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■ 이사야 19장
1. 애굽에 관한 경고라 보라 여호와께서 빠른 구름을 타고 애굽에 임하시리니 애굽의 우상들이 그 앞에서 떨겠고 애굽인의 마음이 그 속에서 녹으리로다
The burden of Egypt . Behold, the Lord rideth upon a swift cloud , and shall come into Egypt : and the idols of Egypt shall be moved at his presence , and the heart of Egypt shall melt in the midst of it.
2. 그가 애굽인을 격동하사 애굽인을 치게 하시리니 그들이 각기 형제를 치며 각기 이웃을 칠 것이요 성읍이 성읍을 치며 나라가 나라를 칠 것이며
And I will set the Egyptians against the Egyptians : and they shall fight every one against his brother , and every one against his neighbour ; city against city , and kingdom against kingdom .
3. 애굽인의 정신이 그 속에서 쇠약할 것이요 그 도모는 그의 파하신 바가 되리니 그들이 우상과 마술사와 신접한 자와 요술객에게 물으리로다
And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols , and to the charmers , and to them that have familiar spirits , and to the wizards .
4. 그가 애굽인을 잔인한 군주의 손에 붙이시리니 포학한 왕이 그들을 치리하리라 주 만군의 여호와의 말씀이니라
And the Egyptians will I give over into the hand of a cruel lord ; and a fierce king shall rule over them, saith the Lord , the Lord of hosts .
5. 바닷물이 없어지겠고 강이 잦아서 마르겠고
And the waters shall fail from the sea , and the river shall be wasted and dried up .
6. 강들에서는 악취가 나겠고 애굽 시냇물은 줄어들고 마르므로 달과 같이 시들겠으며
And they shall turn the rivers far away ; and the brooks of defence shall be emptied and dried up : the reeds and flags shall wither .
7. 나일 가까운 곳 나일 언덕의 초장과 나일강 가까운 곡식 밭이 다 말라서 날아 없어질 것이며
The paper reeds by the brooks , by the mouth of the brooks , and every thing sown by the brooks , shall wither , be driven away , and be no more.
8. 어부들은 탄식하며 무릇 나일강에 낚시를 던지는 자는 슬퍼하며 물에 그물을 치는 자는 피곤할 것이며
The fishers also shall mourn , and all they that cast angle into the brooks shall lament , and they that spread nets upon the waters shall languish .
9. 세마포를 만드는 자와 백목을 짜는 자들이 수치를 당할 것이며
Moreover they that work in fine flax , and they that weave networks , shall be confounded .
10. 애굽의 기둥이 부숴지고 품꾼들이 다 마음에 근심하리라
And they shall be broken in the purposes thereof, all that make sluices and ponds for fish .
11. 소안의 방백은 지극히 어리석었고 바로의 가장 지혜로운 모사의 모략은 우준하여졌으니 너희가 어떻게 바로에게 이르기를 나는 지혜로운 자들의 자손이라는 옛 왕들의 후예라 할 수 있으랴
Surely the princes of Zoan are fools , the counsel of the wise counsellors of Pharaoh is become brutish : how say ye unto Pharaoh , I am the son of the wise , the son of ancient kings ?
12. 너의 지혜로운 자가 어디 있느냐 그들이 만군의 여호와께서 애굽에 대하여 정하신 뜻을 알 것이요 곧 네게 고할 것이니라
Where are they? where are thy wise men? and let them tell thee now, and let them know what the Lord of hosts hath purposed upon Egypt .
13. 소안의 방백들은 어리석었고 놉의 방백들은 미혹되었도다 그들은 애굽 지파들의 모퉁이 돌이어늘 애굽으로 그릇가게 하였도다
The princes of Zoan are become fools , the princes of Noph are deceived ; they have also seduced Egypt , even they that are the stay of the tribes thereof.
14. 여호와께서 그 가운데 사특한 마음을 섞으셨으므로 그들이 애굽으로 매사에 잘못 가게 함이 취한 자가 토하면서 비틀거림 같게 하였으니
The Lord hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit .
