The Valley of Vision, Jerusalem’s Refusal to Repent, and the Stewardship of Shebna and Eliakim

Isa 22:6-7 The advance of the besiegers, which leads to the destruction of the walls, is first described in Isa 22:6, Isa 22:7. “And Elam has taken the quiver, together with chariots with men, horsemen; and Kir has drawn out the shield. And then it comes to pass, that thy choicest valleys are filled with chariots, and the horsemen plant a firm foot towards the gate.

” Of the nations composing the Assyrian army, the two mentioned are Elam, the Semitic nation of Susiana (Chuzistan), whose original settlements were the row of valleys between the Zagros chain and the chain of advanced mountains bounding the Assyrian plains on the east, and who were greatly dreaded as bowmen (Eze 32:24; Jer 49:35), and Kir , the inhabitants of the country of the Cyrus river, which was an Assyrian province, according to 2Ki 16:9 and Amo 1:5, and still retained its dependent position even in the time of the Achaemenides, when Armenia, at any rate, is expressly described in the arrowheaded writings as a Persian province, though a rebellious one. The readiness for battle of this people of Kur, who represent, in combination with Elam, the whole extent of the Assyrian empire from south to north, is attested by their “drawing out the shield” ( ‛ērâh mâgēn ), which Caesar calls scutis tegimenta detrahere (bell.

gall. ii. 21); for the Talmudic meaning applicare cannot be thought of for a moment (Buxtorf, lex. col. 1664). These nations that fought on foot were accompanied ( Beth , as in 1Ki 10:2) by chariots filled with men ( receb 'âdâm ), i. e. , war-chariots (as distinguished from ‛agâloth ), and, as is added ἀσυνδέτως, by pârâshim , riders (i. e. , horsemen trained to arms).

The historical tense is introduced with ויהי in Isa 22:7, but in a purely future sense. It is only for the sake of the favourite arrangement of the words that the passage does not proceed with Vav relat. וּמלאוּ. “Thy valleys” ( ‛amâkaik ) are the valleys by which Jerusalem was encircled on the east, the west, and the south, viz. , the valley of Kidron on the east; the valley of Gihon on the west; the valley of Rephaim, stretching away from the road to Bethlehem, on the south-west (Isa 17:5); the valley of Hinnom, which joins the Tyropaeum, and then runs on into a south-eastern angle; and possibly also the valley of Jehoshaphat, which ran on the north-east of the city above the valley of Kidron.

These valleys, more especially the finest of them towards the south, are now cut up by the wheels and hoofs of the enemies’ chariots and horses; and the enemies’ horsemen have already taken a firm position gatewards, ready to ride full speed against the gates at a given signal, and force their way into the city ( shı̄th with a shoth to strengthen it, as in Psa 3:7; also sı̄m in 1Ki 20:12, compare 1Sa 15:2).

Isa 22:6-7 The advance of the besiegers, which leads to the destruction of the walls, is first described in Isa 22:6, Isa 22:7. “And Elam has taken the quiver, together with chariots with men, horsemen; and Kir has drawn out the shield. And then it comes to pass, that thy choicest valleys are filled with chariots, and the horsemen plant a firm foot towards the gate.

” Of the nations composing the Assyrian army, the two mentioned are Elam, the Semitic nation of Susiana (Chuzistan), whose original settlements were the row of valleys between the Zagros chain and the chain of advanced mountains bounding the Assyrian plains on the east, and who were greatly dreaded as bowmen (Eze 32:24; Jer 49:35), and Kir , the inhabitants of the country of the Cyrus river, which was an Assyrian province, according to 2Ki 16:9 and Amo 1:5, and still retained its dependent position even in the time of the Achaemenides, when Armenia, at any rate, is expressly described in the arrowheaded writings as a Persian province, though a rebellious one. The readiness for battle of this people of Kur, who represent, in combination with Elam, the whole extent of the Assyrian empire from south to north, is attested by their “drawing out the shield” ( ‛ērâh mâgēn ), which Caesar calls scutis tegimenta detrahere (bell.

gall. ii. 21); for the Talmudic meaning applicare cannot be thought of for a moment (Buxtorf, lex. col. 1664). These nations that fought on foot were accompanied ( Beth , as in 1Ki 10:2) by chariots filled with men ( receb 'âdâm ), i. e. , war-chariots (as distinguished from ‛agâloth ), and, as is added ἀσυνδέτως, by pârâshim , riders (i. e. , horsemen trained to arms).

The historical tense is introduced with ויהי in Isa 22:7, but in a purely future sense. It is only for the sake of the favourite arrangement of the words that the passage does not proceed with Vav relat. וּמלאוּ. “Thy valleys” ( ‛amâkaik ) are the valleys by which Jerusalem was encircled on the east, the west, and the south, viz. , the valley of Kidron on the east; the valley of Gihon on the west; the valley of Rephaim, stretching away from the road to Bethlehem, on the south-west (Isa 17:5); the valley of Hinnom, which joins the Tyropaeum, and then runs on into a south-eastern angle; and possibly also the valley of Jehoshaphat, which ran on the north-east of the city above the valley of Kidron.

These valleys, more especially the finest of them towards the south, are now cut up by the wheels and hoofs of the enemies’ chariots and horses; and the enemies’ horsemen have already taken a firm position gatewards, ready to ride full speed against the gates at a given signal, and force their way into the city ( shı̄th with a shoth to strengthen it, as in Psa 3:7; also sı̄m in 1Ki 20:12, compare 1Sa 15:2).

Isa 22:8-11 When Judah, after being for a long time intoxicated with hope, shall become aware of the extreme danger in which it is standing, it will adopt prudent measures, but without God. “Then he takes away the covering of Judah, and thou lookest in that day to the store of arms of the forest-house; and ye see the breaches of the city of David, that there are many of them; and ye collect together the waters of the lower pool.

And ye number the houses of Jerusalem, and pull down the houses, to fortify the wall. And ye make a basin between the two walls for the waters of the old pool; and ye do not look to Him who made it, neither do ye have regard to Him who fashioned it long ago. ” Mâsâk is the curtain or covering which made Judah blind to the threatening danger. Their looks are now directed first of all to the forest-house, built by Solomon upon Zion for the storing and display of valuable arms and utensils ( nēshĕk , or rather, according to the Masora on Job 20:24, and the older editions, nĕshĕk ), and so called because it rested upon four rows of cedar columns that ran all round (it was in the centre of the fore-court of the royal palace; see Thenius, das vorexil.

Jerusalem , p. 13). They also noticed in the city of David, the southern and highest portion of the city of Jerusalem, the bad state of the walls, and began to think of repairing them. To this end they numbered the houses of the city, to obtain building materials for strengthening the walls and repairing the breaches, by pulling down such houses as were suitable for the purpose, and could be dispensed with ( vattithtzu , from nâthatz , with the removal of the recompensative reduplication).

The lower pool and the old pool, probably the upper, i. e. , the lower and upper Gihon, were upon the western side of the city, the lower ( Birket es - Sultan ) to the west of Sion, the upper ( Birket el - Mamilla ) farther up to the west of Akra (Robinson, i. 483-486; V. Raumer, Pal. pp. 305-6). Kibbētz either means to collect in the pool by stopping up the outflow, or to gather together in the reservoirs and wells of the city by means of artificial canals.

The latter, however, would most probably be expressed by אסף; so that the meaning that most naturally suggests itself is, that they concentrate the water, so as to be able before the siege to provide the city as rapidly as possible with a large supply. The word sâtham , which is used in the account of the actual measures adopted by Hezekiah when he was threatened with siege (2Ch 32:2-5), is a somewhat different one, and indicates the stopping up, not of the outflow but of the springs, and therefore of the influx.

But in all essential points the measures adopted agree with those indicated here in the prophecy. The chronicler closes the account of Hezekiah’s reign by still further observing that “Hezekiah also stopped the outflow of the upper Gihon, and carried the water westwards underground to the city of David” (2Ch 32:30, explanatory of 2Ki 20:20). If the upper Gihon is the same as the upper pool, there was a conduit ( teeâlâh ), connected with the upper Gihon as early as the time of Ahaz, Isa 7:3.

And Hezekiah’s peculiar work consisted in carrying the water of the upper pool “into the city of David. ” The mikvâh between the two walls, which is here prospectively described by Isaiah, is connected with this water supply, which Hezekiah really carried out. There is still a pool of Hezekiah (also called Birket el - Batrak , pool of the patriarchs, the Amygdalon of Josephus) on the western side of the city, to the east of the Joppa gate.

During the rainy season this pool is supplied by the small conduit which runs from the upper pool along the surface of the ground, and then under the wall against or near the Joppa gate. It also lies between two walls, viz. , the wall to the north of Zion, and the one which runs to the north-east round the Akra (Robinson, i. 487-489). How it came to pass that Isaiah’s words concerning “a basin between the two walls” were so exactly carried out, as though they had furnished a hydraulic plan, we do not know.

But we will offer a conjecture at the close of the exposition. It stands here as one of those prudent measures which would be resorted to in Jerusalem in the anticipation of the coming siege; but it would be thought of too late, and in self-reliant alienation from God, with no look directed to Him who had wrought and fashioned that very calamity which they were now seeking to avert by all these precautions, and by whom it had been projected long, long before the actual realization.

עשׂיה might be a plural, according to Isa 54:5; but the parallel יצרהּ favours the singular (on the form itself, from עשׂי = עשׂה, see Isa 42:5, and at Isa 5:12; Isa 1:30). We have here, and at Isa 37:26, i. e. , within the first part of the book of Isaiah, the same doctrine of “ideas” that forms so universal a key-note of the second part, the authenticity of which has been denied.

That which is realized in time has existed long before as a spiritual pattern, i. e. , as an idea in God. God shows this to His prophets; and so far as prophecy foretells the future, whenever the event predicted is fulfilled, the prophecy becomes a proof that the event is the work of God, and was long ago the predetermined counsel of God. The whole of the Scripture presupposes this pre-existence of the divine idea before the historical realization, and Isaiah in Israel (like Plato in the heathen world) was the assiduous interpreter of this supposition.

Thus, in the case before us, the fate of Jerusalem is said to have been fashioned “long ago” in God. But Jerusalem might have averted its realization, for it was no decretum absolutum . If Jerusalem repented, the realization would be arrested.

Isa 22:8-11 When Judah, after being for a long time intoxicated with hope, shall become aware of the extreme danger in which it is standing, it will adopt prudent measures, but without God. “Then he takes away the covering of Judah, and thou lookest in that day to the store of arms of the forest-house; and ye see the breaches of the city of David, that there are many of them; and ye collect together the waters of the lower pool.

And ye number the houses of Jerusalem, and pull down the houses, to fortify the wall. And ye make a basin between the two walls for the waters of the old pool; and ye do not look to Him who made it, neither do ye have regard to Him who fashioned it long ago. ” Mâsâk is the curtain or covering which made Judah blind to the threatening danger. Their looks are now directed first of all to the forest-house, built by Solomon upon Zion for the storing and display of valuable arms and utensils ( nēshĕk , or rather, according to the Masora on Job 20:24, and the older editions, nĕshĕk ), and so called because it rested upon four rows of cedar columns that ran all round (it was in the centre of the fore-court of the royal palace; see Thenius, das vorexil.

Jerusalem , p. 13). They also noticed in the city of David, the southern and highest portion of the city of Jerusalem, the bad state of the walls, and began to think of repairing them. To this end they numbered the houses of the city, to obtain building materials for strengthening the walls and repairing the breaches, by pulling down such houses as were suitable for the purpose, and could be dispensed with ( vattithtzu , from nâthatz , with the removal of the recompensative reduplication).

The lower pool and the old pool, probably the upper, i. e. , the lower and upper Gihon, were upon the western side of the city, the lower ( Birket es - Sultan ) to the west of Sion, the upper ( Birket el - Mamilla ) farther up to the west of Akra (Robinson, i. 483-486; V. Raumer, Pal. pp. 305-6). Kibbētz either means to collect in the pool by stopping up the outflow, or to gather together in the reservoirs and wells of the city by means of artificial canals.

