1 The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.
2 The cities of Aroer are forsaken: they shall be for flocks, which shall lie down, and none shall make them afraid.
3 The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.
4 And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
5 And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.
6 Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the LORD God of Israel.
7 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.
8 And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images.
9 In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.
10 Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:
11 In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.
12 Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters!
13 The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.
14 And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.
1 The burden H4853 of Damascus. H1834 Behold, Damascus H1834 is taken away H5493 from being a city, H5892 and it shall be a ruinous H4654 heap. H4596
2 The cities H5892 of Aroer H6177 are forsaken: H5800 they shall be for flocks, H5739 which shall lie down, H7257 and none shall make them afraid. H2729
3 The fortress H4013 also shall cease H7673 from Ephraim, H669 and the kingdom H4467 from Damascus, H1834 and the remnant H7605 of Syria: H758 they shall be as the glory H3519 of the children H1121 of Israel, H3478 saith H5002 the LORD H3068 of hosts. H6635
4 And in that day H3117 it shall come to pass, that the glory H3519 of Jacob H3290 shall be made thin, H1809 and the fatness H4924 of his flesh H1320 shall wax lean. H7329
5 And it shall be as when the harvestman H7105 gathereth H622 the corn, H7054 and reapeth H7114 the ears H7641 with his arm; H2220 and it shall be as he that gathereth H3950 ears H7641 in the valley H6010 of Rephaim. H7497
6 Yet gleaning grapes H5955 shall be left H7604 in it, as the shaking H5363 of an olive tree, H2132 two H8147 or three H7969 berries H1620 in the top H7218 of the uppermost bough, H534 four H702 or five H2568 in the outmost fruitful H6509 branches H5585 thereof, saith H5002 the LORD H3068 God H430 of Israel. H3478
7 At that day H3117 shall a man H120 look H8159 to his Maker, H6213 and his eyes H5869 shall have respect H7200 to the Holy H6918 One of Israel. H3478
8 And he shall not look H8159 to the altars, H4196 the work H4639 of his hands, H3027 neither shall respect H7200 that which his fingers H676 have made, H6213 either the groves, H842 or the images. H2553
9 In that day H3117 shall his strong H4581 cities H5892 be as a forsaken H5800 bough, H2793 and an uppermost branch, H534 which they left H5800 because H6440 of the children H1121 of Israel: H3478 and there shall be desolation. H8077
10 Because thou hast forgotten H7911 the God H430 of thy salvation, H3468 and hast not been mindful H2142 of the rock H6697 of thy strength, H4581 therefore shalt thou plant H5193 pleasant H5282 plants, H5194 and shalt set H2232 it with strange H2114 slips: H2156
11 In the day H3117 shalt thou make thy plant H5194 to grow, H7735 and in the morning H1242 shalt thou make thy seed H2233 to flourish: H6524 but the harvest H7105 shall be a heap H5067 in the day H3117 of grief H2470 and of desperate H605 sorrow. H3511
12 Woe H1945 to the multitude H1995 of many H7227 people, H5971 which make a noise H1993 like the noise H1993 of the seas; H3220 and to the rushing H7588 of nations, H3816 that make a rushing like the rushing H7582 of mighty H3524 waters! H4325
13 The nations H3816 shall rush H7582 like the rushing H7588 of many H7227 waters: H4325 but God shall rebuke H1605 them, and they shall flee H5127 far off, H4801 and shall be chased H7291 as the chaff H4671 of the mountains H2022 before H6440 the wind, H7307 and like a rolling thing H1534 before H6440 the whirlwind. H5492
14 And behold at eveningtide H6256 H6153 trouble; H1091 and before the morning H1242 he is not. This is the portion H2506 of them that spoil H8154 us, and the lot H1486 of them that rob H962 us.
1 The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.
2 The cities of Aroer are forsaken; they shall be for flocks, which shall lie down, and none shall make them afraid.
3 And the fortress shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria; they shall be as the glory of the children of Israel, saith Jehovah of hosts.
4 And it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
5 And it shall be as when the harvestman gathereth the standing grain, and his arm reapeth the ears; yea, it shall be as when one gleaneth ears in the valley of Rephaim.
