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justify that bold speech. It does not stand outside by the gate, offering itself at once to every profane eye, but one must first pass through two other portals, by which the mind is prepared and translated into that sentiment which is necessary in order to understand and appreciate that exalted vision, and the part that Isaiah plays in it. Jeremiah and Ezekiel were not sensible of the necessity of preparing in this way for the representation of their calling, because they behaved in respect to the divine calling in quite a normal way, i. e., declining it. The one, Jeremiah, de clined in express terms Jer. i. 6; the other, at least by silence, let himself be so understood, Ezek. ii. 8.

So Isaiah would even prelude with two addresses, of which the first has an undertone of threatening with which it begins and ends, while the element of promise is represented only by intermediate chords,-the second, however, has promise for undertone, for this is represented by the two fundamental prophetic lights (ii. 2-4, and iv. 2-6) in the second introduction. Second: It seems to me also that the three portals are demanded by the architectonic symmetry. On the assumption that these introductions have Isaiah himself for their author, which so far as I know has never been disputed, we have therein a strong presumption in favor of the composition of the whole book by Isaiah (therefore also the second part, xl.But why does Isaiah let two doctrinary intro- lxvi.). For a small building one entry is suffiductions, if I may so call them, precede the his- cient. A great, comprehensive, complex buildtorical one, whereas Jeremiah follows his histori-ing, however, that pretends to artistic completecal introduction by only one doctrinary one, Jer. ii? I believe this has a double reason. First: threatening and promise form the chief contents of Isaiah's prophecy, as of all prophecy. In every single prophetic address one or the other ever preponderates. Either threatening forms the warp and promise the woof, or the reverse.

ness, may very well require various graded approaches that the introduction to the chief building may stand in right proportion. Thus the book of Jeremiah has a twofold introduction, but the book of Isaiah, which is still grander, and more comprehensive, and altogether more artistic even down to minutiæ, has a threefold entrance.

A. THE FIRST INTRODUCTION.

CHAPTER I.

As regards the time of the composition of this section, it seems to me all depends on the question: was Isaiah prompted to utter this prophecy by a definite historical transaction that demands his prophetic guidance? No such transaction appears. Expositors on the contrary recognize the chapter to be of a general character. Comp. the complete proof in DRECHSLER I. p. 93 sq. If, therefore, the address was not composed for a definite historical event, according to which it must be understood; if it is rather meant to be only an introduction to the whole book, then the time of its origin is in itself a matter of indifference. But it is probable that Isaiah wrote the address at the time he began to put his book together, or when he had completed it. This does not exclude the possibility that some important events are reflected in the address. And such is really the case. The verses 7-9 and especially ver. 8, are so specific in their contents that one must say the prophet describes here his personal experience, and in fact a present one (comp. the exposition).

Now, during Isaiah's life time. Jerusalem was only twice hard pressed by enemies in its immediate neighborhood: once in the war with Syria and Ephraim (2 Kings xvi. 5); the other time by Sennacherib (2 Kings xviii., xix.). If, then. chap. i. was written as a preface, it is by far the most probable that it was written in Hezekiah's

time, than in that of Ahaz. For Isaiah undertook the collection of his book certainly not in the midst of his ministry, but at the close of it. Moreover what is said in 2 Kings xviii. 13, and xix. 32, fits admirably the description of chap. i. 7, 8. For in the first-named place it is said Sennacherib took all the fenced cities of Judah, which quite corresponds to any i 7. In the second-named place, however, we read: "The king of Assyria shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it." This corresponds to the specific situation in which, according to chap. i. 7, Jerusalem must have been. We say, therefore, chap. i. was written at the time of Sennacherib's invasion. We know this from vers. 7 and 8, but do not assert that chap. i. was written for that time, but regard the historical trait that points us to this time only as a proof of the charge that the prophet raiscs against the Israel of all times. The prophet adduces this proof from the present, because the conduct of the people during and after the invasion of Sennacherib could be regarded as a characteristic symptom of a stiffneckedness that was not to be subdued by any blows. Moreover the vain ceremonial ser vice spoken of in ver. 10 sqq. would suit the times of Hezekiah. But I lay no stress on that, since there is nothing specific about it. If the prophet

warns against such ceremonial service, and exhorts to sincere repentance; if, further, to the purified Israel he holds up the prospect of a glorious future, while, to those persevering in their apostacy from Jehovah, he displays a frightful one, it is not that he speaks of a specific occasion; but that, like the whole book, has regard to all times; even primitive time may be reflected in the language.