The latter, however, would most probably be expressed by אסף; so that the meaning that most naturally suggests itself is, that they concentrate the water, so as to be able before the siege to provide the city as rapidly as possible with a large supply. The word sâtham , which is used in the account of the actual measures adopted by Hezekiah when he was threatened with siege (2Ch 32:2-5), is a somewhat different one, and indicates the stopping up, not of the outflow but of the springs, and therefore of the influx.

But in all essential points the measures adopted agree with those indicated here in the prophecy. The chronicler closes the account of Hezekiah’s reign by still further observing that “Hezekiah also stopped the outflow of the upper Gihon, and carried the water westwards underground to the city of David” (2Ch 32:30, explanatory of 2Ki 20:20). If the upper Gihon is the same as the upper pool, there was a conduit ( teeâlâh ), connected with the upper Gihon as early as the time of Ahaz, Isa 7:3.

And Hezekiah’s peculiar work consisted in carrying the water of the upper pool “into the city of David. ” The mikvâh between the two walls, which is here prospectively described by Isaiah, is connected with this water supply, which Hezekiah really carried out. There is still a pool of Hezekiah (also called Birket el - Batrak , pool of the patriarchs, the Amygdalon of Josephus) on the western side of the city, to the east of the Joppa gate.

During the rainy season this pool is supplied by the small conduit which runs from the upper pool along the surface of the ground, and then under the wall against or near the Joppa gate. It also lies between two walls, viz. , the wall to the north of Zion, and the one which runs to the north-east round the Akra (Robinson, i. 487-489). How it came to pass that Isaiah’s words concerning “a basin between the two walls” were so exactly carried out, as though they had furnished a hydraulic plan, we do not know.

But we will offer a conjecture at the close of the exposition. It stands here as one of those prudent measures which would be resorted to in Jerusalem in the anticipation of the coming siege; but it would be thought of too late, and in self-reliant alienation from God, with no look directed to Him who had wrought and fashioned that very calamity which they were now seeking to avert by all these precautions, and by whom it had been projected long, long before the actual realization.

עשׂיה might be a plural, according to Isa 54:5; but the parallel יצרהּ favours the singular (on the form itself, from עשׂי = עשׂה, see Isa 42:5, and at Isa 5:12; Isa 1:30). We have here, and at Isa 37:26, i. e. , within the first part of the book of Isaiah, the same doctrine of “ideas” that forms so universal a key-note of the second part, the authenticity of which has been denied.

That which is realized in time has existed long before as a spiritual pattern, i. e. , as an idea in God. God shows this to His prophets; and so far as prophecy foretells the future, whenever the event predicted is fulfilled, the prophecy becomes a proof that the event is the work of God, and was long ago the predetermined counsel of God. The whole of the Scripture presupposes this pre-existence of the divine idea before the historical realization, and Isaiah in Israel (like Plato in the heathen world) was the assiduous interpreter of this supposition.

Thus, in the case before us, the fate of Jerusalem is said to have been fashioned “long ago” in God. But Jerusalem might have averted its realization, for it was no decretum absolutum . If Jerusalem repented, the realization would be arrested.

Isa 22:8-11 When Judah, after being for a long time intoxicated with hope, shall become aware of the extreme danger in which it is standing, it will adopt prudent measures, but without God. “Then he takes away the covering of Judah, and thou lookest in that day to the store of arms of the forest-house; and ye see the breaches of the city of David, that there are many of them; and ye collect together the waters of the lower pool.

And ye number the houses of Jerusalem, and pull down the houses, to fortify the wall. And ye make a basin between the two walls for the waters of the old pool; and ye do not look to Him who made it, neither do ye have regard to Him who fashioned it long ago. ” Mâsâk is the curtain or covering which made Judah blind to the threatening danger. Their looks are now directed first of all to the forest-house, built by Solomon upon Zion for the storing and display of valuable arms and utensils ( nēshĕk , or rather, according to the Masora on Job 20:24, and the older editions, nĕshĕk ), and so called because it rested upon four rows of cedar columns that ran all round (it was in the centre of the fore-court of the royal palace; see Thenius, das vorexil.

Jerusalem , p. 13). They also noticed in the city of David, the southern and highest portion of the city of Jerusalem, the bad state of the walls, and began to think of repairing them. To this end they numbered the houses of the city, to obtain building materials for strengthening the walls and repairing the breaches, by pulling down such houses as were suitable for the purpose, and could be dispensed with ( vattithtzu , from nâthatz , with the removal of the recompensative reduplication).

The lower pool and the old pool, probably the upper, i. e. , the lower and upper Gihon, were upon the western side of the city, the lower ( Birket es - Sultan ) to the west of Sion, the upper ( Birket el - Mamilla ) farther up to the west of Akra (Robinson, i. 483-486; V. Raumer, Pal. pp. 305-6). Kibbētz either means to collect in the pool by stopping up the outflow, or to gather together in the reservoirs and wells of the city by means of artificial canals.

The latter, however, would most probably be expressed by אסף; so that the meaning that most naturally suggests itself is, that they concentrate the water, so as to be able before the siege to provide the city as rapidly as possible with a large supply. The word sâtham , which is used in the account of the actual measures adopted by Hezekiah when he was threatened with siege (2Ch 32:2-5), is a somewhat different one, and indicates the stopping up, not of the outflow but of the springs, and therefore of the influx.

But in all essential points the measures adopted agree with those indicated here in the prophecy. The chronicler closes the account of Hezekiah’s reign by still further observing that “Hezekiah also stopped the outflow of the upper Gihon, and carried the water westwards underground to the city of David” (2Ch 32:30, explanatory of 2Ki 20:20). If the upper Gihon is the same as the upper pool, there was a conduit ( teeâlâh ), connected with the upper Gihon as early as the time of Ahaz, Isa 7:3.

And Hezekiah’s peculiar work consisted in carrying the water of the upper pool “into the city of David. ” The mikvâh between the two walls, which is here prospectively described by Isaiah, is connected with this water supply, which Hezekiah really carried out. There is still a pool of Hezekiah (also called Birket el - Batrak , pool of the patriarchs, the Amygdalon of Josephus) on the western side of the city, to the east of the Joppa gate.

During the rainy season this pool is supplied by the small conduit which runs from the upper pool along the surface of the ground, and then under the wall against or near the Joppa gate. It also lies between two walls, viz. , the wall to the north of Zion, and the one which runs to the north-east round the Akra (Robinson, i. 487-489). How it came to pass that Isaiah’s words concerning “a basin between the two walls” were so exactly carried out, as though they had furnished a hydraulic plan, we do not know.

But we will offer a conjecture at the close of the exposition. It stands here as one of those prudent measures which would be resorted to in Jerusalem in the anticipation of the coming siege; but it would be thought of too late, and in self-reliant alienation from God, with no look directed to Him who had wrought and fashioned that very calamity which they were now seeking to avert by all these precautions, and by whom it had been projected long, long before the actual realization.

עשׂיה might be a plural, according to Isa 54:5; but the parallel יצרהּ favours the singular (on the form itself, from עשׂי = עשׂה, see Isa 42:5, and at Isa 5:12; Isa 1:30). We have here, and at Isa 37:26, i. e. , within the first part of the book of Isaiah, the same doctrine of “ideas” that forms so universal a key-note of the second part, the authenticity of which has been denied.

That which is realized in time has existed long before as a spiritual pattern, i. e. , as an idea in God. God shows this to His prophets; and so far as prophecy foretells the future, whenever the event predicted is fulfilled, the prophecy becomes a proof that the event is the work of God, and was long ago the predetermined counsel of God. The whole of the Scripture presupposes this pre-existence of the divine idea before the historical realization, and Isaiah in Israel (like Plato in the heathen world) was the assiduous interpreter of this supposition.

Thus, in the case before us, the fate of Jerusalem is said to have been fashioned “long ago” in God. But Jerusalem might have averted its realization, for it was no decretum absolutum . If Jerusalem repented, the realization would be arrested.

Isa 22:8-11 When Judah, after being for a long time intoxicated with hope, shall become aware of the extreme danger in which it is standing, it will adopt prudent measures, but without God. “Then he takes away the covering of Judah, and thou lookest in that day to the store of arms of the forest-house; and ye see the breaches of the city of David, that there are many of them; and ye collect together the waters of the lower pool.

And ye number the houses of Jerusalem, and pull down the houses, to fortify the wall. And ye make a basin between the two walls for the waters of the old pool; and ye do not look to Him who made it, neither do ye have regard to Him who fashioned it long ago. ” Mâsâk is the curtain or covering which made Judah blind to the threatening danger. Their looks are now directed first of all to the forest-house, built by Solomon upon Zion for the storing and display of valuable arms and utensils ( nēshĕk , or rather, according to the Masora on Job 20:24, and the older editions, nĕshĕk ), and so called because it rested upon four rows of cedar columns that ran all round (it was in the centre of the fore-court of the royal palace; see Thenius, das vorexil.

Jerusalem , p. 13). They also noticed in the city of David, the southern and highest portion of the city of Jerusalem, the bad state of the walls, and began to think of repairing them. To this end they numbered the houses of the city, to obtain building materials for strengthening the walls and repairing the breaches, by pulling down such houses as were suitable for the purpose, and could be dispensed with ( vattithtzu , from nâthatz , with the removal of the recompensative reduplication).

The lower pool and the old pool, probably the upper, i. e. , the lower and upper Gihon, were upon the western side of the city, the lower ( Birket es - Sultan ) to the west of Sion, the upper ( Birket el - Mamilla ) farther up to the west of Akra (Robinson, i. 483-486; V. Raumer, Pal. pp. 305-6). Kibbētz either means to collect in the pool by stopping up the outflow, or to gather together in the reservoirs and wells of the city by means of artificial canals.

The latter, however, would most probably be expressed by אסף; so that the meaning that most naturally suggests itself is, that they concentrate the water, so as to be able before the siege to provide the city as rapidly as possible with a large supply. The word sâtham , which is used in the account of the actual measures adopted by Hezekiah when he was threatened with siege (2Ch 32:2-5), is a somewhat different one, and indicates the stopping up, not of the outflow but of the springs, and therefore of the influx.

But in all essential points the measures adopted agree with those indicated here in the prophecy. The chronicler closes the account of Hezekiah’s reign by still further observing that “Hezekiah also stopped the outflow of the upper Gihon, and carried the water westwards underground to the city of David” (2Ch 32:30, explanatory of 2Ki 20:20). If the upper Gihon is the same as the upper pool, there was a conduit ( teeâlâh ), connected with the upper Gihon as early as the time of Ahaz, Isa 7:3.

And Hezekiah’s peculiar work consisted in carrying the water of the upper pool “into the city of David. ” The mikvâh between the two walls, which is here prospectively described by Isaiah, is connected with this water supply, which Hezekiah really carried out. There is still a pool of Hezekiah (also called Birket el - Batrak , pool of the patriarchs, the Amygdalon of Josephus) on the western side of the city, to the east of the Joppa gate.

During the rainy season this pool is supplied by the small conduit which runs from the upper pool along the surface of the ground, and then under the wall against or near the Joppa gate. It also lies between two walls, viz. , the wall to the north of Zion, and the one which runs to the north-east round the Akra (Robinson, i. 487-489). How it came to pass that Isaiah’s words concerning “a basin between the two walls” were so exactly carried out, as though they had furnished a hydraulic plan, we do not know.

But we will offer a conjecture at the close of the exposition. It stands here as one of those prudent measures which would be resorted to in Jerusalem in the anticipation of the coming siege; but it would be thought of too late, and in self-reliant alienation from God, with no look directed to Him who had wrought and fashioned that very calamity which they were now seeking to avert by all these precautions, and by whom it had been projected long, long before the actual realization.