6 Yet there shall be left therein gleanings, as the shaking of an olive-tree, two or three berries in the top of the uppermost bough, four or five in the outmost branches of a fruitful tree, saith Jehovah, the God of Israel.
7 In that day shall men look unto their Maker, and their eyes shall have respect to the Holy One of Israel.
8 And they shall not look to the altars, the work of their hands; neither shall they have respect to that which their fingers have made, either the Asherim, or the sun-images.
9 In that day shall their strong cities be as the forsaken places in the wood and on the mountain top, which were forsaken from before the children of Israel; and it shall be a desolation.
10 For thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength; therefore thou plantest pleasant plants, and settest it with strange slips.
11 In the day of thy planting thou hedgest it in, and in the morning thou makest thy seed to blossom; but the harvest fleeth away in the day of grief and of desperate sorrow.
12 Ah, the uproar of many peoples, that roar like the roaring of the seas; and the rushing of nations, that rush like the rushing of mighty waters!
13 The nations shall rush like the rushing of many waters: but he shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like the whirling dust before the storm.
14 At eventide, behold, terror; `and' before the morning they are not. This is the portion of them that despoil us, and the lot of them that rob us.
1 The burden of Damascus. Lo, Damascus is taken away from `being' a city, And it hath been a heap -- a ruin.
2 Forsaken are the cities of Aroer, For droves they are, and they have lain down, And there is none troubling.
3 And ceased hath the fortress from Ephraim, And the kingdom from Damascus, And the remnant of Aram are as the honour of the sons of Israel, The affirmation of Jehovah of Hosts!
4 And it hath come to pass, in that day, Wax poor doth the honour of Jacob, And the fatness of his flesh doth wax lean.
5 And it hath come to pass, As the gathering by the reaper of the standing corn, And his arm the ears reapeth, And it hath come to pass, As the gathering of the ears in the valley of Rephaim,
6 And left in him have been gleanings, As the compassing of an olive, Two -- three berries on the top of a branch, Four -- five on the fruitful boughs, The affirmation of Jehovah, God of Israel!
7 In that day doth man look to His Maker, Yea, his eyes to the Holy One of Israel look,
8 And he looketh not unto the altars. The work of his own hands, And that which his own fingers made He seeth not -- the shrines and the images.
9 In that day are the cities of his strength As the forsaken thing of the forest, And the branch that they have left, Because of the sons of Israel, It also hath been a desolation.
10 Because thou hast forgotten the God of thy salvation, And the rock of thy strength hast not remembered, Therefore thou plantest plants of pleasantness, And with a strange slip sowest it,
11 In the day thy plant thou causest to become great, And in the morning thy seed makest to flourish, A heap `is' the harvest in a day of overflowing, And of mortal pain.
12 Wo `to' the multitude of many peoples, As the sounding of seas they sound; And `to' the wasting of nations, As the wasting of mighty waters they are wasted.
13 Nations as the wasting of many waters are wasted, And He hath pushed against it, And it hath fled afar off, And been pursued as chaff of hills before wind, And as a rolling thing before a hurricane.
14 At even-time, lo, terror, before morning it is not, This `is' the portion of our spoilers, And the lot of our plunderers!
1 The burden of Damascus. Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap.
2 The cities of Aroer are forsaken: they shall be for flocks; and they shall lie down and there shall be none to make them afraid.
3 The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith Jehovah of hosts.
4 And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall become lean.
5 And it shall be as when the reaper gathereth the corn, and reapeth the ears with his arm; yea, it shall be as he that gathereth ears in the valley of Rephaim.
6 And a gleaning shall be left in it, as at the shaking of an olive-tree: two, three berries above, in the tree-top; four, five in its fruitful boughs, saith Jehovah, the God of Israel.
7 In that day shall man look to his Maker, and his eyes shall have regard to the Holy One of Israel.
8 And he will not look to the altars, the work of his hands, nor have regard to what his fingers have made, neither the Asherahs nor the sun-images.
9 In that day shall his strong cities be as the forsaken tract in the woodland, and the mountain-top which they forsook before the children of Israel; and there shall be desolation.
10 For thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength; therefore shalt thou plant pleasant plantations, and shalt set them with foreign slips:
11 in the day of thy planting wilt thou make [them] to grow, and on the morrow wilt thou make thy seed to flourish; [but] the harvest will flee in the day of taking possession, and the sorrow will be incurable.
