2 It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall see the glory of Jehovah, the excellency of our God.
Arise, shine; for thy light is come, and the glory of Jehovah is risen upon thee. For, behold, darkness shall cover the earth, and gross darkness the peoples; but Jehovah will arise upon thee, and his glory shall be seen upon thee. And nations shall come to thy light, and kings to the brightness of thy rising.
For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing; and all the trees of the fields shall clap their hands. Instead of the thorn shall come up the fir-tree; and instead of the brier shall come up the myrtle-tree: and it shall be to Jehovah for a name, for an everlasting sign that shall not be cut off.
For I `know' their works and their thoughts: `the time' cometh, that I will gather all nations and tongues; and they shall come, and shall see my glory. And I will set a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations.
His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive `as' the grain, and blossom as the vine: the scent thereof shall be as the wine of Lebanon.
Behold, the days come, saith Jehovah, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring back the captivity of my people Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith Jehovah thy God.
Behold, at that time I will deal with all them that afflict thee; and I will save that which is lame, and gather that which was driven away; and I will make them a praise and a name, whose shame hath been in all the earth. At that time will I bring you in, and at that time will I gather you; for I will make you a name and a praise among all the peoples of the earth, when I bring back your captivity before your eyes, saith Jehovah.
They drop upon the pastures of the wilderness; And the hills are girded with joy. The pastures are clothed with flocks; The valleys also are covered over with grain; They shout for joy, they also sing. Psalm 66 For the Chief Musician. A song, a Psalm.
Let the heavens be glad, and let the earth rejoice; Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein; Then shall all the trees of the wood sing for joy Before Jehovah; for he cometh, For he cometh to judge the earth: He will judge the world with righteousness, And the peoples with his truth.
Let the sea roar, and the fulness thereof; The world, and they that dwell therein; Let the floods clap their hands; Let the hills sing for joy together Before Jehovah; for he cometh to judge the earth: He will judge the world with righteousness, And the peoples with equity.
So the nations shall fear the name of Jehovah, And all the kings of the earth thy glory. For Jehovah hath built up Zion; He hath appeared in his glory.
Mountains and all hills; Fruitful trees and all cedars; Beasts and all cattle; Creeping things and flying birds; Kings of the earth and all peoples; Princes and all judges of the earth; Both young men and virgins; Old men and children: Let them praise the name of Jehovah; For his name alone is exalted; His glory is above the earth and the heavens.
And he said, Show me, I pray thee, thy glory. And he said, I will make all my goodness pass before thee, and will proclaim the name of Jehovah before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.
Sing unto Jehovah a new song, and his praise from the end of the earth; ye that go down to the sea, and all that is therein, the isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift up `their voice', the villages that Kedar doth inhabit; let the inhabitants of Sela sing, let them shout from the top of the mountains. Let them give glory unto Jehovah, and declare his praise in the islands.
Thus saith Jehovah, As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it: so will I do for my servants' sake, that I may not destroy them all. And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; and my chosen shall inherit it, and my servants shall dwell there. And Sharon shall be a fold of flocks, and the valley of Achor a place for herds to lie down in, for my people that have sought me.
And I will make with them a covenant of peace, and will cause evil beasts to cease out of the land; and they shall dwell securely in the wilderness, and sleep in the woods. And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in its season; there shall be showers of blessing.
Feed thy people with thy rod, the flock of thy heritage, which dwell solitarily, in the forest in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old. As in the days of thy coming forth out of the land of Egypt will I show unto them marvellous things.
In that day shall there be upon the bells of the horses, HOLY UNTO JEHOVAH; and the pots in Jehovah's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be holy unto Jehovah of hosts; and all they that sacrifice shall come and take of them, and boil therein: and in that day there shall be no more a Canaanite in the house of Jehovah of hosts.