15. 애굽에서 머리나 꼬리나 종려나무 가지나 갈대나 아무 할 일이 없으리라
Neither shall there be any work for Egypt , which the head or tail , branch or rush , may do .
16. 그 날에 애굽인이 부녀와 같을 것이라 그들이 만군의 여호와의 흔드시는 손이 그 위에 흔들림을 인하여 떨며 두려워할 것이며
In that day shall Egypt be like unto women : and it shall be afraid and fear because of the shaking of the hand of the Lord of hosts , which he shaketh over it.
17. 유다의 땅은 애굽의 두려움이 되리니 이는 만군의 여호와께서 애굽에 대하여 정하신 모략을 인함이라 그 소문을 듣는 자마다 떨리라
And the land of Judah shall be a terror unto Egypt , every one that maketh mention thereof shall be afraid in himself, because of the counsel of the Lord of hosts , which he hath determined against it.
18. 그 날에 애굽 땅에 가나안 방언을 말하며 만군의 여호와를 가리켜 맹세하는 다섯 성읍이 있을 것이며 그 중 하나를 장망성이라 칭하리라
In that day shall five cities in the land of Egypt speak the language of Canaan , and swear to the Lord of hosts ; one shall be called , The city of destruction .
19. 그 날에 애굽 땅 중앙에는 여호와를 위하여 제단이 있겠고 그 변경에는 여호와를 위하여 기둥이 있을 것이요
In that day shall there be an altar to the Lord in the midst of the land of Egypt , and a pillar at the border thereof to the Lord .
20. 이것이 애굽 땅에서 만군의 여호와를 위하여 표적과 증거가 되리니 이는 그들이 그 압박하는 자의 연고로 여호와께 부르짖겠고 여호와께서는 한 구원자, 보호자를 보내사 그들을 건지실 것임이라
And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt : for they shall cry unto the Lord because of the oppressors , and he shall send them a saviour , and a great one , and he shall deliver them.
21. 여호와께서 자기를 애굽에 알게 하시리니 그 날에 애굽인이 여호와를 알고 제물과 예물을 그에게 드리고 경배할 것이요 여호와께 서원하고 그대로 행하리라
And the Lord shall be known to Egypt , and the Egyptians shall know the Lord in that day , and shall do sacrifice and oblation ; yea, they shall vow a vow unto the Lord , and perform it.
22. 여호와께서 애굽을 치실 것이라도 치시고는 고치실 것인고로 그들이 여호와께로 돌아올 것이라 여호와께서 그 간구함을 들으시고 그를 고쳐주시리라
And the Lord shall smite Egypt : he shall smite and heal it: and they shall return even to the Lord , and he shall be intreated of them, and shall heal them.
23. 그 날에 애굽에서 앗수르로 통하는 대로가 있어 앗수르 사람은 애굽으로 가겠고 애굽 사람은 앗수르로 갈 것이며 애굽 사람이 앗수르 사람과 함께 경배하리라
In that day shall there be a highway out of Egypt to Assyria , and the Assyrian shall come into Egypt , and the Egyptian into Assyria , and the Egyptians shall serve with the Assyrians .
24. 그 날에 이스라엘이 애굽과 앗수르로 더불어 셋이 세계 중에 복이 되리니
In that day shall Israel be the third with Egypt and with Assyria , even a blessing in the midst of the land :
25. 이는 만군의 여호와께서 복을 주어 가라사대 나의 백성 애굽이여, 나의 손으로 지은 앗수르여, 나의 산업 이스라엘이여, 복이 있을 지어다 하실 것임이니라
Whom the Lord of hosts shall bless , saying , Blessed be Egypt my people , and Assyria the work of my hands , and Israel mine inheritance .
■ 주석 보기
【사19:1 JFB】사19:1-25.
The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, 왕하17:4), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, Gesenius refers 사19:2; and Psammetichus, 사19:4, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In 사19:1, the invasion of Egypt is represented as caused by "the Lord"; and in 사19:17, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (사19:24, 25). Thus the dissensions referred to (사19:2) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. Smith].