12 Ha! a tumult of many peoples! they make a noise as the noise of the seas; -- and the rushing of nations! they rush as the rushing of mighty waters.
13 The nations rush as the rushing of many waters; but he will rebuke them, and they shall flee far away, and shall be chased as the chaff of the mountains before the wind, and like a whirling [of dust] before the whirlwind:
14 behold, at eventide, trouble; before the morning they are not. This is the portion of them that spoil us, and the lot of them that rob us.
1 The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.
2 The cities of Aroer are forsaken; they shall be for flocks, which shall lie down, and none shall make them afraid.
3 The fortress shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria; they shall be as the glory of the children of Israel, says Yahweh of Hosts.
4 It shall happen in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
5 It shall be as when the harvester gathers the standing grain, and his arm reaps the ears; yes, it shall be as when one gleans ears in the valley of Rephaim.
6 Yet there shall be left therein gleanings, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost branches of a fruitful tree, says Yahweh, the God of Israel.
7 In that day shall men look to their Maker, and their eyes shall have respect to the Holy One of Israel.
8 They shall not look to the altars, the work of their hands; neither shall they have respect to that which their fingers have made, either the Asherim, or the sun-images.
9 In that day shall their strong cities be as the forsaken places in the wood and on the mountain top, which were forsaken from before the children of Israel; and it shall be a desolation.
10 For you have forgotten the God of your salvation, and have not been mindful of the rock of your strength; therefore you plant pleasant plants, and set it with strange slips.
11 In the day of your planting you hedge it in, and in the morning you make your seed to blossom; but the harvest flees away in the day of grief and of desperate sorrow.
12 Ah, the uproar of many peoples, who roar like the roaring of the seas; and the rushing of nations, that rush like the rushing of mighty waters!
13 The nations shall rush like the rushing of many waters: but he shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like the whirling dust before the storm.
14 At evening, behold, terror; [and] before the morning they are no more. This is the portion of those who despoil us, and the lot of those who rob us.
1 The word about Damascus. See, they have made Damascus a town no longer; it has become a waste place.
2 Her towns are unpeopled for ever; there the flocks take their rest in peace, without fear.
3 The strong tower has gone from Ephraim, and the kingdom from Damascus: the rest of Aram will come to destruction, and be made like the glory of the children of Israel, says the Lord of armies.
4 And it will be in that day that the glory of Jacob will be made small, and the strength of his body will become feeble.
5 And it will be like a man cutting the growth of his grain, pulling together the heads of the grain with his arm; even as when they get in the grain in the valley of Rephaim.
6 But it will be like a man shaking an olive-tree, something will still be there, two or three berries on the top of the highest branch, four or five on the outside branches of a fertile tree, says the Lord, the God of Israel.
7 In that day a man's heart will be turned to his Maker, and his eyes to the Holy One of Israel.
8 He will not be looking to the altars, the work of his hands, or to the wood pillars or to the sun-images which his fingers have made.
9 In that day your towns will be like the waste places of the Hivites and the Amorites which the children of Israel took for a heritage, and they will come to destruction.
10 For you have not given honour to the God of your salvation, and have not kept in mind the Rock of your strength; for this cause you made a garden of Adonis, and put in it the vine-cuttings of a strange god;
11 In the day of your planting you were watching its growth, and in the morning your seed was flowering: but its fruit is wasted away in the day of grief and bitter sorrow.
12 Ah! the voice of peoples, like the loud sounding of the seas, and the thundering of great nations rushing on like the bursting out of waters!
13 But he will put a stop to them, and make them go in flight far away, driving them like the waste of the grain on the tops of the mountains before the wind, and like the circling dust before the storm.
