Armenia in comments -- Book: Isaiah (tIs) Եսայի
Searched terms: chald
tIs 59::8 Whosoever goeth therein shall not know peace "Whoever goeth in them knoweth not peace" - For בה bah, singular, read בם bam, plural, with the Septuagint, Syriac, Vulgate, and Chald:ee. The ה he is upon a rasure in one MS. Or, for נתיבתיהם nethibotheyhem, plural, we must read נתיבתם nethibatham, singular, as it is in an ancient MS., to preserve the grammatical concord. - L. Isaiah 59:10 tIs 59::11 But it is far off from us "And it is far distant from us" - The conjunction ו vau must necessarily be prefixed to the verb, as the Syriac, Chald:ee, and Vulgate found it in their copies; ורחקה verachakah, "and far off." Isaiah 59:14 tIs 59::18 According to their deeds, accordingly he will repay "He is mighty to recompense; he that is mighty to recompense will requite" - The former part of this verse, as it stands at present in the Hebrew text, seems to me to be very imperfect, and absolutely unintelligible. The learned Vitringa has taken a great deal of pains upon it after Cocceius, who he says is the only one of all the interpreters, ancient or modern, who has at all understood it, and has opened the way for him. He thinks that both of them together have clearly made out the sense; I do not expect that any third person will ever be of that opinion. He says, Videtur sententia ad verbum sonare: quasi propter facta [adversariorum] quasi propter rependet; excandescentiam, etc., et sic reddidit Pagnimus. "According to the height of their demerits, he will repay them to the height: fury to his adversaries, recompense to his enemies," etc. - Waterland. This he converts, by a process which will not much edify my reader, into Secundum summe merita, secundum summe (merita) rependet; which is his translation. They that hold the present Hebrew text to be absolutely infallible must make their way through it as they can; but they ought surely to give us somewhat that has at least the appearance of sense. However, I hope the case here is not quite desperate; the Chald:ee leads us very fairly to the correction of the text, which is both corrupted and defective. The paraphrase runs thus: מרי גמליא הוא גמלא ישלם marey gumlaiya hu simla yeshallem, "The Lord of retribution, he will render recompense." He manifestly read בעל baal instead of כעל keal. מרי גמליא marey gumlaiya is בעל גמלות baal gemuloth; as מרי מרירותא marey merirutha is בעל אף baal aph. Pro 22:24. And so in the Chald:ee paraphrase on Isa 35:4 : מרי גמליא יי הוא יתגלי marey gamlaiya yeya hu yithgeley, "The Lord of retribution, Jehovah himself, shall be revealed;" words very near to those of the prophet in this place.
The second כעל keal, which the Chald:ee has omitted, must be read בעל baal likewise. With this only addition to the Chald:ee, which the Hebrew text justifies, we are supplied with the following clear reading of the passage: -
הוא גמלות בעל hu gemuloth baal ישלם גמלות בעל yeshallem gemuloth baal The Lord of retributions he
The Lord of retributions, shall repay.
The כ caph in כעל keal twice seems to have been at first ב beth, in MS. This verse in the Septuagint is very imperfect. In the first part of it they give us no assistance: the latter part is wholly omitted in the printed copies; but it is thus supplied by MSS. Pachom. and 1. D. II: Τοις ὑπεναντιοις αυτου· αμυναν τοις εχθροις αυτου· ταις νησοις αποδομα αποτισει. - L. Isaiah 59:19 tIs 59::20 Unto them that turn from transgression in Jacob "And shall turn away iniquity from Jacob" - So the Septuagint and St. Paul, Rom 11:26, reading instead of לשבי leshabey and ביעקב beyaacob, והשיב veheshib and מיעקב meyaacob. The Syriac likewise reads והשיב veheshib; and the Chald:ee, to the same sense, ולהשיב ulehashib. Our translators have expressed the sense of the present reading of the Hebrew text: "And unto them that turn from transgression in Jacob." Isaiah 59:21
tIs 59::10 We grope for the wall like the blind - A blind man, not being able to see his way, feels along by a wall, a fence, or any other object that will guide him. They were like the blind. They had no distinct views of truth, and they were endeavoring to feel their way along as well as they could. Probably the prophet here alludes to the threatening made by Moses in Deu 28:28-29, 'And the Lord shall smite thee with madness, and blindness, and astonishment of heart; and thou shalt grope at noon-day as the blind gropeth in darkness, and thou shalt not prosper in thy ways.'
