{"commentary":{"id":"keil-delitzsch","name":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","website":"https://worthy.bible/commentaries/keil-delitzsch-commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","language":"eng","textDirection":"rtl","sha256":"bb5cc0f9cfe0a93b3c903bb6972c6bc8c4e9f2bd3be6c2a6d276737cf9c5edce","availableFormats":["json"],"listOfBooksApiLink":"/api/c/keil-delitzsch/books.json","listOfProfilesApiLink":"/api/c/keil-delitzsch/profiles.json","numberOfBooks":39,"totalNumberOfChapters":909,"totalNumberOfVerses":6516,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ISA","commentaryId":"keil-delitzsch","name":"Isaiah","commonName":"Isaiah","introduction":"The Prophecies of Isaiah\n\nIntroduction\n\nTime of the Prophet\n\nThe first prerequisite to a clear understanding and full appreciation of the prophecies of Isaiah, is a knowledge of his time, and of the different periods of his ministry. The first period was in the reigns of Uzziah (b.c. 811-759) and Jotham (759-743). The precise starting-point depends upon the view we take of Isa 6:1-13. But, in any case, Isaiah commenced his ministry towards the close of Uzziah's reign, and laboured on throughout the sixteen years of the reign of Jotham. The first twenty-seven of the fifty-two years that Uzziah reigned run parallel to the last twenty-seven of the forty-one that Jeroboam II reigned (b.c. 825-784). Under Joash, and his son Jeroboam II, the kingdom of Israel passed through a period of outward glory, which surpassed, both in character and duration, any that it had reached before; and this was also the case with the kingdom of Judah under Uzziah and his son Jotham. As the glory of the one kingdom faded away, that of the other increased. The bloom of the northern kingdom was destroyed and surpassed by that of the southern. But outward splendour contained within itself the fatal germ of decay and ruin in the one case as much as in the other; for prosperity degenerated into luxury, and the worship of Jehovah became stiffened into idolatry. It was in this last and longest time of Judah's prosperity that Isaiah arose, with the mournful vocation to preach repentance without success, and consequently to have to announce the judgment of hardening and devastation, of the ban and of banishment. The second period of his ministry extended from the commencement of the reign of Ahaz to that of the reign of Hezekiah. Within these sixteen years three events occurred, which combined to bring about a new and calamitous turn in the history of Judah. In the place of the worship of Jehovah, which had been maintained with outward regularity and legal precision under Uzziah and Jotham; as soon as Ahaz ascended the throne, open idolatry was introduced of the most abominable description and in very various forms. The hostilities which began while Jotham was living, were perpetuated by Pekah the king of Israel and Rezin the king of Damascene Syria; and in the Syro-Ephraimitish war, an attack was made upon Jerusalem, with the avowed intention of bringing the Davidic rule to an end. Ahaz appealed to Tiglath-pileser, the king of Assyria, to help him out of these troubles. He thus made flesh his arm, and so entangled the nation of Jehovah with the kingdom of the world, that from that time forward it never truly recovered its independence again. The kingdom of the world was the heathen state in its Nimrodic form. Its perpetual aim was to extend its boundaries by constant accretions, till it had grown into a world-embracing colossus; and in order to accomplish this, it was ever passing beyond its natural boundaries, and coming down like an avalanche upon foreign nations, not merely for self-defence or revenge, but for the purpose of conquest also. Assyria and Rome were the first and last links in that chain of oppression by the kingdom of the world, which ran through the history of Israel. Thus Isaiah, standing as he did on the very threshold of this new and all-important turn in the history of his country, and surveying it with his telescopic glance, was, so to speak, the universal prophet of Israel. The third period of his ministry extended from the accession of Hezekiah to the fifteenth year of his reign. Under Hezekiah the nation rose, almost at the same pace at which it had previously declined under Ahaz. He forsook the ways of his idolatrous father, and restored the worship of Jehovah. The mass of the people, indeed, remained inwardly unchanged, but Judah had once more an upright king, who hearkened to the word of the prophet by his side - two pillars of the state, and men mighty in prayer (Ch2 32:20). When the attempt was afterwards made to break away from the Assyrian yoke, so far as the leading men and the great mass of the people were concerned, this was an act of unbelief originating merely in the same confident expectation of help from Egypt which had occasioned the destruction of the northern kingdom in the sixth year of Hezekiah's reign; but on the part of Hezekiah it was an act of faith and confident reliance upon Jehovah (Kg2 18:7). Consequently, when Sennacherib, the successor of Shalmaneser, marched against Jerusalem, conquering and devastating the land as he advanced, and Egypt failed to send the promised help, the carnal defiance of the leaders and of the great mass of the people brought its own punishment. But Jehovah averted the worst extremity, by destroying the kernel of the Assyrian army in a single night; so that, as in the Syro-Ephraimitish war, Jerusalem itself was never actually besieged. Thus the faith of the king, and of the better portion of the nation, which rested upon the word of promise, had its reward. There was still a divine power in the state, which preserved it from destruction. The coming judgment, which nothing indeed could now avert, according to Isa 6:1-13, was arrested for a time, just when the last destructive blow would naturally have been expected. It was in this miraculous rescue, which Isaiah predicted, and for which he prepared the way, that the public ministry of the prophet culminated. Isaiah was the Amos of the kingdom of Judah, having the same fearful vocation to foresee and to declare the fact, that for Israel as a people and kingdom the time of forgiveness had gone by. But he was not also the Hosea of the southern kingdom; for it was not Isaiah, but Jeremiah, who received the solemn call to accompany the disastrous fate of the kingdom of Judah with the knell of prophetic denunciations. Jeremiah was the Hosea of the kingdom of Judah. To Isaiah was given the commission, which was refused to his successor Jeremiah - namely, to press back once more, through the might of his prophetic word, coming as it did out of the depths of the strong spirit of faith, the dark night which threatened to swallow up his people at the time of the Assyrian judgment. After the fifteenth year of Hezekiah's reign, he took no further part in public affairs; but he lived till the commencement of Manasseh's reign, when, according to a credible tradition, to which there is an evident allusion in Heb 11:37 (\"they were sawn asunder\"),\n\n(Note: According to b. Jebamoth, 49b, it was found in a roll containing the history of a Jerusalem family; and according to Sanhedrin, 103b, in the Targum on Kg2 21:16.)