Isa 13:7-16 | Clarke

‏ Isaiah 13:7-16

Verse 8

And they shall be afraid "And they shall be terrified" - I join this verb, ונבהלו venibhalu, to the preceding verse, with the Syriac and Vulgate.

Pangs and sorrows shall take hold on them "Pangs shall seize them" - The Septuagint, Syriac, and Chaldee read יאחזום yochezum, instead of יאחזון yochezun, which does not express the pronoun then, necessary to the sense. Verse 10

For the stars of heaven "Yea, the stars of heaven" - The Hebrew poets, to express happiness, prosperity, the instauration and advancement of states, kingdoms, and potentates, make use of images taken from the most striking parts of nature, from the heavenly bodies, from the sun, moon, and stars: which they describe as shining with increased splendor, and never setting. The moon becomes like the meridian sun, and the sun's light is augmented sevenfold; (see Isa 30:26); new heavens and a new earth are created, and a brighter age commences. On the contrary, the overflow and destruction of kingdoms is represented by opposite images. The stars are obscured, the moon withdraws her light, and the sun shines no more! The earth quakes, and the heavens tremble; and all things seem tending to their original chaos, See Joe 2:10; Joe 3:15, Joe 3:16; Amo 8:9; Mat 24:29; and De S. Poes. Herb. Prael. 6 et IX.

And the moon shall not cause her light to shine - This in its farther reference may belong to the Jewish polity, both in Church and state, which should be totally eclipsed, and perhaps shine no more in its distinct state for ever. Verse 11

I will punish the world "I will visit the world" - That is, the Babylonish empire; as η οικουμενη, for the Roman empire, or for Judea, Luk 2:1; Act 11:28. So the universus orbis Romanus, for the Roman empire; Salvian. lib. 5 Minos calls Crete his world: "Creten, quae meus est orbis," Ovid. Metamorph. 8:9. Verse 12

I will make a man more precious than fine gold-wedge of Ophir - The Medes and Persians will not be satisfied with the spoils of the Babylonians. They seek either to destroy or enslave them; and they will accept no ransom for any man - either for אנוש enosh, the poor man, or for אדם adam, the more honorable person. All must fall by the sword, or go into captivity together; for the Medes, (Isa 13:17), regard not silver, and delight not in gold. Verse 14 "And the remnant" - Here is plainly a defect in this sentence, as it stands in the Hebrew text; the subject of the proposition is lost. What is it that shall be like a roe chased? The Septuagint happily supply it, οἱ καταλελειμμενοι, שאר shear, the remnant. A MS. here supplies the word יושב yosheb, the inhabitant; which makes a tolerably good sense; but I much prefer the reading of the Septuagint.

They shall - turn "They shall look" - That is, the forces of the king of Babylon, destitute of their leader, and all his auxiliaries, collected from Asia Minor, and other distant countries, shall disperse and flee to their respective homes. Verse 15

Every one that is found "Every one that is overtaken" - That is, none shall escape from the slaughter; neither they who flee singly, dispersed and in confusion; nor they who endeavor to make their retreat in a more regular manner, by forming compact bodies: they shall all be equally cut off by the sword of the enemy. The Septuagint have understood it in this sense, which they have well expressed: - Ὁς γαρ αν ἁλῳ ἡττηθησεται, Και οἱτινες συνηγμενοι εισι πεσουνται μαχαιρα. "Whosoever is caught shall be overthrown,

And all that are collected together shall fall by the sword."

Where, for ἡττηθησεται, MS. Pachom has εκκενθησεται, et οἱ Γ Cod. Marchal. in margine, et MS. 1. D. 2: εκκεντηθησεται, which seems to be right, being properly expressive of the Hebrew.