We stumble at noon-day as in the night - The idea here is, that they were in a state of utter disorder and confusion. Obstacles were in their way on all hands, and they could no more walk than people could who at noon-day found their path filled with obstructions. There was no remission, no relaxation of their evils. They were continued at all times, and they had no intervals of day. Travelers, though at night they wander and fall, may look for approaching day, and be relieved by the returning light. But not so with them. It was all night. There were no returning intervals of light, repose and peace. It was as if the sun was blotted out, and all was one long, uninterrupted, and gloomy night.
We are in desolate places - There has been great variety in the interpretation of this phrase. Noyes, after Gesenius. translates it, 'In the midst of fertile fields we are like the dead.' One principal reason which Gesenius gives for this translation (Commentary in loc.) is, that this best agrees with the sense of the passage, and answers better to the previous member of the sentence, thus more perfectly preserving the parallelism:
At noon-day we stumble as in the night;
In fertile fields we are like the dead.
Thus, the idea would be, that even when all seemed like noon-day they were as in the night; and that though they were in places that seemed luxuriant, they were like the wandering spirits of the dead. Jerome renders it, Caliginosis quasi mortui. The Septuagint, 'They fall at mid-day as at midnight: they groan as the dying' (ὡς ἀποθνῄσκοντες στενάξουσιν hōs apothnēskontes stenachousin). The Syriac follows this. 'We groan as those who are near to death.' The Chald:ee renders it, 'It (the way) is closed before us as the sepulchre is closed upon the dead;' that is, we are enclosed on every side by calamity and trial, as the dead are in their graves. The derivation of the Hebrew word אשׁמנים 'ashemanı̂ym is uncertain, and this uncertainty has given rise to the variety of interpretation. Some regard it as derived from שׁמם shâmam, to be laid waste, to be desolate; and others from שׁמן shâman, to be, or become fat.
The word שׁמנים shemannı̂ym, in the sense of fatness, that is, fat and fertile fields, occurs in Gen 27:28, Gen 27:39; and this is probably the sense here. According to this, the idea is, we are in fertile fields like the dead. Though surrounded by lands that are adapted to produce abundance, yet we are cut off from the enjoyment of them like the dead. Such is the disturbed state of public affairs; and such the weight of the divine judgments, that we have no participation in these blessings and comforts. The idea which. I suppose, the prophet means to present is, that the land was suited to produce abundance, but that such was the pressure of the public calamity, that all this now availed them nothing, and they were like the dead who are separated from all enjoyments. The original reference here was to the Jew suffering for their sins, whether regarded as in Palestine under their heavy judgments, or as in Babylon, where all was night and gloom. But the language here is strikingly descriptive of the condition of the world at large. Sinners at noon-day grope and stumble as in the night. In a world that is full of the light of divine truth as it beams from the works and the word of God, they are in deep darkness. They feel their way as blind people do along a wall, and not a ray of light penetrates the darkness of their minds. And in a world full of fertility, rich and abundant and overflowing in its bounties, they are still like 'the dead.' True comfort and peace they have not; and they seem to wander as in the darkness of night, far from peace, from comfort, and from God. Isaiah 59:11 tIs 59::16 And he saw that there was no man - That is, no wise and prudent man qualified to govern the affairs of the people. Or, that there was no man qualified to interpose and put an end to these evils; no one qualified to effect a reformation, and to save the nation from the calamities which their sins deserved. The reason why God provided a Redeemer was, that such was the extent and nature of human depravity, that no one on earth could arrest it, and save the world. A similar expression occurs in Isa 41:28.
And wondered - This is language adapted to the mode of speaking among men. It cannot be taken literally, as if God was amazed by suddenly coming to the knowledge of this fact. It is designed to express, with great emphasis, the truth, that there was no one to intercede, and that the wicked world was lying in a helpless condition.
That there was no intercessor - On the meaning of the word here rendered 'intercessor,' see the notes at Isa 53:6. The Chald:ee renders it, 'There was no man who could stand and pray for them.' In Isa 63:5, Isaiah expresses the idea in the following language: I looked, and there was none to help; and I wondered that there was none to uphold.'
Therefore his arm - On the meaning of this phrase, see the notes at Isa 40:10 (compare Isa 51:5; Isa 63:5). The idea is, that salvation was to be traced to God alone. It did not originate with man, and it was not accomplished by his agency or help.
