이사야 66:25의 주석

The heavens are My throne I do not need your Temple.

The prophet, in this chapter, again rebukes the wicked people.

which is the house that is fitting for My Shechinah.

The heaven is my throne. We know that the glory of the Lord filleth heaven and earth; but by the words the heaven is my throne the prophet indicates, that the destinies of the whole world come from above, as it were by decrees, which the king, sitting on his throne, sends forth.¹As to the meaning of גזרהִ decree comp. I. E. on 16:13, and Note 26.

The earth is my footstool. The earth is in my power, is mine. Since all is mine, Where is a house, etc.,

and where is a place, etc. Repetition of the same idea.

And all these The heavens and the earth, and for this reason I confined My Shechinah among you when you obeyed Me, for so is My wont, to look at one poor and of crushed spirit, who hastens to do My bidding. But now, I have no desire for you, for whoever slaughters an ox, has smitten its owner and robbed him of it. Therefore, whoever slaughters a lamb seems to Me as one who beheads a dog, and whoever offers up a meal offering is before Me like swine blood, and מַזְכִּיר, he who burns incense. Comp. (Lev. 5:12) “its memorial part (אַזְכָּרָתָהּ).” Also (ibid. 24:7), “and it shall be for the bread as a memorial (לְאַזְכָּרָה).”

For all, etc. This is a second reason, why all is in the power of God, why all is His; namely, that throne and that footstool are made by me.

ויהיו כל אלה And all those things have been, all those things, which my hand has made.

But to this man will I look, etc. Although heaven is my throne, yet will I look to the poor and to him that is of a contrite spirit. I will look, I will direct my eye, my attention to him; it is the opposite of I will hide my face from you (1:15)

brings a gift of violence Heb. מְבָרֵךְ, blesses Me with a gift of violence, brings a gift of violence. This is its explanation, and the expression of בְּרָכָה applies to a gift that is for a reception. Comp. (Gen. 33: 11) “Please take my gift (בִּרְכָתִי).” Also (supra 36:16), “Make peace (בְרָכָה) with me and come out to me.”

He that killeth an ox, etc. I look to him that trembleth at my word, not to those that sacrifice burnt offerings, and at the same time act badly; for he that killeth an ox, מכה איש is as guilty as if he slew a man; it is considered as murder on his part, because the offering is not brought properly; or is guilty as if he struck a man, not killing, but hurting and wounding him;²Comp. והכה איש את רעהו וגו׳, and one smite another with a stone, or with his fist, and he die not. Ex. 21:18.

they, too, chose their ways They desire these evil ways, and I, too, will choose and desire their mockeries. Now if you ask the meaning of גַּם, too, so is the style of the Hebrew language to say twice גַּם one next to the other. Comp. (Deut. 32:25) “Both a young man and a virgin (גַּם בָּחוּר גַּם בְּתוּלָה)”; (I Kings 3:26) “neither mine nor yours (גַּם לִי גַּם לָךְ)”; (Ecc. 9:1) “neither love nor hate (גַּם אַהֲבָה גַּם שִׂנְאָה)”; (Num. 18:3) “and neither they nor you shall die (גַּם הֵם גַּם אַתֶּם).” Here, too, both they chose and I will choose.

He that sacrificeth a lamb before me, is guilty, ערף כלב as if he killed a dog;

עֹרֵף֭ with the accent on the last syllable is participle Kal of ערף to cut off the neck; comp. וערפו and they shall strike off the neck (Deut. 21:4); when it has the accent on the last syllable but one (עׁ֭רֶף neck) it is a noun³Some editions of the Hebrew text have the words מלעיל הנו שם וכאשר הוא שם הוא; but either הוא שם or הנו שם is superfluous.;

he that offereth an oblation is guilty דם חזיר as if he offered the swine’s blood;

מזכיר לבונה he that burneth incense—comp. ⁴In his commentary on Leviticus 2:2, I. E. explains אזכרה memorial, that part of the offering which is to serve as a memorial of it before the Lord; he mentions, however, that many explain it, the part which was burnt upon the altar, and this opinion he seems to have adopted ultimately. Comp. I. E. on Hosea, 14:8.אזכרה incense (Lev. 2:2)—isguilty, מברך און as if he blessed iniquity.⁵A. V., As if he blessed an idol.