14 In the evening there is fear, and in the morning they are gone. This is the fate of those who take our goods, and the reward of those who violently take our property for themselves.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Isaiah 17
Commentary on Isaiah 17 Keil & Delitzsch Commentary
The Oracle Concerning Damascus and Israel - Isaiah 17:1-14
From the Philistines on the west, and the Moabites on the east, the prophecy relating to the neighbouring nations now turns, without any chronological order, to the people of Damascene Syria on the north. The curse pronounced on them, however, falls upon the kingdom of Israel also, because it has allied itself with heathen Damascus, in opposition to its own brother tribe to the south, as well as to the Davidic government; and by this unnatural alliance with a zâr , or stranger, had become a zâr itself. From the period of Hezekiah's reign, to which the massa Moab belongs, at least so far as its epilogue is concerned, we are here carried back to the reign of Ahaz, and indeed far beyond “the year that Ahaz died” (Isaiah 14:28), to the very border of the reigns of Jotham and Ahaz - namely, to the time when the league for the destruction of Judah had only just been concluded. At the time when Isaiah incorporated this oracle in his collection, the threats against the kingdoms of Damascus and Israel had long been fulfilled. Assyria had punished both of them. And Assyria itself had also been punished, as the fourth turn in the oracle indicates. Consequently the oracle stands here as a memorial of the truthfulness of the prophecy; and it answers a further purpose still, viz., to furnish a rich prophetic consolation for the church of all times, when persecuted by the world, and sighing under the oppression of the kingdom of the world.
The first turn: “Behold, Damascus must ( be taken ) away out of the number of the cities, and will be a heap of fallen ruins. The cities of Aroer are forsaken, they are given up to flocks, they lie there without any one scaring them away. And the fortress of Ephraim is abolished, and the kingdom of Damascus; and it happens to those that are left of Aram as to the glory of the sons of Israel, saith Jehovah of hosts.” “ Behold ,” etc.: hinnēh followed by a participle indicates here, as it does everywhere else, something very near at hand. Damascus is removed מעיר (= עיר מהיות , cf., 1 Kings 15:13), i.e., out of the sphere of existence as a city. It becomes מעי , a heap of ruins. The word is used intentionally instead of עי , to sound as much as possible like מעיר : a mutilated city, so to speak. It is just the same with Israel, which has made itself an appendage of Damascus. The “cities of Aroer” ( gen. appos. Ges. §114, 3) represent the land to the east of the Jordan: there the judgment upon Israel (executed by Tiglath-pileser) first began. There were two Aroers : an old Amoritish city allotted to the tribe of Reuben, viz., “Aroer on the Arnon” (Deuteronomy 2:36; Deuteronomy 3:12, etc.); and an old Ammonitish one, allotted to the tribe of Gad, viz., “Aroer before Rabbah” (Rabbath, Ammon, Joshua 13:25). The ruins of the former are Arair , on the lofty northern bank of the Mugib ; but the situation of the latter has not yet been determined with certainty (see Comm. on Joshua 13:25). The “cities of Aroer” are these two Aroers, and the rest of the cities similar to it on the east of the Jordan; just as “the Orions” in Isaiah 13:10 are Orion and other similar stars. We meet here again with a significant play upon the sound in the expression ‛ ârē ‛Aro‛ēr (cities of Aroer): the name of Aroer was ominous, and what its name indicated would happen to the cities in its circuit. ערער means “to lay bare,” to pull down (Jeremiah 51:58); and ערער , ערירי signifies a stark-naked condition, a state of desolation and solitude. After Isaiah 17:1 has threatened Damascus in particular, and Isaiah 17:2 has done the same to Israel, Isaiah 17:3 comprehends them both. Ephraim loses the fortified cities which once served it as defences, and Damascus loses its rank as a kingdom. Those that are left of Aram, who do not fall in the war, become like the proud citizens of the kingdom of Israel, i.e., they are carried away into captivity. All this was fulfilled under Tiglath-pileser. The accentuation connects ארם שׁאר (the remnant of Aram) with the first half of the verse; but the meaning remains the same, as the subject to יהיוּ is in any case the Aramaeans.
