All agree that this prophecy has reference to the time yet to come, notwithstanding the passage Depart ye, etc. (ver. 11), which is adduced by R. Moses Hakkohen, though in error, as I shall prove, in answer to this opinion. How could this prophecy be referred to the deliverance and return of the captives in Babylon, when it is said, the uncircumcised and unclean shall no more come unto thee (ver. 1.); for this is as the waters of Noah, etc. (54:1); thus have I sworn (ibid.); such expressions characterise an irrevocable decree.¹

footnotes: ¹ Since these prophecies are described as irrevocable decrees, but have not been verified at the return of the Israelites from the Babylonian exile, they are still to be fulfilled, and refer therefore to the days of Messiah.

לא יוסיף יבוא Shall no more come. As to יבוא and יוסיף following each other without conjunction, comp: אל תרבו תדברו talk no more. The conjunction שֶׁ ² is omitted by poetical license.³

footnotes: ² That is אֲשֶׁר; I. E. says שֶׁ, because he is more used to it than to the full form אשר, although in the Bible the syncopated form is very rare. ³ The omission of the conjunction between words and sentences is often met with in poetry or in poetical prose (oratory), but is very rare in the usual prose.

Shake thyself from the dust. It is a figurative expression. The prophet therefore⁴ continues, Arise, sit down; for Jerusalem is compared to one that has been lying down in dust.

footnotes: ⁴ The word therefore does not refer to the remark immediately preceding, but to the words of the text, Shake thyself from the dust, which imply, that she was lying in the dust.—The words sit down are to be contrasted with the lying in dust.

Loose thyself, etc. Thou wilt be no more under the dominion of another nation.

You have been sold, etc. I have sold you to the nations without receiving money for you, and so will I redeem you without giving money for you.

My people went down, etc. Many evils came over my people from the beginning; for when, long ago, they went down to Egypt to sojourn there, they were oppressed.

באפס Without cause. For nothing. And the Assyrian without cause oppressed them. This refers to the exile of the ten tribes.

מה לי פה What have I here, any more.⁵ It is an anthropomorphism. It might also mean, what reason have I to be silent,

footnotes: ⁵ After the people has been carried away into captivity.

that my people is taken away for nought by Babylon, Edom, and other nations.

ומשליו And they that rule over them, that is, the princes of Israel, or His poets; comp. המשלים they that speak in proverbs (Num. 21:27).

יהילילו Hoẇl.⁶ The ה, the characteristic of the Hiphil, is here not omitted, as is usually the case.

footnotes: ⁶ A. V., Make them to howl.

מתנאץ═מנאץ Is blasphemed. The Dagesh in נ compensates for the omitted ת.⁷

footnotes: ⁷ I. E. does not describe this form as a compound of Hithpael and Pual, but as the Hithpolel, which is a conjugation by itself, regularly formed of verbs ע״ו and ע״ע, but exceptionally of other verbs.

Therefore my people shall know my name when I shall proclaim, Behold, it is I.

How beautiful upon the mountains, etc. After I shall have helped thee, that is, after I have said, Behold, it is I, then how beautiful, etc. נאוו Are beautiful. It is Niphal of אוה to desire. Comp. תאוה desire. He who thinks that נ in נאוו is radical, is mistaken, although the root נאה to be beautiful is found in Rabbinical literature.⁸

footnotes: ⁸ Comp. the phrase לך נאה לשבח It is becoming to praise Thee, which is frequently met with in the Hebrew liturgy.

Thy God reigneth. This is the explanation of הנני behold, it is I.

קול צפיך נשאו קול יחדיו ירננו The voice of thy watchmen,¹ all of them shall lift up their voices, they shall shout,⁹ bringing good tidings to thee.

footnotes: ¹ That is, the watchmen whom thou wilt appoint for thyself, while the bearers of good tidings mentioned in the preceding verse are appointed by God. The Hebrew text has the words צופים שיש לך watchmen that are unto thee as the explanation of צופיך thy watchmen, but it is difficult to see why this possessive pronoun should require the explanatory paraphrase, more than the very many others in the Bible. The word שיש is perhaps a corruption of שים appoint, an קול צופיך is to be translated accordingly: Let there be the voice of thy own watchmen. ⁹ A. V., Thy watchmen shall lift up the voice; with the voice together shall they sing.