גם המה Even they, namely, your forefathers; the word אבותיכם is to be supplied.⁶אבותיהם of the Hebrew text is to be altered into אבותיכם, as may be inferred from the words which follow. It is difficult to find any reason why this word should be supplied, since המה, they refers to the sinners mentioned before in the same verse. Better and more natural is the explanation of Rashi, to connect this part of the verse with the following: ,גם אני וגו׳ ,גם המה וגו׳ Yea they have chosen, etc.

their mockeries Heb. בְּתַעֲלוּלֵיהֶם, to mock them, an expression like (ibid. 22:29) “For you mocked (הִתְעַלַּלְתְּ) me.”

I also will choose, etc. בתעלוליהם Their charges.⁷A. V., Their delusions. Occasions.⁷A. V., Their delusions. Occasions. Comp. עלילות charges (Deut. 22:17), their charges are the charges brought against them. It may also be rendered their delusions; comp. ויתעללו and they abused (Judg. 19:25); התעולל he mocked (1 Sam. 6:6).⁸A. V., He had wrought wonderfully.

and their fears What they fear.

מגורתם Their fears. Comp. ויגר and was afraid (Num. 22:3)

since I called Hearken and return to Me.

and no one answered saying, “I heard.”

who quake at His word The righteous who hasten with quaking to draw near to His words.

מנדיכם That cast you out. Comp. ינדוהו they chase him (Job 18:18). Some render it⁹Comp. the second explanation of Rashi, and the Rabbinical expression, חרם ═ נדוי, doom, excommunication. those in whose eyes you are considered as doomed.

Your brethren...said The transgressors of Israel mentioned above. Another explanation: Your brethren... who cast you out, said Who said to you (Lam. 4:15), “Turn away, unclean one.”

Your brethren is added, because this circumstance, that they are brethren, gives greater force to the offence.

who hate you, who cast you out Who say (supra 65:5), “Keep to yourself, do not come near me.” [Because of the confusion, we quote other readings. Some manuscripts, as well as K’li Paz, read:] Your brethren... said The transgressors of Israel mentioned above. who hate you, who cast you out who say (supra 65: 5), “Keep to yourself, do not come near me.” Another explanation: Your brethren...said The children of Esau. who cast you out Who said to you (Lam. 4:15), “Turn away, unclean one.” For the sake of my name, the Lord shall be glorified With our greatness, the Holy One, blessed be He, is glorified, for we are closer to Him than you are.

יכבד ײ R. Moses Hakkohen says, that it means, the Lord is heavy; that is, it is difficult to them to remember Him and to keep His commandments; as a proof of the correctness of this explanation he adds, that only the Niphal of כבד is found in the meaning of to be honoured, as e.g. נכבדת Thou art glorified (26:15); but he did not think of יִבְבְּדוּ they are honoured, which is the opposite of יצערו they are little (Job 14:21). According to this explanation the sense of the verse is clear.¹⁰Comp. Kimchi ad locum: The wicked say to those that are anxious to fulfil the word of the Lord, ‘Certainly, the Lord is too hard for us with His commandments,’ but, says the prophet to the good, He will appear in the midst of your rejoicings, and they will be ashamed. This is probably also the explanation of R. Moses Hakkohen, partly quoted by I. E. After יכבד יי the Lord is heavy the word yet must be supplied^10aThe Hebrew text has the words ותחסר מלת זמן, which either mean, and an adverb of time is wanting, as, e. g., once, yet, or are the corruption of ותחסר מלת עוד, as adopted for the translation., as if the prophet said, yet a time will come, when we shall see your¹¹The good, that tremble at His word, are addressed by the prophet. rejoicing, while they, that cast you out, will be confounded. But I think that¹²These words are added in the translation; the corresponding Hebrew phrase, ולפי דעתי is missing. That he approves of the explanation that follows is clear from the words, In this way there is a connection between this verse and the next. these are the words of your brethren that cast you out, and that the whole verse must be explained thus: Your brethren say, For my name’s sake let the Lord be honoured [יכבד being derived from כבוד honour (11:10)], we wish it that the Lord be honoured, then we shall see your rejoicing and be ashamed; this is the meaning of the words והם יבשו and they shall be ashamed.¹³According to this explanation this would be one of the very rare instances of the oratio indirecta in Hebrew; the oratio directa would be ואנחנו נבוש, and we shall be ashamed. They say it ironically and mean to indicate, that God will not be able to show His glory. In this way there is a connection between this verse and the next. Those that take these words, not as uttered by your brethren etc., but spoken by God, understand the plural in נראה as pluralis majestatis, like the plural in נעשה let us make (Gen. 1:26), or^13aואחיכם of the Hebrew text gives no sense, and must be corrected into ואחרים, and others. refer it to both, to God and the prophet together.

but we will see your joy The prophet says, But it is not so as their words, for “we will see your joy, and they shall be ashamed.” Why? For sound a sound of their stirring has come before the Holy One, blessed be He, from what they did in His city, and a sound emanates from His Temple and accuses those who destroyed it, and then the voice of the Lord, recompensing His enemies.