And his righteousness, it sustained him - Sustained by the consciousness that he was doing right, he went forward against all opposition, and executed his plan. This is language derived from the mode of speaking among people, and it means that as a man who is engaged in a righteous cause is sustained amidst much opposition by the consciousness of integrity, so it is with God. The cause of redemption is the great cause of righteousness on earth. In this cause the Redeemer was sustained by the consciousness that he was engaged in that which was designed to vindicate the interests of truth and justice, and to promote righteousness throughout the universe. Isaiah 59:17 tIs 59::18 According to their deeds - The general sentiment of this verse is plain, though there is not a little difficulty in the construction of the Hebrew. Lowth pronounces the former part of the verse, as it stands in the Hebrew text, to be 'absolutely unintelligible. By a slight change in the Hebrew as it now stands (reading בעל ba‛al, "lord," instead of כעל ke‛al "as according to"), Lowth supposes that he has obtained the true sense, and accordingly translates it:
He is mighty to recompense;
He that is mighty to recompense shall requite.
This translation is substantially according to the Chald:ee, but there is no authority from manuscripts to change the text in this place. Nor is it necessary. The particle כעל ke‛al occurs as a preposition in Isa 63:7, in the sense of 'as according to,' or 'according to,' and is similar in its form to the word מעל mē‛al, which often occurs in the sense of from above, or from upon Gen 24:64; Gen 40:19; Isa 34:16; Jer 36:11; Amo 7:11. The sense of the verse before us is, that God would inflict just punishment on his enemies. It is a general sentiment, applicable alike to the deliverance from Babylon and the redemption of his church and people at all times. In order to effect the deliverance of his people it was necessary to take vengeance on those who had oppressed and enslaved them. So in order to redeem his church, it is often necessary to inflict punishment on the nations that oppose it, or to remove by death the adversaries that stand in his way. This punishment is inflicted strictly according to their deeds. The principal thought here is, undoubtedly, that as they had opposed and oppressed the people of God, so he would take vengeance on them. He would remove his enemies, and prepare the way in this manner for the coming of his kingdom.
To the islands - On the use of the word 'islands' in Isaiah, see the notes at Isa 41:1. The idea here is, that he would 'repay recompence' or take vengeance on the foreign nations which had oppressed them. Isaiah 59:19 tIs 59::19 So shall they fear - That is, the result of the divine interposition to punish his enemies, shall be to secure the acknowledgment of the existence and perfections of Yahweh in every part of the world. See especially the notes at Isa 45:6.
When the enemy shall come in - There has been great variety in the interpretation of this passage, and it is remarkable that our translators have departed from all the ancient versions, and that the present translation differs from nearly all the modern expositions of the place. Lowth renders it:
When he shall come like a river straitened in his course,
Which a strong wind driveth along.
Jerome (the Vulgate) renders it, 'When he shall come as a violent river which the Spirit of the Lord (spiritus Domini, or the wind of the Lord, that is, a strong wind) drives along. The Septuagint, 'For the wrath of the Lord will come like an impetuous stream; it will come with fury.' The Chald:ee, 'When they shall come who oppress, like an overflowing of the river Euphrates.' The Syriac, 'Because when the oppressor shall come as a river, the Spirit of the Lord shall humble him.' The reason of this variety of interpretation is the ambiguity of the Hebrew words which occur in the verse. The word which in our common version is rendered 'the enemy' (צר tsâr, from צרר tsârar, to press, compress, bind up together; intrans. to be straitened, or compressed), may mean either:
1. "An adversary, enemy, persecutor," synonymous with אויב 'ôyēb, as in Num 10:9; Deu 32:27; Job 16:9; or,
2. "Straits, affliction" Psa 4:2; Psa 18:7; Psa 44:11; or,
3. "Strait, narrow" Num 22:26; Job 41:7.
'It may be, therefore, here either a noun meaning an enemy; or it maybe an adjective qualifying the word river, and then will denote a river that is closely confined within its banks, and that is urged forward by a mass of accumulating waters, or by a mighty wind. According to this, it will mean that Yahweh will come to take vengeance with the impetuosity of a river that swells and foams and is borne forward with violence in its course. The comparison of a warrior or hero with such a mighty and impetuous torrent, is exceedingly forcible and beautiful, and is not uncommon (see the notes at Isa 8:7). The phrase rendered 'the Spirit of the Lord' (יהוה רוח rûach yehovâh), may denote 'the wind of Yahweh,' or a strong, violent, mighty wind. The appropriate signification of the word רוח rûach, is wind, or breath; and it is well known that the name of God is often in the Scriptures used to denote that which is mighty or vast, as in the phrase, mountains of God, cedars of God, etc.
