trough, comp. xvi. 10, Num. xviii. 27, &c.), both of them costly, &c.,-especially the latter, hence D) and also-demanding hard labor, because the wine-press trough, as 237 (x. 15; xxii. 16; li. 1, 9) indicates, was hewn out of the rock. See HERZOG's R. Encycl. VII., p. 508, Art. Wine-press, by LEYRER. But-disappointed hope! Instead of Dy (in Isa. only here, and vers. 2 and 4) good grapes, the vineyard bore only D'UN sour grapes. This last word occurs only here and ver. 4. comes from "to be bad, stink," and means the fruit of the wild vine, the labrusca. It has, therefore, happened to the choice vine according to the word of Jer. (ii. 21), which may be regarded as a commentary on our passage: "thou art It turned into a degenerate plant of a strange vine." The noble vine is degenerated and become wild, so that it produces wild grapes instead of grapes. -Comp. Job xxxi. 40. 3. And now. O înhabitants-no rain upon it.-Vers. 3-6. The song of the "friend" begins first at ver. 3. It is, however, no gladsome song, but a lament and a complaint. And the friend is not some good friend or boon companion of the Prophet, but the Lord Himself, which comes out clearly at the end of ver. 6. This one, now, summons the inhabitants of Jerusalem and Judah to judge between him and his vineyard. Judge between me, etc. - Comp. ii. 4; Exod. xviii. 16; Ezek. xxxiv. 17, 20, 22. The summons of ver. 3 to judge between the vineyard and its owner, must of itself awaken the thought that no actual, physical vineyard is meant here. For where is the owner that would ever think of laying a complaint against his vineyard? One sees from this, and other obvious traits of the description, that the subject here is not an ordinary vineyard and its owner; and v. 6 b. one is made aware that the owner is God Himself. For only He has the power to cause it to rain, and to shut up the rain. Notice, moreover, how vers. 1 and 2 the Prophet himself has spoken, although announcing a song of the friend, and only at ver. 3 the friend begins to speak, in that with "and now he takes up the discourse of the Prophet and continues it. One may say: quite unnoticed the Prophet glides over into the part played by him whom properly he has to produce to view. And to the first "and now" corresponds a second in ver. 5, that introduced the judgment, so that the extraordinary judgment begins in precisely the same way that the extraordinary complaint does. The Lord will command the clouds to let no rain fall on the vineyard. With these words the vail falls completely. It is plain now that the beginning of ver. 1 was irony. A fearful disappointment comes on those that had disappointed the Lord Himself, and, by the art of the Prophet, the reader, too, must share this disappointment, in that he is conducted from the charming pictures of ver. 1, to the dreadful ones that are now to follow. For the vineyard-a cry.-Ver. 7. Like the prophet Nathan, 2 Sam. xii. 5, first provoked King David to a stern judgment of a wicked man by means of a fictitious story, and then exclaimed: "thou art the man," so here Isaiah explains to the men of Jerusalem and Judah, after they had at least silently given their assent to the judgment is the house of Israel." But this statement is on the bad vineyard: "The vineyard of Jehovah connected by for, with what precedes, because a consequence of this fact was already indicated at the end of ver. 6. For this not letting it rain explains itself from the fact that the Lord Himself is the owner, and the vineyard is the house of Israel. For, though one must admit that ver. 7 refers to all that precedes, yet still that trait in ver. 1-6 which especially receives its light from the identity of the owner with Jehovah, is precisely that which we read in ver. 6 b. But why does the prophet vary from the designation "Judah and Jerusalem" hitherto employed by him? Why does he here make "house of Israel" and "men of Judah" parallel? CASPARI attempts in his Beiträgen, p. 164, an extended proof that here, as iv. 2 and i. 2, Israel is Judah as Israel, and as Israel in Judah. But one naturally asks: why, if Isaiah meant only Judah, does he not name Judah exclusively? Why does he suddenly drop the designation used hitherto? But if with the name "house of Israel" he designates Judah (to be) as