From the city. From Zion.

From the temple of the Lord, that is, from the temple in Jerusalem, or from the heavens, which are called the holy temple. A voice. The report of their punishment by God, that will spread everywhere.

To his enemies. To those that cast you out, etc.

When she has not yet travailed When Zion has not yet travailed with birth pangs, she has borne her children; that is to say that her children will gather into her midst, which was desolate and bereft of them, and it is as though she bore them now without birth pangs, for all the nations will bring them into her midst.

תחיל She travailed. Comp. חיל trembling (Ps. 45:7). Before she travailed she brought forth. This is a figurative expression, indicating, that the Israelites will return to Zion, without any difficulty, like a woman, that bears children without troubles.

she has been delivered of a male child Heb. וְהִמְלִיטָה. Any emerging of an embedded thing is called הַמְלָטָה. And הַמְלָטָה is esmoucer, or eschamocier in O.F., to allow to escape.

והמליטה זכר She was delivered of a man child. Comp. תְּמַלֵּט she will lay eggs (34:15), though of a different conjugation.¹⁴המליט is Hiphil, תמלט Piel of מלט.—The Israelites will suddenly come together, without much exertion, from all quarters; it will be as though Zion had conceived and born her children in one day, and that is wonderful.¹⁵That is unusual, unheard of before; the questions of the prophet are therefore to be answered in the negative.

Is a land born in one day? Can a pain come to a woman in confinement to bear a land full of sons in one day?

Will I bring to the birth stool and not cause to give birth Will I bring a woman to the birth stool and not open her womb to bring out her fetus? That is to say, Shall I commence a thing and not be able to complete it? Am I not the One Who causes every woman in confinement to give birth, and now will I shut the womb? This is a question.

האני אשביר Shall I bring to birth. Comp. משבר בנים "birth of children" (Hos. 13:13). Shall I bring to birth etc. I have the power to do all this,¹⁶The Hebrew text has באלה which seems to be nothing but the כאלה "such things," of preceding verse, and refers to the wonderful events (restoration of Zion) described by the prophet; the reading באלה "with those," can, however, to be defended, and explained to refer to the enemies mentioned ver. 6. The punishment of the enemies would thus be described as the first step towards the restoration of Zion, and the prophet asks, Should be, that has the power to preform the first pat, not be able to do the rest? to bring the woman, as it were, near the birth, and should I not be able to bring force? or should I could cause the whole world to bring forth a children, shut the womb of Zion?

all ye that mourn for her in exile.

from the breast Heb. מִשֹּׁד, an expression of breasts (שָׁדַיִם).

With the breast of her consolations. Comp. Thou shalt suck the breast of kings (60:16). A fulness of joy is meant by this expression; for consolations are here the opposite of mournings.¹⁷תנחמים, in its literal meaning, consolations, suggests the idea of the co-existence of their cause; for when the evil is removed, consolation is no longer required. I. E. therefore remarks that the word תנחמים in this verse is the opposite of mourning, mentioned in the preceding verse, and signifies happiness.

you drink deeply Heb. תָּמֹצּוּ, sucer in French, to suck.

תמצו That you may milk out. Comp. מיץ the churning (Prov. 30:33), though of a different root.^17aThe root of תמצו is מצץ, that of מיץ is מוץ.

from her approaching glory Heb. מִזִּיז. From the great glory that is moving and coming nearer to her.

מזיז R. Jonathan b. Uziel¹⁸The author of the Chaldæan translation of the books of the Prophets; the translation is called after his name, Targum Jonathan. translates it מחמד from the best; R. Moses Hakkohen compares it with וזיז שדי the wild beasts of the field (Ps. 1. 11); but this explanation is forced. I explain the word to be hap. leg.¹⁹I. E. calls an expression hap. leg., even if it occurs again in Scripture, if not found in the same or a cognate meaning.

זִיז means esmoviment in O.F., movement.

and like a flooding stream I extend to her the wealth of the nations.

