Imágenes de páginas
PDF
EPUB

into. This might have occurred by the error of a transcriber, though the circumstances would lead us to think it not improbable that it may have been known. It may have been originally made designedly, but by whom is unas Onias pretended, and have been subsequently altered by the Jews to for building a temple in Egypt; but counteract the authority which he urged

there is no certain evidence of it. The evidence from MSS. is greatly in favour of the reading as in our translation

laus, fled into Egypt and ingratiated | mistaken for the other; the change of himself into the favour of Ptolemy Philometer and Cleopatra, and was advanced to the highest rank in the army and the court, and made use of his influence to obtain permission to build a temple in Egypt like that at Jerusalem, with a grant that he and his descendants should always have a right to officiate in it as high-priests. In order to obtain this, he alleged that it would be for the interest of Egypt, by inducing many Jews to come and reside there, and that their going annually to Jerusalem to attend the great feasts would expose them to alienation hêres, and this may be renderfrom the Egyptians, to join the Syrian interest. See Prideaux's Connections, under the year 149 B. C. Josephus expressly tells us (Ant. B. xiii. ch. iii. § 1, 2, 3), that in order to obtain this favour, he urged that it had been predicted by Isaiah six hundred years before, and that in consequence of this, Ptolemy granted him permission to build the temple, and that it was built at Leontopolis. It resembled that at Jerusalem, but was smaller and less splendid. It was within the Nomos or prefecture of Heliopolis, at the distance of twentyfour miles from Memphis. Onias pretended that the very place was foretold Dy Isaiah, and this would seem to suppose that the ancient reading was that of the city of the sun." He urged this prediction in order to reconcile the Jews to the idea of another temple besides that at Jerusalem, because a temple erected in Egypt would be an object of disapprobation to the Jews in Palestine, Perhaps for the same reason the translation of Isaiah in the Septuagint renders this, the city of Asedek" docdex, as if the original were tzedakâ-the city of righteousness-i. e. a city where righteousness dwells; or a city which was approved by God. But this is manifestly a corruption of the Hebrew text. It may be proper to remark that the change in the Hebrew between the word rendered destruction, hêres, and the word * sun," hhêres, is a change of a single letter where one might be easily

46

ed either destruction, or more probably, according to Gesenius, deliverance, so called from the deliverance that would be brought to it by the promised saviour. Ver. 20. It may be added, that there is no evidence that Isaiah meant to designate the city where Onias built the temple, but merely to predict that many cities in Egypt would be converted, one of which would be the one here designated. Onias took advantage of this, and made an artful use of it, but it was manifestly not the design of Isaiah. Which is the true reading of the passage it is impossible now to determine; nor is it important. I think the most probable interpretation is that which supposes that Isaiah meant to refer to a city saved from destruction, as mentioned in ver. 20, and that he did not design to designate any particular city by name.-The city of Heliopolis was situated on the Pelusian branch of the Nile, about five miles below the point of the ancient Delta. It was deserted in the time of Strabo. And this geographer mentions its mounds of ruin, but the houses were shown in which Eudoxus and Plate had studied. The place was celebrated for its learning and its temple dedicated

to the sun. There are now no ruins of ancient buildings, unless the mounds can be regarded as such; the walls, however, can still be traced, and there is an entire obelisk still standing. This obelisk is of red granite, about seventy feet high, and from its great antiquity has excited much attention among the

19 In that day shall there be an altar to the LORD in the midst

learned. In the neighbouring villages there are many fragments which have been evidently transferred from this city Dr. Robinson, who visited it, says, that "the site is about two hours N. N. E. from Cairo. The way thither passes along the edge of the desert, which is continually making encroachments, so soon as there ceases to be a supply of water for the surface of the ground. The site of Heliopolis is marked by low mounds, inclosing a space about three quarters of a mile in length, by half a mile in breadth, which was

of the land of Egypt, and a pillar at the border thereof to the LORD.

h Gen. 28. 18. Ex. 24. 4.

once occupied by houses, and partly by the celebrated temple of the sun. This area is now a ploughed field, a garden of herbs; and the solitary obelisk which rises in the midst is the sole remnant of the splendour of the place.-Near by it is a very old sycamore, its trunk straggling and gnarled, under which legendary tradition relates that the holy family once rested." Bibli Research. i. 36, 37. The annexed cat, from the Pictorial Bible, will give an idea of the present appearance of Heliopolis.

[graphic][merged small][merged small][merged small]

20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt:

k Josh. 4. 20.