Second turn: “And it comes to pass in that day, the glory of Jacob wastes away, and the fat of his flesh grows thin. And it will be as when a reaper grasps the stalks of wheat, and his arm mows off the ears; and it will be as with one who gathers together ears in the valley of Rephaim. Yet a gleaning remains from it, as at the olive-beating: two, three berries high up at the top; four, five in its, the fruit tree's, branches, saith Jehovah the God of Israel. At that day will man look up to his Creator, and his eyes will look to the Holy One of Israel. And he will not look to the altars, the work of his hands; and what his fingers have made he will not regard, neither the Astartes nor the sun-gods.” This second turn does not speak of Damascus, but simply of Israel, and in fact of all Israel, the range of vision widening out from Israel in the more restricted sense, so as to embrace the whole. It will all disappear, with the exception of a small remnant; but the latter will return. Thus “a remnant will return,” the law of Israel's history, which is here shown first of all in its threatening aspect, and then in its more promising one. The reputation and prosperity to which the two kingdoms were raised by Jeroboam II and Uzziah would pass away. Israel was ripe for judgment, like a field of corn for the harvest; and it would be as when a reaper grasps the stalks that have shot up, and cuts off the ears. קציר is not used elliptically for קציר אישׁ (Gesenius), nor is it a definition of time (Luzzatto), nor an accusative of the object (Knobel), but a noun formed like נביא , פליל , פריץ , and used in the sense of reaper ( kōtzēr in other cases).
(Note: Instead of kâtzar (to cut off, or shorten), they now say kâratz in the whole of the land to the east of the Jordan, which gives the idea of sawing off - a much more suitable one where the Syrian sickle is used.)
The figure suggested here is more fully expanded in John 4 and Rev 14. Hardly a single one will escape the judgment: just as in the broad plain of Rephaim, which slopes off to the south-west of Jerusalem as far as Bethlehem, where it is covered with rich fields of wheat, the collectors of ears leave only one or two ears lying scattered here and there.
Nevertheless a gleaning of Israel (“in it,” viz., in Jacob, Isaiah 17:4; Isaiah 10:22) will be left, just as when the branches of the olive tree, which have been already cleared with the hand, are still further shaken with a stick, there still remain a few olives upon the highest branch (two, three; cf., 2 Kings 9:32), or concealed under the foliage of the branches. “ Its , the fruit tree's , branches :” this is an elegant expression, as, for example, in Proverbs 14:13; the carrying over of the ה to the second word is very natural in both passages (see Ges. §121, b ). This small remnant will turn with stedfast gaze to the living God, as is becoming in man as such ( hâ'âdâm ), and not regard the idols as worthy of any look at all, at least of any reverential look. As hammânim are here images of the sun-god חמן בעל , which is well known from the Phoenician monuments,
(Note: See Levy, Phönizisches Wörterbuch (1864), p. 19; and Otto Strauss on Nahum , p. xxii. ss.)
'ashērim (for which we find, though more rarely, 'ashēroth ) apparently signifies images of the moon-goddess. And the combination of “Baal, Asherah, and all the host of heaven” in 2 Kings 23:4, as well as the surname “queen of heaven” in Jeremiah 7:18; Jeremiah 44:18-19, appears to require this (Knobel). But the latest researches have proved that ' Ashērâh is rather the Semitic Aphrodite, and therefore the planet Venus, which was called the “little luck” ( es - sa‛d el - as'gar )
(Note: See Krehl, Religion der vorislamischen Araber (1863), p. 11.)
by the Arabs, in distinction from Musteri (Jupiter),
(Note: This was the tutelar deity of Damascus; see Comm. on Job , Appendix.)
or “the great luck.” And with this the name 'Asherah the “lucky” (i.e., the source of luck or prosperity) and the similar surname given to the Assyrian Istar agree;
(Note: “ Ishtar ,” says Rawlinson in his Five Great Monarchies of the Ancient Eastern World , - a work which challenges criticism through its dazzling results - ” Ishtar is the goddess who rejoices mankind, and her most common epithet is Amra, 'the fortunate' or 'the happy.' But otherwise her epithets are vague and general, insomuch that she is often scarcely distinguishable from Beltis (the wife of Bel-Nimrod).” Vid., vol. i. p. 175 (1862).)
for 'Asherah is the very same goddess as 'Ashtoreth , whose name is thoroughly Arian, and apparently signifies the star (Ved. stir = star ; Zend. stare ; Neo-Pers. sitâre , used chiefly for the morning star), although Rawlinson (without being able to suggest any more acceptable interpretation) speaks of this view as “not worthy of much attention.”
(Note: The planet Venus, according to a Midrash relating to Genesis 6:1-2, is 'Istehar transferred to the sky; and this is the same as Zuhare (see Geiger, Was hat Muhammed , etc. 1833, pp. 107-109).)