And the multitude of them that believed were of one heart and soul: and not one `of them' said that aught of the things which he possessed was his own; but they had all things common. And with great power gave the apostles their witness of the resurrection of the Lord Jesus: and great grace was upon them all.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Isaiah 35
Commentary on Isaiah 35 Keil & Delitzsch Commentary
Edom falls, never to rise again. Its land is turned into a horrible wilderness. But, on the other hand, the wilderness through which the redeemed Israel returns, is changed into a flowery field. “Gladness fills the desert and the heath; and the steppe rejoices, and flowers like the crocus. It flowers abundantly, and rejoices; yea, rejoicing and singing: the glory of Lebanon is given to it, the splendour of Carmel and the plain of Sharon; they will see the glory of Jehovah, the splendour of our God.” מדבּר ישׂשׂוּם (to be accentuated with tiphchah munach , not with mercha tiphchah ) has been correctly explained by Aben-Ezra. The original Nun has been assimilated to the following Mem , just as pidyōn in Numbers 3:49 is afterwards written pidyōm (Ewald, §91, b ). The explanation given by Rashi, Gesenius, and others ( laetabuntur his ), is untenable, if only because sūs ( sı̄s ) cannot be construed with the accusative of the object (see at Isaiah 8:6); and to get rid of the form by correction, as Olshausen proposes, is all the more objectionable, because “the old full plural in ūn is very frequently met with before Mem ” (Böttcher), in which case it may have been pronounced as it is written here.
(Note: Böttcher calls ûm the oldest primitive form of the plural; but it is only a strengthening of ûn ; cf., tannı̄m = tannı̄n , Hanameel = Hananeel , and such Sept. forms as Gesem, Madiam, etc. (see Hitzig on Jeremiah 32:7). Wetzstein told me of a Bedouin tribe, in whose dialect the third pers. praet . regularly ended in m , e.g., akalum (they have eaten).)
According to the Targum on Song of Solomon 2:1 (also Saad., Abulw.), the c hăbhatstseleth is the narcissus; whilst the Targum on the passage before us leaves it indefinite - sicut lilia . The name (a derivative of bâtsal ) points to a bulbous plant, probably the crocus and primrose, which were classed together.
(Note: The crocus and the primrose ( המצליתא in Syriac) may really be easily confounded, but not the narcissus and primrose, which have nothing in common except that they are bulbous plants, like most of the flowers of the East, which shoot up rapidly in the spring, as soon as the winter rains are over. But there are other colchicaceae beside our colchicum autumnale , which flowers before the leaves appear and is therefore called filius ante patrem (e.g., the eastern colchicum variegatum ).)
The sandy steppe would become like a lovely variegated plain covered with meadow flowers.
(Note: Layard, in his Nineveh and Babylon , describes in several places the enchantingly beautiful and spring-like variation of colours which occurs in the Mesopotamian “desert;” though what the prophet had in his mind was not the real m idâr , or desert of pasture land, but, as the words tsiyâh and ‛ arâbhâh show, the utterly barren sandy desert.)
On gı̄lath , see at Isaiah 33:6 (cf., Isaiah 65:18): the infin. noun takes the place of an inf. abs., which expresses the abstract verbal idea, though in a more rigid manner; 'aph (like gam in Genesis 31:15; Genesis 46:4) is an exponent of the increased emphasis already implied in the gerunds that come after. So joyful and so gloriously adorned will the barren desert, which has been hitherto so mournful, become, on account of the great things that are in store for it. Lebanon, Carmel, and Sharon have, as it were, shared their splendour with the desert, that all might be clothed alike in festal dress, when the glory of Jehovah, which surpasses everything self in its splendour, should appear; that glory which they would not only be privileged to behold, but of which they would be honoured to be the actual scene.
The prophet now exclaims to the afflicted church, in language of unmixed consolation, that Jehovah is coming. “Strengthen ye the weak hands, and make the trembling knees strong! Say to those of a terrified heart, Be strong! Fear ye not! Behold, your God will come for vengeance, for a divine retribution: He will come, and bring you salvation.” Those who have become weak in faith, hopeless and despairing, are to cheer up; and the stronger are to tell such of their brethren as are perplexed and timid, to be comforted now: for Jehovah is coming nâqâm (i.e., as vengeance), and g e mūl 'Elōhı̄m (i.e., as retribution, such as God the highly exalted and Almighty Judge inflicts; the expression is similar to that in Isaiah 30:27; Isaiah 13:9, cf., Isaiah 40:10, but a bolder one; the words in apposition stand as abbreviations of final clauses). The infliction of punishment is the immediate object of His coming, but the ultimate object is the salvation of His people ( וישעכם a contracted future form, which is generally confined to the aorist).