עשׂיה might be a plural, according to Isa 54:5; but the parallel יצרהּ favours the singular (on the form itself, from עשׂי = עשׂה, see Isa 42:5, and at Isa 5:12; Isa 1:30). We have here, and at Isa 37:26, i. e. , within the first part of the book of Isaiah, the same doctrine of “ideas” that forms so universal a key-note of the second part, the authenticity of which has been denied.

That which is realized in time has existed long before as a spiritual pattern, i. e. , as an idea in God. God shows this to His prophets; and so far as prophecy foretells the future, whenever the event predicted is fulfilled, the prophecy becomes a proof that the event is the work of God, and was long ago the predetermined counsel of God. The whole of the Scripture presupposes this pre-existence of the divine idea before the historical realization, and Isaiah in Israel (like Plato in the heathen world) was the assiduous interpreter of this supposition.

Thus, in the case before us, the fate of Jerusalem is said to have been fashioned “long ago” in God. But Jerusalem might have averted its realization, for it was no decretum absolutum . If Jerusalem repented, the realization would be arrested.

Isa 22:12-14 And so far as it had proceeded already, it was a call from Jehovah to repentance. “The Lord, Jehovah of hosts, calls in that day to weeping, and to mourning, and to the pulling out of hair, and to girding with sackcloth; and behold joy and gladness, slaughtering of oxen and killing of sheep, eating of flesh and drinking of wine, eating and drinking, for 'tomorrow we die.'

And Jehovah of hosts hath revealed in mine ears, Surely this iniquity shall not be expiated for you until ye die, saith the Lord, Jehovah of hosts. ” The first condition of repentance is a feeling of pain produced by the punishments of God. But upon Jerusalem they produce the opposite effect. The more threatening the future, the more insensibly and madly do they give themselves up to the rude, sensual enjoyment of the present.

Shâthoth is interchanged with shâthō (which is only another form of שׁתה, as in Isa 6:9; Isa 30:19), to ring with shâchōt (compare Hos 10:4). There are other passages in which we meet with unusual forms introduced for the sake of the play upon the words (vid. , Isa 4:6; Isa 8:6; Isa 16:9, and compare Eze 43:11, and the keri of 2Sa 3:25). The words of the rioters themselves, whose conduct is sketched by the inf.

abs. , which are all governed by hinnēh , are simply “for tomorrow we shall die. ” This does not imply that they feel any pleasure in the thought of death, but indicates a love of life which scoffs at death. Then the unalterable will of the all-commanding God is audibly and distinctly revealed to the prophet. Such scoffing as this, which defies the chastisements of God, will not be expiated in any other way than by the death of the scoffer ( cuppar , from câphar , tegere , means to be covered over, i.

e. , expiated). This is done in the case of sin either by the justice of God, as in the present instance, or by the mercy of God (Isa 6:7), or by both justice and mercy combined (as in Isa 27:9). In all three cases the expiation is demanded by the divine holiness, which requires a covering between itself and sin, by which sin becomes as though it were not. In this instance the expunging act consists in punishment.

The sin of Jerusalem is expiated by the giving up of the sinners themselves to death. The verb temūthūn (ye shall die) is written absolutely, and therefore is all the more dreadful. The Targum renders it “till ye die the second (eternal) death” ( mōthâh thinyânâh ). So far as they prophecy threatened the destruction of Jerusalem by Assyria, it was never actually fulfilled; but the very opposite occurred.

Asshur itself met with destruction in front of Jerusalem. But this was by no means opposed to the prophecy; and it was with this conviction that Isaiah, nevertheless, included the prophecy in the collection which he made at a time when the non-fulfilment was perfectly apparent. It stands here in a double capacity. In the first place, it is a memorial of the mercy of God, which withdraws, or at all events modifies, the threatened judgment as soon as repentance intervenes.

The falling away from Assyria did take place; but on the part of Hezekiah and many others, who had taken to heart the prophet’s announcement, it did so simply as an affair that was surrendered into the hands of the God of Israel, through distrust of either their own strength or Egyptian assistance. Hezekiah carried out the measures of defence described by the prophet; but he did this for the good of Jerusalem, and with totally different feelings from those which the prophet had condemned.

These measures of defence probably included the reservoir between the two walls, which the chronicler does not mention till the close of the history of his reign, inasmuch as he follows the thread of the book of Kings, to which his book stands, as it were, in the relation of a commentary, like the midrash , from which extracts are made. The king regulated his actions carefully by the prophecy, inasmuch as after the threats had produced repentance, Isa 22:8-11 still remained as good and wise counsels.

In the second place, the oracle stands here as the proclamation of a judgment deferred but not repealed. Even if the danger of destruction which threatened Jerusalem on the part of Assyria had been mercifully caused to pass away, the threatening word of Jehovah had not fallen to the ground. The counsel of God contained in the word of prophecy still remained; and as it was the counsel of the Omniscient, the time would surely come when it would pass out of the sphere of ideality into that of actual fact.

It remained hovering over Jerusalem like an eagle, and Jerusalem would eventually become its carrion. We have only to compare the temūthūn of this passage with the ἀποθανείσθε of Joh 8:21, to see when the eventual fulfilment took place. Thus the “ massa of the valley of vision” became a memorial of mercy to Israel when it looked back to its past history: but when it looked into the future, it was still a mirror of wrath.

Isa 22:12-14 And so far as it had proceeded already, it was a call from Jehovah to repentance. “The Lord, Jehovah of hosts, calls in that day to weeping, and to mourning, and to the pulling out of hair, and to girding with sackcloth; and behold joy and gladness, slaughtering of oxen and killing of sheep, eating of flesh and drinking of wine, eating and drinking, for 'tomorrow we die.'

And Jehovah of hosts hath revealed in mine ears, Surely this iniquity shall not be expiated for you until ye die, saith the Lord, Jehovah of hosts. ” The first condition of repentance is a feeling of pain produced by the punishments of God. But upon Jerusalem they produce the opposite effect. The more threatening the future, the more insensibly and madly do they give themselves up to the rude, sensual enjoyment of the present.

Shâthoth is interchanged with shâthō (which is only another form of שׁתה, as in Isa 6:9; Isa 30:19), to ring with shâchōt (compare Hos 10:4). There are other passages in which we meet with unusual forms introduced for the sake of the play upon the words (vid. , Isa 4:6; Isa 8:6; Isa 16:9, and compare Eze 43:11, and the keri of 2Sa 3:25). The words of the rioters themselves, whose conduct is sketched by the inf.

abs. , which are all governed by hinnēh , are simply “for tomorrow we shall die. ” This does not imply that they feel any pleasure in the thought of death, but indicates a love of life which scoffs at death. Then the unalterable will of the all-commanding God is audibly and distinctly revealed to the prophet. Such scoffing as this, which defies the chastisements of God, will not be expiated in any other way than by the death of the scoffer ( cuppar , from câphar , tegere , means to be covered over, i.

e. , expiated). This is done in the case of sin either by the justice of God, as in the present instance, or by the mercy of God (Isa 6:7), or by both justice and mercy combined (as in Isa 27:9). In all three cases the expiation is demanded by the divine holiness, which requires a covering between itself and sin, by which sin becomes as though it were not. In this instance the expunging act consists in punishment.

The sin of Jerusalem is expiated by the giving up of the sinners themselves to death. The verb temūthūn (ye shall die) is written absolutely, and therefore is all the more dreadful. The Targum renders it “till ye die the second (eternal) death” ( mōthâh thinyânâh ). So far as they prophecy threatened the destruction of Jerusalem by Assyria, it was never actually fulfilled; but the very opposite occurred.

Asshur itself met with destruction in front of Jerusalem. But this was by no means opposed to the prophecy; and it was with this conviction that Isaiah, nevertheless, included the prophecy in the collection which he made at a time when the non-fulfilment was perfectly apparent. It stands here in a double capacity. In the first place, it is a memorial of the mercy of God, which withdraws, or at all events modifies, the threatened judgment as soon as repentance intervenes.

The falling away from Assyria did take place; but on the part of Hezekiah and many others, who had taken to heart the prophet’s announcement, it did so simply as an affair that was surrendered into the hands of the God of Israel, through distrust of either their own strength or Egyptian assistance. Hezekiah carried out the measures of defence described by the prophet; but he did this for the good of Jerusalem, and with totally different feelings from those which the prophet had condemned.

These measures of defence probably included the reservoir between the two walls, which the chronicler does not mention till the close of the history of his reign, inasmuch as he follows the thread of the book of Kings, to which his book stands, as it were, in the relation of a commentary, like the midrash , from which extracts are made. The king regulated his actions carefully by the prophecy, inasmuch as after the threats had produced repentance, Isa 22:8-11 still remained as good and wise counsels.

In the second place, the oracle stands here as the proclamation of a judgment deferred but not repealed. Even if the danger of destruction which threatened Jerusalem on the part of Assyria had been mercifully caused to pass away, the threatening word of Jehovah had not fallen to the ground. The counsel of God contained in the word of prophecy still remained; and as it was the counsel of the Omniscient, the time would surely come when it would pass out of the sphere of ideality into that of actual fact.

It remained hovering over Jerusalem like an eagle, and Jerusalem would eventually become its carrion. We have only to compare the temūthūn of this passage with the ἀποθανείσθε of Joh 8:21, to see when the eventual fulfilment took place. Thus the “ massa of the valley of vision” became a memorial of mercy to Israel when it looked back to its past history: but when it looked into the future, it was still a mirror of wrath.

Isa 22:12-14 And so far as it had proceeded already, it was a call from Jehovah to repentance. “The Lord, Jehovah of hosts, calls in that day to weeping, and to mourning, and to the pulling out of hair, and to girding with sackcloth; and behold joy and gladness, slaughtering of oxen and killing of sheep, eating of flesh and drinking of wine, eating and drinking, for 'tomorrow we die.'

And Jehovah of hosts hath revealed in mine ears, Surely this iniquity shall not be expiated for you until ye die, saith the Lord, Jehovah of hosts. ” The first condition of repentance is a feeling of pain produced by the punishments of God. But upon Jerusalem they produce the opposite effect. The more threatening the future, the more insensibly and madly do they give themselves up to the rude, sensual enjoyment of the present.

Shâthoth is interchanged with shâthō (which is only another form of שׁתה, as in Isa 6:9; Isa 30:19), to ring with shâchōt (compare Hos 10:4). There are other passages in which we meet with unusual forms introduced for the sake of the play upon the words (vid. , Isa 4:6; Isa 8:6; Isa 16:9, and compare Eze 43:11, and the keri of 2Sa 3:25). The words of the rioters themselves, whose conduct is sketched by the inf.

abs. , which are all governed by hinnēh , are simply “for tomorrow we shall die. ” This does not imply that they feel any pleasure in the thought of death, but indicates a love of life which scoffs at death. Then the unalterable will of the all-commanding God is audibly and distinctly revealed to the prophet. Such scoffing as this, which defies the chastisements of God, will not be expiated in any other way than by the death of the scoffer ( cuppar , from câphar , tegere , means to be covered over, i.

e. , expiated). This is done in the case of sin either by the justice of God, as in the present instance, or by the mercy of God (Isa 6:7), or by both justice and mercy combined (as in Isa 27:9). In all three cases the expiation is demanded by the divine holiness, which requires a covering between itself and sin, by which sin becomes as though it were not. In this instance the expunging act consists in punishment.

The sin of Jerusalem is expiated by the giving up of the sinners themselves to death. The verb temūthūn (ye shall die) is written absolutely, and therefore is all the more dreadful. The Targum renders it “till ye die the second (eternal) death” ( mōthâh thinyânâh ). So far as they prophecy threatened the destruction of Jerusalem by Assyria, it was never actually fulfilled; but the very opposite occurred.