1. burden—(See on 사13:1).
upon … cloud—(시104:3; 18:10).
come into Egypt—to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. Bunsen observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt."
idols—the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be (출12:12; 렘43:12).
【사19:1 CWC】[JUDGMENT ON THE GENTILE NATIONS]
This is a long lesson to read, but the study put upon it need not be proportioned to its length. There is a sameness in the chapters, and their contents are not unlike what we reviewed in the preceding lesson. Note the names of the nations and their contiguity to God's chosen people. They have come in contact with their history again and again, for which reason they are singled out for special mention. It will be well here to review what was said about these Gentile nations in the "Introduction to the Prophetic Scriptures." Seven nations are named, a perfect number, indicating Gentilism as a whole, construed as the enemy of Israel. In their order we have Babylon (cc. 13-14); Moab (cc. 15-16); Syria (17); Ethiopia (18); Egypt (19, 20); Medo-Persia (21, 22); Tyre {21).
Then follows a picture of judgment in which all the nations seem to be included; but following the judgments on the Gentile nations, Judah is seen redeemed from her iniquity, delivered from her tribulations, and restored to her land (cc. 25-27). This whole section of the book, therefore, is on an enlarged scale, that which has been set before us several times.
For the purpose of the present study, therefore, and as a matter of convenience, these discourses might be grouped as one -- climaxing, as in the other instances, in the ultimate triumph of the chosen people.
This idea, however, involves one of two things: Either these nations typify Gentile dominion in the earth at the end of this age, or else they themselves will be revived as nations with reference to the judgments of that day.
The evidence for their revival, however, is not apparent except in one case, that of Babylon (cc. 13, 14). The chapters referring to the overthrow of Babylon by the Medes and Persians, seem not to have been fulfilled in that event, except in part; from which the conclusion is gathered that a later and completer fulfillment is in store. There are corresponding passages in other prophets indicating this, and the book of Revelation (c. 18) seems almost to require it.
There are at least nine features of prophecy in these chapters not fulfilled in the earlier overthrow of Babylon referred to: The whole land was not then destroyed (13:5); the Day of the Lord did not then come (v. 6); the physical phenomena were not then seen (v. 10); the city itself was not then destroyed as Sodom, for the Persian victory was without blood, and the scepter passed gently into their hands. Moreover, the land still yields a princely income to its Turkish rulers, and a city and a village exist on the site of Babylon (vv. 19-22); the Lord did not then visit Jacob with rest, nor has He done so as yet (14:1-3); the king of Babylon therein minutely described, has not yet arisen, and seems to point to a greater and more august being than the world has ever seen (4:22); the Assyrian was not then trodden down in the land of Judah, nor was the yoke then removed from her (v. 25); finally, the divine purpose on the whole earth was not then fulfilled (v. 26).
【사19:1 MHCC】 Judgments upon Egypt. (사19:1-17) Its deliverance, and the conversion of the people. (사19:18-25)
사19:1-17 God shall come into Egypt with his judgments. He will raise up the causes of their destruction from among themselves. When ungodly men escape danger, they are apt to think themselves secure; but evil pursues sinners, and will speedily overtake them, except they repent. The Egyptians will be given over into the hand of one who shall rule them with rigour, as was shortly after fulfilled. The Egyptians were renowned for wisdom and science; yet the Lord would give them up to their own perverse schemes, and to quarrel, till their land would be brought by their contests to become an object of contempt and pity. He renders sinners afraid of those whom they have despised and oppressed; and the Lord of hosts will make the workers of iniquity a terror to themselves, and to each other; and every object around a terror to them.
사19:18-25 The words, 'In that day,' do not always refer to the passage just before. At a time which was to come, the Egyptians shall speak the holy language, the Scripture language; not only understand it, but use it. Converting grace, by changing the heart, changes the language; for out of the abundance of the heart the mouth speaks. So many Jews shall come to Egypt, that they shall soon fill five cities. Where the sun was worshipped, a place infamous for idolatry, even there shall be a wonderful reformation. Christ, the great Altar, who sanctifies every gift, shall be owned, and the gospel sacrifices of prayer and praise shall be offered up. Let the broken-hearted and afflicted, whom the Lord has wounded, and thus taught to return to, and call upon him, take courage; for He will heal their souls, and turn their sorrowing supplications into joyful praises. The Gentile nations shall not only unite with each other in the gospel fold under Christ, the great Shepherd, but they shall all be united with the Jews. They shall be owned together by him; they shall all share in one and the same blessing. Meeting at the same throne of grace, and serving with each other in the same business of religion, should end all disputes, and unite the hearts of believers to each other in holy love.
