1. This appears to be another discourse, in which Isaiah threatens the city of Jerusalem. He calls it “Altar,” because the chief defense of the city was in the “Altar;” for although the citizens relied on other bulwarks, of which they had great abundance, still they placed more reliance on the…

2. But I will bring Ariel into distress. I think that ו (vau) should here be taken for a disjunctive conjunction: “And yet I will execute my judgments and take vengeance, though, by delaying them for a time, it may seem as if I had forgiven.” He next threatens that he will give them grief and…

3. And I will camp against thee round about. By the word כדור (kāddūr) he alludes to the roundness of a ball; and the expression corresponds to one commonly used, (“Je l’environneray,”) “I shall surround it.” Thus he shews that all means of escape will be cut off. And will lay siege against thee.

4. Then shalt thou be laid low. He describes scornfully that arrogance which led the Jews to despise all threatenings and admonitions, so long as they enjoyed prosperity, as is customary with all hypocrites.

5. And as the small dust. I shall first state the opinions of others, and afterwards I shall bring forward what I consider to be more probable. Almost all the commentators think that this expression denotes the enemies of the Jews; for they consider “foreigners” to mean “enemies,” and allege that…

6. From Jehovah of hosts shalt thou be visited. He next assigns the reason why all this multitude of garrisons shall be “like chaff;” and he expresses this by an opposite metaphor, for with those soldiers he contrasts the anger and “visitation of the Lord.” What is “chaff” to the flame of “a…

7. As a dream of a night-vision. This verse also I interpret differently from others; for they think that the Prophet intended to bring consolation to the godly.

8. It shall be therefore as when a hungry man dreameth. He compares the Jews to “hungry men,” who are indeed asleep, but whose empty stomach craves for food; for it is natural for men to dream about food and entertainments when they are in want of them.

9. Tarry and wonder. Isaiah follows out the same subject, and attacks more keenly the gross stupidity of the people. Instead of “tarry,” some render the term, “Be amazed;” but the view which I prefer may be thus expressed: “Though they dwell much and long on this thought, yet it will end in nothing…

10. Because Jehovah hath overpowered you with the spirit of slumber. For the purpose of shewing more clearly the source of this blindness, he attributes it to the judgment of God, who determined to punish in this manner the wickedness of the people.

11. Therefore every vision hath become to you. The Prophet expresses still more clearly what he had formerly said, that the blindness of the Jews will be so great that, though the Lord enlightens them by the clearest light of his word, they will understand nothing.

13. Therefore the Lord saith. The Prophet shews that the Lord, in acting with such severity towards his people, will proceed on the most righteous grounds; though it was a severe and dreadful chastisement that their minds should be stupefied by the hand of God.

14. Therefore, behold, I add to do. He threatens that he will punish by blinding not only the ignorant or the ordinary ranks, but those wise men who were held in admiration by the people.

15. Woe to them that conceal themselves from Jehovah. The Prophet again exclaims against those wicked and profane despisers of God, whom he formerly called לצים, (lētzīm) “scorners,” who think that they have no other way of being wise than to be skilful in mocking God.

16. Is your turning reckoned like potter’s clay! There are various ways of explaining this verse, and, indeed, there is some difficulty on account of the two particles, אם (ĭm) and כי (kī).

17. Is it not yet a little while? The Lord now declares that he will make those wicked men to know who they are; as if he had said, “You are now asleep in your pride, but I shall speedily awake you.” Men indulge themselves, till they feel the powerful hand of God; and therefore the Prophet…

18. And in that day shall the deaf hear. He promises that the Church of God, as we have said, shall still be preserved amidst those calamities. Though the world be shaken by innumerable tempests, and tossed up and down, and though heaven and earth shall mingle, yet the Lord will preserve the…

19. Then shall the humble again take joy in Jehovah. Such is my translation of this passage, while others render it, “They shall add,” or “continue to rejoice;” for the Prophet describes not a “joy” which is continued but rather a “joy” which is new.

20. For the violent man is brought to nought. He states more clearly what we have already mentioned in the former verse, namely, that the restoration of the Church consists in this, that the Lord raises up those who are cast down, and has compassion on the poor.

21. That make a man an offender for a word. We have formerly stated who were the persons with whom the Prophet had to do, namely, with hypocrites and profane scorners, who set at nought all the reproofs and threatenings of the Prophets, and who wished to frame a God according to their own fancy.

22. Therefore thus saith Jehovah. This is the conclusion of the former statement; for he comforts the people, that they may not despair in that wretched and miserable condition to which they shall be reduced.

23. Because, when he shall see his children. The particle כי (kī) is here used in its natural and original meaning of for or because. The Prophet assigns the reason why the disgrace of Israel shall be taken away.

24. Then shall the erring in spirit learn wisdom. He again repeats that promise which he formerly noticed briefly; for so long as the understandings of men shall be struck with ignorance and blindness, even though they enjoy abundance of every kind of blessings, yet they are always surrounded and…