Israel, is it not therewith admitted that the conception Israel extends over Judah, and is not then this more comprehensive Israel in its totality, the vineyard of Jehovah ? It is true that the figure of the vineyard is nowhere in older writings applied either to Judah or Israel. But the Lord calls Israel His people (iii. 12, &c.), His flock (Ps. xcv. 7, &c.), His peculiar treasure (Exod. xix. 5; Deut. vi. 6), Ĥis inheritance (Jer. ii. 7; xvi. 18, &c.), and all these expresssions refer to Israel entire. Thus it cannot be contested that Israel in the narrower sense belongs also to the vineyard of Jehovah. If now, too, in general, as can not be denied, Judah and Jerusalem form the principal object of the discourse (ii. 1), yet the prophet may here and there cast a glance aside at the kingdom of Israel. Prophets of Jehovah can never forget that Israel, which_hastens faster to the abyss of destruction than Judah, as Jer. expressly says: xxxi. 20; comp. Isa. xi. 11 sqq. I therefore share the view of VITRINGA, DRECHSLER, DELITZSCH, that "house of Israel" of course means all Israel. This view is not refuted but rather confirmed by the fact that the men of Judah are presently called "the plant of his pleasure." For this expression that accords to Judah a certain precedence, suits better when "house of Israel" does not signify Judah over again, but the Israel of the Ten Tribes. T: The Lord had planted with pleasure. But He was outrageously deceived in His just expectations. He had expected a "fruit of the earth" iv. 2, that would do Him honor. But behold! instead of a mishpot, He gathers П mispahh: instead of PT tzedhaka, he gathers p tzeaka. The poet here choicely depicts by the word-likeness, which yet conceals a total difference of meaning, the deceptive appearance in the conduct of the Israelites, which at first looked like good vines and then developed a wild wine. TT: b. THE BAD FRUITS AND THEIR EFFECTS MORE PARTICULARLY DESCRIBED IN A SIXFOLD WOE-AT THE SAME TIME A TWOFOLD CONCLUSION OF THE WHOLE DISCOURSE. CHAPTER V. 8-30. 8 Woe unto them that join house to house, That lay field to field, Till there be no place, That 'they may be placed alone in the midst of the earth! 9 'In mine ears said the LORD of hosts, "Of a truth many houses shall be desolate, Even great and fair, without inhabitant. 10 Yea, ten acres of vineyard shall yield one bath, And the seed of an homer shall yield an ephah. 11 Woe unto them that rise up early in the morning, that they may follow strong drink ; That continue until night, till wine 'inflame them! 12 And the harp, and the viol, the tabret, and pipe, And wine, are in their feasts: But they regard not the work of the LORD, 13 Therefore my people are gone into captivity, because they have no knowledge: And their honorable men are "famished, And their multitude dried up with thirst. 14 Therefore hell hath enlarged herself, And opened her mouth without measure: And their glory, and their multitude, and their pomp, 15 And' the mean man shall be brought down, 16 But the LORD of hosts shall be exalted in judgment, 17 Then shall the lambs feed after their manner, And the waste places of the fat ones shall strangers eat. 18 Woe unto them that draw iniquity with cords of vanity, And sin as it were with a cart rope: 19 That say, Let him make speed, and hasten his work, That we may see it: And let the counsel of the Holy One of Israel draw nigh and come, 20 Woe unto them that call evil good, and good evil; That put darkness for light, and light for darkness: 21 Woe unto them that are wise in their own eyes, 22 Woe unto them that are mighty to drink wine, And men of strength to mingle strong drink: 23 Which justify the wicked for reward, And take away the righteousness of the righteous from him! 24 Therefore as 10the fire devoureth the stubble, And the flame consumeth the "chaff, So their root shall be as rottenness, And their blossom shall go up as dust: Because they have cast away the law of the LORD of hosts, 25 Therefore is the anger of the LORD kindled against his people, And hath smitten them and the hills did tremble, And their carcasses were" torn in the midst of the streets. But his hand is stretched out still, 26 And he will lift up an ensign to the nations from far, Neither shall the girdle of their loins be loosed, 28 Whose arrows are sharp, And all their bows bent, Their horses' hoofs shall be counted like flint, And their wheels like a whirlwind: 29 Their roaring shall be like a lion, They shall 'roar like young lions: Yea, they shall roar, and lay hold of the prey, And shall carry it away safe, and none shall deliver it. 30 And in that day "they shall roar against them like the roaring of the sea: And if one look unto the land, behold darkness and "sorrow, 13 "And the light is darkened" in the heavens thereof. TEXTUAL AND GRAMMATICAL. Ver. 8. is often construed with : Gen. xxvi. 11; xxxii. 