【사19:2 JFB】2. set—stir up. Gesenius translates, "arm."
Egyptians against the Egyptians—Lower against Upper: and Saitic against both. (See 사3:10). Newton refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt.
kingdom against kingdom—The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts.
【사19:3 JFB】3. spirit—wisdom, for which Egypt was famed (사31:2; 왕상4:30; 행7:22); answering to "counsel" in the parallel clause.
fail—literally, "be poured out," that is, be made void (렘19:7). They shall "seek" help from sources that can afford none, "charmers," &c. (사8:19).
charmers—literally, "those making a faint sound"; the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on 사8:19).
【사19:4 JFB】4. cruel lord—"Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant (창39:2). The parallel word "king" (singular) proves it. Newton makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." Gesenius refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.
【사19:5 JFB】5. the sea—the Nile. Physical calamities, it is observed in history, often accompany political convulsions (겔30:12). The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time of the overflow resemble "a sea" [Pliny, Natural History, 85.11]; and it is still called El-Bahr," "the sea," by the Egyptians (사18:2; 렘51:36). A public record is kept at Cairo of the daily rise of the water at the proper time of overflow, namely, August: if it rises to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for the waters are not drained off in time sufficient to sow the seed.
【사19:6 JFB】6. they shall turn the rivers—rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [Maurer]. Horsley, with the Septuagint, translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water.
brooks of defence—rather, "canals of Egypt"; "canals," literally, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Matzor, whence comes Mitzraim, expresses Egypt, and a place of "defense." Horsley, as English Version translates it, "embanked canals,"
reeds … flags—the papyrus. "Reed and rush"; utter withering.
【사19:7 JFB】7. paper-reeds—rather, pastures, literally, "places naked" of wood, and famed for rich herbage, on the banks of the Nile [Gesenius]. Compare 창13:10; 신11:10. Horsley translates, "nakedness upon the river," descriptive of the appearance of a river when its bottom is bare and its banks stripped of verdure by long drought: so Vulgate.
the brooks—the river.
mouth—rather, "the source" [Vulgate]. "Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" (English Version, "driven away") [Horsley].
【사19:8 JFB】8. fishers—The Nile was famed for fish (민11:5); many would be thrown out of employment by the failure of fishes.
angle—a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.
【사19:9 JFB】9. fine flax—Gesenius, for "fine," translates, "combed"; fine "linen" was worn by the rich only (Lu 16:19). Egypt was famous for it (출9:31; 왕상10:28; 잠7:16; 겔27:7). The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art in Egypt (출26:36). The cloth now found on the mummies was linen, as is shown by the microscope. Wilkinson mentions linen from Egypt which has five hundred forty (or two hundred seventy double) threads in one inch in the warp; whereas some modern cambric has but a hundred sixty [Barnes].
networks—rather, white cloth (에1:6; 8:16).
【사19:10 JFB】10. in the purposes—rather, "the foundations," that is, "the nobles shall be broken" or brought low: so 사3:1; 시11:3; compare 사19:13, "The princes—the stay of the tribes. The Arabs call a prince "a pillar of the people" [Maurer]. "Their weaving-frames" [Horsley]. "Dykes" [Barnes].
all that make sluices, &c.—"makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds [Horsley]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [Maurer].
【사19:11 JFB】11. Zoan—The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arms of the Nile, now San; it was one the Egyptian towns nearest to Palestine (민13:22), the scene of Moses' miracles (시78:12, 43). It, or else Memphis, was the capital under Sethos.
