thought," as "an ejaculation of a reader," only prove sqq.), that more precisely explains the notion pia. thereby how little they have understood the sense and is properly Dat. commodi, not mere Dat. ethicus connection of the prophetic discourse. ver. 9, which is, moreover, to be seen from the masculine 1. For were it Dat. ethicus, then, cor

Ver. 8. The words 13 XV. 6, like

ציץ

עָלִי לָךְ as in

ציץ

are taken verbatim from from xxviii. 1, where we find

3. The expression Dip 727 occurs in Isa. viii. 10,

comp. vii. 7.

.xiii הָרִים קוֹל

Ver. 9. Piel is exclusively peculiar to part second: xli. 27; lii. 7; Ix. 6; lxi. 1, a fact that need occasion no surprise. For it is natural that the word, which means εὐαγγελίζειν, should be found chiefy in the evayyeλcor of the Old Testament. 2, lviii. 1.- comp. x. 13. With that exception occurs only in the second part: (xxxvii. 3); xl. 26, 29, 31; xli. 1; xliv. 12; xlix. 4; 1. 2; Ixiii. 1. The expression is very frequent not only in Isaiah but also in the whole Old Testament; vii. 4; viii. 12; x. 24; xxxv. 4; xxxvii. 6; xl. 9; xli. 10, 13, 14;

xliii. 1. 5; xliv. 2; li. 7; liv. 4, 14.—

responding to the gender of 17, it must read.

Ver. 11. It is remarkable that the verb is never used in part first in the sense of "to pasture," the action of the shepherd, although “shepherds” oc

་

curs xxxi. 4 (xxxviii. 12), (comp. v. 17; xi. 7; xiv. 30;
xxvii. 10; xxx. 2). In part second, also, the word
means "pasture" in the active sense only once: Ixi. 5,
three times "pasture of beasts: xliv. 20; xlix. 9; lxv.
25.-"shepherd" in part second: xliv. 28; Ivi.
11; lxiii. 11.—
"the flock" found again xvii. 2;
xxxii. 14.

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טלאים

Isaiah only here (comp. 1 Sam. xv. 4). Beside this occurs again only lxv. 6, 7.———

T

lxv. 25.

The word is joined Gen. xxxiii. 13 with ¡NY and strongly reminds one, and just by reason of what fol-; is used therefore of sucking beeves and sheep, lows, of xxxv. 4. Comp. beside xxv. 9. The expression is found in no other Prophet.

TT:

Ver. 10. pin, essentiae. pin occurs again xxvii. 1; xxviii. 2.—717' '78 occurs ten times in the first part: iii. 15; vii. 7; x. 21, etc., and thirteen times in the second part: xlviii. 16; xlix. 22; 1. 4, 5, 9, etc.-The clause is not co-ordinate with the foregoing chief clause, but subordinate to it. It is a clause expressive of situation (comp. EWALD, 306, c; 341 a,

1 Sam. vi. 7, 10 of sucking beeves alone, Ps. lxxviii. 71

as here used of both without addition. The word occurs only here in Isaiah., But comp ay, "the suckling" xlix. 15; lxv. 20 3, which has in Gen. xlvii.

17 the meaning "to bring through," sustentare, 2 Chr. xxxii. 22, the meaning "to protect, hedge about," and also Isa. li. 18 the meaning "careful guiding," occurs in Isaiah beside here and the passage just named, only xlix. 10.

EXEGETICAL AND CRITICAL.

1. We have here before us the Prologue both | number but also their contents. That there is a of the first discourse and of the entire prophetic correspondence in respect to number can hardly cycle of xl. 12—lxvi. 24. For the representation be doubted. But that the contents corresponds to of Jehovah as the comforter after protracted suf- the three times three corresponding degrees can fering (vers. 1, 2), as the true One, whose word only be made out by great ingenuity. abides when all that is earthly is destroyed (vers. 6-8), and as the true shepherd that leads His people with paternal care (ver. 11) corresponds to what follows (xl. 12 and onwards), wherein Jehovah is portrayed as the infinite, incomparable, almighty God, and the restorer of His people, so that we find in our passage the keynote of the whole of part second of Isaiah's prophecies. Their contents are predominantly consolatory; but our passage is like the outline of the thoughts of peace therein unfolded. The outward form of the discourse, moreover, bears the imprint of this inward correspondence. The entire second part is dominated by the fundamental number three. For it is composed of three subdivisions, of which each consists of three times three, therefore nine dis

courses.