\n\nhe fell a victim to the heathenism which became once more supreme in the land. To this sketch of the times and ministry of the prophet we will add a review of the scriptural account of the four kings, under whom he laboured according to Isa 1:1; since nothing is more essential, as a preparation for the study of his book, than a minute acquaintance with these sections of the books of Kings and Chronicles.\n\nI. Historical Account of Uzziah-Jotham - The account of Uzziah given in the book of Kings (Kg2 15:1-7, to which we may add Kg2 14:21-22), like that of Jeroboam II, is not so full as we should have expected. After the murder of Amaziah, the people of Judah, as related in Isa 14:21-22, raised to the throne his son Azariah, probably not his first-born, who was then sixteen years old. It was he who built the Edomitish seaport town of Elath (for navigation and commerce), and made it a permanent possession of Judah (as in the time of Solomon). This notice is introduced, as a kind of appendix, at the close of Amaziah's life and quite out of its chronological position, because the conquest of Elath was the crowning point of the subjugation of Edom by Amaziah, and not, as Thenius supposes, because it was Azariah's first feat of arms, by which, immediately after his accession, he satisfied the expectations with which the army had made him king. For the victories gained by this king over Edom and the other neighbouring nations cannot have been obtained at the time when Amos prophesied, which was about the tenth year of Uzziah's reign. The attack made by Amaziah upon the kingdom of Israel, had brought the kingdom of Judah into a state of dependence upon the former, and almost of total ruin, from which it only recovered gradually, like a house that had fallen into decay. The chronicler, following the text of the book of Kings, has introduced the notice concerning Elath in the same place (Ch2 26:1, Ch2 26:2 : it is written Eloth, as in Kg1 9:26, and the Septuagint at Kg2 14:22). He calls the king Uzziahu; and it is only in the table of the kings of Judah, in Ch1 3:12, that he gives the name as Azariah. The author of the book of Kings, according to our Hebrew text, calls him sometimes Azariah or Azariahu, sometimes Uzziah or Uzziahu; the Septuagint always gives the name as Azarias. The occurrence of the two names in both of the historical books is an indubitable proof that they are genuine. Azariah was the original name: out of this Uzziah was gradually formed by a significant elision; and as the prophetical books, from Isa 1:1 to Zac 14:5, clearly show, the latter was the name most commonly used.\n\nAzariah, as we learn from the section in the book of Kings relating to the reign of this monarch (Kg2 15:1-7), ascended the throne in the twenty-seventh year of Jeroboam's reign, that is to say, in the fifteenth year of his sole government, the twenty-seventh from the time when he shared the government with his father Joash, as we may gather from Kg2 13:13. The youthful sovereign, who was only sixteen years of age, was the son of Amaziah by a native of Jerusalem, and reigned fifty-two years. He did what was pleasing in the sight of God, like his father Amaziah; i.e., although he did not come up to the standard of David, he was one of the better kings. He fostered the worship of Jehovah, as prescribed in the law: nevertheless he left the high places (bamoth) standing; and while he was reigning, the people maintained in all its force the custom of sacrificing and burning incense upon the heights. He was punished by God with leprosy, which compelled him to live in a sick-house (chophshuth = chophshith: sickness) till the day of his death, whilst his son Jotham was over the palace, and conducted the affairs of government. He was buried in the city of David, and Jotham followed by him on the throne. This is all that the author of the book of Kings tells us concerning Azariah: for the rest, he refers to the annals of the kings of Judah. The section in the Chronicles relating to Uzziah (2 Chron 26) is much more copious: the writer had our book of Kings before him, as Ch2 26:3-4, Ch2 26:21, clearly proves, and completed the defective notices from the source which he chiefly employed - namely, the much more elaborate midrash.\n\nUzziah, he says, was zealous in seeking Elohim in the days of Zechariah, who had understanding in divine visions; and in the days when he sought Jehovah, God made him to prosper. Thus the prophet Zechariah, as a faithful pastor and counsellor, stood in the same relation to him in which Jehoiada the high priest had stood to Joash, Uzziah's grandfather. The chronicler then enumerates singly the divine blessings which Uzziah enjoyed. First, his victories over the surrounding nations (passing over the victory over Edom, which had been already mentioned), viz.: (1.) he went forth and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built towns b'ashdod and b'phelistim (i.e., in the conquered territory of Ashdod, and in Philistia generally); (2.) God not only gave him victory over the Philistines, but also over the Arabians who dwelt in Gur-baal (an unknown place, which neither the lxx nor the Targumists could explain), and the Mehunim, probably a tribe of Arabia Petraea; (3.) the Ammonites gave him presents in token of allegiance, and his name was honoured even as far as Egypt, to such an extent did his power grow. Secondly, his buildings: he built towers (fortifications) above the corner gate, and above the valley gate, and above the Mikzoa, and fortified these (the weakest) portions of Jerusalem: he also built towers in the desert (probably in the desert between Beersheba and Gaza, to protect either the land, or the flocks and herds that were pasturing there); and dug many cisterns, for he had large flocks and herds both in the shephelah (the western portion of Southern Palestine) and in the mishor (the extensive pasture-land of the tribe territory of Reuben on the other side of the Jordan): he had also husbandmen and vine-dressers on the mountains, and in the fruitful fields, for he was a lover of agriculture. Thirdly, his well-organized troops: he had an army of fighting men which consisted - according to a calculation made by Jeiel the scribe, and Maaseiah, the officer under the superintendence of Nahaniah, one of the royal princes - of 2600 heads of families, who had 307,500 men under their command, \"that made war with mighty power to help the king against the enemy.\" Uzziah furnished these, according to all the divisions of the army, with shields, had spears, and helmet, and coats of mail, and bows, even with slinging-stones. He also had ingenious slinging-machines (balistae) made in Jerusalem, to fix upon the towers and ramparts, for the purpose of shooting arrows and large stones. His name resounded far abroad, for he had marvellous success, so that he became very powerful.