however, it seems clearly intended to | VAH,' or JEHOVAH will save. The

Vulgate renders it ISAIAS; the LXX Hoatas Esaias. This is also retained in the New Testament. Matt. iii. 3, iv. 14, xii. 17, xv. 7. Mark vii. 6. Luke iv. 17. John xii. 39. Acts viii. 28. Rom. ix. 27, &c. &c. In the book of Isaiah itself we find the form Yesha'yâhu, but in the in

scription the Rabbins give the form

include the entire book, because it embraces all that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; that is, during the whole prophetic life of the prophet. The same title is also given to his prophecies in 2 Chron. xxxii. 32: "Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the vision of Isaiah." Vitringa supposes that the former part of this title, "the Yesha'ya. It was common vision of Isaiah," was at first affixed to the single prophecy contained in the first chapter, and that the latter part was inserted afterwards as an introduction to the whole book. This might have been done by Isaiah himself if he collected his prophecies into a volume, or by some other inspired man who collected and arranged them. See the Introduction to ch. xxxvi.-The word vision, hhazón, denotes properly that which is seen, from the verb hhâzâ, to see, to behold. It is a term which is often used in

reference to the prophecies of the Old Testament. Num. xii. 6, xxiv. 4.

Dan.

1 Sam. iii. 1. Ps. lxxxix. 19.
ii. 19, vii. 2, viii. 1. Nah. i. 1. Gen.
xv. 1. Isa. xxi. 2, xxii. 1. Hence the
prophets were anciently called Seers,

as those who saw or witnessed events
which were yet to come. Comp. 1 Sam.
ix. 9: "He that is now called a Prophet

was before time called a Seer." 1 Sam.

ix. 11, 18, 19. 1 Chron. ix. 22, xxix.

29. 2 Kings xviii. 13. In these visions, the objects probably were made to pass before the mind of the prophet as a picture in which the various events were delineated with more or less distinctness, and the prophecies were spoken, or recorded, as the visions appeared to the observer. As many events could be represented only by symbols, those symbols became a matter of record, and are often left with

out explanation. On the nature of the prophetic visions, see Introduction, § 7. (4.) OF ISAIAH. The name Isaiah

from Yesha'-salvation, help, deliverance-and Yehova or JEHOVAH, means salvation of JEHO

among the Hebrews to incorporate the name JEHOVAH, or a part of it, into their proper names. See Note on ch. vii. 14. Probably the object of this was to express veneration or regard for him-as we now give the name of a parent or friend to a child; or in many cases the name may have been given to record some signal act of mercy on the part of God, or some special interposition of his goodness. The practice of incorporating the name of the God that was worshipped into proper names was common in the East.

Thus the name Bel, the principal idol worshipped in Babylon, appears in the proper names of the kings, as Bel. shazzar, &c. Comp. Note, ch. xlvi. 1. It is not known that the name was the nature of the prophecies which he given to Isaiah with any reference to would deliver; but it is a remarkable circumstance that it coincides so en

tirely with the design of so large a
portion of his predictions. The sub-
stance of the latter portion of the book,
vah would effect for his people from
at least, is the salvation which Jeho-
their oppressors in Babylon, and the
far mightier deliverance which the
world would experience under the
Messiah. The son of Amoz.-See
the Introduction, § 2. ¶ Concerning
Solomon were divided into two king-
Judah. The Jews after the death of
doms; the kingdom of Judah, and of
Israel, or Ephraim. The kingdon of

Judah included the tribes of Judah and
Benjamin.

Benjamin was a small tribe, and it was not commonly mentioned, or the name was lost in that of Judah. The kingdom of Israel, or Ephraim, included the remaining ter

d

2 Hear, O heavens; and give | brought up children, and they ear, O earth; for the LORD hath have rebelled against me: spoken: I have nourished and

c De. 32. 1. Je. 2. 12. Mi. 1. 2. d ch. 63. 16.

him an army of more than three hundred thousand men. But he became proud-attempted an act of sacrilegewas smitten of God and died a leper. But though the kingdom under Uzziah was flourishing, yet it had in it the elements of decay. During the previous reign of Joash, it had been invaded and weakened by the Assyrians, and a large amount of wealth had been taken to Damascus the capital of Syria. 2 Chron. xxiv. 23, 24. It is not improbable that those ravages were repeated during the latter part of the reign of Uzziah. Comp. Isa. i. 7.