After the prologue of the prologue, there follow, as remarked, three calls, each of which comprises three Masoretic verses. But by the similar Beginnings of the three calls, and by their interna! arrangement, it appears certain that the Masoretic division into verses corresponds in general here to that division into periods intended also by the author. Only in regard to the first (behold) at the close of ver. 9 (comp. below) there may be a divergence. Each of the three calls begins with a vivid dramatic announcement. And here, in fact, occurs a remarkable gradation. The first call is introduced by the simple upp ("Hark! a call"). The second call begins with the extended formula, containing a summons to

קול אמר קרא ואמר מה אקרא But our Prologne consists first of an incall

troduction that contains twice three clauses. By

three imperatives, namely ("comfort ye," "speak ye," "cry") it is announced that the LORD has a comforting message for His people, and by three clauses, each of which begins with? ("that," "that," "for") is stated what is the contents of this joyful message (vers. 1, 2). HAHN was the first to maintain (what DELITZSCH, too, finds "not without truth," p. 408) that these three clauses beginning with correspond to the three calls that follow (vers. 3-5, 6-8, 9-11) and to the three parts of the book, not only in respect to

The third give formula of summons. It contains three memcall, finally, begins with a still more comprehenbers: 1) go up on a high mountain evangelist Zion; 3) raise it, fear not, say to the cities of Judah. Here2) raise with might thy voice evangelist Jerusalem; with it is worthy of notice that the third member itself has again three verbs ("raise, "be not afraid," "say "). There follows then on this threefold formula of summons a threefold 77 (behold) vers. 9, 10. Here, perhaps, the Masoretic division into verses may not quite correspond to the meaning of the Prophet. For if the

| general the trials and troubles of this life can be set forth as conflicts (comp. Eph. vi. 11 sqq.; 1 Tim. vi. 12; 2 Tim. ii. 3 sqq.; iv. 7), so here the whole time of Israel's affliction and suffering and especially the exile is designated as a time of conflict.

for her ") כי נרצה עונה The second clause

first corresponds to the two that follow, then the clause introduced by it ought rather to be referred to what follows. Verse 9, accordingly, ought to end with the word Judah. The concluding verse (11) also contains three members: 1) he shall feed his flock like a shepherd; 2) he shall gatheri bosom; 3) shall gently lead with young. According to this the division into threes guilt is thoroughly tasted"), is difficult. First is not absolutely carried out in the prologue, but of all it must be noted that the Prophet has here only just so far as it could be done without spirit-in mind the passages Lev. xxvi. 34, 41, 43. It is less, outward mechanism, and tiresome monotony, and with such delicacy that it reveals itself only to close observation and not at all in a disagreeable way. Thereby the Prophet has proved himself to be a real artist. Moreover this tripartite division has its complete analogy in Isaiah's style in that twofold division that we noticed

said there that when the judgment of exile shall come upon the people Israel the land will be desert, and by that means shall enjoy the rest which it could not enjoy so long as the land was inhabited by a disobedient people that would not observe the prescribed Sabbath seasons

TT

T: IT

Lev. xxvi. 35). The land will then enjoy its time

את אֲשֶׁר לֹא שָׁבְתָה בְּשַׁבְּרֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ .in the second introduction and in chups. xxiv

with רָצָה .(34 .ver תִּרְצֶה אֶת-שַׁבְּחֹתֶיהָ) In regard to the order of thought the three | of rest

xxvii.

T:

T

calls contain a threefold specification of that general announcement of salvation contained in vers. the accusative is "to have pleasure in something, 1 and 2. The first call (vers. 3-5) expresses the enjoy something, delectari aliquare." The Hiph. thought that now is the time to get out of the way that stands parallel with is nothing every outward and inward obstacle that may ob- else than a direct causative Hiphil which means struct the promised revelation of glory. The se- "delectationem agere, to pursue pleasure," thus sigcond call (vers. 6-8) declares that all earthly glory nifies continued, undisturbed enjoyment; as e. g. even of the elect people-must be destroyed is not merely quietum facere but quietum before and in order that Jehovah's promise of glory may be fulfilled in its complete sense. The agere (vii. 4), and like expressions, such as third call, finally, (vers. 9-11) summons Israel,,, etc., signify not merely “make fat, which is in exile, to rally to its LORD, who comes as Redeemer, and to commit itself to His faithful, duct is "to be fat, to be white make white," but a continued activity whose proIn contrast with parental guidance. of rest stands now the other (Lev. xxvi. 41, 43) this thought that the land shall enjoy its period that the people in exile shall enjoy their guilt: "the land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate with