“Then the eyes of the blind will be opened, and the ears of the deaf unstopped. Then will the lame man leap as the stag, and the tongue of the dumb man shout; for waters break out in the desert, and brooks in the steppe. And the mirage becomes a fish-pond, and the thirsty ground gushing water-springs; in the place of jackals, where it lies, there springs up grass with reeds and rushes.” The bodily defects mentioned here there is no reason for regarding as figurative representations of spiritual defects. The healing of bodily defects, however, is merely the outer side of what is actually effected by the coming of Jehovah (for the other side, comp. Isaiah 32:3-4). And so, also, the change of the desert into a field abounding with water is not a mere poetical ornament; for in the last times, he era of redemption, nature itself will really share in the doxa which proceeds from the manifested God to His redeemed. Shârâb (Arab. sarâb ) is essentially the same thing as that which we call in the western languages the mirage , or Fata morgana ; not indeed every variety of this phenomenon of the refraction of light, through strata of air of varying density lying one above another, but more especially that appearance of water, which is produced as if by magic in the dry, sandy desert
(Note: See. G. Rawlinson, Monarchies , i. p. 38.)
(literally perhaps the “desert shine,” just as we speak of the “Alpine glow;” see Isaiah 49:10). The antithesis to this is 'ăgam (Chald. ' agmâ' , Syr. egmo , Ar. agam ), a fish-pond (as in Isaiah 41:18, different from ' âgâm in Isaiah 19:10). In the arid sandy desert, where the jackal once had her lair and suckled her young (this is, according to Lamentations 4:3, the true explanation of the permutative ribhtsâh , for which ribhtsâm would be in some respects more suitable), grass springs up even into reeds and rushes; so that, as Isaiah 43:20 affirms, the wild beasts of the desert praise Jehovah.
In the midst of such miracles, by which all nature is glorified, the people of Jehovah are redeemed, and led home to Zion. “And a highway rises there, and a road, and it will be called the Holy Road; no unclean man will pass along it, as it is appointed for them: whoever walks the road, even simple ones do not go astray. There will be no lion there, and the most ravenous beast of prey will not approach it, will not be met with there; and redeemed ones walk. And the ransomed of Jehovah will return, and come to Zion with shouting, and everlasting joy upon their head: they lay hold of gladness and joy, and sorrow and sighing flee away.” Not only unclean persons from among the heathen, but even unclean persons belonging to Israel itself, will never pass along that holy road; none but the church purified and sanctified through sufferings, and those connected with it. למו הוּא , to them, and to them alone, does this road belong, which Jehovah has made and secured, and which so readily strikes the eye, that even an idiot could not miss it; whilst it lies to high, that no beast of prey, however powerful ( p e rı̄ts chayyōth , a superlative verbal noun: Ewald, §313, c ), could possibly leap up to it: not one is ever encountered by the pilgrim there. The pilgrims are those whom Jehovah has redeemed and delivered, or set free from captivity and affliction ( גּאל , לג , related to חל , solvere ; פּדה , פד , scindere , abscindere ). Everlasting joy soars above their head; they lay fast hold of delight and joy (compare on Isaiah 13:8), so that it never departs from them. On the other hand, sorrow and sighing flee away. The whole of Isaiah 35:10 is like a mosaic from Isaiah 51:11; Isaiah 61:7; Isaiah 51:3; and what is affirmed of the holy road, is also affirmed in Isaiah 52:1 of the holy city (compare Isaiah 62:12; Isaiah 63:4). A prelude of the fulfilment is seen in what Ezra speaks of with gratitude to God in Ezra 8:31. We have intentionally avoided crowding together the parallel passages from chapters 40-66. The whole chapter is, in every part, both in thought and language, a prelude of that book of consolation for the exiles in their captivity. Not only in its spiritual New Testament thoughts, but also in its ethereal language, soaring high as it does in majestic softness and light, the prophecy has now reached the highest point of its development.