이사야 43:29의 주석

And now despite all this, so said the Lord, “...do not fear.”

But now, etc. Now, says the prophet, since you have confessed, God will redeem you.

I have called you by My name. I have given you a great distinction; comp. I have called by name Bezaleel (Ex. 31:2); and the distinction is further described in the words thou art mine.

When you pass through water When you passed through the Reed Sea, I was with you.

When thou passest through the waters, etc. The peoples¹The Hebrew text has השרים the princes, but they are compared neither with rivers nor with fire (comp. I. E. on Num. 21:28); the translation is based on the conjecture, that השרים is a corruption of העמים. are in Scripture compared with rivers and also with fire; comp. A fire is gone out of Heshbon (Num. 21:28). By the waters and the fire the armies of Persia and Media are meant, that were to conquer Babylon.

and in rivers, they shall not overflow you You dwelt among the Egyptians and the heathens (peoples [: mss.]) numerous as the waters of a river, and they could not prevail against you to destroy you.

when you go amidst fire In the future, “For behold, a sun is coming, burning like an oven” (Malachi 3:19), for I will cause the sun to burn upon the wicked, “and the coming sun shall burn them.” There, too, you shall not be burnt.

a flame which shall burn the heathens ([mss.:] the nations), as it is said (supra 33:12): “And the peoples shall be as the burnings of lime.” That too shall not burn amidst you.

I have given Egypt as your ransom And they were your ransom, for their firstborn died, and you, My firstborn son, although you were deserving of destruction, as it is said in Ezekiel (20:8): “And I thought to pour out My fury upon them...in the land of Egypt.”

I gave Egypt for thy ransom. The Egyptians shall be afflicted by the kings of Media.²Media is here identical with Media and Persia. Kambyses, king of Persia, conquered Egypt 625 B.C.

and I give I am always accustomed to this.

Therefore will I give men, whom I have created, as I have created thee.

From the east. From Babylon.^2aAccording to I. E. on c. 49:12, Babylon is in the north of Palestine; but in reality it may be considered as north-east of Jerusalem.

From the west. From Egypt and Assyria.³Assyria is described as in the west of Palestine, and identical with Ethiopia; comp. 18:1, Note 3, and 49:12. Comp. Ezr. 6:22.⁴The words referred to are: And turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God. It is difficult to find out what I. E. intended to prove by this quotation, since it does not give us the least information concerning the position of Assyria. He means perhaps to show that the name of Assyria was not limited to the kingdom of Nineveh, since in the time of Ezra the latter kingdom had ceased to exist.

I will say to the north wind, “Give the exiles who are in the north.”

Give up my children.

and to the south which is a strong wind, “Do not refrain from blowing strongly to bring My exiles.” Similarly (Song 4: 16), “Awaken, O north wind, and come, O south wind.” Since the north wind is weak, it needs strengthening. Therefore, it is written, “Awaken,” “Give.” But concerning the south wind which does not need straightening, it is written, “Come,” as it is, and so, “Do not refrain.”

ולתימן And to the south, תימן is derived from ימין the right.—He will bring them together from the four corners of the earth.

My sons, my daughters. The males and females.

Everyone that is called by My name, and whom I created for My glory All the righteous, who are called by My name and everyone who was made for My glory, I formed him, yea, I made him. fixed him with all that is necessary for him, and I prepared everything. That is to say, that although they experienced exile and trouble, I prepared for them all the necessities of their redemption.

קורא ═ נקרא that calleth, as some explain; but this is wrong. It is to be taken literally.⁵That is, in a passive sense, which is indicated by the form of the Niphal. Every one that is called by my name, that is, all that belong to the people of the Lord.

And for my glory. To be a glory to my name.

בראתיו I have formed it,⁶A. V., I have created him. namely, that nation.

עשיתיו I have established it.⁷A. V., I have made him.—R. Salomo, the father of metrical poetry in Hebrew,⁸R. Salomo Ibn Gebirol, who is believed to be the first Hebrew poet who wrote whole works in metrical verses. See Zahoth, On Metre. explained this verse to contain the principles of the creation of the universe ; but this explanation is not in accordance with the context.⁹According to I. E. this verse is in apposition to בני my sons and בנותי my daughters of the preceding verse, and refers to the Israelites ; the three verbs not differing essentially from each other. According to R. Joseph. Sephardi, Super-commentator of I. E., On the Pentateuch (Gen. 2:4), I. E. refers these three verbs to the creation of matter, the creation of form, and the combination of both. But I. E. cannot be the author of this explanation, because it would overthrow his rendering of ברא, upon which he lays great stress. See c. xl. Note 61, and c. xlv. Note 6.