33; Lev. xi. 36; 1 Ki. xix. 5, 7, etc. Comp. especially Hos. iv. 2. Hiphil occurs beside only vi. 7; viii. 8; xxv. 12; xxvi. 5; xxx. 4. is generally not construed with . But when DRECHSLER Says that this construction never occurs, it is asserting too much. For "T:T: Ps. xci. 10 it is said “No plague " Comp. Judges xix. 13. In our passage the construction of the first clause has doubtless influenced that of the second. Hiph. 2' only again xxvi. 17. (defectus, non-existent) occurs oftener in the second part than in the first: xl. 17; xli. 12, 29; xlv. 6, 14, 22; xlvi. 9, lii. 4, 10; liv. 15. In the first part it occurs again only xxxiv. 12.—The Hophal DAN (xliv. 26) indicates that their dwelling alone in the land was not a natural thing, but something contrived. Compare complaints of like import iii. 14 sq.; Mich. ii. 2; iii. 2, sq. Ver. 9. In mine ears, etc. In xxii. 14 an address of Jehovah begins with the words, "and it was revealed in mine ears,” etc. In our passage and it was re vealed" is omitted. It does not follow from this that this or some similar word has fallen out of the text. For the Prophet may very well have had in thought the bare notion of existence as predicate of his sentence; "In mine ears is Jehovah Sabaoth." It must not however be construed in a pregnant sense: Jehovah keeps ever saying to me (liegt mir in den Ohren). For there is not a thought of any resistance on the part of the Prophet that had provoked a persistence on the Lord's side. Neither may the expression mean: Jehovah whispers in my ear; as if the secrecy of the address were meant by it; for there exists no reason for such secrecy. But the Prophet will only say, that what follows he has clearly heard by the inward ear as the word of Jehovah. There lies thus in the expression a distinguishing of actual from merely imaginary hearing. Comp. Ps. xliv. 2; Job xxviii. 22; xxxiii. 8. The pointing of the word as a paueal form appears to have for its object to separate it from what follows and to signify thereby that in this word alone is contained the predicate of the sentence.- again xiii. 9, comp. Deut. xxviii. 37; Mich. vi. 16.—¡'ND comp. vi. 11; Jer. ii. 15; iv. 7, etc.; Zeph. ii. 5; l'ii. 6. T זז מתי← found again כֶּבֶשׂ the גרים are not :ז' only i. 11; xi. 6, 737-77 the place whither flocks are driven, found again only Mich. ii. 12. ' found beside only Ps. lxv. 6, 15. D`? strangers that are constant dwellers in the land, but as participle from 71, those en passant. The LXX translate apves. They may have read perhaps □`7) (0`71). This word, moreover, SCHLEUSSNER, HITZIG, EWALD and others would restore. But we have shown above that an emphasis rests on the idea of a transitory stopping. in Isaiah again xi. 6; liv. 15. The plural occurs only here in the first part of Isaiah; but six times in the second part: xliv. 26; xlix. 19; li. 3; lii. 9; lviii. 12; Ixi. 4. The singular is found only lxiv. 10. Ver. 18. I take in its usual meaning in which it often occurs with the accusative (in Isaiah again only lxvi. 19, coll. xiii. 22; xviii. 2). n han are ropes of lies, for what binds them to sin, is the illusion that sin makes one happy. Hence every sin is a fraud (Heb. iii. 12). The expression further calls to mind Jon. ii. 9; Psalm xxxi. 7; and also TT : T TT Ver. 13. 1 in the sense of “making bare, i. e., clear-unan Prov. v. 22, and Hos. xi. 4. Reing out the land occurs in Isaiah only again xxiv. 11, garding the use of N in Isaiah, comp. i. 13 (-nnas), which passage generally resembles this one.xxx. 28 (′ ♫), lix. 4, (7). The word occurs only in these places in Isaiah. In the prefix is wanting according to the familiar rule; comp. GESENIUS, 118, Rem. (from May to twist, the twisting, twisted work, rope) Isaiah uses only here. Comp. Hos. xi. 4. y, “a freight wagon," found too xxviii. 