of "walking along" is no obstacle to its meaning | 12 sq.; Prov. xxxi. 24.- (from 3, tegere, step-chainlets. For the abstract word could easily velare) are the head-band, turban. The word bands, be taken in a concrete sense; the walking in the turbans, occurs lxii. 3; Job xxix. 14; Zech.iii. 5.— sense of the instrument of walking.- (from 777 (from 777 spread, spread under, spread out, to bind) are, according to Jer. ii. 32, comp. xlv. 1; Ps. exliv. 2; 1 Kings vi. 32) is the wide veil Isa. xlix. 18, mentioned as pieces of a bride's that covered over the rest of the clothes (Arab. rida outfit. But whether the girdle is meant or band-ridat) Song of Sol. v. 7.-But not only shall all ages (perhaps the breast band, orηdódeoμos LXX. adornment, ver. 18, be taken away, they in Jer. ii. 32) is uncertain.- are smell-shall also be replaced by worse things. Instead ing bottles. For often stands for recep- of D, balsam, (product of the balsam bush, vid. tacle, place of storage generally (comp. Exod. Exod. xxx. 23; Ezek. xxvii. 22; 1 Kings x. 10) xxvi. 29; Job viii. 17; Ezek. xli. 9, and for the very pp shall be given. This latter word is only common use of this word in Aram, and Rabb. lan- found again v. 24, where, however, it is written guage, see BUXTORF, Lex. p. 301 sqq.). 33, how-p, which has no effect on the meaning. The ever is breath, scent (comp. Niphal root PPP, diffluere is used of the flowing of matter from a wound; e. g. Ps. xxxviii. 6. PP seems therefore rather to mean matter than the dry decay. In place of (apron, Gen. iii. 7; girdle, Isa. xxxii. 11; 1 K. ii. 5) shall be a rope, pp. The word is a. Aɛy. There is conflict reSome derive it from

T

respirare, to breathe out, Exod. xxiii. 12; xxxi. 17. fragrant wood, Prov. xxvii. 9; and the original passage Gen. i. 20, 30; Job xli. 13). The expression occurs only here-D'un (comp. ver. 3; xxvi. 16) are instruments of magic, amulets.y from you, imprimere, is the ring, gener-garding the meaning. ally, and especially the signet ring. Comp. Gen. xlí. 42; Exod. xxv. 12, 14, and many places beside in Exodus.-D are the nose rings which are in use in the East to the present day. Comp. Prov. xi. 22; Ezek. xvi. 12; WINER R. W. B. the word, nose-ring.

So far the prophet has named articles of embellishment made of metal. In what follows he chiefly enumerates articles of clothing proper.The , according to Zech. iii. 4, are such as are the opposite of filthy garments, therefore stately, splendid clothes. According to the fundamental meaning (, extrahere, exuere) they are clothes that one takes off at home, comp. in. The expression appears to be one of general meaning, and occurs only here, and in the passage cited

percutere, to strike (x. 34; xvii. 6) and take it in the sense of vulnus (so the CHALD. and the most of the Jewish expositors). But this meaning does not well suit the context. It is better to derive it from circuire, gyrare, circle, gyrate (see xxix. 1; Hiphil p). p would be, then, or turning around, i. e., that resulting from twisting. DELITZSCH derives it from 2, contorquere, but this does not occur in biblical idiom, which uses only, to contract, congeal.

נקְף feminine of

Instead of the artistically curled hair, shall baldness be given. up? (a. λey.,) in apposition with y is synonymous with p Exod. xxv. 18, 31, 36; Jer. x. 5, opus tornatile, twisted, turned work. Baldness, compare 2 K. ii. 23; for women it is doubly disgraceful. And instead of a splendid mantle, shall be given a girding of sackcloth., . ., is of uncertain derivation and meaning. Expositors waver between the derivation from an amplum esse, with affix

עָטַף properly covers, from) מַעֲטָפוֹת-.from Zech

operire) are mentioned only here. The word in Arabic signifies the second tunic, broader, longer and provided with sleeves, that corresponds to the Roman stola, the garment peculiar to women.—