There is no reason why it should be here regarded as denoting 'the Spirit of God,' - the great agent of enlightening and reforming the world. It may be understood, as Lowth and others have applied it, to denote a strong and violent wind - a wind urging on a mass of waters through a compressed and straitened place, and thus increasing their impetuosity and violence. The phrase 'Spirit of God' (אלהים רוח rûach 'ĕlohı̂ym), is used to denote a strong wind, in Kg1 18:12; Kg2 2:16; Isa 40:7; Eze 12:14; Eze 13:13. The word rendered in our version, 'shall lift up a standard' (נססה nosesâh), rendered in the margin, 'put him' to flight,' if derived from נסס nāsas, and if written with the points נססה nāsesâh, would denote to lift up, to elevate, as a standard or banner, or anything to oppose and retard a foe. But the word is probably derived from נוּס nûs, to flee, in the Piel נוסס nôsēs, "to impel, to cause to flee."
Here it means, then, that the mighty wind impels or drives on the compressed waters of the stream, and the whole passage means that Yahweh would come to deliver his people, and to prostrate his foes with the impetuosity of a violent river compressed between narrow banks, and driven on by a mighty wind. True, therefore, as it is, that when a violent enemy assails the church; when he comes in with error, with violence, and with allies, like a flood, Yahweh will rear a standard against him, and the influences of the Spirit of God may be expected to interpose to arrest the evil; yet this passage does not teach that doctrine, nor should it be so applied. It does teach that Yahweh will go forth with energy and power to defend his people and to prostrate his foes.
Isaiah 59:20 tIs 59::20 And the Redeemer shall come - On the meaning of the word rendered here 'Redeemer,' see the notes at Isa 43:1. This passage is applied by the apostle Paul to the Messiah Rom 11:26; and Aben Ezra and Kimchi, among the Jews, and Christians generally, suppose that it refers to him.
To Zion - On the word 'Zion,' see the notes at Isa 1:8. The Septuagint renders this, Ἔνεκεν Σιὼν Heneken Siōn - 'On account of Zion.' The apostle Paul Rom 11:26, renders this, 'There shall come out of Zion (ἐκ Σιὼν ek Siōn) the Deliverer,' meaning that he would arise among that people, or would not be a foreigner. The idea in Isaiah, though substantially the same, is rather that he would come as a deliverer from abroad; that is, he would come from heaven, or be commissioned by God. When it is said that he would come to Zion, it is not meant that he would come exclusively to the Jews, but that his mission would be primarily to them.
And unto them that turn from transgression in Jacob - There is much variety in the interpretation of this passage. Paul Rom 11:26 quotes it thus, 'and shall turn away ungodliness from Jacob;' and in this he has literally followed the Septuagint. The Vulgate renders it as in our translation. The Chald:ee, 'And shall turn transgressors of the house of Jacob to the law.' The Syriac, 'To those who turn iniquity from Jacob.' Lowth has adopted the rendering of the Septuagint, and supposes that an error has crept into the Hebrew text. But there is no good authority for this supposition. The Septuagint and the apostle Paul have retained substantially, as Vitringa has remarked, the sense of the text. The main idea of the prophet is, that the effect of the coming of the Messiah would be to turn people from their sins. He would enter into covenant only with those who forsook their transgressions, and the only benefit to be derived from his coming would be that many would be thus turned from their iniquities. Isaiah 59:21 tIs 59::21 As for me - In the previous part of the chapter, the prophet has spoken. Here Yahweh is introduced as speaking himself, and as declaring the nature of the covenant which he would establish. In the verse previous, it had been stated that the qualifications on the part of people for their partaking of the benefits of the Redeemer's work, were, that they should turn from transgression. In this verse, Yahweh states what he would do in regard to the covenant which was to be established with his people. 'So far as I am concerned, I will enter into a covenant with them and with their children.'
This is my covenant with them - (Compare the notes at Isa 42:6; Isa 49:8; Isa 54:10). The covenant here referred to, is that made with people under the Messiah. In important respects it differed from that made with the Jewish people under Moses. The word, 'covenant' here is evidently equivalent, as it is commonly, when applied to a transaction between God and human beings, to a most solemn promise on his part; and the expression is a most solemn declaration that, under the Messiah, God would impart his Spirit to those who should turn from transgression, and would abundantly bless them and their offspring with the knowledge of his truth. When it is said, 'this is my covenant,' the import evidently is, 'this is the nature or the tenure of my covenant, or of my solemn promises to my people under the Messiah. It shall certainly occur that my Spirit will be continually imparted to thy seed, and that my words will abide with thee and them forever.'
My Spirit that is upon thee - The word 'thee' here does not refer, as Jerome and others suppose, to the prophet, but to the pious Hebrew people. The covenant under the Messiah, was not made especially with the prophet or his posterity, but is a promise made to the church, and here evidently refers to the true people of God: and the idea is, that the Spirit of God would be continually imparted to his people, and to their descendants forever. It is a covenant made with true believers and with their children.