Asshur itself met with destruction in front of Jerusalem. But this was by no means opposed to the prophecy; and it was with this conviction that Isaiah, nevertheless, included the prophecy in the collection which he made at a time when the non-fulfilment was perfectly apparent. It stands here in a double capacity. In the first place, it is a memorial of the mercy of God, which withdraws, or at all events modifies, the threatened judgment as soon as repentance intervenes.

The falling away from Assyria did take place; but on the part of Hezekiah and many others, who had taken to heart the prophet’s announcement, it did so simply as an affair that was surrendered into the hands of the God of Israel, through distrust of either their own strength or Egyptian assistance. Hezekiah carried out the measures of defence described by the prophet; but he did this for the good of Jerusalem, and with totally different feelings from those which the prophet had condemned.

These measures of defence probably included the reservoir between the two walls, which the chronicler does not mention till the close of the history of his reign, inasmuch as he follows the thread of the book of Kings, to which his book stands, as it were, in the relation of a commentary, like the midrash , from which extracts are made. The king regulated his actions carefully by the prophecy, inasmuch as after the threats had produced repentance, Isa 22:8-11 still remained as good and wise counsels.

In the second place, the oracle stands here as the proclamation of a judgment deferred but not repealed. Even if the danger of destruction which threatened Jerusalem on the part of Assyria had been mercifully caused to pass away, the threatening word of Jehovah had not fallen to the ground. The counsel of God contained in the word of prophecy still remained; and as it was the counsel of the Omniscient, the time would surely come when it would pass out of the sphere of ideality into that of actual fact.

It remained hovering over Jerusalem like an eagle, and Jerusalem would eventually become its carrion. We have only to compare the temūthūn of this passage with the ἀποθανείσθε of Joh 8:21, to see when the eventual fulfilment took place. Thus the “ massa of the valley of vision” became a memorial of mercy to Israel when it looked back to its past history: but when it looked into the future, it was still a mirror of wrath.

Isa 22:15-19 “Thus spake the Lord, Jehovah of hosts, Go, get thee to that steward there, to Shebna the house-mayor. What has thou here, and whom hast thou here, that thou hast hewn thyself out a sepulchre here, hewing out his sepulchre high up, digging himself a dwelling in rocks? Behold, Jehovah hurleth thee, hurling with a man’s throw, and graspeth thee grasping.

Coiling, He coileth thee a coil, a ball into a land far and wide; there shalt thou die, and thither the chariots of thy glory, thou shame of the house of thy lord! And I thrust thee from thy post, and from thy standing-place he pulleth thee down. ” לך־בּ, go, take thyself in - not into the house, however, but into the present halting-place. It is possible, at the same time, that the expression may simply mean “take thyself away,” as in Gen 45:17 and Eze 3:4.

The preposition אל is interchanged with על, which more commonly denotes the coming of a stronger man upon a weaker one (1Sa 12:12), and is here used to designate the overwhelming power of the prophet’s word. “ That steward there: ” this expression points contemptuously to the position of the minister of the court as one which, however high, was a subordinate one after all.

We feel at once, as we read this introduction to the divine address, that insatiable ambition was one of the leading traits in Shebna’s character. What Isaiah is to say to Shebna follows somewhat abruptly. The words “and say to him,” which are added in the Septuagint, naturally suggest themselves. The question, What hast thou to do here, and whom hast thou to bury here?

is put with a glance at Shebna’s approaching fate. This building of a sepulchre was quite unnecessary; Shebna himself would never lie there, nor would he be able to bury his relations there. The threefold repetition of the word “here” ( poh ) is of very incisive force: it is not here that he will stay - here, where he is even now placing himself on a bier, as if it were his home.

The participles חצבי and חקקי (with chirek compaginis : see on Psa 113:1-9) are also part of the address. The third person which is introduced here is syntactically regular, although the second person is used as well (Isa 23:2-3; Hab 2:15). Rock-tombs, i. e. , a collection of tombs in the form of chambers in the rocks, were indeed to be found to the east of Jerusalem, on the western slope of the Mount of Olives, and in the wall of rock to the west of Jerusalem; but the word mârom (“high up”), in connection with the threefold “here” ( poh ), and the contemptuous “that administrator there,” warrants us in assuming that mârom refers to “the height of the sepulchres of the sons of David” (2Ch 32:33), i.

e. , the eastern slope of Zion, where the tombs of the kings were excavated in the rocks. So high did Shebna stand, and so great did he think himself, that he helped after his death to rest among kings, and by no means down at the bottom. But how he deceived himself! Jehovah would hurl him far away ( tūl , to be long; pilpel , to throw or stretch out to a distance), גּבר טלטלה.

This is either equivalent to גּבר טלטלת טלטלה, with a man’s throw (Rosenmüller), or גּבר is in apposition to Jehovah (Gesenius and Knobel). As taltēlah stands too baldly if the latter be adopted, for which reason the vocative rendering “O man,” which is found in the Syriac, does not commend itself, and as such an elliptical combination of the absolute with the genitive is by no means unusual (e.

g. , Pro 22:21; Jer 10:10), we give the preference to the former. Jerome’s rendering, “as they carry off a cock,” which he obtained from the mouth of his Hebraeus , cannot be taken into consideration at all; although it has been retained by Schegg (see Geiger, Lesestücke aus der Mischna , p. 106). The verb עטה does not give a suitable sense as used in Jer 43:12, where it merely signifies to cover one’s self, not to wrap up; nor can we obtain one from 1Sa 15:19; 1Sa 25:14; 1Sa 14:32, since the verbal forms which we find there, and which are to be traced to עיט (from which comes עיט, a bird of prey), and not to עטה, signify “to rush upon anything” (when construed with either בּ or אל).

It is better, therefore, to take it, as Michaelis, Rosenmüller, Knobel, and others do, in the sense of grasping or laying hold of. On the other hand, tzânaph , which is applied in other instances to the twisting of a turban, also signifies to wrap up, make up into a bundle, or coil up. And caddūr , like tzenēphâh , signifies that into which Shebna would be coiled up; for the Caph is not to be taken in a comparative sense, since the use of caddūr in the sense of globus or sphaera is established by the Talmud (see at Job 15:24), whereas the Arabic daur only means gyrus , periodus .

Shebna is made into a round coil, or ball, which is hurled into a land stretching out on both sides, i. e. , over the broad surface of Mesopotamia, where he flies on farther and farther, without meeting with any obstacle whatever. He comes thither to die - he who, by his exaggeration and abuse of his position, has not only dishonoured his office, but the Davidic court as well; and thither do his state carriages also come.

There can be no doubt that it was by the positive command of Jehovah that Isaiah apostrophized the proud and wealthy Shebna with such boldness and freedom as this. And such freedom was tolerated too. The murder or incarceration of a prophet was a thing of rare occurrence in the kingdom of Judah before the time of Manasseh. In order to pave the way for the institution of another in Shebna’s office, the punishment of deposition, which cannot be understood in any other way than as preceding the punishment of banishment, is placed at the close of the first half of the prophecy.

The subject in Isa 22:19 is not the king, as Luzzatto supposes, but Jehovah , as in Isa 22:19 (compare Isa 10:12).

Isa 22:15-19 “Thus spake the Lord, Jehovah of hosts, Go, get thee to that steward there, to Shebna the house-mayor. What has thou here, and whom hast thou here, that thou hast hewn thyself out a sepulchre here, hewing out his sepulchre high up, digging himself a dwelling in rocks? Behold, Jehovah hurleth thee, hurling with a man’s throw, and graspeth thee grasping.

Coiling, He coileth thee a coil, a ball into a land far and wide; there shalt thou die, and thither the chariots of thy glory, thou shame of the house of thy lord! And I thrust thee from thy post, and from thy standing-place he pulleth thee down. ” לך־בּ, go, take thyself in - not into the house, however, but into the present halting-place. It is possible, at the same time, that the expression may simply mean “take thyself away,” as in Gen 45:17 and Eze 3:4.

The preposition אל is interchanged with על, which more commonly denotes the coming of a stronger man upon a weaker one (1Sa 12:12), and is here used to designate the overwhelming power of the prophet’s word. “ That steward there: ” this expression points contemptuously to the position of the minister of the court as one which, however high, was a subordinate one after all.

We feel at once, as we read this introduction to the divine address, that insatiable ambition was one of the leading traits in Shebna’s character. What Isaiah is to say to Shebna follows somewhat abruptly. The words “and say to him,” which are added in the Septuagint, naturally suggest themselves. The question, What hast thou to do here, and whom hast thou to bury here?

is put with a glance at Shebna’s approaching fate. This building of a sepulchre was quite unnecessary; Shebna himself would never lie there, nor would he be able to bury his relations there. The threefold repetition of the word “here” ( poh ) is of very incisive force: it is not here that he will stay - here, where he is even now placing himself on a bier, as if it were his home.

The participles חצבי and חקקי (with chirek compaginis : see on Psa 113:1-9) are also part of the address. The third person which is introduced here is syntactically regular, although the second person is used as well (Isa 23:2-3; Hab 2:15). Rock-tombs, i. e. , a collection of tombs in the form of chambers in the rocks, were indeed to be found to the east of Jerusalem, on the western slope of the Mount of Olives, and in the wall of rock to the west of Jerusalem; but the word mârom (“high up”), in connection with the threefold “here” ( poh ), and the contemptuous “that administrator there,” warrants us in assuming that mârom refers to “the height of the sepulchres of the sons of David” (2Ch 32:33), i.

e. , the eastern slope of Zion, where the tombs of the kings were excavated in the rocks. So high did Shebna stand, and so great did he think himself, that he helped after his death to rest among kings, and by no means down at the bottom. But how he deceived himself! Jehovah would hurl him far away ( tūl , to be long; pilpel , to throw or stretch out to a distance), גּבר טלטלה.

This is either equivalent to גּבר טלטלת טלטלה, with a man’s throw (Rosenmüller), or גּבר is in apposition to Jehovah (Gesenius and Knobel). As taltēlah stands too baldly if the latter be adopted, for which reason the vocative rendering “O man,” which is found in the Syriac, does not commend itself, and as such an elliptical combination of the absolute with the genitive is by no means unusual (e.

g. , Pro 22:21; Jer 10:10), we give the preference to the former. Jerome’s rendering, “as they carry off a cock,” which he obtained from the mouth of his Hebraeus , cannot be taken into consideration at all; although it has been retained by Schegg (see Geiger, Lesestücke aus der Mischna , p. 106). The verb עטה does not give a suitable sense as used in Jer 43:12, where it merely signifies to cover one’s self, not to wrap up; nor can we obtain one from 1Sa 15:19; 1Sa 25:14; 1Sa 14:32, since the verbal forms which we find there, and which are to be traced to עיט (from which comes עיט, a bird of prey), and not to עטה, signify “to rush upon anything” (when construed with either בּ or אל).

It is better, therefore, to take it, as Michaelis, Rosenmüller, Knobel, and others do, in the sense of grasping or laying hold of. On the other hand, tzânaph , which is applied in other instances to the twisting of a turban, also signifies to wrap up, make up into a bundle, or coil up. And caddūr , like tzenēphâh , signifies that into which Shebna would be coiled up; for the Caph is not to be taken in a comparative sense, since the use of caddūr in the sense of globus or sphaera is established by the Talmud (see at Job 15:24), whereas the Arabic daur only means gyrus , periodus .

Shebna is made into a round coil, or ball, which is hurled into a land stretching out on both sides, i. e. , over the broad surface of Mesopotamia, where he flies on farther and farther, without meeting with any obstacle whatever. He comes thither to die - he who, by his exaggeration and abuse of his position, has not only dishonoured his office, but the Davidic court as well; and thither do his state carriages also come.

There can be no doubt that it was by the positive command of Jehovah that Isaiah apostrophized the proud and wealthy Shebna with such boldness and freedom as this. And such freedom was tolerated too. The murder or incarceration of a prophet was a thing of rare occurrence in the kingdom of Judah before the time of Manasseh. In order to pave the way for the institution of another in Shebna’s office, the punishment of deposition, which cannot be understood in any other way than as preceding the punishment of banishment, is placed at the close of the first half of the prophecy.