Thus Asherim is used to signify the bosquets (shrubberies) or trees dedicated to the Semitic Aphrodite (Deuteronomy 16:21; compare the verbs used to signify their removal, גדע , כרת , נתשׁ ); but here it probably refers to her statues or images
(Note: The plural Ashtaroth , Hathors , which occurs upon Assyrian and Egyptian monuments, has a different meaning.)
(2 Kings 21:7; compare the m iphletzeth in 1 Kings 15:13, which is used to denote an obscene exhibition). For these images of the sun-god and of the goddess of the morning star, the remnant of Israel, that has been purified by the smelting furnace of judgment, has no longer any eye. Its looks are exclusively directed to the one true God of man. The promise, which here begins to dawn at the close of the second turn, is hidden again in the third, though only to break forth again in the fourth with double or triple intensity.
Third turn: “In that day will his fortified cities be like the ruins of the forest and of the mountain top, which they cleared before the sons of Israel: and there arises a waste place. For thou hast forgotten the God of thy salvation, and hast not thought of the Rock of thy stronghold, therefore thou plantedst charming plantations, and didst set them with strange vines. In the day that thou plantedst, thou didst make a fence; and with the morning dawn thou madest thy sowing to blossom: a harvest heap in the day of deep wounds and deadly sorrow of heart.” The statement in Isaiah 17:3, “The fortress of Ephraim is abolished,” is repeated in Isaiah 17:9 in a more descriptive manner. The fate of the strongly fortified cities of Ephraim would be the same as that of the old Canaanitish castles, which were still to be discerned in their antiquated remains, either in the depths of forests or high up on the mountains. The word ‛ azubâh , which the early translators quite misunderstood, signifies, both here and in Isaiah 6:12, desolate places that have gone to ruin. They also misunderstood והאמיר הסהרשׁ . The Septuagint renders it, by a bold conjecture, οἱ Αμοῤῥηαῖοι καὶ οὶ Εὐαῖοι ; but this is at once proved to be false by the inversion of the names of the two peoples, which was very properly thought to be necessary. האמיר undoubtedly signifies the top of a tree, which is quite unsuitable here. But as even this meaning points back to אמר , extollere , efferre (see at Psalms 94:4), it may also mean the mountain-top. The name hâ'emori (the Amorites: those who dwell high up in the mountains) proves the possibility of this; and the prophet had this name in his mind, and was guided by it in his choice of a word. The subject of עזבוּ is self-evident. And the reason why only the ruins in forests and on mountains are mentioned is, that other places, which were situated on the different lines of traffic, merely changed their inhabitants when the land was taken by Israel. The reason why the fate of Ephraim's fortified castles was the same as that of the Amoritish castles, which were then lying in ruins, was that Ephraim, as stated in Isaiah 17:10, had turned away from its true rocky stronghold, namely from Jehovah. It was a consequence of this estrangement from God, that Ephraim planted נעמנים נטעי , plantations of the nature of pleasant things, or pleasant plantations (compare on Psalms 78:49, and Ewald, §287, ab ), i.e., cultivated all kinds of sensual accompaniments to its worship, in accordance with its heathen propensities; and sowed, or rather (as zemōrâh is the layer of a vine) “set,” this garden-ground, to which the suffix ennu refers, with strange grapes, by forming an alliance with a zâr (a stranger), namely the king of Damascus. On the very day of the planting, Ephraim fenced it carefully (this is the meaning of the pilpel , sigsēg from שׂוּג = סוּג , not “to raise,” as no such verb as שׂוּג = שׂגה , סגא , can be shown to exist), that is to say, he ensured the perpetuity of these sensuous modes of worship as a state religion, with all the shrewdness of a Jeroboam (see Amos 7:13). And the very next morning he had brought into blossom what he had sown: the foreign layer had shot up like a hot-house plant, i.e., the alliance had speedily grown into a hearty agreement, and had already produced one blossom at any rate, viz., the plan of a joint attack upon Judah. But this plantation, which was so flattering and promising for Israel, and which had succeeded so rapidly, and to all appearance so happily, was a harvest heap for the day of the judgment. Nearly all modern expositors have taken nēd as the third person (after the form mēth , Ges. §72, Anm. 1), and render it “the harvest flees;” but the third