Jotham. He began to reign at the age of twenty-five years, and reigned sixteen years. 2 Chron. xxvii. 1, 2.

tribes. Few of the prophets appeared among them; and the personal ministry of Isaiah does not appear to have been at all extended to them. T Jerusalem. The capital of the kingdom of Judah. It was on the dividing line between the tribes of Judah and Benjamin. It is supposed to have been founded by Melchizedek, who is called king of Salem (Gen. xiv. 18), and who is supposed to have given this name Salem to it. This was about 2000 years before Christ. About a century after its foundation as a city, it was captured by the Jebusites, who extended its walls and built a citadel on Mount Zion. By them it was called Jebus. In the conquest of Canaan, Joshua put to death its king (Josh. x. 23), and Ahaz. He began to reign at the age obtained possession of the town, which of twenty, and reigned sixteen years. was jointly occupied by the Hebrews He was a wicked man, and during his and Jebusites until the latter were ex- reign the kingdom was involved in pelled by David, who made it the capi- crimes and calamities. 2 Chron. xxviii. tal of his kingdom under the name of THezekiah. He was a virtuous and Jebus-Salem, or, for the sake of easier upright prince. He began his reign at pronunciation by changing the the age of twenty-five years, and reigninto R, Jerusalem. After the revolted twenty-nine. 2 Chron. xxix. See of the ten tribes, it of course became the Introduction § 3. the capital of the kingdom of Judah. It was built on hills, or rocks, and was capable of being strongly fortified, and was well adapted to be the capital of the nation. For a more full description of Jerusalem, see Notes on Matth. ii. 1. The vision which is here spoken of as having been seen respecting Judah and Jerusalem, pertains only to this chapter. See ch. ii. 1. T In the days of Uzziah. In the time, or during the reign of Uzziah. 2 Chron. xxvi. Comp. Intro. § 3. He was sixteen years old when he began to reign, and reigned fifty-two years. It is not affirmed or supposed that Isaiah began to prophesy at the commencement of his reign. The first part of the long reign of Uzziah was prosperous. He gained important victories over his enemies, and fortified his kingdom. Chron. xxvi. 5-15. He had under

B

2. Hear, O heavens. This is properly the beginning of the prophecy. It is a sublime commencement; and is of a highly poetic character. The heavens and the earth are summoned to bear witness to the apostacy, ingratitude, and deep depravity of the chosen people of God. The address is expressive of deep feeling,-the bursting forth of a heart filled with amazement at a wonderful and unusual event. same sublime beginning is found in the song of Moses, Deut. xxxii. 1:

The

Give ear, O ye heavens, and I will speak; And hear, O earth, the words of my mouth. Comp. Ps. iv. 3, 4. Thus also the prophets often invoke the hills and mountains to hear them. Ezek. vi. 3: "Ye mountains of Israel, hear the words of the Lord God: Thus saith the Lord God to the mountains, and to the

hills, and to the rivers, and to the val- nounced this name, not even in read. levs." Comp. Ezek. xxxvi. 1. Being their own Scriptures. So sacred astonished, O ye heavens, at this, and did they deem it, that when it occurred be horribly afraid, be ye very desolate, in their books, instead of the word saith the Lord." Jer. ii. 12. By the JEHOVAH, they substituted the word heavens therefore, in this place, we are ADONAI, Lord. Our translators not to understand the inhabitants of have shown respect to this feeling of heaven, i. e. the angels, any more than the Jews in regard to the sacredness by the hills we are to understand the inhabitants of the mountains. It is of the name; and hence, have rendered it by the name of LORD-a word high poetic language, denoting the which by no means conveys the sense importance of the subject, and the reof the word JEHOVAH. It would have markable and amazing truth to which been an advantage to our version if the the attention was to be called. Give word JEHOVAH had been retained wherear, O earth. It was common thus to address the earth on any remarkable ever it occurs in the original. ¶ I have occasion, especially any one implying nourished. Heb. I have made great, warm expostulation. Jer. v. 19, xxii. 29.

Micah i. 2, vi. 2. Isa. xxxiv. 1, xlix. 13. For. Since it is Jehovah that speaks, all the universe is sunmoned to attend. Comp. Ps. xxxiii. 8,9: "Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him. For he spake and it was done; he commanded and it stood fast." The LORD.

T

Yehova, or JEHOVAHI. The small capitals used here and elsewhere throughout the Bible, in printing the word LORD, denote that the original word is JEHOVAH. It is derived from the verb

hâyâ, to be; and is used to denote being, or the fountain of being, and can be applied only to the true God. Comp. Ex. iii. 14: And God said unto Moses, I AM THAT I AM," 1778 8 8.

Ex. vi. 3. Num. xi. 21. Isa. xlvii. 8. It is a name which is never given to idols, or conferred on a creature; and though it occurs often in the Hebrew Scriptures, as is indicated by the small capitals, yet our translators have retained it but four times. Ex. vi. 3. Ps. lxxxiii. 18. Isa. xii. 2. xxvi. 4. In combination however with other names, it occurs often. Thus in Isaiah, meaning the Balvation of Jehovah; Jeremiah, the exaltation or grandeur of Jehovah, &c. Comp. Gen. xxii. 14: "Abraham called the name of the place Jehovahjireh." Ex. xvii. 15. Judges vi. 24. Ezek. xlviii. 35. The Jews never pro

. In Piel, the word means to make great, to cause to grow; as e. g. the hair; Num. vi. 5, plants, Isa. xliv. 14; then to educate or bring up children. Isa. xlix. 21, 41, 13. 2 Kings x. 6. ¶ And brought up. rómămti, from Drum, to lift up or exalt. In Piel it means to bring up, nourish, educate. Isaiah xxiii. 4. These words, though applied often to the training up of children, yet are here used also to denote the elevation to which they had been raised. He had trained them up to an elevated station; not merely trained them up, but he had to peculiar honour and privileges. ¶ Chüdren. Heb. bânim-sons.