The subject in Isa 22:19 is not the king, as Luzzatto supposes, but Jehovah , as in Isa 22:19 (compare Isa 10:12).

Isa 22:15-19 “Thus spake the Lord, Jehovah of hosts, Go, get thee to that steward there, to Shebna the house-mayor. What has thou here, and whom hast thou here, that thou hast hewn thyself out a sepulchre here, hewing out his sepulchre high up, digging himself a dwelling in rocks? Behold, Jehovah hurleth thee, hurling with a man’s throw, and graspeth thee grasping.

Coiling, He coileth thee a coil, a ball into a land far and wide; there shalt thou die, and thither the chariots of thy glory, thou shame of the house of thy lord! And I thrust thee from thy post, and from thy standing-place he pulleth thee down. ” לך־בּ, go, take thyself in - not into the house, however, but into the present halting-place. It is possible, at the same time, that the expression may simply mean “take thyself away,” as in Gen 45:17 and Eze 3:4.

The preposition אל is interchanged with על, which more commonly denotes the coming of a stronger man upon a weaker one (1Sa 12:12), and is here used to designate the overwhelming power of the prophet’s word. “ That steward there: ” this expression points contemptuously to the position of the minister of the court as one which, however high, was a subordinate one after all.

We feel at once, as we read this introduction to the divine address, that insatiable ambition was one of the leading traits in Shebna’s character. What Isaiah is to say to Shebna follows somewhat abruptly. The words “and say to him,” which are added in the Septuagint, naturally suggest themselves. The question, What hast thou to do here, and whom hast thou to bury here?

is put with a glance at Shebna’s approaching fate. This building of a sepulchre was quite unnecessary; Shebna himself would never lie there, nor would he be able to bury his relations there. The threefold repetition of the word “here” ( poh ) is of very incisive force: it is not here that he will stay - here, where he is even now placing himself on a bier, as if it were his home.

The participles חצבי and חקקי (with chirek compaginis : see on Psa 113:1-9) are also part of the address. The third person which is introduced here is syntactically regular, although the second person is used as well (Isa 23:2-3; Hab 2:15). Rock-tombs, i. e. , a collection of tombs in the form of chambers in the rocks, were indeed to be found to the east of Jerusalem, on the western slope of the Mount of Olives, and in the wall of rock to the west of Jerusalem; but the word mârom (“high up”), in connection with the threefold “here” ( poh ), and the contemptuous “that administrator there,” warrants us in assuming that mârom refers to “the height of the sepulchres of the sons of David” (2Ch 32:33), i.

e. , the eastern slope of Zion, where the tombs of the kings were excavated in the rocks. So high did Shebna stand, and so great did he think himself, that he helped after his death to rest among kings, and by no means down at the bottom. But how he deceived himself! Jehovah would hurl him far away ( tūl , to be long; pilpel , to throw or stretch out to a distance), גּבר טלטלה.

This is either equivalent to גּבר טלטלת טלטלה, with a man’s throw (Rosenmüller), or גּבר is in apposition to Jehovah (Gesenius and Knobel). As taltēlah stands too baldly if the latter be adopted, for which reason the vocative rendering “O man,” which is found in the Syriac, does not commend itself, and as such an elliptical combination of the absolute with the genitive is by no means unusual (e.

g. , Pro 22:21; Jer 10:10), we give the preference to the former. Jerome’s rendering, “as they carry off a cock,” which he obtained from the mouth of his Hebraeus , cannot be taken into consideration at all; although it has been retained by Schegg (see Geiger, Lesestücke aus der Mischna , p. 106). The verb עטה does not give a suitable sense as used in Jer 43:12, where it merely signifies to cover one’s self, not to wrap up; nor can we obtain one from 1Sa 15:19; 1Sa 25:14; 1Sa 14:32, since the verbal forms which we find there, and which are to be traced to עיט (from which comes עיט, a bird of prey), and not to עטה, signify “to rush upon anything” (when construed with either בּ or אל).

It is better, therefore, to take it, as Michaelis, Rosenmüller, Knobel, and others do, in the sense of grasping or laying hold of. On the other hand, tzânaph , which is applied in other instances to the twisting of a turban, also signifies to wrap up, make up into a bundle, or coil up. And caddūr , like tzenēphâh , signifies that into which Shebna would be coiled up; for the Caph is not to be taken in a comparative sense, since the use of caddūr in the sense of globus or sphaera is established by the Talmud (see at Job 15:24), whereas the Arabic daur only means gyrus , periodus .

Shebna is made into a round coil, or ball, which is hurled into a land stretching out on both sides, i. e. , over the broad surface of Mesopotamia, where he flies on farther and farther, without meeting with any obstacle whatever. He comes thither to die - he who, by his exaggeration and abuse of his position, has not only dishonoured his office, but the Davidic court as well; and thither do his state carriages also come.

There can be no doubt that it was by the positive command of Jehovah that Isaiah apostrophized the proud and wealthy Shebna with such boldness and freedom as this. And such freedom was tolerated too. The murder or incarceration of a prophet was a thing of rare occurrence in the kingdom of Judah before the time of Manasseh. In order to pave the way for the institution of another in Shebna’s office, the punishment of deposition, which cannot be understood in any other way than as preceding the punishment of banishment, is placed at the close of the first half of the prophecy.

The subject in Isa 22:19 is not the king, as Luzzatto supposes, but Jehovah , as in Isa 22:19 (compare Isa 10:12).

Isa 22:15-19 “Thus spake the Lord, Jehovah of hosts, Go, get thee to that steward there, to Shebna the house-mayor. What has thou here, and whom hast thou here, that thou hast hewn thyself out a sepulchre here, hewing out his sepulchre high up, digging himself a dwelling in rocks? Behold, Jehovah hurleth thee, hurling with a man’s throw, and graspeth thee grasping.

Coiling, He coileth thee a coil, a ball into a land far and wide; there shalt thou die, and thither the chariots of thy glory, thou shame of the house of thy lord! And I thrust thee from thy post, and from thy standing-place he pulleth thee down. ” לך־בּ, go, take thyself in - not into the house, however, but into the present halting-place. It is possible, at the same time, that the expression may simply mean “take thyself away,” as in Gen 45:17 and Eze 3:4.

The preposition אל is interchanged with על, which more commonly denotes the coming of a stronger man upon a weaker one (1Sa 12:12), and is here used to designate the overwhelming power of the prophet’s word. “ That steward there: ” this expression points contemptuously to the position of the minister of the court as one which, however high, was a subordinate one after all.

We feel at once, as we read this introduction to the divine address, that insatiable ambition was one of the leading traits in Shebna’s character. What Isaiah is to say to Shebna follows somewhat abruptly. The words “and say to him,” which are added in the Septuagint, naturally suggest themselves. The question, What hast thou to do here, and whom hast thou to bury here?

is put with a glance at Shebna’s approaching fate. This building of a sepulchre was quite unnecessary; Shebna himself would never lie there, nor would he be able to bury his relations there. The threefold repetition of the word “here” ( poh ) is of very incisive force: it is not here that he will stay - here, where he is even now placing himself on a bier, as if it were his home.

The participles חצבי and חקקי (with chirek compaginis : see on Psa 113:1-9) are also part of the address. The third person which is introduced here is syntactically regular, although the second person is used as well (Isa 23:2-3; Hab 2:15). Rock-tombs, i. e. , a collection of tombs in the form of chambers in the rocks, were indeed to be found to the east of Jerusalem, on the western slope of the Mount of Olives, and in the wall of rock to the west of Jerusalem; but the word mârom (“high up”), in connection with the threefold “here” ( poh ), and the contemptuous “that administrator there,” warrants us in assuming that mârom refers to “the height of the sepulchres of the sons of David” (2Ch 32:33), i.

e. , the eastern slope of Zion, where the tombs of the kings were excavated in the rocks. So high did Shebna stand, and so great did he think himself, that he helped after his death to rest among kings, and by no means down at the bottom. But how he deceived himself! Jehovah would hurl him far away ( tūl , to be long; pilpel , to throw or stretch out to a distance), גּבר טלטלה.

This is either equivalent to גּבר טלטלת טלטלה, with a man’s throw (Rosenmüller), or גּבר is in apposition to Jehovah (Gesenius and Knobel). As taltēlah stands too baldly if the latter be adopted, for which reason the vocative rendering “O man,” which is found in the Syriac, does not commend itself, and as such an elliptical combination of the absolute with the genitive is by no means unusual (e.

g. , Pro 22:21; Jer 10:10), we give the preference to the former. Jerome’s rendering, “as they carry off a cock,” which he obtained from the mouth of his Hebraeus , cannot be taken into consideration at all; although it has been retained by Schegg (see Geiger, Lesestücke aus der Mischna , p. 106). The verb עטה does not give a suitable sense as used in Jer 43:12, where it merely signifies to cover one’s self, not to wrap up; nor can we obtain one from 1Sa 15:19; 1Sa 25:14; 1Sa 14:32, since the verbal forms which we find there, and which are to be traced to עיט (from which comes עיט, a bird of prey), and not to עטה, signify “to rush upon anything” (when construed with either בּ or אל).

It is better, therefore, to take it, as Michaelis, Rosenmüller, Knobel, and others do, in the sense of grasping or laying hold of. On the other hand, tzânaph , which is applied in other instances to the twisting of a turban, also signifies to wrap up, make up into a bundle, or coil up. And caddūr , like tzenēphâh , signifies that into which Shebna would be coiled up; for the Caph is not to be taken in a comparative sense, since the use of caddūr in the sense of globus or sphaera is established by the Talmud (see at Job 15:24), whereas the Arabic daur only means gyrus , periodus .

Shebna is made into a round coil, or ball, which is hurled into a land stretching out on both sides, i. e. , over the broad surface of Mesopotamia, where he flies on farther and farther, without meeting with any obstacle whatever. He comes thither to die - he who, by his exaggeration and abuse of his position, has not only dishonoured his office, but the Davidic court as well; and thither do his state carriages also come.

There can be no doubt that it was by the positive command of Jehovah that Isaiah apostrophized the proud and wealthy Shebna with such boldness and freedom as this. And such freedom was tolerated too. The murder or incarceration of a prophet was a thing of rare occurrence in the kingdom of Judah before the time of Manasseh. In order to pave the way for the institution of another in Shebna’s office, the punishment of deposition, which cannot be understood in any other way than as preceding the punishment of banishment, is placed at the close of the first half of the prophecy.

The subject in Isa 22:19 is not the king, as Luzzatto supposes, but Jehovah , as in Isa 22:19 (compare Isa 10:12).

Isa 22:15-19 “Thus spake the Lord, Jehovah of hosts, Go, get thee to that steward there, to Shebna the house-mayor. What has thou here, and whom hast thou here, that thou hast hewn thyself out a sepulchre here, hewing out his sepulchre high up, digging himself a dwelling in rocks? Behold, Jehovah hurleth thee, hurling with a man’s throw, and graspeth thee grasping.

Coiling, He coileth thee a coil, a ball into a land far and wide; there shalt thou die, and thither the chariots of thy glory, thou shame of the house of thy lord! And I thrust thee from thy post, and from thy standing-place he pulleth thee down. ” לך־בּ, go, take thyself in - not into the house, however, but into the present halting-place. It is possible, at the same time, that the expression may simply mean “take thyself away,” as in Gen 45:17 and Eze 3:4.

The preposition אל is interchanged with על, which more commonly denotes the coming of a stronger man upon a weaker one (1Sa 12:12), and is here used to designate the overwhelming power of the prophet’s word. “ That steward there: ” this expression points contemptuously to the position of the minister of the court as one which, however high, was a subordinate one after all.

