Isa 30:18 | KD | STEP | The prophet now proceeds with ולכן, to which we cannot give any other meaning than et propterea , which it has everywhere else. The thought of the prophet is the perpetually recurring one, that Israel would have to be reduced to a small remnant before Jehovah would cease from His wrath. “And therefore will Jehovah wait till He inclines towards you, and therefore will He withdraw Himself on high till He has mercy upon you; for Jehovah is a God of right, salvation to those who wait for Him.” In other places lâkhēn (therefore) deduces the punishment from the sin; here it infers, from the nature of the punishment, the long continuance of the divine wrath. Chikkâh , to wait, connected as it is here with Lamed , has at least the idea, if not the actual signification, of delay (as in 2Ki 9:3; compare ). This helps to determine the sense of yârūm , which does not mean, He will show Himself exalted as a judge, that through judgment He may render it possible to have mercy upon you (which is too far-fetched a meaning); but, He will raise Himself up, so as to be far away (cf., Num 16:45, “Get you up from among this congregation;” and , mârōm = “far above,” as far as heaven, out of his sight), that thus (after having for a long time withdrawn His gracious presence; cf., Hos 5:6) He may bestow His mercy upon you. A dark prospect, but only alarming to unbelievers. The salvation at the remotest end of the future belongs to believers even now. This is affirmed in the word 'ashrē (blessed), which recalls Psa 2:12. The prophet uses châkhâh in a very significant double sense here, just as he did nuus a short time before. Jehovah is waiting for the time when He can show His favour once more, and blessed are they who meet His waiting with their own waiting.

‏ Isaiah 30:18

The prophet now proceeds with ולכן, to which we cannot give any other meaning than et propterea, which it has everywhere else. The thought of the prophet is the perpetually recurring one, that Israel would have to be reduced to a small remnant before Jehovah would cease from His wrath. “And therefore will Jehovah wait till He inclines towards you, and therefore will He withdraw Himself on high till He has mercy upon you; for Jehovah is a God of right, salvation to those who wait for Him.” In other places lâkhēn (therefore) deduces the punishment from the sin; here it infers, from the nature of the punishment, the long continuance of the divine wrath. Chikkâh, to wait, connected as it is here with Lamed, has at least the idea, if not the actual signification, of delay (as in 2Ki 9:3; compare Job 32:4). This helps to determine the sense of yârūm, which does not mean, He will show Himself exalted as a judge, that through judgment He may render it possible to have mercy upon you (which is too far-fetched a meaning); but, He will raise Himself up, so as to be far away (cf., Num 16:45, “Get you up from among this congregation;” and Psa 10:5, mârōm = “far above,” as far as heaven, out of his sight), that thus (after having for a long time withdrawn His gracious presence; cf., Hos 5:6) He may bestow His mercy upon you. A dark prospect, but only alarming to unbelievers. The salvation at the remotest end of the future belongs to believers even now. This is affirmed in the word 'ashrē (blessed), which recalls Psa 2:12. The prophet uses châkhâh in a very significant double sense here, just as he did nuus a short time before. Jehovah is waiting for the time when He can show His favour once more, and blessed are they who meet His waiting with their own waiting.