I shall extend to Zion peace like a river, etc. ²⁰I. E. read חיל גוים instead of כבוד הגוים of our editions of the Bible; both mean the same. Comp. Hebr. Bib. cum varietate lect., ed. Doederlein.חיל means property; comp. החיל הזה this wealth (Deut. 8:17).

on the side On the sides of your nurses, [in Aramaic,] גִּסְסִין.

Ye shall be borne on her sides, when returning from exile.

you shall be dandled You shall be dandled as they dandle an infant. Esbanier in O.F.

תשעשעו Ye will play. Comp. ושעשע and shall play (11:8). The ע has a short Kamez because of the pause.²¹The regular form would be ע ,תְּשָׁעְשְׁעוּ being a guttural, it should receive the compound Sheva (ֳ) instead of the simple; but for the Sheva of the next letter it changes the compound Sheva into the short Kamez; the pause changes the Sheva of the ש into a vowel (ָ), and restores, therefore, the compound Sheva under ע. It would be more correct to say that the compound Sheva owes its origin to the guttural character of the letter, and that the Kamez under ש is the proper sign of the pause. The absence of any remark concerning the difference between וְשִׁעֲשַׁע and תְּשָׁעֳשָׁעוּ (the one being Piel, the other Pual), is rather suspicious, and leads to the suggestion that I. E. identified תְּשָׁעֳשָׁעוּ with תְּשַׁעֲשָׁעוּ, and explains, but wrongly, the change of ֲ into ֳ, as caused by the pause.

As one whom his mother comforteth. Every woman has compassion upon her child.²²And therefore the figure is here used of the comfort given by the mother to the crying child, when punished by the father.

and the hand of the Lord shall be known When He wreaks His vengeance and His awesome acts, His servants shall know the strength of the might of His hand.

Your heart The soul is meant, which has its principal seat in the heart.²³Comp. I. E. on Gen. 1:1, where more instances of similar kinds of metonymy are given.

And your bones. The principal constituents of the human frame.²⁴The Hebrew text has the words כי הם המוסדות (lit., for they are the fundamental parts), which, on account of the plural form, cannot be meant as an explanation of לבבכם, but as that of עצמותיכם; the words רמז לגוף; the body is meant, must perhaps be supplied together with ועצמותיכם, for the phrase כי הם המוסרות contains the reason for some preceding explanation.

וזעם And He will be indignant.²⁵A. V., And His indignation. It is a verb; it has the accent on the last syllable,²⁶The Hebrew text has ולעולם, which is contrasted with מלעיל, the accent is on the last syllable but one; there is no sense in ולעולם; it must be altered into מלרע, the accent is on the last syllable. and a Kamez in the first, while the noun זעם has the accent on the last syllable but one, and in both syllables a Pathah (זַעַם)

shall come with fire With the fury of fire He shall come upon the wicked.

With fire, to kindle the anger. This figure signifies those divine decrees that come suddenly.

to render Heb. לְהָשִׁיב, [lit. to return] to His adversaries with fury His anger.

And with his chariots like a whirlwind. A figurative expression.

להשיב בחמה אפו To render His anger with fury. שוב אף or שוב חרון construed with מ has a good sense, with ב a bad one.²⁷Here it is constructed with neither, but בהם against them can easily be supplied from the context. The Hebrew text has the words דבק עם מ״ם תשובת חרון או; the word או, or, is either superfluous or must be followed by אף, anger, or a similar expression.

For with fire of Gehinnom will the Lord contend with His adversaries, and since He is the plaintiff and the judge, the expression of contending is appropriate for Him, for He, too, presents His claim to find their iniquity and their transgression. Comp. (Ezekiel 38:22) “And I will contend with him (וְנִשְׁפַּטְתִּי)”; (Jer. 2:35) “Behold, I contend with you.” It is an expression of debate. Derajjsner in O.F. [And its simple meaning is: For with the fire of the Lord and with His sword, all flesh shall be judged. Similarly, there are many inverted verses in Scriptures.]

נשפט He will plead. It is a figurative expression; meaning he will go with them to judgment;²⁸The Niphal has sometimes the meaning of reciprocity, as נלחם, to fight. or it is used here in an active sense like נשבע he swore (62:8).²⁹נשפט would in that case be the same as שפט, he will judge.

Those who prepare themselves Heb. הַמִּתְקַדְּשִׁים. Those who prepare themselves, “Let you and me go on such-and-such a day to worship such-and-such an idol.”