T

TT

2. Comfort--all her sins.-Vers. 1, 2. With three emphatically comforting words the Prophet begins. For the twice-repeated 1N), that stands significantly at the head, as the stamp, so to speak, of the entire second part, is not alone comforting. The object "my people," that de-out them; and they shall accept of the punishpends on it, is quite as much so. Although judged ment of their iniquity" (DD "they and exiled, Israel had not ceased to be Jehovah's shall enjoy their fault," ver. 43). This expres people, the elect peculiar people. It is usual to sion " enjoy their guilt," is manifestly ironical. understand the prophets to be the ones addressed. Whereas the absence of the wicked people is for But it was not possible for every Israelite to hear the land a benefit, an enjoyment, the people in the voice of a prophet directly. Hence there lies exile must enjoy the fruit of their disobedience. also in the words a summons to carry the pro- They must at last taste how bitter and bad it is to phetic word further. Every one shall help to forsake the LORD (Jer. ii. 19), after having been comfort. Each one shall contribute his part, so unwilling to believe that apostacy from the LORD that the comforting word of God may come to all was ruinous. If now is frui culpa, delectari the members of the people. Not once only will the LORD assure Israel of His consolation. With culpa, then is the passive of it, and means emphasis in ver. 2 He summons the same ones "the fault is enjoyed, thoroughly tasted." Niph, whom He had already commanded in ver. 1 to 7, it is true, occurs in many places where it is comfort His people, to speak to the heart of Jeru-used of the favorable acceptance of sacrifices, salem (personification and metonymy at the same But there it means "enjoyed," "accepted as time, comp. iv. 4; xli. 27). The phrase lovely enjoyment," "to be pronounced wel(to speak out over the heart, to charm come." Moreover this use is found only in Lethe heart, to cover with words, to sooth, to quiet) viticus: i. 4; vii. 18; xix. 7; xxii. 23, 25, 27. occurs elsewhere eight times in the Old Test.: Gen. xxxiv. 3; 1. 21; Jud. xix. 3; Ruth ii. 13; 2 Sam. xix. 8; 2 Chron. xxx. 22; xxxii. 6; Hos. would mean "their guilt offering is faii. 16. Whereas “speak ye to the heart" implies affecting address, p (call ye) involves rather the notion of loud, strong and clear speaking. By every means the conviction must be brought to the people that now the time of grace is at hand. -, militia, “warfare" is used here figuratively as in Job vii. 1; x. 17; xiv. 14. As in

xl. 9;

If ever had the meaning "guilt offering," then the matter would be quite simple. For then

vorably accepted." But it never has this meaning. We can only say therefore that the Prophet construes in the sense of "is enjoyed,” so that it forms the antithesis of Day 13, Levit. xxvi. 41, 43.

That mournful time when Israel must enjoy the

This

bitter fruits of its sin is now gone. The peculiar | Prophet himself again speaks, as appears from ironical antithesis of "the land shall enjoy her "the hand of the LORD." The Prophet theresabbaths,” and “they shall enjoy their fault," has fore partly cites the verba ipsissima of Jehovah, the effect that we are necessitated to hear now of partly states what the LORD has done. This is an enjoyed, thoroughly tasted guilt-broth into the usual manner of prophetic announcements. which they have broken crumbs for themselves It is necessary to note this here, because in what and have now eaten it up. The third clause be- follows there is joined in climax fashion an unginning with is best construed as an objective usual form of announcement. clause parallel with the two preceding objective 2. The voice-hath spoken it.-Vers. clauses. For if it were a causal clause, as HAHN 3-5. The Prophet hears a voice. He does not would have it, it must be so indicated by an un-say whence or from whom the voice came. mistakable causal particle opposed to the two ob- is unusual. For if now and then in other cases jective particles preceding. But that the Perfect the prophets hear terrestrial or super-terrestrial voices, still in every case the source of it is exр is not to be taken in a future sense ("in plained. The context makes known whence and time to come receives," HAHN) is plain from the why the voice sounds (comp. xxi. 11; Ezek. i. parallelism with the foregoing Perfects. Nor can 28; Dan. x. 9). Here one learns only that a mean the double amount of salvation voice sounded. This is manifestly a rhetorical embellishment. The Prophet would make pro(HAHN, comp. lxi. 7), for neither p, minent thereby the importance of what follows by saying that it was important to him in an especially solemn way by a special superterrestrial voice. xip hip can in itself mean:

nor

Non- suits that. The former does not for the reasons already given; the latter does not because it must in that case read . For how HAHN can say that the sins are the means by" a voice cries" (comp. e. g. Mic. vi. 9). But it which Jerusalem comes into possession of a double amount of salvation is incomprehensible. If Jerusalem had not committed these sins, would it then have been the worse off for it? The Prophet can therefore only mean to say that Jerusalem has received double punishment, has been chastised with double rods. Then is the preposition of recompense, as the recompense may be regarded as the means in order to acquiring the thing [“comp. Gen. xxix. 18, 73, properly by means of Rachel, as the price is the means by which one acquires the work or the wares." From Dr. N.'s Gramm.-TR.].