To bring out a blind people Heb. הוֹצִיא, like לְהוֹצִיא to bring out of the exile those who were exiled because they became like blind; although they had eyes, they did not see.

הוציא To bring forth,¹⁰A. V., Bring forth. It is infinitive.

A blind people, that were blind formerly, although they had eyes. Thus there is a connection between this and the preceding chapters.¹¹The expression blind people recalls the same expression, used c. 42:18, of those who refuse to believe in the words of the prophet. The word פרשה is not coincident with the term chapter, but is used by I. E. rather in the sense of section, and is therefore translated by the plural chapters.

Were all the nations gathered If all the nations (of the peoples [Lublin;]) (of the heathens [Warsaw]; absent in all mss. and in K’li Paz) would gather together, who of them and of their prophets would tell the future, or the like, quoting their pagan Gods, or the first events, that have already passed, would they let us know, saying “We foretold them before they came about”?

Let all the nations be gathered together, etc. If some should say that the Israelites did not know these future events, for they were blind ; but of other nations and their wise men, some knew them perhaps, the question is put, Who among them can declare this, viz. that which shall happen in days to come, and show us former things, past events, which they had announced before they took place.

Let them present their witnesses who heard that they prophesied concerning them prior to their occurrence, and they shall be deemed just. But I have witnesses, for you are My witnesses that I told Abraham your forefather about the exiles, and they came about.

Let them bring forth their witnesses, that they may hear it.¹²The declaration that some one else, beside the prophet sent from the Lord, had announced events before they took place.

ויצדקו that they may be justified with regard to their words;^12aThat they foretold future events. I. E. adds this remark, in order to show that even then only the truth of their words may possibly be proved, but their actions, their idolatry, can never be justified. and¹³A. V., Or.—I. E. refers the conclusion of the verse to the witnesses, so that the words וישמעו ויאמרו אמת are the explanation of עדיהם their witnesses. Others explain this phrase as the second alternative: or, if they are not able to produce witnesses, let them hear what the prophet says, and acknowledge that it is true.

let them hear, that is, let the witnesses hear the same,

and say, It is truth, it was so.

and My servant Jacob.

Ye are my witnesses, etc. Israel is addressed. And my servant. The prophet.

whom I chose. He, too, shall testify that I promised him when he went to Mesopotamia, and I kept My promise.

I am he. This is the sublimest expression of the unity of God; for every other being is different from its real form.¹⁴Every creature is, according to the theory of I.E., produced after and by its abstract form in the spiritual world above, but being subject to accidents, it deviates from its abstract original, from its true and perfect form, and is, as it were, not truly itself. To God alone this is not applicable; He is, therefore, said to be Himself in truth, to be always the same.

in order that you know I did all this in order that you put your heart to know Me.

Before me, after me. According to some, before me means before the revelation on Sinai, and after me, after the revelation.¹⁵This explanation is intended to oppose the inference, which might be made from the words before me, after me, that God is not without beginning and end. But it is not at all necessary to depart from the literal meaning of the words: No God was before me, and none will be after me, because God is the first and last. The expression formed (נוצר) is applied here to the word God, in order to imply that a god besides Him can only be one formed by man. Shortsighted people think, that the expression formed used in reference to the Creator, slipped out of the mouth of the prophet; but this is by no means the case ; such critics do not conceive the true meaning of the verse.^15aThat there is no God besides Him, not even one formed by Him.

I, I. The word is repeated, as if to say, I do not change as the host of heaven does with regard to its centre, nor as earthly things do with regard to substance and form; I can therefore help at every time.

I told of the exiles to Abraham.

I have declared in Egypt, to save you.

and I saved to fulfill the word at the time [designated for its] end.

And I have caused to hear. I have caused you to hear my voice on Sinai.

and I made heard to you the first events.

There was no stranger among you. The Israelites alone were there.

and there was no stranger among you In those days, when I did all these, there did not appear among all of you, among the heathens (the children of the nations [mss., K’li Paz]) a strange God, to show his greatness and his Godliness. ([Other manuscripts read:] And I made My Torah heard to you, and none among you estranged himself from accepting.)

And you are my witnesses. You were informed of it by your fathers.

and you are My witnesses that I opened seven heavens for you, and you saw no image.

And I am God continually; comp. I am the Lord, I change not (Mal. 3:6)

Even before the day I am He Not only that day was I alone, but even before it became day I am He alone.

Before the day was, etc. I was God before the existence of day. Therefore, the word גם yea is added.

I do If I came to do, no one can retract.