\n\nUp to this point the chronicler has depicted the brighter side of Uzziah's reign. His prosperous deeds and enterprises are all grouped together, so that it is doubtful whether the history within these several groups follows the chronological order or not. The light thrown upon the history of the times by the group of victories gained by Uzziah, would be worth twice as much if the chronological order were strictly observed. But even if we might assume that the victory over the Philistines preceded the victory over the Arabians of Gur-baal and the Mehunim, and this again the subjugation of Ammon, it would still be very uncertain what position the expedition against Edom - which was noticed by anticipation at the close of Amaziah's life - occupied in relation to the other wars, and at what part of Uzziah's reign the several wars occurred. All that can be affirmed is, that they preceded the closing years of his life, when the blessing of God was withdrawn from him.\n\nThe chronicler relates still further, in Isa 26:16, that as Uzziah became stronger and stronger, he fell into pride of heart, which led him to perform a ruinous act. He sinned against Jehovah his God, by forcing his way into the holy place of the temple, to burn incense upon the altar of incense, from the proud notion that royalty involved the rights of the priesthood, and that the priests were only the delegates and representatives of the king. Then Azariah the high priest, and eighty other priests, brave men, hurried after him, and went up to him, and said, \"This does not belong to thee, Uzziah, to burn incense of Jehovah; but to the priests, and sons of Aaron, who are consecrated to burn incense: go out of the sanctuary, for thou sinnest; and this is not for thine honour with Jehovah Elohim!\" Then Uzziah was wroth, as he held the censer in his hand; and while he was so enraged against the priests, leprosy broke out upon his forehead in the sight of the priests, in the house of Jehovah, at the altar of incense. When Azariah the high priest and the rest of the priests turned to him, behold, he was leprous in his forehead; and they brought him hurriedly away from thence - in fact, he himself hasted to go out - for Jehovah had smitten him. After having thus explained the circumstances which led to the king's leprosy, the chronicler follows once more the text of the book of Kings - where the leprosy itself is also mentioned - and states that the king remained a leper until the day of his death, and lived in a sick-house, without ever being able to visit the temple again. But instead of the statement in the book of Kings, that he was buried in the city of David, the chronicler affirms more particularly that he was not placed in the king's sepulchre; but, inasmuch as he was leprous, and would therefore have defiled it, was buried in the field near the sepulchre. But before introducing this conclusion to the history of Uzziah's reign, and instead of referring to the annals of the kings of Judah, as the author of the book of Kings has done, or making such citations as we generally find, the author simply states, that \"the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write.\"\n\nIt cannot possibly be either the prophecies of Isaiah of the time of Uzziah, or a certain historical portion of the original book of Isaiah's predictions, to which reference is here made; for in that case we should expect the same notice at the close of the account of Jotham's reign, or, at any rate, at the close of that of Ahaz (cf., Ch2 27:7 and Ch2 28:26). It is also inconceivable that Isaiah's book of predictions should have contained either a prophetical or historical account of the first acts of Uzziah, since Isaiah was later than Amos, later even than Hosea; and his public ministry did not commence till the close of his reign-in fact, not till the year of his death. Consequently the chronicler must refer to some historical work distinct from \"the visions of Isaiah.\" Just as he mentions two historical works within the first epoch of the divided kingdom, viz., Shemaiah's and Iddo's - the former of which referred more especially to the entire history of Rehoboam, and the latter to the history of Abijah - and then again, in the second epoch, an historical work by Jehu ben Hanani, which contained a complete history of Jehoshaphat from the beginning to the end; so here, in the third epoch, he speaks of Isaiah ben Amoz, the greatest Judaean prophet of this epoch as the author of a special history of Uzziah, which was not incorporated in his \"visions\" like the history of Hezekiah (cf., Ch2 32:32), but formed an independent work. Besides this prophetical history of Uzziah, there was also an annalistic history, as Kg2 15:6 clearly shows; and it is quite possible that the annals of Uzziah were finished when Isaiah commenced his work, and that they were made use of by him. For the leading purpose of the prophetical histories was to exhibit the inward and divine connection between the several outward events, which the annals simply registered. The historical writings of a prophet were only the other side of his more purely prophetic work. In the light of the Spirit of God, the former looked deep into the past, the latter into the present. Both of them had to do with the ways of divine justice and grace, and set forth past and present, alike in view of the true goal, in which these two ways coincide.\n\nJotham succeeded Uzziah, after having acted as regent, or rather as viceroy, for several years (Kg2 15:32-38). He ascended the throne in the second year of Pekah king of Israel, in the twenty-fifth year of his age, and reigned for sixteen years in a manner which pleased God, though he still tolerated the worship upon high places, as his father had done. He built the upper gate of the temple. The author has no sooner written this than he refers to the annals, simply adding, before concluding with the usual formula concerning his burial in the city of David, that in those days, i.e., towards the close of Jotham's reign, the hostilities of Rezin of Damascus and Pekah of Israel commenced, as a judgment from God upon Judah. The chronicler, however, makes several valuable additions to the text of the book of Kings, which he has copied word for word down to the notice concerning the commencement of the Syro-Ephraimitish hostilities (vid., Ch2 27:1-9). We do not include in this the statement that Jotham did not force his way into the holy place in the temple: this is simply intended as a limitation of the assertion made by the author of the book of Kings as to the moral equality of Jotham and Uzziah, and in favour of the former. The words, \"the people continued in their destructive course,\" also contain nothing new, but are simply the shorter expression used in the Chronicles to indicate the continuance of the worship of the high places during Jotham's reign. But there is something new in what the chronicler appends to the remark concerning the building of the upper gate of the temple, which is very bold and abrupt as it stands in the book of Kings, viz., \"On the wall of the Ophel he built much (i.e., he fortified this southern spur of the temple hill still more strongly), and put towns in the mountains of Judah, and erected castles and towers in the forests (for watchtowers and defences against hostile attacks). He also fought with the king of the Ammonites; and when conquered, they were obliged to give him that year and the two following a hundred talents of silver, ten thousand cors of wheat, and the same quantity of barley. Jotham grew stronger and stronger, because he strove to walk before Jehovah his God.