That sanctify themselves, for idolatry.

to the gardens where they plant vegetables, and there they would erect idols.

המתטהרים═המטהרים. That purify themselves. The ת of the Hithpael is compensated for by the Dagesh in ט.

[one] after one As Jonathan renders: a company after a company. They prepare themselves and purify themselves to worship, one company after its fellow has completed its worship.

In the gardens. In the grovea.³⁰That are prepared for idolatry; גנות is explained by אשרות, to indicate that gardens of trees are meant here, not kitchen gardens, as remarked by Rashi.

in the middle In the middle of the garden. Such was their custom to erect it.

אחת One. The feminine form agrees with ³¹אשרה is feminine according to its form, but masculine according to its meaning, since every אשרה is a tree, in Hebrew, עץ, and this noun is masculine; in the phrase כל אשר העץ of the Hebrew text, the ה of אשרה has been wrongly separated from it and joined with עץ.³¹אשרה is feminine according to its form, but masculine according to its meaning, since every אשרה is a tree, in Hebrew, עץ, and this noun is masculine; in the phrase כל אשר העץ of the Hebrew text, the ה of אשרה has been wrongly separated from it and joined with עץ.אשרה grove, while the masculine form אחד of the Ketib refers to עץ tree; for every grove consists of trees.

In the midst. They surround the tree from all sides; or it is in the midst of the garden.

Eating swine’s meat. They sanctify themselves, but their bodies are full of uncleanliness.

And I - their deeds and their thoughts have come etc. And I What am I to do? Their deeds and their thoughts have come to Me. And that forces Me to gather all the heathens (nations [Mss. and K’li Paz]), and to let them know that their deeds are vanity and the thoughts they are thinking, “For the sake of my name, the Lord shall be glorified,” let them understand that it is false. And where is the gathering? It is the gathering that Zechariah prophesied (14:2): “And I will gather all the nations to Jerusalem.”

ואנכי מעשיהם ומחשבתיהם And I am their works and their thoughts.³²A. V., For I know their works and their thoughts. It has the same meaning as the rulers take counsel together against the Lord, and against His anointed (Ps. 2:2),

and they shall see My glory When I wage war with them with the plague of the following description (ibid. 14:12): “Their flesh shall disintegrate...and their eyes...and their tongue.”

באה The time hath come.³³A. V., It shall come. Supply עת time. The meaning of the whole verse is, When they intend to rebel against me, then the time is come to assemble all nations round Jerusalem, etc.

And see my glory. I shall punish them till they will declare my glory to all people. This passage refers to the war of Gog and Magog.³⁴Comp. c. 24:14, note 18.

And I will place a sign upon them etc. Refugees will survive the war, and I will allow them to remain in order to go to report to the distant islands My glory that they saw in the war, and also upon those refugees I will place one of the signs with which their colleagues were punished, in order to let the distant ones know that with this plague, those who gathered about Jerusalem were smitten.

אות A sign of reproach, as e.g., the loss of one eye;³⁵The Hebrew text has בחסרון עי״ן, with omission of ע, instead of כחסרון עין. Comp. 1 Sam. 11:2. it will be some new thing, the like of which has never appeared before.

Those that escape. The greater part will die, as is stated distinctly. Comp. Ez. 38:21, 22; 39:11 sqq.; and Zec. 14:12, 13

and with covered wagons Heb. וּבַצַּבִּים. These are wagons equipped with partitions and a tent. Comp. (Num. 7:3) “Six covered wagons (עֶגְלוֹתצָב).”

To the Lord. To the glory of the Lord, whom they will fear.

and with joyous songs Heb. וּבַכִּרְכָּרוֹת. With a song of players and dancers. Comp. (II Sam. 6:14) “And David danced (מְכַרְכֵּר),” treper in O.F. [Menahem (p. 109) explains it as an expression meaning a lamb. Comp. (supra 16:1) “Send lambs (כַּר) of the ruler of the land.”]

ברכב In chariots of iron.³⁶No reason is given why רכב should signify here chariots of iron and not chariots; perhaps he explains צבים wooden waggons, and therefore רכב iron chariots.

as...bring an offering in a pure vessel for acceptance, so will they bring your brethren as an acceptable offering.

בצבים In waggons.³⁷A. V., In litters. Comp. עגלת צב covered waggons (Num. 7:3).

