Isaiah 23:1-18

Isaiah 23:1-18

Isaiah Chapter 23:1-18

1. The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them.

1. Onus Tyri. Ululate, naves Tharsis; quia devastatio facta est, ut non sit domus, non sit commeatus e terra Cittim. Revelatum est hoc eis.

2. Be still, ye inhabitatnts of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished.

2. Tacete incolæ insularum: negotiator Sidonis, trajicientes mare, qui te replebant.

3. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations.

3. In aquis multis semen Nili, messis fluminis fruges ejus; et fuit emporium gentium.

4. Be thou ashamed, O Zidon; for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins.

4. Erubesce, Sidon; quia dixit mare, fortitudo maris, dicens, Non parturivi, neque peperi, neque educavi adolescentes, neque extuli virgines.

5. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre.

5. Simul atque rumor pervenerit ad Ægyptios, dolebunt secundum rumorem Tyri.

6. Pass ye over to Tarshish; howl, ye inhabitants of the isle.

6. Transite in Tharsis; ululate, habitatores insularum.

7 Is this your joyous city, whose antiquity is of ancient days? Her own feet shall carry her afar off to sojourn.

7. An hæc vobis exultans? a diebus antiquis vetustas ejus. Ducent eam pedes ejus, ut peregrinetur in terram longinquam.

8. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth?

8. Quis cosultavit hoc super Tyrum coronantem? cujus negotiatores sunt Principes, cujus institores nobiles terræ?

9. The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth.

9. Iehova exercituum ita decrevit ad profanandam superbiam omnium magnificorum, ut vilipendat omnes gloriosos terræ.

10. Pass through thy land as a river, O daughter of Tarshish: there is no more strength.

10. Transi instar fluminis e terra tua ad filiam Tharsis, quia non amplius cingulum.

11. He stretched out his hand over the sea; he shook the kingdoms: the Lord hath given a commandment against the merchant-city, to destroy the strongholds thereof.

11. Manum suam posuit super mare, concussit regna. Iehova mandavit super Canaan ut enervet robur ejus.

12. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest.

12. Et ait, Non adjicies ultra ut exultes, ubi oppressa fueris, virgo filia Sidon. Surge, ut transeas in Cittim. Atqui etiam illic non erit tibi requies.

13. Behold the land of the Chaldeans: this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin.

13. Ecce terra Chaldæorum, hic non fuit populus, Assur fundavit eam deserti incolis; erexerunt arces ejus; excitarunt palatia ejus; redegit eam in vastitatem.

14. Howl, ye ships of Tarshish: for your strength is laid waste.

14. Ululate, naves Tharsis; quia vastata est fortitudo vestra.

15. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot.

15. Accidet in die illa, ut sit in oblivione Tyrus septuaginta annis, secundum dies regis unius; a fine septuaginta annorum erit Tyro quasi canticum meretricis.

16. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered.

16. Sume citharam, circui urbem, meretrix oblivioni tradita, suavem fac melodiam, multiplica carmen, ut in memoriam revoceris.

17. And it shall come to pass, after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth.

17. Erit ergo a fine septuaginta annorum, ut visitet Iehova Tyrum; et tunc redibit ad mercedem suam, fornicabiturque cum omnibus regnis terræ quæ sunt super terram.

18. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing.

18. Sed (tandem) erit negotiatio ejus et merces ejus sancta Iehovæ; non reponetur neque recondetur; sed negotiatio ejus (addicta) erit iis qui habitabant coram Iehovæ, ut comedant ad satietatem, et habeant densum operimentum.