\" The chronicler breaks off with this general statement, and refers, for the other memorabilia of Jotham, and all his wars and enterprises, to the book of the Kings of Israel and Judah.\n\nThis is what the two historical books relate concerning the royal pair - Uzziah-Jotham - under whom the kingdom of Judah enjoyed once more a period of great prosperity and power - \"the greatest since the disruption, with the exception of that of Jehoshaphat; the longest during the whole period of its existence, the last before its overthrow\" (Caspari). The sources from which the two historical accounts were derived were the annals: they were taken directly from them by the author of the book of Kings, indirectly by the chronicler. No traces can be discovered of the work written by Isaiah concerning Uzziah, although it may possibly be employed in the midrash of the chronicler. There is an important supplement to the account given by the chronicler in the casual remark made in Ch1 5:17, to the effect that Jotham had a census taken of the tribe of Gad, which was settled on the other side of the Jordan. We see from this, that in proportion as the northern kingdom sank down from the eminence to which it had attained under Jeroboam II, the supremacy of Judah over the land to the east of the Jordan was renewed. But we may see from Amos, that it was only gradually that the kingdom of Judah revived under Uzziah, and that at first, like the wall of Jerusalem, which was partially broken down by Joash, it presented the aspect of a house full of fissures, and towards Israel in a very shaky condition; also that the Ephraimitish ox- (or calf-) worship of Jehovah was carried on at Beersheba, and therefore upon Judaean soil, and that Judah did not keep itself free from the idolatry which it had inherited from the fathers (Amo 2:4-5). Again, assuming that Amos commenced his ministry at about the tenth year of Uzziah's reign, we may learn at least so much from him with regard to Uzziah's victories over Edom, Philistia, and Ammon, that they were not gained till after the tenth year of his reign. Hosea, on the other hand, whose ministry commenced at the very earliest when that of Amos was drawing to a close, and probably not till the last five years of Jeroboam's reign, bears witness to, and like Amos condemns, the participation in the Ephraimitish worship, into which Judah had been drawn under Uzziah-Jotham. But with him Beersheba is not referred to any more as an Israelitish seat of worship (Amo 5:5); Israel does not interfere any longer with the soil of Judah, as in the time of Amos, since Judah has again become a powerful and well-fortified kingdom (Hos 8:14, cf., Hos 1:7). But, at the same time, it has become full of carnal trust and manifold apostasy from Jehovah (Hos 5:10; Hos 12:1); so that, although receiving at first a miraculous deliverance from God (Hos 1:7), it is ripening for the same destruction as Israel (Hos 6:11).\n\nThis survey of the kingdom of Judah in the time of Uzziah-Jotham by the Israelitish prophet, we shall find repeated in Isaiah; for the same spirit animates and determines the verdicts of the prophets of both kingdoms.\n\nII. Historical Account of Ahaz and the Syro-Ephraimitish War. - The account of Ahaz, given in the book of Kings and in the Chronicles (2 Kings 16; Ch2 28:1), may be divided into three parts: viz., first, the general characteristics; secondly, the account of the Syro-Ephraimitish war; and thirdly, the desecration of the temple by Ahaz, more especially by setting up an altar made after the model of that at Damascus.\n\n(Note: On the temple at Damascus, whose altar Ahaz imitated, see the Commentary on the Book of Job.)\n\n(1.) Kg2 16:1-4. Ahaz ascended the throne in the seventeenth year of Pekah. He was then twenty years old (or twenty-five according to the lxx at Ch2 28:1, which is much more probable, as he would otherwise have had a son, Hezekiah, in the tenth years of his age), and he reigned sixteen years. He did not please God as his forefather David had done, but took the way of the kings of Israel, and even made his son pass through the fire (i.e., burnt him in honour of Moloch), according to the abominations of the (Canaanitish) people whom Jehovah had driven out before Israel; and he offered sacrifice and burnt incense upon the high places, and upon the hills, and under every green tree. The Deuteronomic colouring of this passage is very obvious. The corresponding passage in the Chronicles is Ch2 28:1-4, where the additional fact is mentioned, that he even made molten images for Baalim, and burnt incense in the valley of Hinnom, and burnt his children in the fire (\"his children,\" a generic plural like \"the kings\" in Ch2 28:16, and \"the sons\" in Ch2 24:25 : \"burnt,\" ויּבער, unless the reading ויּעבר be adopted, as it has been by the lxx, \"he caused to pass through.\") (2.) Kg2 16:5-9. Then (in the time of this idolatrous king Ahaz) the following well-known and memorable event occurred: Rezin the king of Aram, and Pekah the son of Remaliah king of Israel, went up against Jerusalem to war, and besieged Ahaz, \"but could not overcome him,\" i.e., as we may gather from Isa 7:1, they were not able to get possession of Jerusalem, which was the real object of their expedition. \"At that time\" (the author of the book of Kings proceeds to observe), viz., at the time of this Syro-Ephraimitish war, Rezin king of Aram brought Elath to Aram (i.e., wrested again from the kingdom of Judah the seaport town which Uzziah had recovered a short time before), and drove the Judaeans out of Elath (sic); and Aramaeans came to Elath and settled there unto this day. Thenius, who starts with the needless assumption that the conquest of Elath took place subsequently to the futile attempt to take Jerusalem, gives the preference to the reading of the Keri, \"and Edomites (Edomina) came to Elath,\" and would therefore correct l'aram (to Aram) into l'edom (to Edom). \"Rezin,\" he says, \"destroyed the work of Uzziah, and gave Edom its liberty again, in the hope that at some future time he might have the support of Edom, and so operate against Judah with greater success.\" But, in answer to this, it may be affirmed that such obscure forms as ארומים for ארמּים are peculiar to this account, and that the words do not denote the restoration of a settlement, but mention the settlement as a new and remarkable fact. I therefore adopt Caspari's conclusion, that the Syrian king transplanted a Syrian colony of traders to Elath, to secure the command of the maritime trade with all its attendant advantages; and this colony held its ground there for some time after the destruction of the Damascene kingdom, as the expression \"to this day,\" found in the earlier source of the author of the book of Kings, clearly implies.