Concerning the difference between this first and

the second introduction see above the general remarks on the threefold introduction. The analysis of the chapter is as follows: 1. The Title, i. 1.

2. The mournful present, i. 2-9.

3 The means to securing a better future, i. 10-20.

4. Comprehensive review of the past, present and future, i. 21-31.

1

1. THE TITLE.
CHAP. I. 1.

The 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.

TEXTUAL AND GRAMMATICAL.

אֲשֶׁר חָזָה ;1 .Isa. ii הַדָּבָר אֲשֶׁר חָזָה is the proper word for | pressions חזה אשר חזה .1.Ver דִּבְרֵי

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prophetic seeing in the double sense named below; whence in is used synonymously with 1, (1 Sam. ix. 9; 2 Kings xvii. 13). Thence also the ex

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Amos i. 1;
Mic. i. 1; in UN NUD,
Isa. xiii. 1; Hab. i. 1. These are the only places where
in occurs as part of a superscription.

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EXEGETICAL AND CRITICAL.

We must consider this title in reference to three things, viz., in its relation to chap. i. and to chap. ii., where a title essentially like this recurs, and to the entire collection. That the superscription belongs to the entire collection, is evident at once from the words, "in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah." That the title is comprehensive enough to apply to the entire book is clear when we consider that

TRINGA, that in chap. ii. 1 a superscription of almost the same sound recurs; and he would infer from it that originally in this title the date ('?' 11 "in the days of") was wanting, and the remaining words were only a title to the first chapter. Against this the following is to be remembered: 1) The two superscriptions are not quite alike. In this one we have ; in chap. ii. 1

-is plainly a word of weightier im חָזוֹן- הַדָּבָר

¡ìîŋ “ the vision” has a collective meaning, (comp. Hos. xii. 10; Ezek. vii. 26; Lam. ii. 9, etc.), and that Judah and Jerusalem represent the centre of the prophetic view, around which also the prophecies that relate to Ephraim and the world potentates are grouped as radii servi. In this connection CASPARI says very appropriately: "Jerusalein, Judah, Israel, are, from Isa. vii. on, the centre of prophecy in such a way that they form three concentric circles, of which Jerusalem is the smallest, Jerusalem and Judah the wider, while Jerusalem, Judah and Israel is the widest. To these three the heathen world joins on as a fourth circle." (Beitr. z. Einleit. in d. B. Jes., p. 231 sq.). Therefore both and " concerning Judah and Jerusalem" make a denominatio a potiori. The first, because prophetic sight, in the double sense of more or less bodily vision, (comp. chap. vi.) and of pure spiritual knowing, gave origin to the nucleus of the book, so that about this nucleus doctrine, warning, comfort and his tory should find their place. The latter because, as has already been remarked, Judah and Jerusalem must be regarded as those to whom the prophet speaks first of all, and for whose sake he speaks of others.

But it has seemed strange, especially to VI

port. It is better fitted, therefore, for the beginning of the book, and in a certain measure for its title; wherefore we see (2 Chron. xxxii. 32), that the book even at that time was known under that title. 2) That a superscription almost alike occurs twice, has its reason in the fact that chap. ii. 1 is the title of the second introduction. For the book of Isaiah has a threefold portal, as said above; and that the superscription word that Isaiah saw concerning Judah and Jerusalem" occurs only i. 1, and ii. 2, and not again afterwards, is precisely proof, that with chap. ii. we enter the second portal which comprehends chapters ii.-v.

"vision or

Finally, as regards the relation of this superscription to chap. i., we may fittingly say that the entire ver. 1, date included, is the title of chap. i. For chap. i. is just the whole prophecy of Isaiah in nuce, as he delivered it under the four kings; an assertion whose correctness can only appear indeed as the result of exposition.

At the beginning of prophetic books as here we find in Obad. 1, Nah. i. 1.-Isaiah the son of Amoz. For the meaning of the name and the lineage of the prophet see the Introduction.-Concerning Judah and Jerusalem. Jerusalem, as the holy city and centre of the

theocracy is made equal to the entire region of Judah, and distinguished from it, which also happens elsewhere; Jer. xi 2; xvii. 20, etc.; 2 Kings xviii. 22, etc.; 2 Chron. xxxiv. 3, 5, etc.; and in a reversed order, Jer. xxxvi. 31; 2 Kings xxiv. 20; Ezra ii. 1. We have already remarked that the naming of Judah and Jerusalem presents no incongruity between the superscription and the whole book. It is worthy of special remark, that only in chap. ii. 1 beside this does the expression form part of the title, and that it occurs in chap. ii. v. relatively with most frequency. For it is

found beside chap. ii. 1, also iii. 1, 8; v. 3. Beside this only in xxii. 21; xxxvi. 7; xliv. 26. Comp. remarks at ii. 1.-In the days of, etc. That Isaiah lived and labored under these four kings cannot be doubted. Comp. the Introduction. The time designated is identical with that given Hos. i. 1, and with that in Mic. i. 1, only that in the latter the name of Uzziah is wanting. Even the asyndeton and the form p instead of (about which comp. DRECHSLER in loc.) are to be found in both the places named.

