Isa 65:7 | KD | STEP | The justice of God will not rest till it has procured for itself the fullest satisfaction. “Behold, it is written before me: I will not keep silence without having recompensed, and I will recompense into their bosom. Your offences, and the offences of your fathers together, saith Jehovah, that they have burned incense upon the mountains, and insulted me upon the hills, and I measure their reward first of all into their bosom.” Vitringa has been misled by such passages as ; ; , in which kâthabh ( kittēbh ) is used to signify a written decree, and understands by khethūbhâh the sentence pronounced by God; but the reference really is to their idolatrous conduct and contemptuous defiance of the laws of God. This is ever before Him, written in indelible characters, waiting for the day of vengeance; for, according to the figurative language of Scripture, there are heavenly books, in which the good and evil works of men are entered. And this agrees with what follows: “I will not be silent, without having first repaid,” etc. The accentuation very properly places the tone upon the penultimate of the first shillamtı̄ as being a pure perfect, and upon the last syllable of the second as a perf. consec. אם כּי preceded by a future and followed by a perfect signifies, “but if (without having) first,” etc. ( ; ; ; Rth 3:18; cf., Jdg 15:7). The original train of thought was, “I will not keep silence, for I shall first of all keep silence when,” etc. Instead of ‛al chēqâm , “Upon their bosom,” we might have 'el chēqâm , into their bosom, as in ; Psa 79:12. In the keri really has 'el instead of ‛al , whilst in the chethib is ‛al without any keri (for the figure itself, compare , “into your bosom”). The thing to be repaid follows in ; it is not governed, however, by shillamtı̄ , as the form of the address clearly shows, but by 'ăshallēm understood, which may easily be supplied. Whether 'ăsher is to be taken in the sense of qui or quod (that), it is hardly possible to decide; but the construction of the sentence favours the latter. Sacrificing “upon mountains and hills” (and, what is omitted, here, “under every green tree”) is the well-known standing phrase used to describe the idolatry of the times preceding the captivity (cf., ; Hos 4:13; ). וּמדּתי points back to veshillamtı̄ in , after the object has been more precisely defined. Most of the modern expositors take ראשׁנה פעלּתם together, in the sense of “their former wages,” i.e., the recompense previously deserved by their fathers. But in this case the concluding clause would only affirm, by the side of , that the sins of the fathers would be visited upon them. Moreover, this explanation has not only the accents against it, but also the parallel in (see Hitzig), which evidently stands in a reciprocal relation to the passage before us. Consequently ri'shōnâh must be an adverb, and the meaning evidently is, that the first thing which Jehovah had to do by virtue of His holiness was to punish the sins of the apostate Israelites; and He would so punish them that inasmuch as the sins of the children were merely the continuation of the fathers’ sins, the punishment would be measured out according to the desert of both together.

‏ Isaiah 65:7

The justice of God will not rest till it has procured for itself the fullest satisfaction. “Behold, it is written before me: I will not keep silence without having recompensed, and I will recompense into their bosom. Your offences, and the offences of your fathers together, saith Jehovah, that they have burned incense upon the mountains, and insulted me upon the hills, and I measure their reward first of all into their bosom.” Vitringa has been misled by such passages as Isa 10:1; Job 13:26; Jer 22:30, in which kâthabh (kittēbh) is used to signify a written decree, and understands by khethūbhâh the sentence pronounced by God; but the reference really is to their idolatrous conduct and contemptuous defiance of the laws of God. This is ever before Him, written in indelible characters, waiting for the day of vengeance; for, according to the figurative language of Scripture, there are heavenly books, in which the good and evil works of men are entered. And this agrees with what follows: “I will not be silent, without having first repaid,” etc. The accentuation very properly places the tone upon the penultimate of the first shillamtı̄ as being a pure perfect, and upon the last syllable of the second as a perf. consec. אם כּי preceded by a future and followed by a perfect signifies, “but if (without having) first,” etc. (Isa 55:10; Gen 32:27; Lev 22:6; Rth 3:18; cf., Jdg 15:7). The original train of thought was, “I will not keep silence, for I shall first of all keep silence when,” etc. Instead of ‛al chēqâm, “Upon their bosom,” we might have 'el chēqâm, into their bosom, as in Jer 32:18; Psa 79:12. In Isa 65:7 the keri really has 'el instead of ‛al, whilst in Isa 65:9 the chethib is ‛al without any keri (for the figure itself, compare Luk 6:38, “into your bosom”). The thing to be repaid follows in Isa 65:7; it is not governed, however, by shillamtı̄, as the form of the address clearly shows, but by 'ăshallēm understood, which may easily be supplied. Whether 'ăsher is to be taken in the sense of qui or quod (that), it is hardly possible to decide; but the construction of the sentence favours the latter. Sacrificing “upon mountains and hills” (and, what is omitted, here, “under every green tree”) is the well-known standing phrase used to describe the idolatry of the times preceding the captivity (cf., Isa 57:7; Hos 4:13; Eze 6:13). וּמדּתי points back to veshillamtı̄ in Isa 65:6, after the object has been more precisely defined. Most of the modern expositors take ראשׁנה פעלּתם together, in the sense of “their former wages,” i.e., the recompense previously deserved by their fathers. But in this case the concluding clause would only affirm, by the side of Isa 65:7, that the sins of the fathers would be visited upon them. Moreover, this explanation has not only the accents against it, but also the parallel in Jer 16:18 (see Hitzig), which evidently stands in a reciprocal relation to the passage before us. Consequently ri'shōnâh must be an adverb, and the meaning evidently is, that the first thing which Jehovah had to do by virtue of His holiness was to punish the sins of the apostate Israelites; and He would so punish them that inasmuch as the sins of the children were merely the continuation of the fathers’ sins, the punishment would be measured out according to the desert of both together.