\n\nBut if the conquest of Elath fell within the period of the Syro-Ephraimitish war, which commenced towards the end of Jotham's reign, and probably originated in the bitter feelings occasioned by the almost total loss to Judah of the country on the east of the Jordan, and which assumed the form of a direct attack upon Jerusalem itself soon after Ahaz ascended the throne; the question arises, How was it that this design of the two allied kings upon Jerusalem was not successful? The explanation is given in the account contained in the book of Kings (Kg2 16:7): \"Ahaz sent messengers to Tiglath-pelezer (sic) the king of Asshur, to say to him, I am thy servant, and thy son; come up, and save me out of the hand of Aram, and out of the hand of the king of Israel, who have risen up against me. And Ahaz took the silver and the gold that was found in the house of Jehovah, and in the treasures of the palace, and sent it for a present to the king of Asshur. The king hearkened to his petition; and went against Damascus, and took it, and carried the inhabitants into captivity to Kir, and slew Rezin.\" And what did Tiglath-pileser do with Pekah? The author of the book of Kings has already related, in the section referring to Pekah (Kg2 15:29), that he punished him by taking away the whole of the country to the east of the Jordan, and a large part of the territory on this side towards the north, and carried the inhabitants captive to Assyria. This section must be supplied here - an example of the great liberty which the historians allowed themselves in the selection and arrangement of their materials. The anticipation in Kg2 16:5 is also quite in accordance with their usual style: the author first of all states that the expedition against Jerusalem was an unsuccessful one, and then afterwards proceeds to mention the reason for the failure - namely, the appeal of Ahaz to Assyria for help. For I also agree with Caspari in this, that the Syrians the Ephraimites were unable to take Jerusalem, because the tidings reached them, that Tiglath-pileser had been appealed to by Ahaz and was coming against them; and they were consequently obliged to raise the siege and made a speedy retreat.\n\nThe account in the Chronicles (2 Chron 28:5-21) furnishes us with full and extensive details, with which to supplement the very condensed notice of the book of Kings. When we compare the two accounts, the question arises, whether they refer to two different expeditions (and if so, which of the two refers to the first expedition and which to the second), or whether they both relate to the same expedition. Let us picture to ourselves first of all the facts as given by the chronicler. \"Jehovah, his God,\" he says of Ahaz, \"delivered him into the hand of the king of Aram, and they (the Aramaeans) smote him, and carried off from him a great crowd of captives, whom they brought to Damascus; and he was also given into the hand of the king of Israel, who inflicted upon him a terrible defeat.\" This very clearly implies, as Caspari has shown, that although the two kings set the conquest of Jerusalem before them as a common end at which to aim, and eventually united for the attainment of this end, yet for a time they acted separately. We are not told here in what direction Rezin's army went. But we know from Kg2 16:6 that it marched to Idumaea, which it could easily reach from Damascus by going through the territory of his ally - namely, the country of the two tribes and a half. The chronicler merely describes the simultaneous invasion of Judaea by Pekah, but he does this with all the greater fulness.\n\n\"Pekah the son of Remaliah slew in Judah a hundred and twenty thousand in one day, all valiant men, because they forsook Jehovah, the God of their fathers. Zichri, an Ephraimitish hero, slew Ma'asejahu the king's son, and Azrikam the governor of the palace, and Elkanah, the second in rank to the king. And the Israelites carried away captive of their brethren two hundred thousand women, boys, and girls, and took away much spoil from them, and brought this booty to Samaria.\" As the Jewish army numbered at that time three hundred thousand men (Ch2 25:5; Ch2 26:13), and the war was carried on with the greatest animosity, these numbers need not be regarded as either spurious or exaggerated. Moreover, the numbers, which the chronicler found in the sources he employed, merely contained the estimate of the enormous losses sustained, as generally adopted at that time of the side of Judah itself.\n\nThis bloody catastrophe was followed by a very fine and touching occurrence. A prophet of Jehovah, named Oded (a contemporary of Hosea, and a man of kindred spirit","order":23,"numberOfChapters":66,"sha256":"3a85a1aacdd0604a9dcb2fe4db3b90b32e4ec7b9f1860d18512aff8c25077d9c","firstChapterNumber":1,"firstChapterApiLink":"/api/c/keil-delitzsch/ISA/1.json","firstChapterReference":{"commentaryId":"keil-delitzsch","book":"ISA","chapter":1},"lastChapterNumber":66,"lastChapterApiLink":"/api/c/keil-delitzsch/ISA/66.json","lastChapterReference":{"commentaryId":"keil-delitzsch","book":"ISA","chapter":66},"totalNumberOfVerses":649},"chapter":{"number":33,"content":[{"type":"verse","number":2,"content":["In Isa 33:2 the prophet's word of command is changed into a believing prayer: \"Jehovah, be gracious to us; we wait for Thee: be their arm with every morning, yea, our salvation in time of need!\" \"Their arm,\" i.e., the power which shelters and defends them, viz., Thy people and my own. \"Yea,\" 'aph, is emphatic. Israel's arm every morning, because the danger is renewed every day; Israel's salvation, i.e., complete deliverance (Isa 25:9), because the culminating point of the trouble is still in prospect. \n"]},{"type":"verse","number":3,"content":["While the prophet is praying thus, he already sees the answer. \"At the sound of a noise peoples pass away; at Thy rising nations are scattered. And your booty is swept away as a swarm of locusts sweeps away; as beetles run, they run upon it.\" The indeterminate hâmōn, which produces for that very reason the impression of something mysterious and terrible, is at once explained. The noise comes from Jehovah, who is raising Himself judicially above Assyria, and thunders as a judge. Then the hostile army runs away (נפצוּ = נפצּוּ, from the niphal נפץ, Sa1 13:11, from פּץ = נפוץ, from פּוּץ); and your booty (the address returns to Assyria) is swept away, just as when a swarm of locusts settles on a field, it soon eats it utterly away. Jerome, Cappellus, and others follow the Septuagint rendering, ὃν τρόπον ἐάν τις συναγάγη ἀκρίδας. The figure is quite as appropriate, but the article in hechâsı̄l makes the other view the more natural one; and Isa 33:4 places this beyond all doubt. Shâqaq, from which the participle shōqēq and the substantive masshâq are derived, is sued here, as in Joe 2:9, to signify a busy running hither and thither (discursitare). The syntactic use of shōqēq is the same as that of קרא (they call) in Isa 21:11, and sōphedı̄m (they smite) in Isa 32:12. The inhabitants of Jerusalem swarm in the enemy's camp like beetles; they are all in motion, and carry off what they can. \n"]},{"type":"verse","number":5,"content":["The prophet sees this as he prays, and now feasts himself on the consequences of this victory of Jehovah, prophesying in Isa 33:5, Isa 33:6 : \"Jehovah is exalted; for, dwelling on high, He has filled Zion with justice and righteousness. And there will be security of thy times, riches of salvation, of wisdom, and knowledge. Fear of Jehovah is then the treasure of Judah.