2. THE MOURNFUL PRESENT.

CHAPTER I. 2-9.

2 Hear, O heavens, and give ear, O earth:
For the LORD hath spoken,

I have nourished and brought up children,
And they have rebelled against me.

3 The ox knoweth his owner,

And the ass his master's crib:
But Israel doth not know,

My people doth not consider.

4 Ah sinful nation, a people 'laden with iniquity,

A seed of evil-doers, children that are corrupters:

They have forsaken the LORD,

They have provoked the Holy One of Israel unto anger,

They are gone away backward.

5 Why should ye be stricken any more?

Ye will 'revolt more and more:

The whole head is sick, and the whole heart faint.

6 From the sole of the foot even unto the head there is no soundness in it;

But wounds, and bruises, and putrifying sores:

"They have not been closed, neither bound up,

Neither mollified with 'ointment.

7 Your country is desolate,

Your cities are burned with fire:

Your land, strangers devour it in your presence,

And it is desolate, "as overthrown by strangers.

8 And the daughter of Zion is left as a cottage in a vineyard,

As 'a lodge in a garden of cucumbers,

As a besieged city.

9 Except the LORD of hosts had left unto us a very small remnant,

We should have been as Sodom,

And we should have been like unto Gomorrah.

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TEXTUAL AND GRAMMATICAL.

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er. 2. The formula 737, is found Joel iii. 8; 733 along with 33, like along with Cad. 18; Mic. iv. 4; Jer. xiii. 15. Beside these, in Isaiah partly in the simple form as here (xxii. 25; xxv. 8), partly somewhat extended (xxi. 17; xxiv. 3). The

y, only

here).——A ♫ is not one who destroys an-
other, but one that acts ruinously (direct causative Hi-
phil, 2 Chr. xxvii. 2). The expression is partly stronger,
partly more general than the kindred ones: D'

is found in Isaiah כי פי י דבר more extended form בָּנִים כְּחָשִׁים לֹא אָבוּ שְׁמוֹעַ ;1 .xxx סוֹרְרִים

זי

only, i. 20, and xl. 5; lviii. 14. is often used by Isaiah especially, for bringing up children, xxiii. 4;

xlix. 21; li. 18; comp. xliv. 14; Hos. ix. 12—It is to

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Ver. 3. p properly

"the buyer," (comp. xxiv. 2) then, the owner, the possessor," (Lev. xxv. 50; Zech. xi. 5). DN is found only in Job xxxix. 9; Prov. xiv. 4, beside this place. From these places it is not evident whether stall" or "crib" is the correct meaning. As little decisive is the root meaning "fatten" (1 Kings v. 3, (Eng. Bib. iv. 23), Prov. xv. 17). Still in the later Hebrew, which uses the word for the platter of the lahorer (see BUXTORF Lex., p. 16. GESENIUS and DELITZSCH in lor.) the meaning "crib" seems to prevail. The earliest versions, moreover, all give this rendering.

xxx. 9. 2 Jer. iii. 14, 22; iv. 22. Comp.
Isa. Ixiii. 8. We see that this form of

expression is especially current with Isaiah, for, ex-
cepting the phrase just quoted from Jeremiah, it is to
be found in no other prophet.

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Ver. 5., ver. 5, declinatio, defectus only in Deut. xiii. 6; xix. 16; Jer. xxviii. 16; xxix. 32 and Isa. xiv. 6; xxxi. 6; lix. 13.It is true that without the article sometimes has the meaning of "whole" (ix. 11; Ezek. xxix. 7; xxxvi. 5; 2 Kings xxiii. 3; see DELITZSCH in loc.; EWALD § 290, c). But a comparison of these passages shows that the expressions in question are partly proverbial, (see DRECHSLER in loc.) partly do not admit of the meaning “all" in any wise. In the present case both meanings are in themselves possible. If, then, the prophet would convey the meaning "whole," he must use the article. must, any way, be regarded as dependent on understood. But it is doubtful whether that is to be taken in the sense of "belongs, is fallen to," or as meaning "is become." The latter is the more