-dis פְתִי and that from (כֶּרֶם from כַּרְמִיל like) -יל

tance, festival joy, and between the meanings fascia pectoralis (VULG.) and broad mantle; yet the grammatical and hermeneutical grounds for the latter overbalance. n, too, is aл. λεY. Girding with sackcloth, as is known, is often mentioned as sign of the deepest mourning and humiliation: Gen. xxxvii. 34, Isa. xv. 3; xxii. 12; Jer. vi. 26, &c.

from expandere (xlviii. 13) is the great wide over all, shawl (Ruth iii. 15, the only place beside that the word occurs). is found beside only 2 Kings v. 23, from which place it 13 seen that it means a bag or pocket that may serve to carry money.—D, according to LXX. would be dinḍavý Aakwviká, i. e., Lacedæmonian gauze dresses that expose the body more than cover it. But, viii. 1, is the smooth, po- changes is made by the phrase: "Branding for lished tablet. Such served for mirrors, as the an-beauty." The words are strange. They appear cients knew nothing of glass mirrors. Travellers assure us that such mirrors in the form of small

plates set in a ring are worn to this day. Comp. HERZOG, R. Encycl. XIV., p. 666.-DD are cdoves, i. e., garments of fine India linen. It is debated whether undergarments, such as shirts, are meant, or some sort of light thing to throw over one. The word is found again Judg. xiv.

The conclusion of this list of mournful ex

disjointed and unsymmetrical. For, and, is bers, and thus this small member of the sentence wanting which connects all the preceding memstands independent, and by its inversion (the thing given stands first) in contrast with all that goes before. It appears to me as if the prophet recalled a passage of the law wherein a number of exchanges or recompenses are defined by means

T:

T

יז

With

And her gates, etc. Ver. 26. N, to sigh, groan, occurs only here and xix. 8, where, too, it stands with 8. The latter word is in general more frequent, and common, too, in Isaiah: xxiv. 4, 7; xxxiii. 9; lxvi. 10. Most expositors translate; and her gates groan and lament." that n gate, is personitied and used by metonymy for the assemblies in the gate, which is grammatically allowable. But I would make three objections: 1) It is surprising that we do not read, then, y, gate. For П is only the door opening (hence so often, door of the gate, Josh. xx. 4; Judges ix. 35, 44; 2 Sam. x. 8; Jer. i. 15; xix. 2; Prov. i. 21, etc.), while

of the preposition "instead of." Such a passage For Jer. xlix. 35 there is no reason for taking it is Exod. xxi. 23-25. Among these specifications in any other than the usual abstract sense, occurs, "burning for burning.". strength. The Prophet, however, was not speaking of jus talionis, therefore the idem per idem or idem pro eodem, "like for like," did not suit his purpose. He speaks of the recompense that threatened the daughters of Zion. Among the things to be taken from them he had not mentioned beauty, the direct gift of nature, which to women is of the greatest price. He had to this point spoken only of productions of art. Now as beauty is 5 (in Isa. again only xxxiii. 17), he might easily happen to think of as a suitable rhyme for it. However, itself does not rhyme, but a word of kindred root, properly its simple masculine form, ", which appears only to have been used in the contracted form (comp. '', ', '). stands for gate in its emphatic, and also its Thus too the inversion explains itself. For as we find the words, they most resemble the passages in Exod.; much more than if they read "instead of beauty burning." " or " is an. 2ey. Its root is 13 "to burn," and means, like 3, and like the Arabic kej, the branded mark, oriyua. If even it cannot be proved that it was customary to mark captives by branding them, that does not affect the matter. It was also not customary to offer them pus instead of balsam. Such traits of poetic speech must not be pressed. Enough if the thought in itself affords a suitable meaning. I think, therefore, the established meaning "brand mark," which indicates a strong contrast with "beauty," is not to be departed from, and we need not with KNOBEL understand "scratchings."