They were the adopted children of God; and they are represented as being weak, and ignorant, and helpless as children, when he took them under his fatherly protection and care. Hosea xi. 1: "When Israel was a child, then I loved him, and called my son out of Egypt." Comp. Note, Matth. ii. 15. Isa. lxiii. 8-16. ¶ They have rebelled. This complaint was often brought against the Jews. Comp. Isa. lxiii. 10. Jer. ii. 6, 7, 8.--This is the sum of the charge against them. God had shown them peculiar favours. He recounted his mercy in bringing them out of Egypt; and on the ground of this, he demanded obedience and love. Comp. Ex. xx. 1, 2, 3. And yet they had forgotten him, and rebelled against him. The Targum of Jonathan, an

evil-doers, children that are corrupters! they have forsaken the LORD, they have provoked the

Holy One of Israel into anger they are gone away backward.

2

2 alicnated, or separated. Ps. 58. 3. Gen. xii. 7. xiii. 15, 16, xv. 5, 18, xvii. 7, &c. Children. Heb. sonsthe same word that is used in ver. 2. They were the adopted people or sons of God, but they had now become corrupt.

מַשְׁחִיתִים f That are corrupters

mashhithim, from shahhath, ing army does a city or country. Josh. to destroy, to lay waste, as an invadxxii. 33. Gen. xix. 13. To destrok a vineyard, Jer. xii. 10. To breay down walls, Ezek. xxvi. 4. Applied to conduct, it means to destroy, or lay waste virtuous principles; to break down the barriers to vice; to corrupt the morals. Gen. vi. 12: "And God looked upon the earth, and it was corrupt--for all flesh had corrupted his way--upon the earth." Deut. iv. 16. xxxi. 29. Judges ii. 19. They were not merely corrupt themselves, but they corrupted others by their example.-This is always the

case. When men become infidels and

an employment as being burdensome. Exod. xviii. 18: "This thing is too heavy for thee." Num. xi. 14: "I am not able to bear all this people alone; it is too heavy for me." It is applied al30 to a famine, as being heavy, severe, distressing. Gen. xii. 10: "For the famine was grievous (heavy) in the land." Gen. xli. 31. It is also applied to speech, as being heavy, dull, unintelligible. Ex. iv. 10: "I am slow (heavy) of speech, and of a slow (heavy) tongue." It is not applied to sin in the Scriptures, except in this place, or except in the sense of making atonement for it. The idea however is very striking, that of a nation-an entire people, bowed and crushed under the enornous weight of accumulated crimes. To pardon iniquity, or to atone for it, is represented by bearing it, as if it were a heavy burden. Ex. xxviii. 38, 43. "That Aaron may bear the iniquity of the holy things." Lev. x. 17: "God hath given it you to bear the iniquity of the congregation." Lev. xxii. 9, xvi. 22. Num. xviii. 1. Isa. liii. 6: "JEHOVAH hath laid on him the iniquity of us all." 11: " He shall bear their iniquities." 1 Pet. ii. 24: "Who his own self bare our sins in his own body. They have despised the Holy on the tree." A seed. One.' Comp. Prov. i. 30, v. 12, xv. 5. from zara', to sow, to scatter, to Vulg. They have blasphemed.' Sepdisperse. It is applied to seed sown tuagint, rapwoyiaare. You have proin a field; Judges vi. 3. Gen. i. 11, 12, voked him to anger.' The meaning is, xlvii. 23; to plants set out, or engraft- that they had so despised him, as to ed; or to planting, or transplanting a excite his indignation. The Holy One nation. Isa. xvii. 10: "And thou shalt of Israel. God; called the Holy One of Israel because he was revealed to set it shalt sow, or plant it] them as their God, or they were taught with strange slips." Hence it is apto regard him as the sacred object of plied to children, posterity, descendtheir worship. They are gone away ants, from the resemblance to seed backward. Lowth: "They have turnsown, and to a harvest springing up; ed their backs upon him." The word and spreading. The word is applied by way of eminence to the Jews, as rendered they are gone away, being THE seed or posterity of Abra- zōru, from "zur, means properly, ham, according to the promise that his to become estranged; to be alienated. Beed should be as the stars of heaven. Job xix. 13: "Mine acquaintance are

zera',

profligates themselves, they seek to make as many more so as possible. The Jews did this by their wicked lives. The same charge is often brought against them. See Judges ii. 12. Zeph. They have provoked.

iii. 7.

Heb.

nâ