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probable, because in bears analogy to expres

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,It is a strong expression הָיָה לָמַס לָבוּן sions like

זז.

stronger than

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is then to be taken as ab

stractum pro concreto. Apart from this concrete mean

The context demands that the object of Tanding of the word, we may compare the construction of

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יִהְיוּ לַאֲנָשִׁים) 9.with ; with passages like 1 Samn. iv הָיָה be supplied from what precedes. For would הִתְבּוֹנֵן (היה-לי .וכל-לבב דוי

one take the words absolutely (ROSENMUELLER, FUERST) and xviii. 17 (2

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does not occur again in Isaiah.

then the two members of the comparison do not harmo- is found also Jer. viii. 18, and Lam. i. 22. 7
nize. Just what ox and ass do notice, Israel does not
notice. 1 is used as verb. trans. by Isaiah, also
xliii. 18; lii. 15. As substantially parallel we may com-
pare (Jer. viii. 7.)

Ver. 4. (frequent in Isaiah, also in the 2d part; xlv. 9. 10; lv. 1; he uses it twenty-one times, whereas in the rest of the prophets it occurs twenty-eight times; for it is only found in the prophetic books, with the exception of 1 Kings xiii. 30) is distinguished from

is found מכף רגל ועד ראש Ver. 6. The expression

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also

only here. Every where else it reads
?, (Deut.
xxviii. 35; 2 Sam. xiv. 25; Job ii. 7).— 1. We would
expect D, as in ver. 5. But such changes in person
and number occur frequently in Hebrew, comp. xvii.
13; Ps. v. 10.— integrum, sanum, is found beside
only Jud. xx. 48; Ps. xxxviii. 4, 8.—yyɔ (from y fidit)
is fissura, a wound that comes from tear or scratch;
found in Isaiah only here. (joined to yÐ,
Prov. xx. 30) is "the extravasated stripe or swelling,"
(see DELITZSCH in loc.); only here in Isaiah.
recens fuit, found beside only
in Jud. xv. 15) is the raw wound of a cut.
cented penult cannot be derived from
nor can it be the same as in Ps. lviil. 4.
an intensive form analogous to 1, 17,
29;, Num. xxiv. 5; Song of S. iv. 10; or an archaic
passive form from 47 (comp., Job xxiv. 24). The
latter seems to me likely for 7, Isa. lix. 5, “the
squeezed, crushed" (egg), (the foot shall crush
it, Job xxxix. 15) 71 (he squeezed out the fleece, Jud.

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in that the latter is more substantive, the former more
alverb. Hence it is that 'IN, with few exceptions (Num.
xxiv. 23; Ezek. xxiv. 6, 9) has after it, whereas
is followed by only Ezek. xiii. 18, and by y, Ezek.
xiii. 3; Jer. 1. 27, and by, Jer. xlviii. 1; everywhere
else (c. g. 1 Kings xiii. 30; Isa. v. 8, 11, etc.) it is used from
without a connecting proposition. therefore has
more the character of a prepositive exclamation, though
in regard to the meaning no essential difference is
noticeable. It is taken for granted that an intentional
paronomasia influenced the selection of the word ".
On the other hand it is clear that a synonym of Dy was
meant, as after this y and D' correspond to one
pis "guilt-encumbered." Re-
garding the meaning, comp. Gen. xiii. 2; Exod. iv. 10;
Ezek. iii. 5, 6; regarding the form (the construct-form,

another.

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vi. 38), as well as the substantive pressum,vulnus, (Jer. xxx. 13; Hos. v. there is a root

412.

compressio, com13) prove that with the meaning press together" (comp.), to which then our would serve as a passive, like to D; comp. GESENIUS Thesaur., p. in Isaiah beside this iii. 7; xxx. 26; lxi. 1. The first two verbs are in the plural, which shows that the substantives are to be understood collectively: the third verb is fem. singular. No grammatical necessity appears for this. It seems as if the prophet wanted to vary the form of expression and the fem. sing. with its quality of taking a neuter construction offered the handle for it. Pual 27 only found here; Kal of it is found Isa. vii. 4.

Ver. 7. occurs in Isa. also vi. 11; xvii. 9; lxii.

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היא for then אדמתכם belong as a second predicate to

ought not to be absent. But it is itself subject, to which must be supplied. The last, then, has the words

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זי

that the first word is used only in reference to the struction of Sodom and Gomorrah, the meaning of cannot be doubtful. From the original passage, De xxix. 22 (23) we find the words cited in Amos iv. 11, a in Isa. xiii. 19 and Jer. 1. 40 exactly alike. In Jer. x 18 we find them as in Deut.

