" (Amos 4:1 ).

their. Hebrew masculine. Often used of women who act as men.

Verse 17

the LORD* . One of the 134 places where, in the primitive text, the Sopherim say they changed Jehovah to Adonai.

secret parts ; or, nakedness.

Verse 18

bravery = finery.

ornaments = metal crescent-shaped discs.

cauls = caps. Old French " cale ".

their round tires like the moon = round crescent-shaped headbands.

Verse 19

chains = pendants.

mufflers = light face-veils.

Verse 20

bonnets = headdress. Hebrew. pe'er. Not therefore peculiar to the "latter" portion of Isaiah (Isaiah 61:10 ) as alleged.

ornaments = anklets.

headbands = girdles. Compare Isaiah 49:18 .

tablets = scent bottles. Hebrew houses of the soul; nephesh, used in the sense of breath.

earrings = amulets.

Verse 21

nose jewels. Worn in Palestine to-day.

Verse 22

changeable suits, &c . = robes: i.e. state or gala dresses.

wimples = a neck binding (Old English),

crisping pins = reticules or purses.

Verse 23

glasses = mirrors (of polished metal).

fine linen = underclothing.

hoods = turbans.

vails = long flowing vails.

Verse 24

sweet smell = perfume.

stink = rottenness, or stench.

rent = a rope,

well set hair = richly plaited hair.

stomacher = sash or girdle, often worked in silk and gold. Still worn in Palestine.

girding of sackcloth = girding with a rope.

burning = branding.

Verse 25

mighty = might. Some codices, with Aramaean, Septuagint, Syriac, and Vulgate, read "mighty ones".

Verse 26

gates = entrances.

mourn. Occurs in "former" portion here, Isaiah 19:8 (as adjective); Isaiah 24:4 , Isaiah 24:7 ; Isaiah 33:9 ; and in the "latter" portion, Isaiah 57:18 (as noun); Isaiah 60:20 (as noun); Isaiah 61:2 , s(as adjective); Isaiah 66:10 .

Chapter 4

Verse 1

And. The Figure of speech Polysyndeton ( App-6 ) links this verse on to the preceding chapter.

Verse 2

in that day. Not emphatic, or at the beginning of the

verse.

the Branch: i.e. Messiah. So the Chaldee paraphrase has it. Hebrew. zemach. Not the same word as in Isaiah 11:1 . See the Structure of "the Four Gospels" preceding the Structure of MATTHEW; and note the application of this expression to the Gospel of JOHN and the notes there. Used there to connect the four Titles of Messiah: MATTHEW: the King (Zechariah 9:9 with Jeremiah 23:5 , Jeremiah 23:6 ). MARK: the Servant (Isaiah 42:1 with Zechariah 3:8 ). LUKE: the MAN (Zechariah 6:12 ). JOHN: JEHOVAH (Isaiah 40:9 , Isaiah 40:10 , with Isaiah 4:2 ).

of the LORD = Jehovah's Branch: i.e. Messiah. Hebrew. Jehovah. App-4 .

be = become. beautiful and glorious = for honour and for glory.

the earth = the land.

escaped of Israel: i.e. those who will have escaped destruction in the great tribulation. These could not be the "Church", for they are of "Israel"; and the blessings are the temporal blessings promised in Isaiah 30:23 , &c. Ezekiel 34:29 . Joel 2:23-25 .Amos 9:11-15 , &c.

Verse 3

holy . See note on Exodus 3:5 .

among the living = written down or destined for life. Compare Psalms 69:28 ; Psalms 87:5 , Psalms 87:6 . Malachi 3:16 .

the lord* = Jehovah.

purged = cast out. Hebrew duah. Compare Isaiah 1:16 .

blood. Put by Figure of speech, Metonymy (of Effect), for blood-guiltiness.

spirit = blast, as in Isaiah 11:4 . Compare 2 Thessalonians 2:8 . Hebrew. ruach .

Verse 5

every dwelling place of mount Zion. Not merely over the Tabernacle as in the old Dispensation.

assemblies = convocation. Hebrew. mikra . Reference to Pentateuch. See note on Isaiah 1:13 .

upon = over.

a defence = a canopy. Hebrew. chuppah , the marriage canopy. Not translated "defence" elsewhere. Occurs only here, Psalms 19:5 , and Joel 2:16 . Compare Isaiah 62:4 .

Verse 6

tabernacle = pavilion.