TT

4. The women-our reproach -Ver. 25 iv. 1. But the misery of the daughters of Zion is not yet exhausted. Worse things yet must happen to them. They shall be robbed, too, of the men. From the singular suffix, it is seen that the Prophet ver. 25 now addresses Zion itself, thus not "the daughters of Zion," ver. 16, but "daughter of Zion." The loss of splendid garments is not to be understood as if only articles of luxury would be taken from the women of Zion. It is seen from ver. 25 that the blow is to be universal, falling upon all. Therefore all shall suffer under it: but the rich and noble most of all. The loss of the men, however, shall concern all in equal measure. For this reason the Prophet no longer addresses the daughters, but the daughter of Zion. D' does not appear to involve the notion of strength, manhood. For it is wont to stand where inferiority, lowness are predicated of the subject man. 5, people of number, a few, Gen. xxxiv. 30, and often. Deut. xxvi. 5; xxviii. 62. Ps. xxvi. 4; Job xxii. 15. Isa. v. 13: and xli. 14

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comprehensive meaning. 2) Does it not seem
strange in this exposition, that the discourse sud-
denly turns from the women to speak of the to-
tality of the people? For the gates do not repre-
sent the women alone, but the entire people;
fact that this exposition occasions
whence DRECHSLER justly calls attention to the
66 something
fluctuating in the connection of ideas." 3)
times without number, stands as acc. localis to the
question where? or whither? without a preposi-
tion, vid. Lexicon and Concordances. It comes
very natural therefore to translate; "and they
(the women) groan and sigh at her gates." There
they await, and there they receive the mournful
intelligence.

The suffix in

relates nat

In

urally to Zion addressed in the verse before.
The following words are obscure. can
be nothing else than Niph. perf. 3 pers. fem.,
from purum esse. Niphal often occurs in the
sense of culpa vacuum, immunem esse, which gives
no sense here. Purificari here can only mean
"swept out, cleared up, emptied, desolated."'
this sense the word does not again occur; only
Zech. v. 3, may in some degree be compared.
HOFMANN (Schriftbeweis II. 2, p. 503) translates:
"on the bareness, off on the bare ground sits she."
But p is neither participial nor nominal form.
desolated, on the ground she sits,"-
we translate: "and she was emptied,
-we must first
remark concerning the construction, that DRECH
SLER is right in connecting the two verbs so that
the first contains an adverbial qualification of the
second. Sitting on the ground is the posture of
those mourning: xlvii. 1; Job ii. 13; Lam. ii. 10.
The subject of p as well as of 2 is Zion, to
which also the suffixes in vers. 25. 26, refer.
Therefore if the widows of Zion weep at the gates,
Zion itself appears desolate and lies on the
ground. Yet I confess that this exposition is
not entirely satisfactory, although it fits the ex-

If now

נקתה isting text. Perhaps the text is corrupt in | תּוֹלַעַת stands directly parallel with מְתֵי יִשְׂרָאֵל

:

apy worm Jacob. It stands then as the antithesis of the troops, and designates not the manhood with emphasis, but only masculine in dividuals (people). (a word of frequent occurrence in Isa. xi. 2; xxviii. 6; lxiii. 15, &c.) only here stands in a concrete meaning troops.

At all events, according to ver. 25, a great scarcity of men exists. For the Hebrew woman that was the greatest misfortune. For in its most ancient parts the Old Testament knows no other genuine life than that on this earth, and thus no other continuation of living after death than by means of children. To be childless was, then,

[This extreme statement of the Author cannot pass without challenge. He repeats it substantially p. 259, 14, p. 606, p. 610, 23. As he does not support it by any more texts than Gen. xxx. 23; 1 Sam. i. 5 sqq.; ii. 1 sqq.; Luke 1. 25, the reader may judge for himself how little foundation there is for the statement. See in the Vol. on Exodus, p. 17, the Translator H O.'s note on the kindred notion that among the Israelites "the "eward of the good and the punishment of the wicked was not expected after death, but here on earth."-TR.]

C.-The second prophetic lamp, which, in the light of the glorious divine fruit of the last time, makes known the bad fruits of the present.

CHAPTER IV. 2—V. 30.

