이사야 62:10의 인용 해설

and he cleared it of stones Heb. וַיְסַקְלֵהוּ. He cleared it of the stones that are detrimental to the vines, comp. (infra 62:10) “Clear of stones (סַקְּלוֹ מֵאֶבֶן).”

לדשנו means TO REMOVE ITS ASHES in them. That is exactly as Onkelos translated it: למספי קטמה, to remove the ashes into them. For although in its primary sense דַּשֵּׁן would mean to cover with ashes, it has also the meaning of removing the ashes, for there are in the Hebrew language certain expressions with the peculiarity that the same word changes in meaning so as to be used to denote both “construction” and “destruction,” (having a positive and a negative meaning). Examples are: (Psalms 80:10) “and didst cause it to take deep root (ותשרש)”; (Job 5:3) “I have seen the foolish taking root (משריש),” whilst we have its opposite (negative) meaning in, (Job 31:12) “and thou wouldst root out (תשרש) all my increase.” Similar to it is, (Isaiah 17:6) “in the utmost fruitful branches (בסעיפיה),” and its opposite, (Isaiah 10:33) “The Lord of hosts shall מסעף”, i. e. shall lop off the branches thereof. Similar to it is also (Jeremiah 50:17) “And this last person עִצְּמוֹ” — “has broken his bones” although the primary meaning of עצם is to be strongboned. Similar to it is, (1 Kings 21:13) “and stoned him with stones (ויסקלהו)” i. e. heaped up stones above him, and its opposite is, (Isaiah 62:10) “סקלו the stones” — i. e. remove its stones; and so, too, (Isaiah 5:2) “And he fenced it and gathered out the stones thereof (ויסקלהו).” Thus here, also, לדשנו means to remove its ashes. In 0. F. à discendrer.

Selah: – The majority of commentators say of the word Selah that it is equivalent to לעולם (“for ever”); and so Jonathan renders it in the Prayer of Habakkuk (3:3, 9, 13) for ever (לעלמין). And in this sense the word is common in our prayers. And the learned Rabbi Abraham ben Ezra – may the memory of the just be blessed! – has interpreted (ad loc.) that it is equivalent to אמת (truth). For myself, I say it is not a significant word. And it is to be interpreted as having the meaning “lifting up” (of the musical accompaniment) from (the passage) “cast up, cast up (סלו) the way” (Is. 62:10), signifying that at the point where this word is mentioned and read there was a raising of the sound of the music (מזמור). And the proof is in the fact that it is not found except in this book and in the Prayer of Habakkuk, which was a song (accompanied by music), as is written also there (3:19), “For the chief musician on my stringed instruments.”

Raise up over us Heb. נסה Raise up over us for a banner the light of Your countenance, an expression of (Isa. 62:10): “lift up a banner (נס)”;(ibid. 49:22), “I will raise My standard (נסי).” Another interpretation: נסה is reflordir(?) (resplendir) in Old French, gleam, as (Zech. 9:16), “crown stones gleam (מתנוססות).” But I do not envy them, for joy has been given into my heart from the time that the corn and the wine of the nations have increased. I am confident that if those who anger Him [have] such [tranquility], how much more will those who perform His will have it in the future, which is the day of the reception of their reward!

Trampled. He trampled and trod, an expression of, “pave, pave סֹלּוּ the road.”⁵¹Yeshayahuu 62:10.

נסות has the sense of exalting and greatness, of similar meaning and root to, (Isaiah 62:10) “Lift up an ensign (נס)”; (Isaiah 49:22) “I will lift up my standard (נסי)”; (Isaiah 30:17) “as an ensign (כנס) on a hill” — and an ensign is called נס because it is something raised on high.

A ramp. A heap of earth to raise a mount upon which to stand to wage war against the city, and because one presses it down and beats it with sticks and sledge hammers, so that it becomes trodden and pressed down with strength, it is called סוללה, an expression of, “Beat down [=סולו], beat down [=סולו] the highway.”²⁸Yeshayohu 62:10. See also II Shmuel 20:15.