27, 28. has without reason been discredited, and instead some would ready according to Deut. xxxii. 24, for D' is wont to be used in a contemptuous sense, comp. iii. 25. (comp. GREEN's Gram. 187,1 b.) is adjectivum ad f.,, etc., and only occurs here. Ver. 14. y aperire, that always stands with (Job xvi. 10; xxix. 23; Ps. cxix. 131) occurs in Isaiah only here. The same with a (comp. Job xxxviii. 41; xli. 25). pǹ again only xxiv. 5.—The suffixes of the nouns are to be referred to the notion "Jerusalem," although immediately before ver. 13, the masculine Dy is used. But it is plain that the Prophet in ver. 14 b., aims at a mimicry of sound. For this purpose he employs the clear a sound as often as possible. DELITZSCHI calls attention to the omission to draw the tone back on the penult. of the word thy, so that one may hear the object that is falling down as it rolls and at last strikes bottom." ii. 10, 19, 21; xxxv. 2; liii. 2. Ver. 15. The aorists n,, strued as Præterita prophetica. Also Vav preceding and separate, is, as marked- .comp הָדָר ' are to be conown, with the DRECHSLER has re is to be taken absolutely, without object. What is understood suggests itself from what precedes. The pronoun of the third person is, as object of the phrase, very often omitted; Gen. ii. 19; iii. 21; vi. 19, 20, 21, etc. It is not necessary, with GESENIUS te very often stands רָעָה for : כִּבְדָבְרָם for כדברם take TIT: with the accusative of the place that is pastured: xxx. 23; Mich. vii. 14; Jer. vi. 3; 1. 19, etc. As their pasture shall the sheep graze over the ruins of Jerusalem, in so far as the inhabited city becomes a sheep walk. When DELITZSCH thinks that no accusative object is to be supplied to y, but that the determination of the locality results from the context, it is seen that still there is a supplying of the object. One may as well supply the definite locality as object according to frequent usus זי T T instances of the voluntative appended to the third person, (comp. Ps. xx. 4, and the more doubtful cases Lev. xxi. 5; Deut. xxxiii. 16; Job xi. 17; xxii. 21; Ezek. xxiii. 20; OLSHAUSEN, 228 b. Anm. [GREEN, 97, 7). Let it be noticed moreover that this He so stands in two pairs of verbs, that each time it is only appended to the last word. It seems that each time it should avail as well for the first word. Comp. i. 24 b.-ny is a current word with Isaiah that occurs thirteen times in the first part and five times in the second. On "the Holy One of Israel" see i. 4. Ver. 20. D with following in the sense "to make into something;" xiii. 9; xxiii. 13; xxv. 2; xli. 15; xlii. 15; xlix. 11, etc. Ver. 21. On D ) comp. Hos. vii. 2; Lam. iii. part. iii. 3; xxix. 14. 35; the expression does not again occur in Isaiah. Ver. 22. in Isaiah again xix. 14. lxv. 11. Hiph. p only here. found again 1. 8; liii. 11. again i. 23; xxxiii. 15; xlv. 13. Hiph. frequent in the first part (i. 16, 25; iii. 1, 18; v. 5, 23; x. 13, etc.), in the second part only in lviii. 9. The .occur הרים verb singular suffix in 1 must be construed distribu- 23; lxii. 10. Only in the last named passage does the tively. The righteousness of the righteous they let p" to hiss, whistle," is taken from disappear from him, i. e., from the righteous man in the practice of bee keepers, as may be seen in vii. 18, question. Comp., at ii. 8 and i, 23. where the same figure recurs. Ver. 24. As regards the construction; is a predicate infinitive dependent on a preposition, which is followed immediately, not as usually by the subject, ;5 .recurs xiii מקצה xlii. 10; xliii. 6, thus equally in both parts. In each place, xiii. 5 excepted, 777 follows it. П pro but by the object, because the order pperly substantive with according to Joel iv. 4. T": celeritas: recurs lviii. 8; combined offends against euphony; also in xx. 1, the object prerecurs in Isa. xix. cedes, because it is a pronoun (ing). Commentators 1; xxx. 16; xviii. 2. On the change of number in 17, call attention to the multiplication of sibilants in the comp., at ver. 23. The singular here apparently indisentence. "One hears the crackling sparks, the sput-cates that though the signal is given at various times tering flames" says DELITZSCH. and to different nations, still always, it shall be only Occurs only TT once again in the Old Testament, xxxiii. 