is more drastic and consonant with other analogies to take the words as an exclamatory phrase and as a genitive relation (comp. vi. 4; xiii. 4; lii. 8; lxvi. 6). A heavenly messenger, then, brings the command to prepare for the Lord the way through the desert (vers. 3, 4). This command has evidently a double sense. For in the first place the people shall in fact be redeemed out of exile and be brought back home. And Jehovah Himself will conduct this return, as appears beyond doubt from vers. 9-11. But the LORD will lead them in order that the journey of the people may be made easy and prosperous without obstacle or attack (comp. xli. 17 sqq.; But how can it be said that Jehovah has laid xliii. 1 sqq., 14 sqq.; xlviii. 20 sq.; xlix. 9 sqq.; on double the punishment deserved? How does lv. 12 sq.; lvii. 14). Such is certainly the imthis agree with His justice? One must remember mediate sense of our passage. In fact, the whole first that the executors of the judgments against context, especially in its immediate connection Israel did not merely restrict themselves to the with the comforting prologue, proves that it conmeasure of chastisement determined by Jehovah, tains a promise and not an exhortation to rebut ex propriis intensified it, and thus brought on pentance. With this agrees ver. 5, which plainly Israel a measure of punishment pressed down and declares that vers. 3, 4 announce the fulfilment, shaken together (x. 7; Jer. 1. 7, 11. 17, etc.). Yet evident to all the world, of a promise given long if Jehovah permitted this, He is still accountable before by the LORD. But of course it cannot be for it, seeing He could hinder it. And Jer. xvi. doubted that the old figurative meaning given 18: "And first I will recompense their iniquity already by John the Baptist is also justified. For and their sin double" shows that this severe mea- in the first place it comports with the universal sure was intended by God. But was it really too and everywhere to be assumed principles of the severe? DELITZSCH is right in saying that the divine pedagogy, that that physical desolation of expression is not to be taken in a juristic sense. the way homewards were not possible without an It is rather to be taken rhetorically. It is an hy-ethical desolation of the ways of the heart. And perbola, et forth the compassionating in the second place, since the language is such love "ght. For this love that it can mean both, this possibility of doubleis de that it accuses meaning makes it a natural conjecture that such too much in was actually intended. In the third place it is to it betrays be noticed that this first voice announces the it pro- chief matter, redemption and return home, in a ers so general way. The second (vers. 6-8) gives exuchplanation respecting the when of its accomplishment. The third (vers. 9-11) defines the manhener of fulfilment, and contains only in this respect those two points, one after the other, which in vers. 3-5 we observe in one another. For what is that "behold your God," ver. 9, but the announcement that the LORD by repentance and

r

faith will come to His people? And what are vers. 10 and 11 but the statement that the LORD Himself as a parental guide will come home with His people?

1 ver. 3 is referred by the LXX., the VULG. and the Evangelists (Mat. iii. 3: Mark i. 3; Luke iii. 4) to what precedes. This is not only contrary to the accents, but to the very sound of the words, since evidently corresponds to the following y, and must be construed like the latter. John the Baptist, in the application of these words, calling himself a own BONTOS Ev Tn phu (John i. 23), followed the LXX. He found in that sound of words familiar to his hearers, which our passage has in that translation, a fitting expression for what he would say, without meaning to give thereby an authentic interpretation of the original text (comp. THOLUCK, The Old Testament in the New, 1858, p. 5). For when DELITZSCH says: "One may, indeed ought, as it appears, to represent to himself that the caller, going out into the desert, summons men to make a road in it," I can find no point of support for this statement in the Hebrew text. The command to make a road in the desert does not of necessity sound out of the desert itself. If the matter itself presents no necessity for this view, I see nothing else in the Hebrew text to indicate that the voice which the Prophet heard sounded out from the desert. Therefore the meaning which the Baptist, following the LXX., gives to seems to me to belong to the category of those free citations that occur so often in the New Testament in reference to Old Testament passages, and which constitute one of those departments of biblical hermeneutics that still remain the most obscure. Of course from our point of view no objection arises against the meaning and application given by the Evangelists (especially Luke iv. 3-6) to the words that