For they shall see, etc. For all of them shall see with their own eyes that the Lord has returned to Zion. Comp. That thou, Lord, art seen face to face (Num. 14:14)

פצחו Break forth. A poetical expression for speak. The word has the same meaning in Arabic.¹⁰

footnotes: ¹⁰ Comp. I. E. on 14:7.

Hath made bare His holy arm. He has shown His strength. It is a figure taken from the hero that slays with the strength of his arm.

אפסי The ends of. Some consider this word as hap. leg., its meaning being found from the context. According to others, it is to be compared with באפסו═באפס in his land (ver. 4); ואפסי and my land (47:8).¹¹ To others the א is prosthetic; they compare, therefore, אפס with פיסת a handful (Ps. 72:16).¹² I connect it with מי אפסים waters to the ankles (Ez. 47:3).¹³ It is not in the least surprising that the text attributes to God hand, foot, heart, and mouth; the meaning of such figures is well known. He who speaks, as well as he who is addressed, is a human being; the idea is therefore clothed in such language as can be understood by man.¹⁴

footnotes: ¹¹ The phrase אני ואפסי עוד is according to this explanation, to be translated I and my land shall remain for ever. A. V., I am, and none else beside me. According to I. E. I am, and none besides. ¹² It is difficult to see the connection between פיסת handful and אפסי ends. The latter is perhaps according to this translation to be rendered like מְלׂאׇהּ the fulness of or the inhabitants of. ¹³ The meaning of אפס is according to this explanation, ankle extremity, and אפסי ארץ the extremities of the earth, or the ends of the earth. ¹⁴ This observation is made here by I. E. as if he wanted to refute the opinion of those that try to explain here the arm of the Lord by Messiah.

Depart ye from Babylon, according to R. Moses Hakkohen. I think that these words are addressed to those that are still in exile among the nations.

The repetition of Depart ye is to indicate that it is to be done immediately. Comp. Turn in, my lord, turn in to me (Jud. 4:18).

From thence. Every one from the place of his exile.¹⁵

footnotes: ¹⁵ שׇׁם there seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by there the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word שׇׁם all the countries whither the Jews came during the exile. It is, however, strange that שׇׁם is explained by I. E. to refer to one country only and to require paraphrasing like מִתּׂכׇהּ, since it could easily be connected with כל הגוים all the nations. The parallelism of the verse (שם═מתכה) perhaps gave rise to this explanation.

It is unclean, touch not, that is, keep away from the heathen nations.

Go ye out of the midst of her. Every one shall go out of the country of his exile. Babylon has not been mentioned in any of these chapters.¹⁶

footnotes: ¹⁶ That is from c. l., if we are to consider the north (49:12) and Babylon to be the same (see I. E. ad locum); or, if not, from c. xlix., since Babylon is mentioned 48:20.

הברו Be ye clean. It is Niphal. The Dagesh, which usually compensates for the omitted letter, is here left out, because ר is a guttural letter.¹⁷

footnotes: ¹⁷ The root of the word is ברר; the one ר being omitted, a Dagesh in the other is required for its compensation, instead of which the preceding short vowel (Pathah) is produced into the long Kamez: although ר is no guttural letter, it shares this property with the gutturals.

Ye that bear the vessels of the Lord. The Israelites, who are the bearers of the law.¹⁸ Some refer these words to the Levites, who are the bearers of the Holy Ark; but I prefer the former explanation.

footnotes: ¹⁸ The Law (תורה) is called here according to I. E. כלי יי the vessels or the instruments of the Lord, because it is the means by which God makes mankind holy and happy.

Not with haste, as was the case at the departure from Egypt.

For the Lord, that is, the Glory of the Lord,¹⁹

footnotes: ¹⁹ Comp. I. E. on 18:4, and Note 10.

is going before you. ומאספכם And your gatherer, that is, he who gathers the people scattered by the exile. I however, explain it and your rereward; God will surround them from all sides; His Glory will be before and behind them. Comp. מאסף rereward (Num. 10:25)