1. THE SECOND PROPHETIC LAMP ITSELF AND THE GLORIOUS DIVINE FRUIT OF THE FUTURE DISPLAYED BY IT.

CHAPTER IV. 2–6.

2 In that day shall the branch of the LORD be beautiful and glorious,

And the fruit of the earth shall be 'excellent and comely

For them that are escaped of Israel,

3 And it shall come to pass, that he that is left in Zion,

And he that remaineth in Jerusalem,

Shall be called holy,

Even every one that is written among the living in Jerusalem;

4 When the LORD shall have washed away the filth of the daughters of Zion,

And shall have purged the blood of Jerusalem from the midst thereof

By the 'spirit of judgment, and by the 'spirit of "burning.

5 And the LORD will create upon every dwelling place of Mount Zion,

And upon her assemblies,

A cloud and smoke by day,

And the shining of a flaming fire by night:

For upon all the glory shall be 'a defence.

6 And there shall be a 'tabernacle for a shadow in the day time from the heat,

And for a place of refuge, and for a covert from storm and from rain.

TEXTUAL AND GRAMMATICAL.

.occur again together only xiii תפארת and גאון-.5

Ver. 2. ' vid. xiii. 19; xxiii. 9; xxiv. 16; xxviii. 1, 4, 1x. 3, 19; lxii. 1; comp. ix. 1; xiii. 10. So too flame never occurs in the Pentateuch, except in Num, xxi. 28, where it is not used of the pillar of fire. But it is found in Isaiah v. 24; x. 17; xliii. 2; xlvii. 14. He intimates by it that one must picture to himself, not an even, steady gleam of fire, but an agitated flaming fire.

19.—

abst., pro concr., comp. iii. 25; x. 20; xv.

9; xxxvii. 31 sq.

Ver. 3. Niph. N is a peculiarity of Isaiah. It is WR found in no book of the Old Testament, relatively so often as in our prophet: xix. 18; xxxii. 5; Ixi. 6; lxii. 4 (bis.).—The construction on 21 is dubious, in this sense is nowhere else construed with, unless perhaps xliv. 5 (wh. see) may be compared. D" may be abstractum (vita) or concretum (vivi).

-I join these words to what fol כי על-כל-כבוד וגו'

TT

lows, as HITZIG also does. The Masoretic division is
probably occasioned by the fact that the preceding
sentence from to present no strongly
marked point for setting an Athnach. But this, as is
well known, is not at all necessary; comp. ver. 4 and
v. 3.
And besides, if one disjoins these words from
the following, he must conceive such a verb as decet sup-
plied, or at least a, shall be. But this is hardly
admissible, which those, too, maintain who take
as Pual ("For all that is glorious shall be defended'
GESENIUS; KNOBEL Somewhat differently.
oc-
curs beside this place only in Ps. xix. 6, and Joel ii. 16
in the sense of "bridal chamber, bridal canopied bed."
which occurs here and i. 13 in Isaiah, And so it means here a protecting cover, and sheltering

Ver. 4. occurs again in Isaiah only i. 16.-
Y in Isaiah again only xxviii. 8, and xxxvii. 12, K'ri.
The verb is found only in the Hiphil; in
Isaiah it occurs only here; it is found elsewhere only
in Jer. li. 34; Ezek. xl. 38; 2 Chr iv. 6. As the parallel
passages show, it means: "wash away, rinse away."
and thereby cleanse. It is therefore synonymous with

Ver. 5. and in Neh. viii. 8 (where it seems to mean "lecture"), occurs elsewhere only in the Pentateuch. There, too, with the exception of Num. x. 2, where the convocatio coetus is indicated as the object of the use of the trumpets, it is always joined with p: Exod. xii. 16; Lev. xxiii. 2 sq.; Num. xxviii. 18, 25 sq; xxix. 1, 7, 12. It is therefore a liturgical term, and means the assembling of the congregation. occurs again in Isaiah only xliv. 22. But he often uses: vi. 4; ix. 17; xiv. 31; xxxiv. 10; li. 6; lxv. 5. Moreover, which does not occur in the Pentateuch, is peculiar to Isa. 1. 10;

baldachin.

