Isa 45:8 | KD | STEP | In the prospect of this ultimate and saving purpose of the mission of Cyrus, viz., the redemption of Israel and the conversion of the heathen, heaven and earth are now summoned to bring forth and pour down spiritual blessings in heavenly gifts, according to the will and in the power of Jehovah, who has in view a new spiritual creation. “Cause to trickle down, ye heavens above, and let the blue sky rain down righteousness; let the earth open, and let salvation blossom, and righteousness; let them sprout together: I Jehovah have created it.” What the heavens are to cause to trickle down, follows as the object to יזּלוּ. And what is to flower when the earth opens ( pâthach as in ; compare aprilis and the Neo-Greek anoixis , spring), is salvation and righteousness. But tzedek (righteousness) is immediately afterwards the object of a new verb; so that וּצדקה ישׁע, which are thought of as combined, as the word יחד (together) shows, are uncoupled in the actual expression. Knobel expresses a different opinion, and assumes that ישׁע is regarded as a collective noun, and therefore construed with a plural, like אמרּה in , and חמדה in Hag 2:7. But the use of yachad (together) favours the other interpretation. The suffix of בּראתיו points to this fulness of righteousness and salvation. It is a creation of Jehovah Himself. Heaven and earth, when co-operating to effect this, are endowed with their capacity through Him from whom cometh every good and perfect gift, and obey now, as at the first, His creative fiat. This “rorate caeli desuper et nubes pluant justum,” as the Vulgate renders it, is justly regarded as an old advent cry.

‏ Isaiah 45:8

In the prospect of this ultimate and saving purpose of the mission of Cyrus, viz., the redemption of Israel and the conversion of the heathen, heaven and earth are now summoned to bring forth and pour down spiritual blessings in heavenly gifts, according to the will and in the power of Jehovah, who has in view a new spiritual creation. “Cause to trickle down, ye heavens above, and let the blue sky rain down righteousness; let the earth open, and let salvation blossom, and righteousness; let them sprout together: I Jehovah have created it.” What the heavens are to cause to trickle down, follows as the object to יזּלוּ. And what is to flower when the earth opens (pâthach as in Psa 106:17; compare aprilis and the Neo-Greek anoixis, spring), is salvation and righteousness. But tzedek (righteousness) is immediately afterwards the object of a new verb; so that וּצדקה ישׁע, which are thought of as combined, as the word יחד (together) shows, are uncoupled in the actual expression. Knobel expresses a different opinion, and assumes that ישׁע is regarded as a collective noun, and therefore construed with a plural, like אמרּה in Psa 119:103, and חמדה in Hag 2:7. But the use of yachad (together) favours the other interpretation. The suffix of בּראתיו points to this fulness of righteousness and salvation. It is a creation of Jehovah Himself. Heaven and earth, when co-operating to effect this, are endowed with their capacity through Him from whom cometh every good and perfect gift, and obey now, as at the first, His creative fiat. This “rorate caeli desuper et nubes pluant justum,” as the Vulgate renders it, is justly regarded as an old advent cry.