11.— is "to become lax, withered, weary, fall away" (especially of the hands xiii. 7). 7 is accus. loci.—The suf TT one at a time, that they shall be summoned. Ver. 27. DRECHSLER justly calls attention to the perfect equilibrium in the structure of this ver. 27; in the first hemistich two clauses, each with two members of like arrangement; in the second hemistich two clauses, the preceding four woes concern. To these then their each with one member, the corresponding words in punishment is announced. P only occurs again iii. 24. refer back to those whom פרחם and שרשם fxes in ,שרון-אזור נתק נפתח :which rhyme together ;12 .recurs in Isaiah xxviii עָיֵף נעליו - חלציו | dust, only אָבָק .only xviii. 5 again) is the blossom) פֶּרַח occurs again xxix. 5.-The second clause of the verse N occurs does not occur part, Niph. xli. 11; occurs in Isaiah. Our expression, however, calls to mind, Num. xi. 33, "And the wrath of the LORD was kindled against His. people, and the LORD smote the people," as all those numerous places in the Pentateuch, especially Num. where the expression, "and the anger of Ver. 29. (again in Isa. xxx. 6) is by most held the LORD kindled," etc., occurs (Exod. iv. 14; Num. xi. to mean lioness. Comp. GESENIUS, Thes. p. 738 ... On 1, 10; xii. 9, etc).—17 ' is also a reminiscence of the Pentateuch from Exod. viii. 2, 13; x. 22; xiv. 21, 27, see at ver. 18.-N) is acwhere the expression is used of Aaron and Moses as cording to K'thibh, according to K'ri N. The they stretched out the hand to the performance of their reading of K'ri is the correct one, for there is no reamiracles. In Isaiah, this expression is repeated in the son for the perfect with the Vav conscc., whereas the imsame manner in xxiii. 11; xxxi. 3, coll. xiv. 26, 27.perfect stands here, according to rule, to describe per117 (Kal., in Isaiah xiv. 9; xxxii. 10, 11; xxviii. 21; manent qualities. only here in Isaiah, see Prov. Ixiv. 1), used of the trembling of the earth (Joel. ii. 10) xxviii. 15; xix. 12; xx. 2). Of the form found here or of the foundation of the mountains (Ps. xviii. 8, is the only one used by Isaiah, and that only here. The tel. 2 Sam. xxii. 8). The expression that the carcass formula 35 IN) occurs again xlii. 22, and xliii. 13, in (772) occurs xxvi. 19) shall be as the sweepings (which latter place it sounds the same as the original from Ezek. xxvi. 4, everrere, detergere iii. 15, leavings, sweepings out;" ä. λey.), occurs only here. Elsewhere it is, that the shall be as dung in the field (Jer. ix. 21), shall be cast as a prey (Deut. xxviii. 26; Jer. vii. 33; xvi. 4; xix 7, etc.), to the wild beasts. The reading Лiš♫ (the London Polyglot has a) is both etymologically incorrect, and also in conflict with every other place in which the word occurs in Isaiah (x. 6; xv. 3; xxiv. 11; li. 20. TT Ver. 26. pin does not belong to NW, but it has become an adjective conception and takes the place of an adjective, as may be seen from passages like Jer. xxii. 23; xxxi. 10. The same is true of ppp that has the same meaning. The former word occurs in Isaiah twelve times; five times in the first and seven times in the second part (xxii. 3, 11; xxiii. 7; xxv. 1; * 6; xlix. 1, 12; lvii. 9; lix. 14; lx. 4, 9). D) a signal set up on a high point; xi. 12; xiii. 2; xviii. 3; xxxiii. passage Deut. xxxii. 89. Ver. 30. The subject of □)", "he shall roar," is the same that it has in the preceding verse. But we translate "it roars dull," only to give prominence to the collective more than to the individual as indicated in TT “as the roaring of the sea." The suffix, in rhy can refer only to the one seized, i. e., Judah.——— n occurs only again Ps. xxxviii. 9.——) -DRECHSLER, has justly called attention "to the sound painting produced by accumulating the buzzing and rumbling sound of m, and n, too," in the first hemistich of this verse. Both sounds are in D; to this word Di rhymes; in Dwe find m. and n. again, and the syllable am twice.-To this hemistich, which I may say has itself a low rumble, the second is opposed, which portrays the conquered by its many, i e, and a sounds, thus by thinner sounds, that in a measure paint weak |