מהיות יום:═מיום When day was not yet.

I am he; and since I am God, who can be delivered out of my hand ;

I do my desire and will, and none can frustrate my doing.

Because of you, I sent [you] to Babylon Jonathan paraphrases: Because of your sins I exiled you to Babylon.

שלחתי I was sent.¹⁶A. V., I have sent. Some think that the first person I refers to the prophet; but I am of opinion that God is speaking, because this verse begins, Thus saith the Lord, and the next verse, I am the Lord, The meaning of the phrase is: I have come so hastily, as if I were sent.¹⁷I. E. seems to have read שֻׁלַּחְתּׅי instead of שׁׅלַּחְתּׅי adopted in our printed Bibles. A very learned man in Spain conjectures, that the Divine Glory,¹⁸The angels, according to I. E., being the uncorporeal first emanation from the divine Glory, are also called הכבוד the divine glory. the same heavenly prince of Israel^18aComp. Dan. 10:20. that has been sent to Babylon to redeem Israel, is speaking to the prophet.

and I lowered them all with oars Heb. וְהוֹרַדְתִּי בָרִיחִים. Jonathan renders: And I lowered with oars (בִּמְשׁוֹטִין), all of them. מְשׁוֹטִין denotes the wood that guides the ship and straightens it out.

והורדתי בריחים And have brought down the bars¹⁹A. V., All their nobles. of Babylon, that is, I caused Babylon to be conquered; comp. He hath destroyed and broken her bars (Lam, 2:9). The bars of the gates of the place are meant.

and Chaldees led you in the ships of their rejoicing. This may also be explained as regards the news of the redemption, as follows: Because of you, I sent I will send the kings of Media to Babylon, and I will lower the Chaldees in ships and oars into exile to the land of Media. And the Chaldees I will lower in ships which their rejoicing was [i.e., the Chaldees would be taken into captivity with the very boats in which they had previously rejoiced].

וכשדים באניות רנתם And I shall bring down the Chaldæans from their ships of joy, in which they are.²⁰We have to supply the relative אשר before באניות ; lit.: And the Chaldæans. who are in the ships of their joy, scil., I shall bring down from those ships.—The meaning of the verse, according to I. E., is: Both the Babylonian land army and fleet will be utterly destroyed.

Your holy one. For I shall be your King, to save you.

Who made a way in the sea in the Sea of Reeds, and there I drew the Egyptians out to pursue you, with chariots and horses, and an army and power, and all of them lay together dead on the seashore, not to rise.

Which maketh away in the sea. This shows, that the fleet of the enemy will arrive and defeat the Babylonian fleet.

they were quenched Jonathan renders: Like flax they dimmed, they were quenched.

Which bringeth forth the chariot and horse, תיל ועזוז the great and powerful army²¹According to I. E. עזוז is an adjective, meaning powerful, and co-ordinate to גדול great, which is implied in חיל. Comp. I. E. on 45:14. on land; the army of the Chaldæans is meant, that went out to fight against the Persians.

דעכו It is Pual,^21aI. E. seems to have read רֹּעֲכוּ instead of the Kal רׇּעֲכוּ comp. Ps. 118:12. and means they are extinct; comp. ידעך shall be put out (Prov. 20:20)

Remember not the first events These miracles that I mention to you, that I performed in Egypt do not remember them from now on, for you shall be engaged in this redemption, to thank and to praise.

Remember ye not by words, the former wonders.

do not meditate Do not ponder about them; do not pay attention to them.

Neither consider them in your minds.

A new thing. The taking of Babylon, or the fact that the Israelites alone will escape; the latter seems the more probable explanation.²²Because, in the first place, Babylon had been taken before by Sennacherib; secondly, the capture of a town does not appear to be a new thing, since many strongholds had been taken before, and this event could not be called by the prophet a new thing ; while it can more properly be said of the deliverance of the oppressed Israelites, who were in numbers and warfare inferior to all other nations. I will even make, etc. I shall, besides, produce water in the wilderness for the benefit of those who will return from Babylon to Zion.

The beasts of the field shall honor Me The place that is desolate and a habitat of the beasts of the field, for the jackals and for the ostriches.

The beast of the field shall honour me, for the good which I am doing for it. The dragons are mentioned, because they live in the wilderness. To give drink to my people. I shall do this unto the beasts for the sake of my people.

for I gave water in the desert i.e., in a desolate land I will place a settlement.

This people I formed for Myself so that they recite My praise.

זה ═ זו This. This people, that returns from Babylon, is mine.

But you did not call Me But you did not call Me in your turning after idolatry.

