Isa 25:1-5 | KD | STEP | The first echo is , or more precisely -5. The prophet, whom we already know as a psalmist from , now acts as choral leader of the church of the future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a defence and shield against its tyranny towards His oppressed church. “Jehovah, Thou art my God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from afar, sincerity, truth. For Thou hast turned it from a city into a heap of stones, the steep castle into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever. Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a storm of rain against a wall. Like the burning of the sun in a parched land, Thou subduest the noise of the barbarians; ( like ) the burning of the sun through the shadow of a cloud, the triumphal song of violent ones was brought low.” The introductory clause is to be understood as in : Jehovah ( voc. ), my God art Thou. “ Thou hast wrought wonders: ” this is taken from (as in ; ; like , from ). The wonders which are now actually wrought are “ counsels from afar ” ( mērâcōk ), counsels already adopted afar off, i.e., long before, thoughts of God belonging to the olden time; the same ideal view as in ; (a parallel which coincides with our passage on every side), and, in fact, throughout the whole of the second part. It is the manifold “counsel” of the Holy One of Israel ( ; ; , ; ; ) which displays its wonders in the events of time. To the verb עשׂית we have also a second and third object, viz., אמן אמוּנה. It is a common custom with Isaiah to place derivatives of the same word side by side, for the purpose of giving the greatest possible emphasis to the idea ( ; ). אמוּנה indicates a quality, אמן in actual fact. What He has executed is the realization of His faithfulness, and the reality of His promises. The imperial city is destroyed. Jehovah, as the first clause which is defined by tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of stones. The sentence has its object within itself, and merely gives prominence to the change that has been effected; the Lamed is used in the same sense as in (cf., ); the min , as in ; ; ; Isa 24:10. Mappēlâh , with kametz or tzere before the tone, is a word that can only be accredited from the book of Isaiah ( ; ). עיר, קריה, and אמרון are common parallel words in Isaiah ( ; ; ); and zârim , as in and , is the most general epithet for the enemies of the people of God. The fall of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from the mouths of the remotest nations. runs parallel with -4. Nations hitherto rude and passionate now submit to Jehovah with decorous reverence, and those that were previously oppressive ( ‛arı̄tzim , as in , in form like pârı̄tzim , shâlı̄shı̄m ) with humble fear. The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse, “for thy judgments are made manifest” ( ). דּל and אביון (cf., ; ) are names well known from the Psalms, as applying to the church when oppressed. To this church, in the distress which she had endured (לו בּצּר, as in ; , cf., ), Jehovah had proved Himself a strong castle ( mâ'ōz ; on the expression, compare ), a shelter from storm and a shade from heat (for the figures, compare ; ; ), so that the blast of the tyrants (compare ruach on ; , Ps. 76:13) was like a wall-storm, i.e., a storm striking against a wall (compare , a shoulder-stick, i.e., a stick which strikes the shoulder), sounding against it and bursting upon it without being able to wash it away ( ; ), because it was the wall of a strong castle, and this strong castle was Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness ( tzâyōn , abstract for concrete, as in , equivalent to dry land, ), and it must give way when He brings up a shady thicket ( ), namely of clouds ( ; ), so did He suddenly subdue the thundering ( shâ'on , as in ) of the hordes that stormed against His people; and the song of triumph ( zâmı̄r , only met with again in Sol 2:12) of the tyrants, which passed over the world like a scorching heat, was soon “brought low” ( ‛ânâh , in its neuter radical signification “to bend,” related to כּנע, as in ).