EXEGETICAL AND CRITICAL.

1. Just at that time, i. e., at the time to which the parallel passage ii. 2-4 refers, the rescued ones of Israel shall partake of a glory that shall appear as fruit of the life that Jehovah Himself shall produce (ver. 2). In consequence of that all that still remain in Jerusalem shall be called holy, all whose names shall be written in the book of life (ver. 3). But the ones left remaining are those that shall be present when all moral filth and all blood-guiltiness shall have been cleansed away by the tempest of the divine judgment (ver. 4). Then shall Jehovah hover over each house and over the assembled total of the dwellers of Jerusalem, as formerly over the tabernacle, with a cloud by day, with smoke and appearance of fire by night (ver. 5), for the presence of the glory of Jehovah shall be protection and shelter against every attack (ver. 6).

2. I regard this section as parallel member to ii. 2-4. Like that, it transports us into the last time: like that, it sets before our eyes the glory that Israel shall then enjoy. Only there is this difference, that, whereas ii. 2-4 describes the outward eminence and exaltation of Zion, as the central point of dominion over all nations, iv. 2-6 rather describes the inward glory of Zion as one that is now purified and sanctified. For the tempest of judgment has cleansed away all

morally impure and ungodly elements. Whatever
personal life remains in Zion is a divine scion,
and therefore whatever the land produces must
be glorious divine fruit. And as in the wilder-
ness the cloud by day and the appearance of fire
by night was over the Tabernacle, so shall every
single house in Israel and the whole congrega-
tion in its entirety be marked as the holy abode
of Jehovah by the glorious signs of His presence
warding off every hostile storm. This is the
second prophetic lamp with which the prophet,
so to speak, stretches his arm far out and illu-
minates the distant future. But as in ii. 5-iv.
1 he sets the present that lies between (we com-
prehend all that precedes that last time as pre-
sent) in the light of that prophetic word ii. 2-4,
and by this means makes manifest the immense
difference between the present and the future, so
he does likewise here. I am of the opinion there-
fore that v. has the same subordinate relation to
iv. 2-4 that ii. 5-iv. 1 has to ii. 2-4. That v. is not
independent, but integral part of the prophecy
that begins with ii. 1, has already been asserted
by FORERIUS, VOGEL, DOEDERLEIN, JAHN, HIT-
ZIG, EWALD (comp. CASPARI, Beitr, p. 234). I
maintain the same, only I have other grounds
for it than they, If one were to assume with
CASPARI (int. al. p. 300) that the passage ii. 2-4,

"is not in the proper sense prophecy; they are repeated, quoted, recited by Isaiah, as a prophecy given to Israel by another prophet, for the purpose of joining on to it the warning and reproof of ii. 5-8,"-then indeed must iv. 2-6 be regarded as the promise appertaining to ii. 5-iv. 1.

But that assumption of CASPARI is as unnatural as can be. The glorious words of MICAH must be no prophecy! But they are so per se. This cannot be controverted. They must serve only as "points of departure and connection!" That would need to be indicated. Then Isaiah must have presented them in a form that would reveal at once that he employs the words only as introduction to his address proper. They must be separated from the discourse of Isaiah, and be expressly designated as a citation by some sort of historical reference. But such is not the case. Isaiah makes the words entirely his own. He does not say that they are borrowed from another: those informed know it and draw their own conclusion; but that is another thing. The main thing is that the LORD has so said, and therefore Isaiah too may use the words and found his discourse on it.

| ing which describes the glorious fruits of the last time, that the section ii. 5-iv. 1 concerning false great things does to the section that immediately precedes it, and that describes the true divine greatness.

I do not suppose that this would ever have been doubted, did not chap. v. appear so independent, so peculiar, so distinct in itself and well rounded, and were not suddenly ver. 1, a totally different tone assumed; I mean the parable tone. But we must not overlook the relationship of the contents because of the difference in the form. This relationship will appear plainer as we contemplate the particulars: but we must at this point draw attention to one thing. As ii. 5-iv. 1 the outward decay appears as symptom and consequence of the inward, so in chap. v. the inward decay appears as the root from which the outward develops by an inevitable necessity. According to this the two dominant passages ii. 2-4 and iv. 2-6 stand in an analogous inverted relation, like the sections governed by them ii. 5-iv. 1, and chap. v.

