--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 320 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/320/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 320. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/320/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 320. Isaiah · 23 of 79 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/320/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/320/#p-N [¶0] chaff of ... mountains--Threshing floors in the East are in the open air on elevated places, so as to catch the wind which separates the chaff from the wheat ([Psa 88:13]; [Ho 13:3]). [¶1] rolling thing--anything that rolls: stubble. [¶2] 14. eventide ... before morning--fulfilled to the letter in the destruction "before morning" of the vast host that "at eveningtide" was such a terror ("trouble") to Judah; on the phrase see [Psa 90:6]; . [¶3] he is not--namely, the enemy. [¶4] us--the Jews. A general declaration of the doom that awaits the foes of God's people ([Is 54:17]). ### Chapter 18 [¶6] [Is 18:1-7]. [¶7] Isaiah announces the overthrow of Sennacherib's hosts and desires the Ethiopian ambassadors, now in Jerusalem, to bring word of it to their own nation; and he calls on the whole world to witness the event ([Is 18:3]). As [Is 17:12-14] announced the presence of the foe, so [Is 18:1-7] foretells his overthrow. [¶8] 1. Woe--The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention ([Is 55:1]; [Zec 2:6]): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies. [¶9] shadowing with wings--rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in [Is 18:2]; the word "rivers," in the parallelism, also favors it; so the Septuagint and Chaldee [Ewald]. "Land of the clanging sound of wings," that is, armies, as in [Is 8:8]; the rendering "bark," or "ship," is rather dubious [Maurer]. The armies referred to are those of Tirhakah, advancing to meet the Assyrians ([Is 37:9]). In English Version, "shadowing" means protecting--stretching out its wings to defend a feeble people, namely, the Hebrews [Vitringa]. The Hebrew for "wings" is the same as for the idol Cneph, which was represented in temple sculptures with wings ([Psa 91:4]). [¶10] beyond--Meroe, the island between the "rivers" Nile and Astaboras is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah" in the inscriptions. This island region was probably the chief part of Queen Candace's kingdom ([Ac 8:27]). For "beyond" others translate less literally "which borderest on." [¶11] Ethiopia--literally, "Cush." Horsley is probably right that the ultimate and fullest reference of the prophecy is to the restoration of the Jews in the Holy Land through the instrumentality of some distant people skilled in navigation ([Is 18:2]; [Is 60:9], ; [Psa 45:15]; ; [Zep 3:10]). Phoenician voyagers coasting along would speak of all Western remote lands as "beyond" the Nile's mouths. "Cush," too, has a wide sense, being applied not only to Ethiopia, but Arabia-Deserta and Felix, and along the Persian Gulf, as far as the Tigris ([Ge 2:13]). [¶12] 2. ambassadors--messengers sent to Jerusalem at the time that negotiations passed between Tirhakah and Hezekiah against the expected attack of Sennacherib ([Is 37:9]). [¶13] by ... sea--on the Nile ([Is 19:5]): as what follows proves. [¶14] vessels of bulrushes--light canoes, formed of papyrus, daubed over with pitch: so the "ark" in which Moses was exposed ([Ex 2:3]). [¶15] Go--Isaiah tells them to take back the tidings of what God is about to do ([Is 18:4]) against the common enemy of both Judah and Ethiopia. [¶16] scattered and peeled--rather, "strong and energetic" [Maurer]. The Hebrew for "strong" is literally, "drawn out" (Margin; [Psa 36:10]; [Ec 2:3]). "Energetic," literally, "sharp" ([Ha 1:8], Margin; the verb means to "sharpen" a sword, [Eze 21:15], ); also "polished." As Herodotus (3:20, 114) characterizes the Ethiopians as "the tallest and fairest of men," G. V. Smith translates, "tall and comely"; literally, "extended" ([Is 45:14], "men of stature") and polished (the Ethiopians had "smooth, glossy skins"). In English Version the reference is to the Jews, scattered outcasts, and loaded with indignity (literally, "having their hair torn off," Horsley). [¶17] terrible--the Ethiopians famed for warlike prowess [Rosenmuller]. The Jews who, because of God's plague, made others to fear the like ([De 28:37]). Rather, "awfully remarkable" [Horsley]. God puts the "terror" of His people into the surrounding nations at the first ([Ex 23:27]; [Jos 2:9]); so it shall be again in the latter days ([Zec 12:2], ). [¶18] from ... beginning hitherto--so English Version rightly. But Gesenius, "to the terrible nation (of upper Egypt) and further beyond" (to the Ethiopians, properly so called). [¶19] meted out--Hebrew, "of line." The measuring-line was used in destroying buildings ([Is 34:11]; [2Ki 21:13]; [La 2:8]). Hence, actively, it means here "a people meting out,--an all-destroying people"; which suits the context better than "meted," passively [Maurer]. Horsley, understanding it of the Jews, translates it, "Expecting, expecting (in a continual attitude of expectation of Messiah) and trampled under foot"; a graphic picture of them. Most translate, of strength, strength (from a root, to brace the sinews), that is, a most powerful people. [¶20] trodden down--true of the Jews. But Maurer translates it actively, a people "treading under foot" all its enemies, that is, victorious ([Is 14:25]), namely, the Ethiopians. [¶21] spoiled--"cut up." The Nile is formed