‏ Isaiah 25:1-5

The first echo is Isa 25:1-8, or more precisely Isa 25:1-5. The prophet, whom we already know as a psalmist from Isa 12:1-6, now acts as choral leader of the church of the future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a defence and shield against its tyranny towards His oppressed church. “Jehovah, Thou art my God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from afar, sincerity, truth. For Thou hast turned it from a city into a heap of stones, the steep castle into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever. Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a storm of rain against a wall. Like the burning of the sun in a parched land, Thou subduest the noise of the barbarians; (like)the burning of the sun through the shadow of a cloud, the triumphal song of violent ones was brought low.” The introductory clause is to be understood as in Psa 118:28 : Jehovah (voc.), my God art Thou. “Thou hast wrought wonders:” this is taken from Exo 15:11 (as in Psa 77:15; Psa 78:12; like Isa 12:2, from Exo 15:2). The wonders which are now actually wrought are “counsels from afar” (mērâcōk), counsels already adopted afar off, i.e., long before, thoughts of God belonging to the olden time; the same ideal view as in Isa 22:11; Isa 37:26 (a parallel which coincides with our passage on every side), and, in fact, throughout the whole of the second part. It is the manifold “counsel” of the Holy One of Israel (Isa 5:19; Isa 14:24-27; Isa 19:12, Isa 19:17; Isa 23:8; Isa 28:29) which displays its wonders in the events of time. To the verb עשׂית we have also a second and third object, viz., אמן אמוּנה. It is a common custom with Isaiah to place derivatives of the same word side by side, for the purpose of giving the greatest possible emphasis to the idea (Isa 3:1; Isa 16:6). אמוּנה indicates a quality, אמן in actual fact. What He has executed is the realization of His faithfulness, and the reality of His promises. The imperial city is destroyed. Jehovah, as the first clause which is defined by tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of stones. The sentence has its object within itself, and merely gives prominence to the change that has been effected; the Lamed is used in the same sense as in Isa 23:13 (cf., Isa 37:26); the min, as in Isa 7:8; Isa 17:1; Isa 23:1; Isa 24:10. Mappēlâh, with kametz or tzere before the tone, is a word that can only be accredited from the book of Isaiah (Isa 17:1; Isa 23:13). עיר, קריה, and אמרון are common parallel words in Isaiah (Isa 1:26; Isa 22:2; Isa 32:13-14); and zârim, as in Isa 1:7 and Isa 29:5, is the most general epithet for the enemies of the people of God. The fall of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from the mouths of the remotest nations. Isa 25:3 runs parallel with Rev 15:3-4. Nations hitherto rude and passionate now submit to Jehovah with decorous reverence, and those that were previously oppressive (‛arı̄tzim, as in Isa 13:11, in form like pârı̄tzim, shâlı̄shı̄m) with humble fear. The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse, “for thy judgments are made manifest” (Rev 15:4). דּל and אביון (cf., Isa 14:30; Isa 29:19) are names well known from the Psalms, as applying to the church when oppressed. To this church, in the distress which she had endured (לו בּצּר, as in Isa 26:16; Isa 63:9, cf., Isa 33:2), Jehovah had proved Himself a strong castle (mâ'ōz; on the expression, compare Isa 30:3), a shelter from storm and a shade from heat (for the figures, compare Isa 4:6; Isa 32:2; Isa 16:3), so that the blast of the tyrants (compare ruach on Isa 30:28; Isa 33:11, Ps. 76:13) was like a wall-storm, i.e., a storm striking against a wall (compare Isa 9:3, a shoulder-stick, i.e., a stick which strikes the shoulder), sounding against it and bursting upon it without being able to wash it away (Isa 28:17; Psa 62:4), because it was the wall of a strong castle, and this strong castle was Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness (tzâyōn, abstract for concrete, as in Isa 32:2, equivalent to dry land, Isa 41:18), and it must give way when He brings up a shady thicket (Jer 4:29), namely of clouds (Exo 19:9; Psa 18:12), so did He suddenly subdue the thundering (shâ'on, as in Isa 17:12) of the hordes that stormed against His people; and the song of triumph (zâmı̄r, only met with again in Sol 2:12) of the tyrants, which passed over the world like a scorching heat, was soon “brought low” (‛ânâh, in its neuter radical signification “to bend,” related to כּנע, as in Isa 31:4).