קול קורא במדבר the words

.במדבר follow

(the form only here) shall raise themselves

*ז

used antithetically with 11, 12; comp ii. 2, 13, 14; vi. 1; xxx. 25; xxxiii. 10; lii. 13; lvii. 7, 15), and all mountains and hills shall lower themselves [5, see Text. and Gr.] the rugged places shall become even and the connection of mountains [ Bergjoch see Text, and Gram.] shall become valley depths. The Prophet would say, therefore, that the obstacles that would prevent the coming of the LORD into the heart of His people, and thereby hinder the coming of the people into their land, shall be rid away. And should not thereby the glory of Jehovah become manifest to the world? When the nations see how gloriously the people Israel serve their God and how gloriously He serves His people, will they not make efforts to attain the righteousness and salvation of this people and seek the LORD who is the author of both (comp. ii. 2 sq.)? The great, glorious promise, which the Prophet has just announced, must be fulfilled, for the mouth of the Lord hath spoken it, and the mouth of the LORD does not lie. The expression occurs in Isaiah again i. 20; Iviii. 14. Comp. on i. 2.

4. The voice--stand forever. - Vers.

p

6-8. The rhetorical dress of this second call, contains in relation to the first a climax. For there it is simply said: "voice of one crying." But here: "voice of one saying, cry! And answer: what shall I cry?" Thus a second voice here precedes the voice of the one calling, and summons him to cry. This is indeed primarily rhetorical embellishment. Yet this embellishIn the first place, ment has its material reason. not only is the importance of the call set in the clearest light, but also its divine source, as we have already seen was also the aim of tional, that the calier must be summoned to call. ver. 3. In the second place we have this addiThe Piel, used elsewhere also of clearing The reason for this seems to me to be, that the second call expresses properly as its immediate out a house (Gen. xxiv. 31; Lev. xiv. 36) occurs thought something unpleasant. It is like a shaagain in reference to ways, in the sense of "mak-dow that not only suddenly, but also almost ining clear, light, opening a road;" lvii. 14; lxii. comprehensibly breaks in on the full light of the 10; Mal. iii. 1, the last of which passages is foregoing announcement of consolation. For is likely a reference to the present. The subject it not an oppressive thought, that not only all of lvii. 14 and lxii. 10 is also that road on which glory of the kingdoms of this world (that alone the people shall return out of exile to their home. were indeed consolation for Israel), but also that If the customary route from Babylon to Canaan all merely earthly glory of the elect people is did not pass through the desert, yet the properly subject to change? Is it not a deep humiliation nearest one did. And from and ver. 4 it is that comes also on the people of God, that it is seen that Israel was to go along, not only the most said to them, they must be divested of all their convenient, but also the directest way home. own human strength and adornment, and thus first From Egypt, also, the people had to traverse the share the fate of the totality of profane flesh, bedesert in order to reach Canaan. The notion fore the divine promise can be fulfilled to them? "desert" plays an important part in all the Behind the caller, therefore, there appears another pictures of the future that relate to the deliver- that commands him to call out what, of himself, ance out of exile. How consonant to Isaiah's he would not have called. The first call is quite style it is to represent, that on their return home spontaneous: the second is by special command. also from the second exile Israel will wander The LXX. and VULG. take the view, that the through the desert, may be seen from xi. 15, 16. summons to call is directed to the Prophet, The meaning of is evidently that the way of whence they translate by kai elña, et dixi. the people shall go out straight, and thus be as short But this is plainly caprice. The Prophet deas possible. To be such, it must make no deviations scribes a visionary transaction: he relates only either in horizontal or vertical directions. The what he has seen and heard. [see Text. former appears to be the meaning of ver. 3 b; and Gram.] must therefore signify that all that is the latter is made prominent ver. 4. The valleys related here took place simultaneously, and

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together, and not one after another. This suits of the field, then it must resemble these not only capitally the pregnant brevity which the Pro- in blossoming, but also in casting its blossoms. phet studiously observes here generally. He The continuance of bloom here as well as there is marks out the chief features with only a few strong touches of the brush. Hence he leaves unnoted whether we are to regard anas the language of the one calling or of the questioner. It could be both. The questioner could have noticed the answer without the Prophet hearing it. Or the caller could answer audibly to the Prophet. It was then unnecessary to make the questioner say again what was heard. In short, the Prophet tells us only once what from the nature of the case must have been spoken