\" Exalted: for though highly exalted in Himself, He has performed an act of justice and righteousness, with the sight and remembrance of which Zion is filled as with an overflowing rich supply of instruction and praise. A new time has dawned for the people of Judah. The prophet addresses them in Isa 33:6; for there is nothing to warrant us in regarding the words as addressed to Hezekiah. To the times succeeding this great achievement there would belong 'emūnâh, i.e., (durability (Exo 17:12) - a uniform and therefore trustworthy state of things (compare Isa 39:8, \"peace and truth\"). Secondly, there would also belong to them חסן, a rich store of salvation, wisdom, and knowledge (compare the verb in Isa 23:18). We regard these three ideas as all connected with chōsen. The prophet makes a certain advance towards the unfolding of the seven gifts in Isa 11:2, which are implied in \"salvation;\" but he hurries at once to the lowest of them, which forms the groundwork of all the rest, when he says, thirdly, that the fear of Jehovah will be the people's treasure. The construct form, chokhmath, instead of chokhmâh, is a favourite one, which Isaiah employs, even apart from the genitive relation of the words, for the purpose of securing a closer connection, as Isa 35:2; Isa 51:21 (compare pârash in Eze 26:10), clearly show. In the case before us, it has the further advantage of consonance in the closing sound. \n"]},{"type":"verse","number":7,"content":["The prophet has thus run through the whole train of thought with a few rapid strides, in accordance with the custom which we have already frequently noticed; and now he commences afresh, mourning over the present miserable condition of things, in psalm-like elegiac tones, and weeping with his weeping people. \"Behold, their heroes weep without; the messengers of peace weep bitterly. Desolate are roads, disappeared are travellers; he has broken covenant, insulted cities, despised men. The land mourns, languishes; Lebanon stands ashamed, parched; the meadow of Sharon has become like a steppe, and Bashan and Carmel shake their leaves.\" אראלּם is probably chosen with some allusion to 'Ariel, the name of Jerusalem in chapter 29; but it has a totally different meaning. We have rendered it \"heroes,\" because אראל is here synonymous with אראל in the Nibelung-like piece contained in Sa2 23:20 and Ch1 11:22. This 'ărı̄'ēl, which is here contracted into 'er'el (compare the biblical name 'Ar'ēlı̄ and the post-biblical name of the angels, 'Er'ellı̄m), is compounded of 'arı̄ (a lion) and ‛El (God), and therefore signifies \"the lion of God,\" but in this sense, that El (God) gives to the idea of leonine courage merely the additional force of extraordinary or wonderful; and as a composite word, it contents itself with a singular, with a collective sense according to circumstances, without forming any plural at all. The dagesh is to be explained from the fact that the word (which tradition has erroneously regarded as a compound of להם אראה) is pointed in accordance with the form כּרמל (כרמלּו). The heroes intended by the prophet were the messengers sent to Sennacherib to treat with him for peace. They carried to him the amount of silver and gold which he had demanded as the condition of peace (Kg2 18:14). But Sennacherib broke the treaty, by demanding nothing less than the surrender of Jerusalem itself. Then the heroes of Jerusalem cried aloud, when they arrived at Jerusalem, and had to convey this message of disgrace and alarm to the king and nation; and bitterly weeping over such a breach of faith, such deception and disgrace, the embassy, which had been sent off, to the deep self-humiliation of Judah and themselves, returned to Jerusalem. Moreover, Sennacherib continued to storm the fortified places, in violation of his agreement (on mâ'as ‛arı̄m, see Kg2 18:13). The land was more and more laid waste, the fields were trodden down; and the autumnal aspect of Lebanon, with its faded foliage, and of Bashan and Carmel, with their falling leaves, looked like shame and grief at the calamities of the land. It was in the autumn, therefore, that the prophet uttered these complaints; and the definition of the time given in his prophecy (Isa 32:10) coincides with this. קמל is the pausal form for קמל, just as in other places an ē with the tone, which has sprung from i, easily passes into a in pause; the sharpening of the syllable being preferred to the lengthening of it, not only when the syllable which precedes the tone syllable is an open one, but sometimes even when it is closed (e.g., Jdg 6:19, ויּגּשׁ). Instead of כּערבה we should read כּערבה (without the article), as certain codd. and early editions do.\n(Note: We find the same in Zac 14:10, and כּערבים in Isa 44:4, whereas we invariably have בּערבה (see Michlol, 45b), just as we always find בּאבנים, and on the other hand כּבנים.)\nIsaiah having mourned in the tone of the Psalms, now comforts himself with the words of a psalm. Like David in Psa 12:6, he hears Jehovah speak. The measure of Asshur's iniquity is full; the hour of Judah's redemption is come; Jehovah has looked on long enough, as though sitting still (Isa 18:4). Isa 33:10 \"Now will I arise, saith Jehovah, now exalt myself, now lift up myself.\" Three times does the prophet repeat the word ‛attâh (now), which is so significant a word with all the prophets, but more especially with Hosea and Isaiah, and which always fixes the boundary-line and turning-point between love and wrath, wrath and love. ארומם (in half pause for ארוממא is contracted from עתרומם (Ges. 54, 2, b). Jehovah would rise up from His throne, and show Himself in all His greatness to the enemies of Israel. \n"]},{"type":"verse","number":11,"content":["After the prophet has heard this from Jehovah, he knows how it will fare with them. He therefore cries out to them in triumph (Isa 33:11), \"Ye are pregnant with hay, ye bring forth stubble! Your snorting is the fire that will devour you.\" Their vain purpose to destroy Jerusalem comes to nothing; their burning wrath against Jerusalem becomes the fire of wrath, which consumes them (for chashash and qash, see at Isa 5:24). \n"]},{"type":"verse","number":12,"content":["The prophet announces this to them, and now tells openly what has been exhibited to him in his mental mirror as the purpose of God. \"And nations become as lime burnings, thorns cut off, which are kindled with fire.