by the junction of many streams in Abyssinia, the Atbara, the Astapus or Blue river (between which two rivers Meroe, the "Ethiopia" here meant, lies), and the Astaboras or White river; these streams wash down the soil along their banks in the "land" of Upper Egypt and deposit it on that of Lower Egypt. G. V. Smith translates it, "Divide." Horsley takes it figuratively of the conquering armies which have often "spoiled" Judea. [¶22] 3. see ye ... hear ye--rather, "ye shall see ... shall hear." Call to the whole earth to be witnesses of what Jehovah ("He") is about to do. He will "lift up an ensign," calling the Assyrian motley hosts together ([Is 5:26]) on "the mountains" round Jerusalem, to their own destruction. This (the eighteenth chapter) declares the coming overthrow of those armies whose presence is announced in [Is 17:12], . The same motive, which led Hezekiah to seek aid from Egypt, led him to accept gladly the Ethiopian Tirhakah's aid ([Is 36:6]; ). Ethiopia, Egypt, and Judea were probably leagued together against the common enemy, 713 B.C. See notes on the twenty-second chapter, where a difference of tone (as referring to a different period) as to Ethiopia is observable. Horsley takes the "ensign" to be the cross, and the "trumpet" the Gospel trumpet, which shall be sounded more loudly in the last days. [¶23] 4. take ... rest ... consider--I will calmly look on and not interpose, while all seems to promise success to the enemy; when figuratively, "the sun's heat" and "the night dews" ripen their "harvest"; but "before" it reaches its maturity I will destroy it ([Is 18:5]; [Ec 8:11], ). [¶24] like a clear heat--rather, "at the time of the clear (serene) heat" [Maurer]. [¶25] upon herbs--answering to "harvest" in the parallel clause. Maurer translates, "in the sunlight" ([Job 31:26]; ; [Ha 3:4]). [¶26] like ... dew--rather, "at the time of the dew cloud." God's "silence" is mistaken by the ungodly for consent; His delay in taking vengeance for forgetfulness ([Psa 50:21]); so it shall be before the vengeance which in the last day shall usher in the restoration of the Jews (Is 34:1-8; 57:11, end of the verse, [2Pe 3:3-10]). [¶27] 5. For--rather, "But." [¶28] perfect--perfected. When the enemy's plans are on the verge of completion. [¶29] sour grape ... flower--rather, "when the flower shall become the ripening grape" [Maurer]. [¶30] sprigs--the shoots with the grapes on them. God will not only disconcert their present plans, but prevent them forming any future ones. Horsley takes the "harvest" and vintage here as referring to purifying judgments which cause the excision of the ungodly from the earth, and the placing of the faithful in a state of peace on the earth: not the last judgment ([Joh 15:2]; [Re 14:15-20]). [¶31] 6. birds ... beasts--transition from the image "sprigs," "branches," to the thing meant: the Assyrian soldiers and leaders shall be the prey of birds and beasts, the whole year through, "winter" and "summer," so numerous shall be their carcasses. Horsley translates the Hebrew which is singular: "upon it," not "upon them"; the "it" refers to God's "dwelling-place" ([Is 18:4]) in the Holy Land, which Antichrist ("the bird of prey" with the "beasts," his rebel hosts) is to possess himself of, and where he is to perish. [¶32] 7. present ... people scattered and peeled--For the right rendering, see on [Is 18:2]. The repetition of epithets enhances the honor paid to Jehovah by so mighty a nation. The Ethiopians, wonder-struck at such an interposition of Jehovah in behalf of His people, shall send gifts to Jerusalem in His honor ([Is 16:1]; [Psa 68:31]; ). Thus translate: "a present ... from a people." Or translate, as English Version; "the present" will mean "the people" of Ethiopia converted to God ([Ro 15:16]). Horsley takes the people converted to Jehovah, as the Jews in the latter days. [¶33] place of the name--where Jehovah peculiarly manifests His glory; [Ac 2:10] and 8:27 show how worshippers came up to Jerusalem from Egypt" and "Ethiopia." Frumentius, an Egyptian, in the fourth century, converted Abyssinia to Christianity; and a Christian church, under an abuna or bishop, still flourishes there. The full accomplishment is probably still future. ### Chapter 19 [¶35] [Is 19:1-25]. [¶36] The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, [2Ki 17:4]), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, Gesenius refers [Is 19:2]; and Psammetichus, [Is 19:4], "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In [Is 19:1], the invasion of Egypt is represented as caused by "the Lord"; and in [Is 19:17], "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah ([Is 19:24], ). Thus the dissensions referred to ([Is 19:2]) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. Smith]. [¶37] 1. burden--(See on [Is 13:1]). [¶38] upon ... cloud--([Psa 104:3]; ). [¶39] come into Egypt--to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. Bunsen observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt." [¶40] idols--the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be ([Ex 12:12]; [Jr 43:12]). [¶41] 2. set--stir up. Gesenius translates, "arm." [¶42] Egyptians against the Egyptians--Lower against Upper: and Saitic against both. (See [Is 3:10]). Newton refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt. [¶43] kingdom against kingdom--The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts. [¶44] 3. spirit--wisdom, for which Egypt was famed ([Is 31:2]; [1Ki 4:30]; [Ac 7:22]); answering to "counsel" in the parallel clause.