I am … son of the wise … kings—Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant by the expression, "son of the wise, and of ancient kings"; this was their favorite boast (Herodotus, 2.141; compare 암7:14; 행23:6; 빌3:5). "Pharaoh" was the common name of all the kings: Sethos, probably, is here meant.
【사19:12 JFB】12. let them know—that is, How is it that, with all their boast of knowing the future [Diodorus, 1.81], they do not know what Jehovah of hosts …
【사19:13 JFB】13. Noph—called also Moph; Greek, Memphis (호9:6); on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [Plutarch]. The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion.
stay of … tribes—rather, "corner-stone of her castes" [Maurer], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on 사19:10; 사28:16; 시118:22; 민24:17, Margin;유20:2; 삼상14:28, Margin;Z전10:4).
【사19:14 JFB】14. err in every work thereof—referring to the anarchy arising from their internal feuds. Horsley translates, "with respect to all His (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one mixes spices with wine to make it intoxicating (사5:22; 잠9:2, 5), so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man."
【사19:15 JFB】15. work for Egypt—nothing which Egypt can do to extricate itself from the difficulty.
head or tail—high or low (사19:11-15, and 사19:8-10).
branch or rush—the lofty palm branch or the humble reed (사9:14, 15; 10:33, 34).
【사19:16 JFB】16. like … women—timid and helpless (렘51:30; 나3:13).
shaking of … hand—His judgments by means of the invaders (사10:5, 32; 11:15).
【사19:17 JFB】17. Judah … terror unto Egypt—not by itself: but at this time Hezekiah was the active subordinate ally of Assyria in its invasion of Egypt under Sargon. Similarly to the alliance of Judah with Assyria here is 왕하23:29, where Josiah takes the field against Pharaoh-nechoh of Egypt, probably as ally of Assyria against Egypt [G. V. Smith]. Vitringa explains it that Egypt in its calamities would remember that prophets of Judah had foretold them, and so Judah would be "a terror unto Egypt."
thereof—of Judah.
it—Egypt.
【사19:18 JFB】18-22. In that day, &c.—Suffering shall lead to repentance. Struck with "terror" and "afraid" (사19:17) because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (사18:7; 23:18).
five cities—that is, several cities, as in 사17:6; 30:17; 창43:34; 레26:8. Rather, five definite cities of Lower Egypt (사19:11, 13; 30:4), which had close intercourse with the neighboring Jewish cities [Maurer]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis.
language of Canaan—that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in 습3:9; as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost (행2:4) was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future (Z전14:9; 요17:21). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (사45:23; 65:16; 신6:13).
city of destruction—Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. Maurer, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour" (사19:20), to "deliver them."
【사19:19 JFB】19. altar—not for sacrifice, but as the "pillar" for memorial and worship (수22:22-26). Isaiah does not contemplate a temple in Egypt: for the only legal temple was at Jerusalem; but, like the patriarchs, they shall have altars in various places.
pillar—such as Jacob reared (창28:18; 35:14); it was a common practice in Egypt to raise obelisks commemorating divine and great events.
at the border—of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.
【사19:20 JFB】20. it—the altar and pillar.
a sign—(of the fulfilment of prophecy) to their contemporaries.
a witness—to their descendants.
unto the Lord—no longer, to their idols, but to Jehovah.
for they shall cry—or, "a sign … that they cried, … and He sent to them a saviour"; probably, Alexander the Great (so "a great one"), whom the Egyptians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into Greek for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare 행2:10, "Egypt").
【사19:21 JFB】21. oblation—unbloody.
【사19:22 JFB】22. return—for heathen sin and idolatry are an apostasy from primitive truth.
heal—as described (사19:18-20).
【사19:23 JFB】23. highway—free communication, resting on the highest basis, the common faith of both (사19:18; 사11:16). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come.
serve with—serve Jehovah with the Assyrians. So "serve" is used absolutely (욥36:11).
【사19:24 JFB】24. third—The three shall be joined as one nation.
blessing—the source of blessings to other nations, and the object of their benedictions.
in the midst of the land—rather, "earth" (미5:7). Judah is designed to be the grand center of the whole earth (렘3:17).
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