We feel at once, as we read this introduction to the divine address, that insatiable ambition was one of the leading traits in Shebna’s character. What Isaiah is to say to Shebna follows somewhat abruptly. The words “and say to him,” which are added in the Septuagint, naturally suggest themselves. The question, What hast thou to do here, and whom hast thou to bury here?

is put with a glance at Shebna’s approaching fate. This building of a sepulchre was quite unnecessary; Shebna himself would never lie there, nor would he be able to bury his relations there. The threefold repetition of the word “here” ( poh ) is of very incisive force: it is not here that he will stay - here, where he is even now placing himself on a bier, as if it were his home.

The participles חצבי and חקקי (with chirek compaginis : see on Psa 113:1-9) are also part of the address. The third person which is introduced here is syntactically regular, although the second person is used as well (Isa 23:2-3; Hab 2:15). Rock-tombs, i. e. , a collection of tombs in the form of chambers in the rocks, were indeed to be found to the east of Jerusalem, on the western slope of the Mount of Olives, and in the wall of rock to the west of Jerusalem; but the word mârom (“high up”), in connection with the threefold “here” ( poh ), and the contemptuous “that administrator there,” warrants us in assuming that mârom refers to “the height of the sepulchres of the sons of David” (2Ch 32:33), i.

e. , the eastern slope of Zion, where the tombs of the kings were excavated in the rocks. So high did Shebna stand, and so great did he think himself, that he helped after his death to rest among kings, and by no means down at the bottom. But how he deceived himself! Jehovah would hurl him far away ( tūl , to be long; pilpel , to throw or stretch out to a distance), גּבר טלטלה.

This is either equivalent to גּבר טלטלת טלטלה, with a man’s throw (Rosenmüller), or גּבר is in apposition to Jehovah (Gesenius and Knobel). As taltēlah stands too baldly if the latter be adopted, for which reason the vocative rendering “O man,” which is found in the Syriac, does not commend itself, and as such an elliptical combination of the absolute with the genitive is by no means unusual (e.

g. , Pro 22:21; Jer 10:10), we give the preference to the former. Jerome’s rendering, “as they carry off a cock,” which he obtained from the mouth of his Hebraeus , cannot be taken into consideration at all; although it has been retained by Schegg (see Geiger, Lesestücke aus der Mischna , p. 106). The verb עטה does not give a suitable sense as used in Jer 43:12, where it merely signifies to cover one’s self, not to wrap up; nor can we obtain one from 1Sa 15:19; 1Sa 25:14; 1Sa 14:32, since the verbal forms which we find there, and which are to be traced to עיט (from which comes עיט, a bird of prey), and not to עטה, signify “to rush upon anything” (when construed with either בּ or אל).

It is better, therefore, to take it, as Michaelis, Rosenmüller, Knobel, and others do, in the sense of grasping or laying hold of. On the other hand, tzânaph , which is applied in other instances to the twisting of a turban, also signifies to wrap up, make up into a bundle, or coil up. And caddūr , like tzenēphâh , signifies that into which Shebna would be coiled up; for the Caph is not to be taken in a comparative sense, since the use of caddūr in the sense of globus or sphaera is established by the Talmud (see at Job 15:24), whereas the Arabic daur only means gyrus , periodus .

Shebna is made into a round coil, or ball, which is hurled into a land stretching out on both sides, i. e. , over the broad surface of Mesopotamia, where he flies on farther and farther, without meeting with any obstacle whatever. He comes thither to die - he who, by his exaggeration and abuse of his position, has not only dishonoured his office, but the Davidic court as well; and thither do his state carriages also come.

There can be no doubt that it was by the positive command of Jehovah that Isaiah apostrophized the proud and wealthy Shebna with such boldness and freedom as this. And such freedom was tolerated too. The murder or incarceration of a prophet was a thing of rare occurrence in the kingdom of Judah before the time of Manasseh. In order to pave the way for the institution of another in Shebna’s office, the punishment of deposition, which cannot be understood in any other way than as preceding the punishment of banishment, is placed at the close of the first half of the prophecy.

The subject in Isa 22:19 is not the king, as Luzzatto supposes, but Jehovah , as in Isa 22:19 (compare Isa 10:12).

Isa 22:20-24 Jehovah first of all gives him the blow which makes him tremble in his post, and then pulls him completely down from this his lofty station, in order that another worthier man may take his place. “And it will come to pass in that day, that I call to my servant Eliakim the son of Hilkiah, and invest him with thy coat, and I throw thy sash firmly round him, and place they government in his hand; and he will become a father to the inhabitants of Jerusalem and to the house of Judah.

And I place the key of David upon his shoulder: and when he opens, no man shuts; and when he shuts, no man opens. And I fasten him as a plug in a fast place, and he becomes the seat of honour to his father’s house. And the whole mass of his father’s house hangs upon him, the offshoots and side-shoots, every small vessel, from the vessel of the basins even to every vessel of the pitchers.

” Eliakim is called the “servant of Jehovah,” as one who was already a servant of God in his heart and conduct; the official service is added for the first time here. This title of honour generally embraces both kinds of service (Isa 20:3). It is quite in accordance with oriental custom, that this transfer of the office is effected by means of investiture (compare 1Ki 19:19): chizzēk , with a double accusative, viz.

, that of the person and that of the official girdle, is used here according to its radical signification, in the sense of girding tightly or girding round, putting the girdle round him so as to cause the whole dress to sit firmly, without hanging loose. The word memshaltekâ (thy government) shows how very closely the office forfeited by Shebna was connected with that of the king.

This is also proved by the word “father,” which is applied in other cases to the king as the father of the land (Isa 9:5). The “key” signifies the power of the keys; and for this reason it is not given into Eliakim’s hand, but placed upon his shoulder (Isa 9:5). This key was properly handled by the king (Rev 3:7), and therefore by the “house-mayor” only in his stead.

The power of the keys consisted not only in the supervision of the royal chambers, but also in the decision who was and who was not to be received into the king’s service. There is a resemblance, therefore, to the giving of the keys of the kingdom of heaven to Peter under the New Testament. But there the “binding” and “loosing” introduce another figure, though one similar in sense; whereas here, in the “opening” and “shutting,” the figure of the key is retained.

The comparison of the institution of Eliakim in his office to the fastening of a tent-peg was all the more natural, that yâthēd was also used as a general designation for national rulers (Zec 10:4), who stand in the same relation to the commonwealth as a tent-peg to the tent which it holds firmly and keeps upright. As the tent-peg is rammed into the ground, so that a person could easily sit upon it, the figure is changed, and the tent-peg becomes a seat of honour.

As a splendid chair is an ornament to a room, so Eliakim would be an honour to his hitherto undistinguished family. The thought that naturally suggests itself - namely, that the members of the family would sit upon this chair, for the purpose of raising themselves to honour - is expressed by a different figure. Eliakim is once more depicted as a yâthed , but it is as a still higher one this time - namely, as the rod of a wardrobe, or a peg driven high up into the wall.

Upon this rod or peg they hang ( thâlu , i. e. , one hangs, or there hangs) all the câbōd of the house of Eliakim, i. e. , not every one who wished to be honoured and attained to honour in this way (cf. , Isa 5:13), but the whole weight of his family (as in Isa 8:7). This family is then subdivided into its separate parts, and, as we may infer from the juxtaposition of the masculine and feminine nouns, according to its male and female constituents.

In צאצאים (offshoots) and צפעות (“side-shoots,” from צפע, to push out; compare צפיע, dung, with צאה, mire) there is contained the idea of a widely ramifying and undistinguished family connection. The numerous rabble consisted of nothing but vessels of a small kind ( hakkâtân ), at the best of basons ( aggânoth ) like those used by the priests for the blood (Exo 24:6), or in the house for mixing wine (Sol 7:3; Aram.

aggono , Ar. iggâne , ingân , a washing bason), but chiefly of nebâlim , i. e. , leather bottles or earthenware pitchers (Isa 30:14). The whole of this large but hitherto ignoble family of relations would fasten upon Eliakim, and climb through him to honour. Thus all at once the prophecy, which seemed so full of promise of Eliakim, assumes a satirical tone. We get an impression of the favouring of nephews and cousins, and cannot help asking how this could be a suitable prophecy for Shebna to hear.

Isa 22:20-24 Jehovah first of all gives him the blow which makes him tremble in his post, and then pulls him completely down from this his lofty station, in order that another worthier man may take his place. “And it will come to pass in that day, that I call to my servant Eliakim the son of Hilkiah, and invest him with thy coat, and I throw thy sash firmly round him, and place they government in his hand; and he will become a father to the inhabitants of Jerusalem and to the house of Judah.

And I place the key of David upon his shoulder: and when he opens, no man shuts; and when he shuts, no man opens. And I fasten him as a plug in a fast place, and he becomes the seat of honour to his father’s house. And the whole mass of his father’s house hangs upon him, the offshoots and side-shoots, every small vessel, from the vessel of the basins even to every vessel of the pitchers.

” Eliakim is called the “servant of Jehovah,” as one who was already a servant of God in his heart and conduct; the official service is added for the first time here. This title of honour generally embraces both kinds of service (Isa 20:3). It is quite in accordance with oriental custom, that this transfer of the office is effected by means of investiture (compare 1Ki 19:19): chizzēk , with a double accusative, viz.

, that of the person and that of the official girdle, is used here according to its radical signification, in the sense of girding tightly or girding round, putting the girdle round him so as to cause the whole dress to sit firmly, without hanging loose. The word memshaltekâ (thy government) shows how very closely the office forfeited by Shebna was connected with that of the king.

This is also proved by the word “father,” which is applied in other cases to the king as the father of the land (Isa 9:5). The “key” signifies the power of the keys; and for this reason it is not given into Eliakim’s hand, but placed upon his shoulder (Isa 9:5). This key was properly handled by the king (Rev 3:7), and therefore by the “house-mayor” only in his stead.

The power of the keys consisted not only in the supervision of the royal chambers, but also in the decision who was and who was not to be received into the king’s service. There is a resemblance, therefore, to the giving of the keys of the kingdom of heaven to Peter under the New Testament. But there the “binding” and “loosing” introduce another figure, though one similar in sense; whereas here, in the “opening” and “shutting,” the figure of the key is retained.

The comparison of the institution of Eliakim in his office to the fastening of a tent-peg was all the more natural, that yâthēd was also used as a general designation for national rulers (Zec 10:4), who stand in the same relation to the commonwealth as a tent-peg to the tent which it holds firmly and keeps upright. As the tent-peg is rammed into the ground, so that a person could easily sit upon it, the figure is changed, and the tent-peg becomes a seat of honour.

As a splendid chair is an ornament to a room, so Eliakim would be an honour to his hitherto undistinguished family. The thought that naturally suggests itself - namely, that the members of the family would sit upon this chair, for the purpose of raising themselves to honour - is expressed by a different figure. Eliakim is once more depicted as a yâthed , but it is as a still higher one this time - namely, as the rod of a wardrobe, or a peg driven high up into the wall.

Upon this rod or peg they hang ( thâlu , i. e. , one hangs, or there hangs) all the câbōd of the house of Eliakim, i. e. , not every one who wished to be honoured and attained to honour in this way (cf. , Isa 5:13), but the whole weight of his family (as in Isa 8:7). This family is then subdivided into its separate parts, and, as we may infer from the juxtaposition of the masculine and feminine nouns, according to its male and female constituents.

In צאצאים (offshoots) and צפעות (“side-shoots,” from צפע, to push out; compare צפיע, dung, with צאה, mire) there is contained the idea of a widely ramifying and undistinguished family connection. The numerous rabble consisted of nothing but vessels of a small kind ( hakkâtân ), at the best of basons ( aggânoth ) like those used by the priests for the blood (Exo 24:6), or in the house for mixing wine (Sol 7:3; Aram.

aggono , Ar. iggâne , ingân , a washing bason), but chiefly of nebâlim , i. e. , leather bottles or earthenware pitchers (Isa 30:14). The whole of this large but hitherto ignoble family of relations would fasten upon Eliakim, and climb through him to honour. Thus all at once the prophecy, which seemed so full of promise of Eliakim, assumes a satirical tone. We get an impression of the favouring of nephews and cousins, and cannot help asking how this could be a suitable prophecy for Shebna to hear.