That

general. Josh. xxii. 22, 23, 24, 25, 26. It is clear that Isaiah did not intend that this should be taken literally, or that there should be a rival temple and altar erected in Egypt, but his description is evidently taken in part from the account of the religion of the patriarchs who erected altars and pillars and monuments to mark the places of the worship of the true God. The parallelism here where pillars are mentioned, shows in what sense the word altar is used. It means that the worship of the true God would be established in Egypt, and that certain places should be set apart to his service. Altars were among the first places reared as connected with the worship of God. See Gen. viii. 20, xii. 7, xxxv. 1. Ex. xvii. 15. To the LORD. TO JEHOVAH the true God. ¶ And a pillar. is, a memorial to God. Thus Jacob set up the stone on which he had lain" for a pillar," and poured o on it. Gen. xxviii. 18. Again (Gen. xxxv. 14), he set up a pillar to mark the place where God met him and talked with him. Comp. Gen. xxxi. 13. Lev. xxvi. 1. Deut. xvi. 22. The word " pillar," when thus used, denotes a stone, or column of wood erected as a monument or memorial; and especially a memorial of some manifestation of God or of his favour. Before temples were known, such pillars would naturally be erected; and the description here means simply that JEHOVAH Would be worshipped in Egypt. At the border thereof. Not in one place merely, but in all parts of Egypt. It is not improbable that the name of Jehovah, or some rude designation of the nature of his worship, would be inscribed on such pillars. It is known that the Egyptians were accustomed to rear pillars, monuments, obelisks, &c. to commemorate great even's, and that the names and deeds of illustrious persons were engraven on them; and the prophet here says, that Buch monuments should be reared to

for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour,

JEHOVAH. In regard to the fulfilment of this prophecy, there can be no question. After the time of Alexander the Great large numbers of Jews were settled in Egypt. They were favoured by the Ptolemies, and they became so numerous that it was deemed necessary that their Scriptures should be translated into Greek for their use, and accordingly the translation called the Septuagint was made. See the Intioduction, § 8, 1, (1.)

20. And it shall be for a sign. The altar, and the pillar. This shows that the altar was not to be for sacrifice, but was a memorial, or designed to designate a place of worship. They shall cry to the LORD because of the oppressors. That is, oppressed and borne down under the exactions of their rulers, they shall seek deliverance from the true God-one instance among many of the effect of affliction and oppression in leading men to embrace the true religion. ¶ And he shall send them a saviour. Who this saviour would be, has been a subject on which there has been a great difference of opinion. Grotius supposes that it would be the angel by which the army of Sennacherib would be destroyed. Gesenius thinks it was Psammetichus, who would deliver them from the tyranny of the eleven kings who were contending with each other, or that, since in ver. 4 he is called a 'severe lord,' it is probable that the promise here is to be understood of a delivering or protecting angel. But it is evident that some person is here denoted who would be sent subsequently to the national judgments which are here designated. Dr. Gill supposes that by the saviour here is meant the Messiah; but this interpretation does not suit the connection, for it is evident that the event here predicted was to take place before the coming of Christ. Vitringa and Bishop Newton suppose with more probability that Alexander the Great is here re

and a great one, and he shall | known to Egypt, and the Egypdeliver them. tians shall know the LORD in that day, and shall do sacrifice and

21 And the LORD shall be

n Mal. 1. 11.

Under the Ptolemies, large numbers of the Jews settled in Egypt. For their use, as has been remarked, the Old Testament was translated into Greek, and a temple was built by Onias under the sixth Ptolemy. Philo represents the number of the Jews in Egypt in his time at not less than one million. They were settled in nearly all parts of Egypt; but particularly in Heliopolis or the city of the Sun, in Migdot, in Tahpanes, in Noph or Memphis, in Pathros or Thebais (Jer. xliv. 1)—perhaps the five cities referred to in ver. 18. And a great one. 7. A mighty one; a powerful saviour. The name "great" has been commonly assigned to Alexander. The LXX render this "judging (pir) he shall save them;" evidently regarding as derived from to manage a cause, or to judge. Lowth renders it "a vindicator." The word means great, mighty; and is repeatedly applied to a prince, chief, or captain. 2 Kings xxv. 8. Dan. i. 3. Esth. i. 8. Dan. v. 11, ii. 46.