ובכרכרות And upon dromedaries.³⁸A. V., And upon swift beasts. Comp. כר dromedary (16:1). A noble species of camel. כרכרות is a reduplication of כר.

As the children of Israel, etc. As the Israelites used to bring the oblation in a clean vessel, that it should not be defiled.

And from them too From the peoples bringing them and from those brought, I will take priests and Levites, for they are now assimilated among the heathens (nations [Mss. and K’li Paz]) under coercion, and before Me the priests and the Levites among them are revealed, and I will select them from among them, and they shall minister before Me, said the Lord. Now where did He say it? (Deut. 29:28) “The hidden things are for the Lord our God.” In this manner it is explained in the Aggadah of Psalms (87:6).

Also of them whom they will bring,³⁹That is, of the Israelites, whom the heathen people will bring to Jerusalem, who, therefore, will include in their number Levites and priests. I shall take some to be priests and Levites before me.

The new heavens. I have already explained this expression (65:17).

עמדים Shall remain, shall not be destroyed, as their predecessors have been. Before me. Before God, who is the first, cause of all existing things.⁴⁰All things are kept in existence by the will of God, they are therefore said to stand before the Lord, as if to receive from Him the power of existence.

And your name shall remain, so that it will not be blotted out; or,⁴¹The words שלא ימחה after שמכם are superfluous. According to the second explanation שם has here the meaning substance; comp. I. E. on Ruth 3:16. it has the same meaning as your seed, and is a mere repetition of the same idea. Comp. To Jacob and to Israel (Num. 23:23)

מדי חדש Whenever new moon will be.⁴²A. V., From one new moon to another. Your daily tasks. מדי has nearly the same meaning as בכל עת whenever (Est. 5:13). Comp. מדי עברו whenever he passed (2 Kings 4:8).

חדש בחדשו a new moon on the day appointed for it. Comp. דבר יום ביומו the task of every day on the day appointed for it (Ex. 5:13). From this verse the ancients derived that the wicked had to suffer the future punishment for twelve months;^42aSee Midrash Yalkut ad locum. they explain the word מדי to signify one year.⁴³This seems to be I. E.’s interpretation of the passage quoted from the Midrash; but this explanation of מרי is not found there. The meaning of מדי שבת בשבתו I have explained in my commentary on the chapter concerning the seven weeks.^43aLev. 23:9-22, or ib. 25:1-13. The words מדי שבת בשבתו are explained in neither of the two passages. I. E. is perhaps of opinion that the expression שבת, used here by the prophet, includes also the festivals, and he refers therefore to his remark on Lev. 23:11, in which he proves that the word שבת in the phrase ממחרת השבת refers to the first day of Passover.

their worm The worm that consumes their flesh.

And look round Jerusalem, where Topheth is; from this verse all the learned⁴⁴See Rashi, Kimchi, and Midrash Yalkut ad locum. gather that there will be a day of judgment in Jerusalem. Neither shall their fire be quenched. Many discover here an allusion to the fact, that the soul, when it leaves the body, remains within the sphere of fire, if it does not deserve to join the angels of the Lord. The ancients said, that this would take place after the resurrection of the dead, and supported this opinion by a reference to Daniel (12:12), who asserts, that all the wicked, when called to life again, will be to an everlasting abhorring. All this is quite true.⁴⁵By this remark I. E. indicates that he does not think that the prophet intended to express these opinions in this verse, but that he has nothing to say against them. Comp. I. E. on 51:6.

and their fire in Gehinnom.

דראון Abhorring. According to some, it is composed of two words, די דאון much abhorring; as to דאון, comp. מוראה filthy (Zeph. 3:1); but this explanation is not admissible because of לדראון (Dan. 12:2).⁴⁶I. E. fails to prove why it should be more difficult to explain דראון in Daniel as equivalent to די ראון, than the same word used here by Isaiah. In his commentary on Daniel he only states that the word is not a compound, but the statement is not supported by any argument. The remark is perhaps based on the change of the Zere in דֵּרָאוֹן into Hirek in the construct state ,דִּרְאוֹן, since דֵּי═דֵ is the form of the construct state, and is not affected any further by the construct state of the succeeding word.

and abhorring Heb. דֵרָאוֹן, an expression of contempt. Jonathan, however, renders it as two words: enough (דֵּי) seeing (רְאִיָה), until the righteous say about them, We have seen enough.

END OF THE BOOK OF ISAIAH THE PROPHET.