Isaiah 18:1

Is 18:1-7. Isaiah announces the overthrow of Sennacherib's hosts and desires the Ethiopian ambassadors, now in Jerusalem, to bring word of it to their own nation; and he calls on the whole world to witness the event (Is 18:3). As Is 17:12-14 announced the presence of the foe, so Is 18:1-7 foretells his overthrow. 1. Woe--The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (Is 55:1; Zec 2:6): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies. shadowing with wings--rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in Is 18:2; the word "rivers," in the parallelism, also favors it; so the Septuagint and Chaldee [Ewald]. "Land of the clanging sound of wings," that is, armies, as in Is 8:8; the rendering "bark," or "ship," is rather dubious [Maurer]. The armies referred to are those of Tirhakah, advancing to meet the Assyrians (Is 37:9). In English Version, "shadowing" means protecting--stretching out its wings to defend a feeble people, namely, the Hebrews [Vitringa]. The Hebrew for "wings" is the same as for the idol Cneph, which was represented in temple sculptures with wings (Psa 91:4). beyond--Meroe, the island between the "rivers" Nile and Astaboras is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah" in the inscriptions. This island region was probably the chief part of Queen Candace's kingdom (Ac 8:27). For "beyond" others translate less literally "which borderest on." Ethiopia--literally, "Cush." Horsley is probably right that the ultimate and fullest reference of the prophecy is to the restoration of the Jews in the Holy Land through the instrumentality of some distant people skilled in navigation (Is 18:2; Is 60:9, 10; Psa 45:15; 68:31; Zep 3:10). Phoenician voyagers coasting along would speak of all Western remote lands as "beyond" the Nile's mouths. "Cush," too, has a wide sense, being applied not only to Ethiopia, but Arabia-Deserta and Felix, and along the Persian Gulf, as far as the Tigris (Ge 2:13).

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Introduction

This chapter contains a very obscure prophecy; possibly designed to give the Jews, and perhaps the Egyptians, whose country is supposed to be meant, Isa 18:1, Isa 18:2, and with whom many Jews resided, an indignation of God's interposition in favor of Sion, Isa 18:3, Isa 18:4; and of his counsels in regard to the destruction of their common enemy, Sennacherib, whose vast army, just as he thought his projects ripe, and ready to be crowned with success, Isa 18:5, should become a prey to the beasts of the field, and to the fowls of heaven, Isa 18:6; and that Egypt should be grateful to God for the deliverance vouchsafed her, Isa 18:7. This is one of the most obscure prophecies in the whole Book of Isaiah. The subject of it, the end and design of it, the people to whom it is addressed, the history to which it belongs, the person who sends the messengers, and the nation to whom the messengers are sent, are all obscure and doubtful. - L. Verse 1 Wo to the land - הוי ארץ hoi arets! This interjection should be translated ho! for it is properly a particle of calling: Ho, land! Attend! Give ear! Shadowing with wings "The winged cymbal" - צלצל כנפים tsiltsal kenaphayim. I adopt this as the most probable of the many interpretations that have been given of these words. It is Bochart's: see Phaleg, 4:2. The Egyptian sistrum is expressed by a periphrasis; the Hebrews had no name for it in their language, not having in use the instrument itself. The cymbal they had was an instrument in its use and sound not much unlike the sistrum; and to distinguish it from the sistrum, they called it the cymbal with wings. The cymbal was a round hollow piece of metal, which, being struck against another, gave a ringing sound: the sistrum was a round instrument, consisting of a broad rim of metal, through which from side to side ran several loose laminae or small rods of metal, which being shaken, gave a like sound. These, projecting on each side, had somewhat the appearance of wings; or might be very properly expressed by the same word which the Hebrews used for wings, or for the extremity, or a part of any thing projecting. The sistrum is given in a medal of Adrian, as the proper attribute of Egypt. See Addison on Medals, Series 3. No. 4; where the figure of it may be seen. The frame of the sistrum was in shape rather like the ancient lyre; it was not round. If we translate shadowing with wings, it may allude to the multitude of its vessels, whose sails may be represented under the notion of wings. The second verse seems to support this interpretation. Vessels of bulrushes, גמא gome, or rather the flag papyrus, so much celebrated as the substance on which people wrote in ancient times, and from which our paper is denominated. The sails might have been made of this flag: but whole canoes were constructed from it. Mat sails are used to the present day in China. The Vulgate fully understood the meaning of the word, and has accordingly translated, in vasis papyri, "in vessels of papyrus." Reshi vesselis. - Old MS. Bib. This interpretation does not please Bp. Lowth, and for his dissent he gives the following reasons: - In opposition to other interpretations of these words which have prevailed, it may be briefly observed that צלצל tsiltsel is never used to signify shadow, nor is כנף canaph applied to the sails of ships. If, therefore, the words are rightly interpreted the winged cymbal, meaning the sistrum, Egypt must be the country to which the prophecy is addressed. And upon this hypothesis the version and explanation must proceed. I farther suppose, that the prophecy was delivered before Sennacherib's return from his Egyptian expedition, which took up three years; and that it was designed to give to the Jews, and perhaps likewise to the Egyptians, an intimation of God's counsels in regard to the destruction of their great and powerful enemy. Which is beyond the rivers of Ethiopia "Which borders on the rivers of Cush" - What are the rivers of Cush? whether the eastern branches of the lower Nile, the boundary of Egypt towards Arabia, or the parts of the upper Nile towards Ethiopia, it is not easy to determine. The word מעבר meeber signifies either on this side or on the farther side: I have made use of the same kind of ambiguous expression in the translation.

Adam Clarke, 1831 · public domain

God's care for his people; and the increase of the church. This chapter is one of the most obscure in Scripture, though more of it probably was understood by those for whose use it was first intended, than by us now. Swift messengers are sent by water to a nation marked by Providence, and measured out, trodden under foot. God's people are trampled on; but whoever thinks to swallow them up, finds they are cast down, yet not deserted, not destroyed. All the dwellers on earth must watch the motions of the Divine Providence, and wait upon the directions of the Divine will. God gives assurance to his prophet, and by him to be given to his people. Zion is his rest for ever, and he will look after it. He will suit to their case the comforts and refreshments he provides for them; they will be acceptable, because seasonable. He will reckon with his and their enemies; and as God's people are protected at all seasons of the year, so their enemies are exposed at all seasons. A tribute of praise should be brought to God from all this. What is offered to God, must be offered in the way he has appointed; and we may expect him to meet us where he records his name. Thus shall the nations of the earth be convinced that Jehovah is the God, and Israel is his people, and shall unite in presenting spiritual sacrifices to his glory. Happy are those who take warning by his judgment on others, and hasten to join him and his people. Whatever land or people may be intended, we are here taught not to think that God takes no care of his church, and has no respect to the affairs of men, because he permits the wicked to triumph for a season. He has wise reasons for so doing, which we cannot now understand, but which will appear at the great day of his coming, when he will bring every work into judgment, and reward every man according to his works.

Matthew Henry, 1706 · public domain