ferred to, who took possession of Egypt after his conquest in the East, and who might be called a saviour, inasmuch as he delivered them from the reign of the oppressive kings who had tyrannized there, and inasmuch as his reign and the reigns of those who succeeded him in Egypt, would be much more mild than that of the former kings of that country. That Alexander the Great was regarded by the Egyptians as a saviour or deliverer is apparent from history. Upon his coming to Egypt the people submitted to him cheerfully, out of hatred to the Persians, so that he became master of the country without any opposition. Diod. Sic. L. 17. c. 49; Arrian L. 3, c. 1; Quint. Curtius L. 4. c. 7,8, as quoted by Newton. He treated them with much kindness; built the city of Alexandria, calling it after his own name, designing to make it the capital of his empire; and under him and the Ptolemies who succeeded him trade revived, commerce flourished, learning was patronized, and peace and plenty blessed the land. Among other things, Alexander transplanted many Jews into Alexandria, and granted them many privileges equal to the Macedonians themselves. Joseph. Jew. Wars, B. ii. ch. xviii. § 7. Against Apion, B. ii. § 4. "The arrival of Alexander," says Wilkinson, (Manners and Customs of the Ancient Egyptians, vol. i. 213, 214,)" was greeted with universal satisfaction. Their hatred of the Persians, and their frequent alliances with the Greeks, who had fought under the same ban-And shall do sacrifice. Shall offer ners against a common enemy, naturally taught the Egyptians to welcome the Macedonian army with the strongest demonstrations of friendship, and to consider their coming as a direct interposition of the gods; and so wise and considerate was the conduct of the early Ptolemies, that they almost ceased to regret the period when they were governed by their native princes."

21. And the LORD shall be known to Egypt. Shall be worshipped and honoured by the Jews who shall dwell there, and by those who shall be proselyted to their religion. And the Egyptians shall know the LORD. That many of the Egyptians would be converted to the Jewish religion there can be no doubt. This was the result in all countries where the Jews had a residence. Comp. Notes Acts ii. 9-11.

sacrifices to JEHOVAH. They would naturally go to Jerusalem as often as practicable, and unite with the Jews there in the customary rites of their religion. And oblation. The word

minhhâ—oblation-denotes any offering that is not a bloody sacrificea thank-offering; an offering of incense, flour, grain, &c. See Notes ch. i. 13. The sense is, that they should

oblation; yea, they shall vow a | a highway out of Egypt to Asvow unto the LORD, and perform

it.

22 And the LORD shall smite Egypt; he shall smite and heal it and they shall return even to the LORD, and he shall be entreated of them, and shall heal them.

23 In that day shall there be

be true worshippers of God. They shall vow a vow, &c. They shall be sincere and true worshippers of God. The large numbers of the Jews that dwelt there; the fact that many of them doubtless were sincere; the circumstances recorded (Acts ii. 9-11), that Jews were in Jerusalem on the day of Pentecost; and the fact that the true religion was carried to Egypt, and the Christian religion established there, all show how fully this prediction was fulfilled.

22. And the LORD shall smite Egypt. That is, in the manner described in the previous part of this prophecy (ver. 2– 10). And heal it. Or restore it to more than its former splendour and prosperity-as described in the previous verses (vs. 18-20). He shall send it a saviour; he shall open new sources of prosperity; and he shall cause the true religion to flourish there. These advantages would be more than a compensation for all the calamities that he would bring upon it. And they shall return, &c. These calamities shall be the means of their conversion to JEHO

VAH.

23. There shall be a highway. A communication; that is, there shall be an alliance between Egypt and Assyria as constituting parts of one empire, and as united in the service of the true God. The same figure of a highway is found in ch. xi. 16. See Note on that place. The truth was, that Alexander, by his conquests, subjected Assyria and Egypt, and they constituted parts of his empire, and were united ander him. It was true also that there

syria; and the Assyrian shall come into Egypt, and the Egyp tian into Assyria; and the Egyptians shall serve with the Assyrians.

24 In that day shall Israel be be the third with Egypt and with Assyria, even a blessing in the midst of the land.

q ch. 11. 16

were large numbers of Jews in both these countries, and that they were united in the service of the true God. They worshipped him in those countries; and they met at Jerusalem at the great feasts, and thus Judah, Assyria, and Egypt, were united in his worship. And the Assyrian shall come into Egypt. There shall be free and uninterrupted intercourse between the two nations, as parts of the same empire. And the Egyptians shall serve with the Assyrians. In the same armies; under the same leader. This was the case under Alexander the Great. Or the word serve may mean that they would serve GoD unitedly. So Lowth and Noyes render it.

24. In that day shall Israel be the third. That is, the three shall be united as one people. Instead of being rival, hostile, and contending kingdoms, they shall be united and friendly; and instead of having different and jarring religions, they shall all worship the same God. The prophecy rather refers to the spread of the true religion, and the worship of the true God, than to a political or civil alliance. ¶ Even a blessing. It shall be a source of blessing, because from Judea the true religion would extend into the other lands. In the midst of the land. That is, the united land-composed of the three nations now joined in alliance. Judea was situated in the midst of this united land, or occupied a central position between the two. It was also true that it occupied a central position in regard to the whole earth, and that from it, as a radiating

« AnteriorContinuar »