Isa 32:4 | KD | STEP | The second is an opened understanding, following upon the ban of hardening. “And the eyes of the seeing no more are closed, and the ears of the hearing attend. And the heart of the hurried understands to know, and the tongue of stammerers speaks clear things with readiness.” It is not physical miracles that are predicted here, but a spiritual change. The present judgment of hardening will be repealed: this is what affirms. The spiritual defects, from which many suffer who do not belong to the worst, will be healed: this is the statement in Isa 32:4. The form תּשׁעינה is not the future of שׁעה here, as in ; ; (in the sense of, they will no longer stare about restlessly and without aim), but of שׁעה = שׁעע, a metaplastic future of the latter, in the sense of, to be smeared over to closed (see ; ; cf., tach in ). On qâshabh (the kal of which is only met with here), see at Isa 21:7. The times succeeding the hardening, of which Isaiah is speaking here, are “the last times,” as clearly shows; though it does not therefore follow that the king mentioned in (as in Isa 11:1.) is the Messiah Himself. In the prophet merely affirms, that Israel as a national commonwealth will then be governed in a manner well pleasing to God; here he predicts that Israel as a national congregation will be delivered from the judgment of not seeing with seeing eyes, and not hearing with hearing ears, and that it will be delivered from defects of weakness also. The nimhârı̄m are those that fall headlong, the precipitate, hurrying, or rash; and the עלּגים, stammerers, are not scoffers (Isa 28:7., ), as Knobel and Drechsler maintain, but such as are unable to think and speak with distinctness and certainty, more especially concerning the exalted things of God. The former would now have the gifts of discernment ( yâbhı̄n ), to perceive things in their true nature, and to distinguish under all circumstances that which is truly profitable ( lâda‛ath ); the latter would be able to express themselves suitably, with refinement, clearness, and worthiness. Tsachōth (old ed. tsâchōth ) signifies that which is light, transparent; not merely intelligible, but refined and elegant. תּמהר gives the adverbial idea to ledabbēr (Ewald, §§285, a ).

‏ Isaiah 32:4

The second is an opened understanding, following upon the ban of hardening. “And the eyes of the seeing no more are closed, and the ears of the hearing attend. And the heart of the hurried understands to know, and the tongue of stammerers speaks clear things with readiness.” It is not physical miracles that are predicted here, but a spiritual change. The present judgment of hardening will be repealed: this is what Isa 32:3 affirms. The spiritual defects, from which many suffer who do not belong to the worst, will be healed: this is the statement in Isa 32:4. The form תּשׁעינה is not the future of שׁעה here, as in Isa 31:1; Isa 22:4; Isa 17:7-8 (in the sense of, they will no longer stare about restlessly and without aim), but of שׁעה = שׁעע, a metaplastic future of the latter, in the sense of, to be smeared over to closed (see Isa 29:9; Isa 6:10; cf., tach in Isa 44:18). On qâshabh (the kal of which is only met with here), see at Isa 21:7. The times succeeding the hardening, of which Isaiah is speaking here, are “the last times,” as Isa 6:1-13 clearly shows; though it does not therefore follow that the king mentioned in Isa 32:1 (as in Isa 11:1.) is the Messiah Himself. In Isa 32:1 the prophet merely affirms, that Israel as a national commonwealth will then be governed in a manner well pleasing to God; here he predicts that Israel as a national congregation will be delivered from the judgment of not seeing with seeing eyes, and not hearing with hearing ears, and that it will be delivered from defects of weakness also. The nimhârı̄m are those that fall headlong, the precipitate, hurrying, or rash; and the עלּגים, stammerers, are not scoffers (Isa 28:7., Isa 19:20), as Knobel and Drechsler maintain, but such as are unable to think and speak with distinctness and certainty, more especially concerning the exalted things of God. The former would now have the gifts of discernment (yâbhı̄n), to perceive things in their true nature, and to distinguish under all circumstances that which is truly profitable (lâda‛ath); the latter would be able to express themselves suitably, with refinement, clearness, and worthiness. Tsachōth (old ed. tsâchōth) signifies that which is light, transparent; not merely intelligible, but refined and elegant. תּמהר gives the adverbial idea to ledabbēr (Ewald, §§285,a).