\" The first simile sets forth the totality of the destruction: they will be so completely burned up, that nothing but ashes will be left, like the lump of lime left at the burning of lime. The second contains a figurative description of its suddenness: they have vanished suddenly, like dead brushwood, which is cut down in consequence, and quickly crackles up and is consumed (Isa 5:24, cf., Isa 9:17): kâsach is the Targum word for zâmar, amputare, whereas in Arabic it has the same meaning as sâchâh, verrere. \n"]},{"type":"verse","number":13,"content":["But the prophet, while addressing Asshur, does not overlook those sinners of his own nation who are deserving of punishment. The judgment upon Asshur is an alarming lesson, not only for the heathen, but for Israel also; for there is no respect of persons with Jehovah. \"Hear, ye distant ones, what I have accomplished; and perceive, ye near ones, my omnipotence! The sinners in Zion are afraid; trembling seizes the hypocrites: who of us can abide with devouring fire? who of us abide with everlasting burnings?\" Even for the sinners in Jerusalem also there is no abiding in the presence of the Almighty and Just One, who has judged Asshur (the act of judgment is regarded by the prophet as having just occurred); they must either repent, or they cannot remain in His presence. Jehovah, so far as His wrath is concerned, is \"a consuming fire\" (Deu 4:24; Deu 9:3); and the fiery force of His anger is \"everlasting burnings\" (mōkedē ‛ōlâm), inasmuch as it consists of flames that are never extinguished, never burn themselves out. And this God had His fire and His furnace in Jerusalem (Isa 31:9), and had just shown what His fire could do, when once it burst forth. Therefore do the sinners inquire in their alarm, whilst confessing to one another (lânū; cf., Amo 9:1) that none of them can endure it, \"Who can dwell with devouring fire?\" etc. (gūr with the acc. loci, as in Psa 5:5). \n"]},{"type":"verse","number":15,"content":["The prophet answers their question. \"He that walketh in righteousness, and speaketh uprightness; he that despiseth gain of oppressions, whose hand keepeth from grasping bribes; he that stoppeth his ear from hearing murderous counsel, and shutteth his eyes from looking at evil; he will dwell upon high places; rocky fastnesses are his castle; his bread is abundant, his waters inexhaustible.\" Isaiah's variation of Psa 15:1-5 and Psa 24:3-6 (as Jer 17:5-8 contains Jeremiah's variation of Psa 1:1-6). Tsedâqōth is the accusative of the object, so also is mēshârı̄m: he who walks in all the relations of life in the full measure of righteousness, i.e., who practises it continually, and whose words are in perfect agreement with his inward feelings and outward condition. The third quality is, that he not only does not seek without for any gain which injures the interests of his neighbour, but that he inwardly abhors it. The fourth is, that he diligently closes his hands, his ears, and his eyes, against all danger of moral pollution. Bribery, which others force into his hand, he throws away (cf., Neh 5:13); against murderous suggestions, or such as stimulate revenge, hatred, and violence, he stops his ear; and from sinful sights he closes his eyes firmly, and that without even winking. Such a man has no need to fear the wrath of God. Living according to the will of God, he lives in the love of God; and in that he is shut in as it were upon the inaccessible heights and in the impregnable walls of a castle upon a rock. He suffers neither hunger nor thirst; but his bread is constantly handed to him (nittân, partic.), namely, by the love of God; and his waters never fail, for God, the living One, makes them flow. This is the picture of a man who has no need to be alarmed at the judgment of God upon Asshur. \n"]},{"type":"verse","number":17,"content":["Over this picture the prophet forgets the sinners in Zion, and greets with words of promise the thriving church of the future. \"Thine eyes will see the king in his beauty, will see a land that is very far off.\" The king of Judah, hitherto so deeply humbled, and, as Micah instances by way of example, \"smitten upon the cheeks,\" is then glorified by the victory of his God; and the nation, constituted as described in Isa 33:15, Isa 33:16, will see him in his God-given beauty, and see the land of promise, cleared of enemies as far as the eye can reach and the foot carry, restored to Israel without reserve, and under the dominion of this sovereign enjoying all the blessedness of peace. \n"]},{"type":"verse","number":18,"content":["The tribulation has passed away like a dream. \"Thy heart meditates upon the shuddering. Where is the valuer? where the weigher? where he who counted the towers? The rough people thou seest no more, the people of deep inaudible lip, of stammering unintelligible tongue.\" The dreadful past is so thoroughly forced out of mind by the glorious present, that they are obliged to turn back their thoughts (hâgâh, meditari, as Jerome renders it) to remember it at all. The sōphēr who had the management of the raising of the tribute, the shōqēl who tested the weight of the gold and silver, the sōpher 'eth hammigdâl who drew up the plan of the city to be besieged or stormed, are all vanished. The rough people (נועז עם, the niphal of עזז, from יעז), that had shown itself so insolent, so shameless, and so insatiable in its demands, has become invisible. This attribute is a perfectly appropriate one; and the explanation given by Rashi, Vitringa, Ewald, and Frst, who take it in the sense of lō‛ēz in Psa 114:1, is both forced and groundless. The expressions ‛imkē and nil‛ag refer to the obscure and barbarous sound of their language; misshemōă to the unintelligibility of their speech; and בּינה אין to the obscurity of their meaning. Even if the Assyrians spoke a Semitic language, they were of so totally different a nationality, and their manners were so entirely different, that their language must have sounded even more foreign to an Israelite than Dutch to a German. \n"]},{"type":"verse","number":20,"content":["And how will Jerusalem look when Asshur has been dashed to pieces on the strong fortress? The prophet passes over here into the tone of Psa 48:1-14 (Psa 48:13, Psa 48:14). Psa 46:1-11 and Psa 48:1-14 probably belong to the time of Jehoshaphat; but they are equally applicable to the deliverance of Jerusalem in the time of Hezekiah. \"Look upon Zion, the castle of our festal meeting. Thine eyes will see Jerusalem, a pleasant place, a tent that does not wander about, whose pegs are never drawn, and none of whose cords are ever broken.\" Jerusalem stands there unconquered and inviolable, the fortress where the congregation of the whole land celebrates its feasts, a place full of good cheer (Isa 32:18), in which everything is now arranged for a continuance. Jerusalem has come out of tribulation stronger than ever - not a nomadic wandering tent (tsâ‛am, a nomad word, to wander, lit., to pack up = tâ‛an in Gen 45:17), but one set up for a permanent dwelling. \n"]},{"type":"verse","number":21,"content":["It is also a great Lord who dwells therein, a faithful and almighty defender. \"No, there dwells for us a glorious One, Jehovah; a place of streams, canals of wide extent, into which no fleet of rowing vessels ventures, and which no strong man of war shall cross. For Jehovah is our Judge; Jehovah is our war-Prince; Jehovah is our King; He will bring us salvation.