person of נוּד would be נד , like the participle in Genesis 4:12; whereas the meaning cumulus (a heap), which it has elsewhere as a substantive, is quite appropriate, and the statement of the prophet resembles that of the apostle in Romans 2:5. The day of the judgment is called “the day of נחלה ” (or, according to another reading, נחלה ), not, however, as equivalent to nachal , a stream (Luzzatto, in giorno di fiumana ), as in Psalms 124:4 (the tone upon the last syllable proves this), nor in the sense of “in the day of possession,” as Rosenmüller and others suppose, since this necessarily gives to נד the former objectionable and (by the side of קציר ) improbable verbal sense; but as the feminine of nachleh , written briefly for maccâh nachlâh (Jeremiah 14:17), i.e., inasmuch as it inflicts grievous and mortal wounds. Ephraim's plantation is a harvest heap for that day (compare kâtzir , the harvest of punishment, in Hosea 6:11 and Jeremiah 51:33); and the hope set upon this plantation is changed into אנוּשׁ כּאב , a desperate and incurable heartfelt sorrow (Jeremiah 30:15). The organic connection between Isaiah 17:12-14, which follow, and the oracle concerning Damascus and Israel, has also been either entirely misunderstood, or not thoroughly appreciated. The connection is the following: As the prophet sets before himself the manner in which the sin of Ephraim is punished by Asshur, as the latter sweeps over the Holy Land, the promise which already began to dawn in the second turn bursts completely through: the world-power is the instrument of punishment in the hands of Jehovah, but not for ever.
Fourth turn: “Woe to the raoring of many nations: like the roaring of seas they roar; and to the rumbling of nations, like the rumbling of mighty waters they rumble! Nations, like the rumbling of many waters they rumble; and He threatens it: then it flies far away, and is chased like chaff of the mountains before the wind, and like a cloud of dust before the gale. At eventide, behold consternation; and before the morning dawn it is destroyed: this the portion of our plunderers, and the lot of our robbers.” It is the destruction of Asshur that the prophet is predicting here (as in Isaiah 14:24-27; Isaiah 29:5-8, etc.), though not of Asshur as Asshur, but of Asshur as the imperial kingdom, which embraced a multitude of nations (Isaiah 22:6; Isaiah 8:9, Isaiah 8:10; Isaiah 14:26; Isaiah 29:7, Isaiah 29:8) all gathered together under the rule of one will, to make a common attack upon the church of God. The connection between this fourth turn and the third is precisely the same as between Isaiah 8:9, Isaiah 8:10, and Isaiah 8:6-8. The exclamation of woe ( hoi ) is an expression of pain, as in Isaiah 10:1; and this is followed by a proclamation of the judgment of wrath. The description of the rolling wave of nations is as pictorial as the well-known illi inter sese , etc., of the Cyclops in Virgil. “It spreads and stretches out, as if it would never cease to roll, and roar, and surge, and sweep onward in its course” (Drechsler). In the expression “it” ( bo ) in Isaiah 17:13, the many surging nations are kneaded together, as it were, into one mass. It costs God simply a threatening word; and this mass all flies apart ( mimmerchâk like mērâchōk , Isaiah 23:7), and falls into dust, and whirls about in all directions, like the chaff of threshing-floors in high situations, or like dust whirled up by the storm. The judgment commences in the evening, and rages through the night; and before the morning dawns, the army of nations raised by the imperial power is all destroyed (compare Isaiah 29:7, Isaiah 29:8, and the fulfilment in Isaiah 37:36). The fact that the oracle concerning Damascus in its fourth stage takes so comprehensive and, so far as Israel is concerned, so promising a form, may be explained on the ground that Syria was the forerunner of Asshur in the attack upon Israel, and that the alliance between Israel and Syria became the occasion of the complications with Asshur. If the substance of the massâ Dammesek (the oracle concerning Damascus) had been restricted to the prophecy contained in the name Mahershalal, the element of promise so characteristic of the prophecies against the nations of the world would be entirely wanting. But the shout of triumph, “This is the portion,” etc., supplied a terminal point, beyond which the massa could not go without the sacrifice of its unity. We are therefore warranted in regarding Isaiah 18:1-7 as an independent prophecy, notwithstanding its commencement, which apparently forms a continuation of the fourth strophe of Isaiah 17:1-14.