This cannot be otherwise, in as much as iv. 2-v. 30 is the second organic half of the great second portal of Isaiah's prophecies. But noticing this does not in the least hinder the assertion that section iv. 2-6 in the main looks forward and not backward.

Finally let it be noticed here, what we shall prove in particular further on, that in iv. 2-6, as It is clear as day and undisputed that Isaiah a matter of course, there occur back looks or reffrom ii. 2 to iv. 1 shows the false estimate of hu-erences to what has preceded. (Comp. e. g. ver. 4.) man glory in the light of the divine. But just as clear, it seems to me, is it that Isaiah, in iv. and v., also contemplates, as it were, the condition of the fruits in the field of the hearts of Israel in the present in the light of the fruitage that, in the last time, shall be produced on the soil of the judged and purified Israel. For iv. 2, "the 3. In that day,-spirit of burning.-Vers. Branch," and "Fruit of the earth" are evidently 2-4. By the words "in that day" the prophet the main ideas. These both shall become glori- refers back to "in the last days" ii. 2. For acous. This, however, is explained ver. 3: all cording to all that we have just laid down, iv. 2that then remain in Zion shall be called holy, be- 6 stands parailel with ii. 2-4, both as to time and cause the tempest of judgment has removed from subject matter. This last time may have beZion all pollution and all guilt. Then shall both, gun since the birth of Christ, but it is not fineach individual and the totality, be fully as se-ished; it is fulfilled by degrees through many a cure a dwelling-place of Jehovah as once the Tabernacle was.

Therefore the prophet speaks iv. 2-6 also of a glory indeed, but of a different one from ii. 2-4. In the latter place he has in view more that glory which in that time Israel shall develop externally: it shall as the solitary eminence of the earth shine far around, and all nations shall flow to this eminence. But iv. 2 sq. speaks of that glory that is identical with holiness, the notion "holy" taken in the sense of sanctus and sacer: this glory, however, is first of all inward. But as that outward glory takes the inward for granted, which is indicated ii. 3 by the terms "out of Zion shall go forth the law," etc., so, too, the inward glory cannot last without the outward, which is expressed iv. 2 by the terms "beautiful and glorious, excellent and comely," and plainly enough in vers. 5, 6. When now we read in chap. v. of a vineyard that produces wild grapes instead of grapes, and when v. 7, this is expressly interpreted to

rising and subsiding. In this last time, there-
fore, shall "the branch" and "the fruit of the
earth" be for beauty and honor, splendor and
glory to the saved ones of Israel. What is
"branch?” The word means germi-
natio, the sprouting, and means first of all, not
a single sprout, but sprouting in general, and
xix. 25: "And he overthrew those cities, and all
the total of all that sprouts. Thus it means Gen.
and that which grew upon the ground" (
the plain, and all the inhabitants of the cities,

7). So again we read, Ezek. xvi. 7: "I have caused thee to multiply as the bud of the field" (7) i. e. I have made thee like the vegetation of the field. Again Hos. viii. 7: "It hath no stalk, the bud (3) shall yield no meal." The word has the same meaning also Iga. Ixi. 11; Ps. lxv. 11. In Ezek. xvii. 9, 10, the abstract meaning germinatio predominates. If now we compare Jer. xxiii. 5 and xxxiii. 15, mean that Jehovah has found in the field of the hearts of Israel bloodshed and the cry of woe inwe find that there " righteous Branch" ( stead of judgment and righteousness, and when, P) means a single personality. "I will raise after that, this evil fruit is more particularly unto David a righteous Branch, and he shall characterized in the following sixfold woe, can reign as King, and shall prosper, and execute we then in the least doubt that the section that judgment and justice in the land; in his days," treats of the bad fruits of the present stands in the etc. Notice the singular after Branch. So too, same relation to the section immediately preced-Jer. xxxiii. 15. In Zechariah, however, we find