\" Following upon the negative clauses in Isa 33:20, the next v. commences with kı̄ 'im (imo). Glorious ('addı̄r) is Jehovah, who has overthrown Lebanon, i.e., Assyria (Isa 10:34). He dwells in Jerusalem for the good of His people - a place of streams, i.e., one resembling a place of streams, from the fact that He dwells therein. Luzzatto is right in maintaining, that בּו and יעברנּוּ point back to מקום, and therefore that mekōm is neither equivalent to loco (tachath, instead of), which would be quite possible indeed, as Kg1 21:19, if not Hos 2:1, clearly proves (cf., Kg1 22:38), nor used in the sense of substitution or compensation. The meaning is, that, by virtue of Jehovah's dwelling there, Jerusalem had become a place, or equivalent to a place, or broad streams, like those which in other instances defended the cities they surrounded (e.g., Babylon, the \"twisted snake,\" Isa 27:1), and of broad canals, which kept off the enemy, like moats around a fortification. The word יארים was an Egyptian word, that had become naturalized in Hebrew; nevertheless it is a very natural supposition, that the prophet was thinking of the No of Egypt, which was surrounded by waters, probably Nile-canals (see Winer, R.W. Nah 3:8). The adjective in which yâdaim brings out with greater force the idea of breadth, as in Isa 22:18 (\"on both sides\"), belongs to both the nouns, which are placed side by side, ὰσυνδέτως (because permutative). The presence of Jehovah was to Jerusalem what the broadest streams and canals were to other cities; and into these streams and canals, which Jerusalem had around it spiritually in Jehovah Himself, no rowing vessels ventured בּ הלך, ingredi). Luzzatto renders the word \"ships of roving,\" i.e., pirate ships; but this is improbable, as shūt, when used as a nautical word, signifies to row. Even a majestic tsı̄, i.e., trieris magna, could not cross it: a colossal vessel of this size would be wrecked in these mighty and dangerous waters. The figure is the same as that in Isa 26:1. In the consciousness of this inaccessible and impenetrable defence, the people of Jerusalem gloried in their God, who watched as a shōphēt over Israel's rights and honour, who held as mechoqēq the commander's rod, and ruled as melekh in the midst of Israel; so that for every future danger it was already provided with the most certain help. \n"]},{"type":"verse","number":23,"content":["Now indeed it was apparently very different from this. It was not Assyria, but Jerusalem, that was like a ship about to be wrecked; but when that which had just been predicted should be fulfilled, Jerusalem, at present so powerless and sinful, would be entirely changed. \"Thy ropes hang loose; they do not hold fast the support of thy mast; they do not hold the flag extended: then is booty of plunder divided in abundance; even lame men share the prey. And not an inhabitant will say, I am weak: the people settled there have their sins forgiven.\" Nearly every commentator (even Luzzatto) has taken Isa 33:23 as addressed to Assyria, which, like a proud vessel of war, would cross the encircling river by which Jerusalem was surrounded. But Drechsler has very properly given up this view. The address itself, with the suffix ayikh (see at Isa 1:26), points to Jerusalem; and the reference to this gives the most appropriate sense, whilst the contrast between the now and then closes the prophecy in the most glorious manner. Jerusalem is now a badly appointed ship, dashed about by the storm, the sport of the waves. Its rigging hangs loose (Jerome, laxati sunt); it does not hold the kēn tornâm fast, i.e., the support of their mast, or cross beam with a hole in it, into which the mast is slipped (the mesodme of Homer, Od. xv 289), which is sure to go to ruin along with the falling mast, if the ropes do not assist its bearing power (malum sustinentes thecae succurrant, as Vitruvius says). And so the ropes of the ship Jerusalem do not keep the nēs spread out, i.e., the ἐπίσημον of the ship, whether we understand by it a flag or a sail, with a device worked upon it (see Winer, R.W. s. v. Schiffe). And this is the case with Jerusalem now; but then ('âz) it will be entirely different. Asshur is wrecked, and Jerusalem enriches itself, without employing any weapons, from the wealth of the Assyrian camp. It was with a prediction of this spoiling of Asshur that the prophet commenced in Isa 33:1; so that the address finishes as it began. But the closing words of the prophet are, that the people of Jerusalem are now strong in God, and are עון נשׂא (as in Psa 32:1), lifted up, taken away from their guilt. A people humbled by punishment, penitent, and therefore pardoned, would then dwell in Jerusalem. The strength of Israel, and all its salvation, rest upon the forgiveness of its sins. \n"]}],"introduction":"We are now in the fourteenth year of Hezekiah's reign. The threatenings of the first years, which the repentance of the people had delayed, are now so far in force again, and so far actually realized, that the Assyrians are already in Judah, and have not only devastated the land, but are threatening Jerusalem. The element of promise now gains the upper hand, the prophet places himself between Asshur and his own nation with the weapons of prophecy and prayer, and the woe turns from the latter to the former. \"Woe, devastator, and thyself not devastated; and thou spoiler, and still not spoiled! Hast thou done with devastating? thou shalt be devastated. Hast thou attained to rob? men rob thee.\" Asshur is described as not devastated and not spoiled (which could not be expressed by a participle as with us, since bâgad is construed with Beth, and not with the accusative of the person), because it had not yet been visited by any such misfortune as that which had fallen upon other lands and nations. But it would be repaid with like for the like as soon as כּ indicating simultaneousness, as in Isa 30:19 and Isa 18:5, for example) its devastating and spoiling had reached the point determined by Jehovah. Instead of בך, we find in some codd. and editions the reading בו, which is equally admissible. In כּהתימך (from תּמם) the radical syllable is lengthened, instead of having dagesh. כּנּלתך is equivalent to כּהנלותך, a hiphil syncopated for the sake of rhythm (as in Isa 3:8; Deu 1:33, and many other passages), written here with dagesh dirmens, from the verb nâlâh, which is attested also by Job 15:29. The coincidence in meaning with the Arab. verb nâl (fut. i and u), to acquire or attain (see Comm. on Job, at Job 15:29 and Job 30:24-27), has been admitted by the earliest of the national grammarians, Ben-Koreish, Chayug, etc. The conjecture כּכלּותך (in addition to which Cappellus proposed כנלאותך) is quite unnecessary. The play upon the sound sets forth the punishment of the hitherto unpunished one as the infallible echo of its sin. \n"},"thisChapterLink":"/api/c/keil-delitzsch/ISA/33.json","thisChapterReference":{"commentaryId":"keil-delitzsch","book":"ISA","chapter":33},"nextChapterApiLink":"/api/c/keil-delitzsch/ISA/34.json","nextChapterReference":{"commentaryId":"keil-delitzsch","book":"ISA","chapter":34},"previousChapterApiLink":"/api/c/keil-delitzsch/ISA/32.json","previousChapterReference":{"commentaryId":"keil-delitzsch","book":"ISA","chapter":32},"numberOfVerses":13}