Isa 22:20-24 Jehovah first of all gives him the blow which makes him tremble in his post, and then pulls him completely down from this his lofty station, in order that another worthier man may take his place. “And it will come to pass in that day, that I call to my servant Eliakim the son of Hilkiah, and invest him with thy coat, and I throw thy sash firmly round him, and place they government in his hand; and he will become a father to the inhabitants of Jerusalem and to the house of Judah.

And I place the key of David upon his shoulder: and when he opens, no man shuts; and when he shuts, no man opens. And I fasten him as a plug in a fast place, and he becomes the seat of honour to his father’s house. And the whole mass of his father’s house hangs upon him, the offshoots and side-shoots, every small vessel, from the vessel of the basins even to every vessel of the pitchers.

” Eliakim is called the “servant of Jehovah,” as one who was already a servant of God in his heart and conduct; the official service is added for the first time here. This title of honour generally embraces both kinds of service (Isa 20:3). It is quite in accordance with oriental custom, that this transfer of the office is effected by means of investiture (compare 1Ki 19:19): chizzēk , with a double accusative, viz.

, that of the person and that of the official girdle, is used here according to its radical signification, in the sense of girding tightly or girding round, putting the girdle round him so as to cause the whole dress to sit firmly, without hanging loose. The word memshaltekâ (thy government) shows how very closely the office forfeited by Shebna was connected with that of the king.

This is also proved by the word “father,” which is applied in other cases to the king as the father of the land (Isa 9:5). The “key” signifies the power of the keys; and for this reason it is not given into Eliakim’s hand, but placed upon his shoulder (Isa 9:5). This key was properly handled by the king (Rev 3:7), and therefore by the “house-mayor” only in his stead.

The power of the keys consisted not only in the supervision of the royal chambers, but also in the decision who was and who was not to be received into the king’s service. There is a resemblance, therefore, to the giving of the keys of the kingdom of heaven to Peter under the New Testament. But there the “binding” and “loosing” introduce another figure, though one similar in sense; whereas here, in the “opening” and “shutting,” the figure of the key is retained.

The comparison of the institution of Eliakim in his office to the fastening of a tent-peg was all the more natural, that yâthēd was also used as a general designation for national rulers (Zec 10:4), who stand in the same relation to the commonwealth as a tent-peg to the tent which it holds firmly and keeps upright. As the tent-peg is rammed into the ground, so that a person could easily sit upon it, the figure is changed, and the tent-peg becomes a seat of honour.

As a splendid chair is an ornament to a room, so Eliakim would be an honour to his hitherto undistinguished family. The thought that naturally suggests itself - namely, that the members of the family would sit upon this chair, for the purpose of raising themselves to honour - is expressed by a different figure. Eliakim is once more depicted as a yâthed , but it is as a still higher one this time - namely, as the rod of a wardrobe, or a peg driven high up into the wall.

Upon this rod or peg they hang ( thâlu , i. e. , one hangs, or there hangs) all the câbōd of the house of Eliakim, i. e. , not every one who wished to be honoured and attained to honour in this way (cf. , Isa 5:13), but the whole weight of his family (as in Isa 8:7). This family is then subdivided into its separate parts, and, as we may infer from the juxtaposition of the masculine and feminine nouns, according to its male and female constituents.

In צאצאים (offshoots) and צפעות (“side-shoots,” from צפע, to push out; compare צפיע, dung, with צאה, mire) there is contained the idea of a widely ramifying and undistinguished family connection. The numerous rabble consisted of nothing but vessels of a small kind ( hakkâtân ), at the best of basons ( aggânoth ) like those used by the priests for the blood (Exo 24:6), or in the house for mixing wine (Sol 7:3; Aram.

aggono , Ar. iggâne , ingân , a washing bason), but chiefly of nebâlim , i. e. , leather bottles or earthenware pitchers (Isa 30:14). The whole of this large but hitherto ignoble family of relations would fasten upon Eliakim, and climb through him to honour. Thus all at once the prophecy, which seemed so full of promise of Eliakim, assumes a satirical tone. We get an impression of the favouring of nephews and cousins, and cannot help asking how this could be a suitable prophecy for Shebna to hear.

Isa 22:20-24 Jehovah first of all gives him the blow which makes him tremble in his post, and then pulls him completely down from this his lofty station, in order that another worthier man may take his place. “And it will come to pass in that day, that I call to my servant Eliakim the son of Hilkiah, and invest him with thy coat, and I throw thy sash firmly round him, and place they government in his hand; and he will become a father to the inhabitants of Jerusalem and to the house of Judah.

And I place the key of David upon his shoulder: and when he opens, no man shuts; and when he shuts, no man opens. And I fasten him as a plug in a fast place, and he becomes the seat of honour to his father’s house. And the whole mass of his father’s house hangs upon him, the offshoots and side-shoots, every small vessel, from the vessel of the basins even to every vessel of the pitchers.

” Eliakim is called the “servant of Jehovah,” as one who was already a servant of God in his heart and conduct; the official service is added for the first time here. This title of honour generally embraces both kinds of service (Isa 20:3). It is quite in accordance with oriental custom, that this transfer of the office is effected by means of investiture (compare 1Ki 19:19): chizzēk , with a double accusative, viz.

, that of the person and that of the official girdle, is used here according to its radical signification, in the sense of girding tightly or girding round, putting the girdle round him so as to cause the whole dress to sit firmly, without hanging loose. The word memshaltekâ (thy government) shows how very closely the office forfeited by Shebna was connected with that of the king.

This is also proved by the word “father,” which is applied in other cases to the king as the father of the land (Isa 9:5). The “key” signifies the power of the keys; and for this reason it is not given into Eliakim’s hand, but placed upon his shoulder (Isa 9:5). This key was properly handled by the king (Rev 3:7), and therefore by the “house-mayor” only in his stead.

The power of the keys consisted not only in the supervision of the royal chambers, but also in the decision who was and who was not to be received into the king’s service. There is a resemblance, therefore, to the giving of the keys of the kingdom of heaven to Peter under the New Testament. But there the “binding” and “loosing” introduce another figure, though one similar in sense; whereas here, in the “opening” and “shutting,” the figure of the key is retained.

The comparison of the institution of Eliakim in his office to the fastening of a tent-peg was all the more natural, that yâthēd was also used as a general designation for national rulers (Zec 10:4), who stand in the same relation to the commonwealth as a tent-peg to the tent which it holds firmly and keeps upright. As the tent-peg is rammed into the ground, so that a person could easily sit upon it, the figure is changed, and the tent-peg becomes a seat of honour.

As a splendid chair is an ornament to a room, so Eliakim would be an honour to his hitherto undistinguished family. The thought that naturally suggests itself - namely, that the members of the family would sit upon this chair, for the purpose of raising themselves to honour - is expressed by a different figure. Eliakim is once more depicted as a yâthed , but it is as a still higher one this time - namely, as the rod of a wardrobe, or a peg driven high up into the wall.

Upon this rod or peg they hang ( thâlu , i. e. , one hangs, or there hangs) all the câbōd of the house of Eliakim, i. e. , not every one who wished to be honoured and attained to honour in this way (cf. , Isa 5:13), but the whole weight of his family (as in Isa 8:7). This family is then subdivided into its separate parts, and, as we may infer from the juxtaposition of the masculine and feminine nouns, according to its male and female constituents.

In צאצאים (offshoots) and צפעות (“side-shoots,” from צפע, to push out; compare צפיע, dung, with צאה, mire) there is contained the idea of a widely ramifying and undistinguished family connection. The numerous rabble consisted of nothing but vessels of a small kind ( hakkâtân ), at the best of basons ( aggânoth ) like those used by the priests for the blood (Exo 24:6), or in the house for mixing wine (Sol 7:3; Aram.

aggono , Ar. iggâne , ingân , a washing bason), but chiefly of nebâlim , i. e. , leather bottles or earthenware pitchers (Isa 30:14). The whole of this large but hitherto ignoble family of relations would fasten upon Eliakim, and climb through him to honour. Thus all at once the prophecy, which seemed so full of promise of Eliakim, assumes a satirical tone. We get an impression of the favouring of nephews and cousins, and cannot help asking how this could be a suitable prophecy for Shebna to hear.

Isa 22:20-24 Jehovah first of all gives him the blow which makes him tremble in his post, and then pulls him completely down from this his lofty station, in order that another worthier man may take his place. “And it will come to pass in that day, that I call to my servant Eliakim the son of Hilkiah, and invest him with thy coat, and I throw thy sash firmly round him, and place they government in his hand; and he will become a father to the inhabitants of Jerusalem and to the house of Judah.

And I place the key of David upon his shoulder: and when he opens, no man shuts; and when he shuts, no man opens. And I fasten him as a plug in a fast place, and he becomes the seat of honour to his father’s house. And the whole mass of his father’s house hangs upon him, the offshoots and side-shoots, every small vessel, from the vessel of the basins even to every vessel of the pitchers.

” Eliakim is called the “servant of Jehovah,” as one who was already a servant of God in his heart and conduct; the official service is added for the first time here. This title of honour generally embraces both kinds of service (Isa 20:3). It is quite in accordance with oriental custom, that this transfer of the office is effected by means of investiture (compare 1Ki 19:19): chizzēk , with a double accusative, viz.

, that of the person and that of the official girdle, is used here according to its radical signification, in the sense of girding tightly or girding round, putting the girdle round him so as to cause the whole dress to sit firmly, without hanging loose. The word memshaltekâ (thy government) shows how very closely the office forfeited by Shebna was connected with that of the king.

This is also proved by the word “father,” which is applied in other cases to the king as the father of the land (Isa 9:5). The “key” signifies the power of the keys; and for this reason it is not given into Eliakim’s hand, but placed upon his shoulder (Isa 9:5). This key was properly handled by the king (Rev 3:7), and therefore by the “house-mayor” only in his stead.

The power of the keys consisted not only in the supervision of the royal chambers, but also in the decision who was and who was not to be received into the king’s service. There is a resemblance, therefore, to the giving of the keys of the kingdom of heaven to Peter under the New Testament. But there the “binding” and “loosing” introduce another figure, though one similar in sense; whereas here, in the “opening” and “shutting,” the figure of the key is retained.

The comparison of the institution of Eliakim in his office to the fastening of a tent-peg was all the more natural, that yâthēd was also used as a general designation for national rulers (Zec 10:4), who stand in the same relation to the commonwealth as a tent-peg to the tent which it holds firmly and keeps upright. As the tent-peg is rammed into the ground, so that a person could easily sit upon it, the figure is changed, and the tent-peg becomes a seat of honour.

As a splendid chair is an ornament to a room, so Eliakim would be an honour to his hitherto undistinguished family. The thought that naturally suggests itself - namely, that the members of the family would sit upon this chair, for the purpose of raising themselves to honour - is expressed by a different figure. Eliakim is once more depicted as a yâthed , but it is as a still higher one this time - namely, as the rod of a wardrobe, or a peg driven high up into the wall.

Upon this rod or peg they hang ( thâlu , i. e. , one hangs, or there hangs) all the câbōd of the house of Eliakim, i. e. , not every one who wished to be honoured and attained to honour in this way (cf. , Isa 5:13), but the whole weight of his family (as in Isa 8:7). This family is then subdivided into its separate parts, and, as we may infer from the juxtaposition of the masculine and feminine nouns, according to its male and female constituents.