But thou hast not called me, etc. All the good I do to the Israelites, I am not bound to do; for even the Israelites in Babylon have not sought me.

for you wearied of Me You quickly wearied of My worship.

כי יגעת בי That thou be weary of me.²³A. V., But thou hast been weary of me. Thou hast even not called me; how then shouldst thou be weary for my sake.

ישראל O Israel. It is in the Vocative case.

You did not bring Me the lambs of your burnt offerings but to idolatry.

Thou hast not brought me burnt offerings in Babylon.

neither did I overwork you Cause you to do much work with the meal offering; merely a handful would be offered to the Most High, and even that I did not ordain upon you to sacrifice as an obligation but as a free-will offering.

Neither hast thou honoured me (זבחיך) with thy sacrifices, with thy peace-offerings.²⁴The word זבח is used in connection with שלמים to signify peace-offerings (Lev. 3:1), and as a complement of עולותיך, signifying all animal offerings except the holocaust (ib. 17:8), that is, peace and sin-offerings. The word occurring twice in <underline>this</underline> passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression neither hast thou honoured me; believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb הרויתני thou hast satisfied me, or thou hast filled me. I have not caused, etc. I have not asked thee to serve me with oblations.

Nor wearied thee with incense, to buy incense for me.

Neither did you purchase cane for Me with money for incense. You did not have to purchase it with money, for it was very common in your land. Said Rabbi Abba: Cinnamon grew in the Land of Israel, and goats and deer would eat of it. In Midrash Eichah (Proem X). ([Some manuscripts read:] Neither did you purchase cane for Me with money for incense, for you failed to offer to Me what you should have, and you were attracted to idolatry.)

קנה בשם═קנה Sweet cane (Ex. 30:23).

But you have burdened Me [lit. you have overworked Me.] You have caused Me to be an attendant to pagans, as Ezekiel envisioned (1:4): “And behold a tempest was coming from the north.” For the chariot of the Shechinah was returning from Babylon, where it had gone to conquer the whole world under the domination of Nebuchadnezzar, lest they say that He delivered His children into the hands of an inferior nation, as is found in Hagigah (13b).

וחלב זבחיך And with the fat of thy sacrifices, of thy sin offerings.²⁴The word זבח is used in connection with שלמים to signify peace-offerings (Lev. 3:1), and as a complement of עולותיך, signifying all animal offerings except the holocaust (ib. 17:8), that is, peace and sin-offerings. The word occurring twice in <underline>this</underline> passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression neither hast thou honoured me; believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb הרויתני thou hast satisfied me, or thou hast filled me. Supply the preposition ב with before חלב fat; comp. בששת═ששת in six (Ex. 20:11).

But thou hast made me to serve. This is an anthropomorphism. Through thy sins I was considered by the nations as a slave that has no authority; the same idea is contained in the words which follow: Thou hast wearied me, etc.

I, yea I I am He Who erased them from time immemorial [lit. from then], and I erase them even now.

For my sake, that my name be not profaned, I shall blot out thy transgressions.

for My sake Neither in your merit nor in the merit of your forefathers.

Remind Me all the reward I owe you and your forefathers.

Put me in remembrance, etc. If thou reply that thou hast not sinned against me while being in thy land, and yet I have cast thee out, then put me in remembrance.

let us stand in judgment [lit. let us be judged together.] Let us come to judgment.

נשפטה Let us plead together. Let us be ready for judgment.

Declare thou thy cause, that thou mayest be justified.

Your first father sinned by saying (Gen. 15:8), “How will I know...?”

Thy first father hath sinned. Jeroboam, when chosen by the Israelites, to be their king, without the consent of God.²⁵This statement is not quite correct, since the prophet Ahijah from Shiloh told Jeroboam that God had appointed him to be king over ten tribes (1 Kgs. 11:29—39). The idolatry of Jeroboam should rather be pointed at by I. E.

and your intercessors transgressed against Me You have none among all the intercessors upon whose merit you rely, in whom I have not found transgression. Isaac loved My enemy [Esau].

ומליציך And thy interpreters.²⁶A. V., And thy teachers. Either the princes, the interpreters of the king, are meant, or the Levites, the interpreters of the priests. Some explain אביך by thy teachers. Comp. 2 Kgs. 12:13; Gen. 4:21; 45:8, and מליציך by thy pupils. As to מליץ interpreter, comp. Gen. 42:23

And I profane the holy princes because of your iniquities.

The princes of the sanctuary. The priests; comp. 1 Chron. 24:5

Yet now hear, etc. This evil I have brought upon thee for thy wickedness,