And my words - The Chald:ee understands this of prophecy. But it seems rather to refer to the truth of God in general which he had revealed for the guidance and instruction of his church.
Shall not depart out of thy mouth - This phrase probably means, that the truth of God would be the subject of perpetual meditation and conversation. The covenant would be deemed so precious that it would constantly dwell on the tongues of those who were interested in it.
Thy seed's seed - Thy descendants; thy posterity.
From henceforth and for ever - This is in accordance with the promises which everywhere occur in the Scriptures, that God would bless the posterity of his people, and that the children of the pious should partake of his favor. See Exo 20:6 : 'Showing mercy unto thousands (that is, thousands of generations) of them that love me and keep my commandments.' Compare Deu 4:37; Deu 5:29; Deu 7:9; Psa 89:24, Psa 89:36; Jer 32:39-40. There is no promise of the Bible that is more full of consolation to the pious, or that has been more strikingly fulfilled than this. And though it is true that not all the children of holy parents become truly pious; though there are instances where they are signally wicked and abandoned, yet it is also true that rich spiritual blessings are imparted to the posterity of those who serve God and who keep his commandments. The following facts are well known to all who have ever made any observation on this subject:
1. The great majority of those who become religious are the descendants of those who were themselves the friends of God. Those who now compose the Christian churches, are not those generally who have been taken from the ways of open vice and profligacy; from the ranks of infidelity; or from the immediate descendants of scoffers, drunkards, and blasphemers. Such people usually tread, for a few generations at least, in the footsteps of their fathers. The church is composed mainly of the descendants of those who have been true Christians, and who trained their children to walk in the ways of pure religion.
2. It is a fact that comparatively a large proportion of the descendants of the pious themselves for many generations become true Christians. I know that it is often thought to be otherwise, and especially that it is often said that the children of clergymen are less virtuous and religious than others. But it should be remembered that such cases are more prominent than others, and especially that the profane and the wicked have a malicious pleasure in making them the subject of remark. The son of a drunkard will be intemperate without attracting notice - for such a result is expected; the son of an infidel will be an infidel; the son of a scoffer will be a scoffer; of a thief a thief; of a licentious man licentious, without being the subject of special observation. But when the son of an eminent Christian treads the path of open profligacy, it at once excites remark, because such is not the usual course, and is not usually expected; and because a wicked world has pleasure in marking the case, and calumniating religion through such a prominent instance of imperfection and sin.
But such is not the common result of religious training. Some of the most devotedly pious people of this land are the descendants of the Huguenots who were expelled from France. A very large proportion of all the piety in this country has been derived from the 'Pilgrims,' who landed on the rock of Plymouth, and God has blessed their descendants in New England and elsewhere with numerous revivals of religion. I am acquainted with the descendants of John Rogers, the first martyr in Queen Mary's reign, of the tenth and eleventh generations. With a single exception, the oldest son in the family has been a clergymen - some of them eminently distinguished for learning and piety; and there are few families now in this land a greater proportion of whom are pious than of that. The following statistical account made of a limited section of the country, not more favored or more distinguished for piety than many others, accords undoubtedly with similar facts which are constantly occurring in the families of those who are the friends of religion. The Secretary of the Massachusetts Sabbath School Society made a limited investigation, in the year 1838, for the purpose of ascertaining the facts about the religious character of the families of ministers and deacons with reference to the charge so often urged that the 'sons and daughters of ministers and deacons were worse than common children.' The following is the result.
In 268 families which he canvassed, he found 1290 children over fifteen years of age. Of these children 884, almost three-fourths, are hopefully pious; 794 have united with the churches; sixty-one entered the ministry; only seventeen are dissipated, and about half only of these became so while with their parents. In eleven of these families there are 123 children, and all but seven pious. In fifty-six of these families there are 249 children over fifteen, and all hopefully pious. When and where can any such result be found in the families of infidels, of the vicious, or of irreligious people? Indeed, it is the great law by which religion and virtue are perpetuated in the world. that God is faithful to this covenant, and that he blesses the efforts of his friends to train up generations for his service.
3. All pious parents should repose on this promise of a faithful God. They may and should believe that it is his design to perpetuate religion in the families of those who truly serve and obey him. They should be faithful in imparting religious truth; faithful in prayer, and in a meek, holy, pure, and benevolent example; they should so live that their children may safely tread in their footsteps; they should look to God for his blessing on their efforts, and their efforts will not be in vain. They shall see their children walk in the ways of virtue; and when they die, they may leave the world with unwavering confidence that God will not suffer his faithfulness to fail; that he will not break his covenant, nor alter the thing that is gone out of his lips Psa 89:33-34. Next: Isaiah Chapter 60