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synonym מלונה

Ver. 8. - . The here is not conversive but simple conjunctive, as the whole context proves, which is only a representation of things presentfrom "to weave together," the lair of the 729, lion as well as the foliage of the feast of tabernacles, Lev. xxiii. 34 sqq., or the booth of the watchman, Job xxvii. 18; found again Isa. iv. 6.of locus pernoctandi, night lodging x. 29, is used xxiv. 20, for the watchman's sleeping rug, that swings to and fro, having been hung up and spread out.pp, from NP cucumis, "field of cucumbers,” found also only Jer. x. 5. in as to its mean

Ver. 9. The expression

ing, is borrowed from the usus loquendi of the Pentateuch and Joshua. Only there it always reads,

as attribute. These last-named words, Num. xxi. 35; Deut. ii. 34; iii. 3; Josh. viii. 22; x. 29 sq.-Jer. xliv. 7 reversed

are explained quite variously. But as it is established

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EXEGETICAL AND CRITICAL.

As Isaiah begins his book of prophecy with almost the words of Deut. xxxii. 1, he indicates that he had that prophetic song before his eyes, which, with DELITZSCH, may be called, "the compendious outline and the common key to all prophecy." He does not indeed quote verbatim, for the predicates and are transposed (comp, too, chap. xxviii. 23; xxxii. 9). But the thought is the same. The same is true in re gard to the causal phrase, 27 ་་ 2. In Deut.

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Jehovah

1. The prophet first introduces Jehovah Himself speaking, (vers. 2, 3). He calls heaven and earth to witness in order to enhance His lament over the people Israel. For His beneficence the Lord had only a harvest of disobedience, (ver. 2). The ox and ass are attached to their lord. Israel is not, (ver. 3). Therefore the prophet pronounces a war against the people that had forsaken the best and the greatest Lord, the Holy One of Israel, (ver. 4). Had the Lord been wanting in discipline? No. He had chastised the people so much, that for the future He hopes for nothing more from that. Israel is (inwardly, morally) incurably sick, vers. (5, 6). While out-p. What Isaiah assigns as the reason, is wardly (from the chastisement) it is reduced to a in Deut. designated as object and effect. The minimum, (vers. 7, 8). Thus far, (directly and difference is substantially a formal one. indirectly) the address of Jehovah. In the last is indeed Father of all men and all creatures. verse, (9), the prophet himself confirms the fact, He is even called (Num. xvi. 22; xxvii. 16) that still a little remnant exists on which to build "God of the spirits of all flesh;" and Ps. cxlv. 15 the hope of a better future. all wait on the Lord, and that He fills everything sq.-comp. civ. 27 sqq.-we read that the eyes of that lives with satisfaction (comp. Rom. iii. 29; ix. 24 sqq.; x. 12 sqq.). But among the many children that He has, there is one race that He has not only brought up to maturity, but has elevated to high honor. The Lord did not suffer all peoples to attain the grown-up state; or rather, not all sons of the original Father, became the fathers of nations. But to Abraham precisely this was granted as the first promise: "I will make of thee a great nation," Gen. xii. 2; and, “Unto thy seed have I given this land, from the river of Egypt, unto the great river, the river Euphrates," Gen. xv. 18. And this promise was fulfilled. Abraham's seed became a great and numerous people. But this people also were the recipients of high honor. For it is the holy nation, Deut. vii. 6, to whom the Lord drew near and revealed Himself in an especial manner, Deut. iv. 6 sqq.;

2. Hear heaven-do not consider it, vers. 2, 3. When the Lord of the world speaks, the world must hear in silence. Comp. Deut. xxxii. 1; Ps. l. 1, 4; Mic. i. 2; vi. 1, 2. But here, as elsewhere, (Dent. iv. 26; xxx. 19; xxxi. 28; Ps. 1. 4) the world is not invoked as simply an audience, but as a witness, before whom the Lord would make good His claim of right. For it concerns a matter of universal interest. The world must react with Jehovah against Israel's infraction of law, that the pi, foundations of the earth, Ps. lxxxii. 5, may not totter. At the same time one must assent to the remark of DELITZSCH: "heaven and earth were present and participants when Jehovah gave His people the law (comp. Deut. iv. 36, and the places cited above) -so then must they hear and witness what Jehovah, their Creator and Israel's God, has to say and complain of," [after seven centuries.-M. W. J.]

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