The passage which follows offers great difficulties. The Christians refer it to Jesus, and explain my servant to indicate the body. This is wrong; the body cannot be wise, even during the life of man. Again, what is the meaning of he shall see his seed (53:10), he shall prolong his days (ib.)? This was not in fact the case. Again, and he shall divide the spoil with the strong (53:12).²⁰ The best proof,²¹ however, is the circumstance that this passage is preceded by the Lord will go before you, etc., which undoubtedly refers to the Israelites, and is followed by Sing, O barren, etc., which is likewise addressed to the Israelites. My servant. The Israelites, who are the servants of the Lord, and are now in exile. Many believe that Messiah is meant by this expression, because our ancient teachers said that Messiah was born on the day on which the temple was destroyed, that he was, as it were, bound in chains, etc.;²² but many verses in this passage cannot be explained on this supposition. Comp. He is despised and rejected of men, he was taken from prison and judgment, and he made his grave with the wicked, he shall see his seed, he shall prolong his days. The Gaon R. Saadiah refers the whole passage to Jeremiah. His explanation is beautiful; he says: he shall scatter many nations by his words, by his prophecy. Comp. Jer. 1:10. As a tender plant. Jeremiah was young when he began to prophesy (Jer. 1:6). And the Lord hath laid on him the iniquity of all of us; he took away the sin of many. Comp. Remember that I stood before thee, to speak good for them, and to turn away the wrath from them (ibid. 18:20). He is brought as a lamb to the slaughter. Comp. But I was like a lamb or an ox that is brought to the slaughter (ibid. 11:19). And he shall divide the spoil with the strong. Jeremiah received presents and gifts from the Babylonian chief of the guard (ibid. 40:5). But I think that this passage must be connected with the chapters that procede and follow. What reason is there for mentioning Jeremiah here after some of the comforting prophecies, and before others of the same kind ? The singular, my servant, is used because the prophet speaks of every one that is a servant of the Lord and suffers in exile, or because ישראל עבדי ═ )עבדי my servant Israel,) refers to the whole nation; the latter reason is more probable.

footnotes: ²⁰ This, if taken literally, was not the case; if in any figurative sense, the whole argument is destroyed which is based on the supposition of a minute coincidence of the facts here predicted with the incidents in the life of Jesus. ²¹ ראיה גמורה means literally a perfect or complete proof. The first proof was a negative one, but the proof introduced with these words is a positive one that the chapter refers to Israel or to the prophet. ²² Comp. Midrash Rabba, Echa 1:16. The passage must be taken in a figurative sense, namely, that on the day on which the temple was destroyed, it was already decreed, by the Almighty that it should again be rebuilt, but that the restoration would be dependent on the return of the Israelites to God and to His word.

My servant shall be wise, etc. My servant shall see and understand, that he will again be high and exalted. נשא Exalted. It is Niphal.

שממו Were astonished. Comp. ושממו and shall be astonished (Lev. 26:32). Every one will be surprised at the sight of the servant of the Lord.

Many. The heathen nations.

כן משחת מאיש מראהו His visage is so marred more than any man. Supply לאמר saying before this sentence.²³ משחת Marred. It is an adjective.

footnotes: ²³ That is, the words His visage is so marred more than any man are the expression of the surprise felt at the sight of the servant of God, not as suggested by some commentators, the cause of the surprise. A.V., His visage was, etc.

ותארו And his form. It is in form similar to רחבו his breadth (Exod. 25:10).²⁴—It is a well-known fact that many people in the world imagine the Jew a being altogether different from his fellow creatures; they ask, Has the Jew a mouth, an eye, etc.? This is the case among Mahometans as well as among Christians.

footnotes: ²⁴ The two words, as in the printed editions of the Bible, are not quite alike; the one has Kamez in the first syllable (רׇחְבּוֹ) the other Holem (תֹּאֲרוֹ); this leads to the conjecture that I. E. read תׇּאֳרוֹ.

So shall he sprinkle many nations, etc. This verse is the explanation of the words he will be high and exalted. As it was true ²⁵ that his form was destroyed in the sight of those that saw him, so truly will come the time when their oppressors¹ will be punished.

footnotes: ²⁵ The words of the Hebrew text are כאשר היה כן אמתנו, but if we compare them with the corresponding words in the antithesis, we are inclined to correct them into: כאשר היה זמן as there was a time. ¹ The Hebrew text has מהם of them and refers to הראים those that saw them mentioned before; but both must be understood to refer to the enemies and oppressors of the Israelites.

יזה He will sprinkle the blood of many nations.

Then kings shall shut their mouths at him. בשבילו═עליו for him.

That which had not been told them, they have seen.²⁶ They, the heathen peoples, could not believe that Israel would ever be delivered.

footnotes: ²⁶ A. V., Shall they see.