In צאצאים (offshoots) and צפעות (“side-shoots,” from צפע, to push out; compare צפיע, dung, with צאה, mire) there is contained the idea of a widely ramifying and undistinguished family connection. The numerous rabble consisted of nothing but vessels of a small kind ( hakkâtân ), at the best of basons ( aggânoth ) like those used by the priests for the blood (Exo 24:6), or in the house for mixing wine (Sol 7:3; Aram.

aggono , Ar. iggâne , ingân , a washing bason), but chiefly of nebâlim , i. e. , leather bottles or earthenware pitchers (Isa 30:14). The whole of this large but hitherto ignoble family of relations would fasten upon Eliakim, and climb through him to honour. Thus all at once the prophecy, which seemed so full of promise of Eliakim, assumes a satirical tone. We get an impression of the favouring of nephews and cousins, and cannot help asking how this could be a suitable prophecy for Shebna to hear.

Isa 22:25 We will refer to this again. But in the meantime the impression is an irresistible one; and the Targum, Jerome, Hitzig, and others, are therefore right in assuming that Eliakim is the peg which, however glorious its beginning may have been, comes at last to the shameful end described in Isa 22:25 : “In that day, saith Jehovah of hosts, will the peg that is fastened in a sure place be removed, and be cast down, and fall; and the burden that it bore falls to the ground: for Jehovah hath spoken.

” The prophet could not express in clearer terms the identity of the peg threatened here with Eliakim himself; for how is it conceivable that the prophet could turn all that he has predicated of Eliakim in Isa 22:23, Isa 22:24, into predicates of Shebna? What Umbreit says - namely, that common sense must refer Isa 22:25 to Shebna - is the very reverse of correct.

Eliakim himself is also brought down at last by the greatness of his power, on account of the nepotism to which he has given way. His family makes a wrong use of him; and he is more yielding than he ought to be, and makes a wrong use of his office to favour them! He therefore falls, and brings down with him all that hung upon the peg, i. e. , all his relations, who have brought him to ruin through the rapacity with which they have grasped at prosperity.

Hitzig maintains that Isa 22:24, Isa 22:25 form a later addition. But it is much better to assume that the prophet wrote down Isa 22:15-25 at one sitting, after the predicted fate of the two great ministers of state, which had been revealed to him at two different times, had been actually fulfilled. We know nothing more about them than this, that in the fourteenth year of Hezekiah it was not Shebna, but Eliakim, “who was over the house” (Isa 36:3, Isa 36:22; Isa 37:2).

But Shebna also filled another office of importance, namely that of sōpher . Was he really taken prisoner and carried away (a thing which is perfectly conceivable even without an Assyrian captivity of the nation generally)? Or did he anticipate the threatened judgment, and avert it by a penitential self-abasement? To this and other questions we can give no reply.

One thing alone is certain - namely, that the threefold prediction of Shebna’s fall, of Eliakim’s elevation, and of Eliakim’s fall, would not stand where it does, if there were any reason whatever to be ashamed of comparing the prophecy with its fulfilment. The Oracle Concerning Tyre - Isaiah 23 The second leading type of the pride of heathen power closes the series of prophecies against the nations, as Stier correctly observes, just as Babylon opened it.

Babylon was the city of the imperial power of the world; Tyre, the city of the commerce of the world. The former was the centre of the greatest land power; the latter of the greatest maritime power. The former subjugated the nations with an iron arm, and ensured its rule by means of deportation; the latter obtained possession of the treasures of the nations in as peaceable a manner as possible, and secured its advantages by colonies and factories.

The Phoenician cities formed at first six or eight independent states, the government of which was in the hands of kings. Of these, Sidon was much older than Tyre. The thorah and Homer mention only the former. Tyre did not rise into notoriety till after the time of David. But in the Assyrian era Tyre had gained a kind of supremacy over the rest of the Phoenician states.

It stood by the sea, five miles from Sidon; but when hard pressed by enemies it had transferred the true seat of its trade and wealth to a small island, which was three-quarters of a mile farther to the north, and only twelve hundred paces from the mainland. The strait which separated this insular Tyre (Tyrus) from ancient Tyre ( Palaetyrus ) was mostly shallow, and its navigable waters near the island had only a draught of about eighteen feet, so that on one or two occasions a siege of singular Tyre was effected by throwing up an embankment of earth - namely, once by Alexander (the embankment still in existence), and once possible by Nebuchadnezzar, for Tyre was engaged in conflict with the Chaldean empire as well as the Assyrian.

Now which of these two conflicts was it that the prophet had in his mind? Eichhorn, Rosenmüller Hitzig, and Movers say the Chaldean, and seek in this way to establish the spuriousness of the passage; whereas Gesenius, Maurer, Umbreit, and Knobel say the Assyrian, thinking that this is the only way of sustaining its genuineness. Ewald and Meier say the same; but they pronounce Isa 23:15-18 an interpolation belonging to the Persian era.

De Wette wavers between the genuineness and spuriousness of the whole. In our opinion, however, as in that of Vitringa and those who tread in his footsteps, the question whether the imperial power by which Tyre was threatened was the Assyrian or the Chaldean, is a purely exegetical question, not a critical one.

Isa 23:1 The prophecy commences by introducing the trading vessels of Phoenicia on their return home, as they hear with alarm the tidings of the fate that has befallen their home. “Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entrance any more! Out of the land of the Chittaeans it is made known to them. ” Even upon the open sea they hear of it as a rumour from the ships that they meet.

For their voyage is a very long one: they come from the Phoenician colony on the Spanish Baetis, or the Guadalquivir, as it was called from the time of the occupation by the Moors. “ Ships of Tarshish ” are ships that sail to Tartessus (lxx inaccurately, πλοῖα Καρχηδόνος). It is not improbable that the whole of the Mediterranean may have been called “the sea to Tarshish;” and hence the rendering adopted by the Targum, Jerome, Luther, and others, naves maris (see Humboldt, Kosmos , ii.

167, 415). These ships are to howl ( hēlı̄lū instead of the feminine, as in Isa 32:11) because of the devastation that has taken place (it is easy to surmise that Tyre has been the victim); for the home and harbour, which the sailors were rejoicing at the prospect of being able to enter once more, have both been swept away. Cyprus was the last station on this homeward passage.

The Chittim (written in the legends of coins and other inscriptions with Caph and Cheth ) are the inhabitants of the Cyprian harbour of Citium and its territory. But Epiphanius, the bishop of Salamis in the island of Cyprus, says that Citium was also used as a name for the whole island, or even in a still broader sense. Cyprus, the principal mart of the Phoenicians, was the last landing-place.

As soon as they touch the island, the fact which they have only heard of as a rumour upon the open sea, is fully disclosed ( niglâh ), i. e. , it now becomes a clear undoubted certainty, for they are told of it by eye-witnesses who have made their escape to the island. The prophet now turns to the Phoenicians at home, who have this devastation in prospect.

Isa 23:2-3 “Be alarmed, ye inhabitants of the coast! Sidonian merchants, sailing over the sea, filled thee once. And the sowing of Sichor came upon great waters, the harvest of the Nile, her store; and she became gain for nations. ” The suffixes of מלּא (to fill with wares and riches) and תּבוּאה (the bringing in, viz. , into barns and granaries) refer to the word א י , which is used here as a feminine for the name of a country, and denotes the Phoenician coast, including the insular Tyre.

“ Sidonian merchants ” are the Phoenicians generally, as in Homer; for the “great Sidon” of antiquity ( Zidon rabbâh , Jos 11:8; Jos 19:28) was the mother-city of Phoenicia, which so thoroughly stamped its name upon the whole nation, that Tyre is called צדנם אם upon Phoenician coins. The meaning of Isa 23:3 is not that the revenue of Tyre which accrued to it on the great unfruitful sea, was like a Nile-sowing, or an Egyptian harvest (Hitzig, Knobel).

Such a simile would be a very beautiful one, but it is a very unlikely one, since the Phoenicians actually did buy up the corn-stores of Egypt, that granary of the ancient world, and housed the cargoes that were brought to them “upon great waters,” i. e. , on the great Mediterranean. Sichor is a Hebraic form of Siris (the native name of the upper Nile, according to Dionysius Perieg.

and Pliny). It signifies the black river ( Meals , Eust. on Dion. Per. 222), the black slime of which gave such fertility to the land. “ The harvest of the Nile ” is not so much an explanation as an amplification. The valley of the Nile was the field for sowing and reaping, and the Phoenician coast was the barn for this valuable corn; and inasmuch as corn and other articles of trade were purchased and bartered there, it thereby became gain (constr.

of sachar , Ewald, §213, a, used in the same sense as in Isa 18:1-7, Isa 45:14, and Pro 3:14), i. e. , the means of gain, the source of profit or provision, to whole nations, and even to many such. Others render the word “emporium;” but sâchâr cannot have this meaning. Moreover, foreigners did not come to Phoenicia, but the Phoenicians went to them (Luzzatto).

Isa 23:2-3 “Be alarmed, ye inhabitants of the coast! Sidonian merchants, sailing over the sea, filled thee once. And the sowing of Sichor came upon great waters, the harvest of the Nile, her store; and she became gain for nations. ” The suffixes of מלּא (to fill with wares and riches) and תּבוּאה (the bringing in, viz. , into barns and granaries) refer to the word א י , which is used here as a feminine for the name of a country, and denotes the Phoenician coast, including the insular Tyre.

“ Sidonian merchants ” are the Phoenicians generally, as in Homer; for the “great Sidon” of antiquity ( Zidon rabbâh , Jos 11:8; Jos 19:28) was the mother-city of Phoenicia, which so thoroughly stamped its name upon the whole nation, that Tyre is called צדנם אם upon Phoenician coins. The meaning of Isa 23:3 is not that the revenue of Tyre which accrued to it on the great unfruitful sea, was like a Nile-sowing, or an Egyptian harvest (Hitzig, Knobel).

Such a simile would be a very beautiful one, but it is a very unlikely one, since the Phoenicians actually did buy up the corn-stores of Egypt, that granary of the ancient world, and housed the cargoes that were brought to them “upon great waters,” i. e. , on the great Mediterranean. Sichor is a Hebraic form of Siris (the native name of the upper Nile, according to Dionysius Perieg.

and Pliny). It signifies the black river ( Meals , Eust. on Dion. Per. 222), the black slime of which gave such fertility to the land. “ The harvest of the Nile ” is not so much an explanation as an amplification. The valley of the Nile was the field for sowing and reaping, and the Phoenician coast was the barn for this valuable corn; and inasmuch as corn and other articles of trade were purchased and bartered there, it thereby became gain (constr.

of sachar , Ewald, §213, a, used in the same sense as in Isa 18:1-7, Isa 45:14, and Pro 3:14), i. e. , the means of gain, the source of profit or provision, to whole nations, and even to many such. Others render the word “emporium;” but sâchâr cannot have this meaning. Moreover, foreigners did not come to Phoenicia, but the Phoenicians went to them (Luzzatto).

Isa 23:4-5 The address to the whole of the coast-land now passes into an address to the ancestral city. Isa 23:4 “Shudder, O Sidon; for the sea speaketh, the fortress of the sea, thus: I have not travailed, nor given birth, nor trained up young men, brought up maidens. ” The sea, or more closely considered, the fortress of the sea, i. e. , the rock-island on which Neo-tyrus stood with its strong and lofty houses, lifts up its voice in lamentation.

Sidon, the ancestress of Canaan, must hear with overwhelming shame how Tyre mourns the loss of her daughters, and complains that, robbed as she has been of her children, she is like a barren women. For the war to have murdered her young men and maidens, was exactly the same as if she had never given birth to them or brought them up. Who is there that does not recognise in this the language of Isaiah (compare Isa 1:2)?

- Even in Egypt the fate of Phoenicia produces alarm. Isa 23:5 “When the report cometh to Egypt, they tremble at the report from Tzor. ” In the protasis ( Isa 23:5 ) lemitzraim (to Egypt) the verb “cometh” is implied; the Caph in Isa 23:5 signifies simultaneousness, as in Isa 18:4 and Isa 30:19 (Ges. Thes . p. 650). The news of the fall of Tyre spreads universal terror in Egypt, because its own prosperity depended upon Tyre, which was the great market for its corn; and when such a bulwark had fallen, a similar fate awaited itself.