1. The burden of Tyre. Tyre was very wealthy, and highly celebrated, both on account of the variety and extent of its commercial intercourse with all nations, and on account of the flourishing colonies which sprang from it: Carthage, which was the rival of the Roman Empire, Utica, Leptis, Cadiz, and other towns, which also sent every year a present to Tyre, by which they acknowledged that they looked on Tyre as their mother. Isaiah threatens its destruction, because it had been hostile to the people of God, as we may infer from what is said by Ezekiel; for we ought carefully to attend to the cause of the destruction, because it was the design of the Prophet to shew that God testifies his fatherly regard to his people by opposing all her enemies. (Ezekiel 26:2.) Some think that this refers to the storming of Tyre by Alexander, who took it with great difficulty. But the argument on which they rely, that Isaiah mentions Chittim, has little force. By that name the Hebrew writers unquestionably denote the Macedonians, but under this word they likewise include other nations, such as the Greeks, and the countries that were beyond the sea. Nebuchadnezzar employed in that siege not only his own soldiers, but also foreigners, whom he brought from Greece and other places. It is for a reason altogether different, as we shall immediately see, that he mentions the Greeks, namely, that henceforth they will not take their ships to Tyre for the sake of carrying on merchandise.

Note 101. A slight change of spelling makes it necessary to remind the reader of the English Bible, that the “Chittim” were the descendants of Kittim, (Genesis 10:4,) a son of Javan, and grandson of Japheth. — Ed. FT359 “Et les papiers des marchans espars çà et là;” — “And the merchants’ accounts scattered hither and thither.” FT360 “Les Egyptiens;” — “The Egyptians.” FT361 The Roman stadium or furlong = 125 paces = 625 feet. A Roman mile = 1000 paces = 5000 feet. An English mile = 1760 yards = 5280 feet. Therefore a Roman mile is to an English mile as 5000 to 5280, or as 125 to 132; and the number of English miles is to that of Roman miles in the inverse ratio of 132 to 125; so that 200 stadia = 25 Roman miles = somewhat less than 24 English miles. It ought to be remembered, that the author does not profess to state the exact distance, but gives it in round numbers. — Ed FT362 “The seed of Sihor.” — Eng. Ver. שחר, (shīchōr,) and יאור, (yĕōr,) are the Hebrew and Egyptian names of the Nile. The first, according to its etymology, means black, and corresponds to Μέλας and Melo, of Greek and Latin names of the same river, all derived from the color of the water, or the mud which it deposits.” — Alexander FT363 “As at the report concerning Egypt.” — Eng. Ver. Luther’s version runs thus:— “Gleichwie man erschrak, da man von Egyptian hörete; also wird man auch erschrecken, wenn man von Tyrus hören wird;” — “Like as they were terrified when they heard of Egypt; so will they also be terrified when they shall hear of Tyre.” — Ed FT364 “Tyre at this time was seated on an island; after Alexander’s conquest it was rebuilt on the continent.” — Stock FT365 “Leurs registres et papiers de comtes;” — “Their records and account-books.” FT366 “The trade carried on by the Phoenicians of Sidon and Tyre,” says an able historian, “was extensive and adventurous; and both in their manners and policy, they resemble the great commercial states of modern times, more than any people in the ancient world.” After mentioning the navigation to Tyre as the earliest route of communication with India, he goes on to say, “To this circumstance, which, for a considerable time, secured to them a monopoly of that trade, was owing, not only the extraordinary wealth of individuals, which rendered the ‘merchants of Tyre, princes and her traffickers the honorable of the earth,’ (Isaiah 23:8,) but the extensive power of the state itself, which first taught men to conceive what vast resources a commercial people possess, and what great exertions they are capable of making.” He adds in a note, “The power and opulence of Tyre, in the prosperous age of its commerce, must have attracted general attention. In the prophecies of Ezekiel, who flourished two hundred and sixty years before the fall of Tyre, there is the most particular account of the nature and variety of its commercial transactions that is to be found in any ancient writer; and which conveys, at the same time, a magnificent idea of the extensive power of that state.” — Robertson’s Historical Disquisition concerning the Knowledge which the Ancients had of India FT367 “There is no more strength.” — Eng. Ver. “There is no mound now left.” — Stock FT368 “The Lord hath given a commandment against the merchant-city.” — Eng. Ver. “Jehovah hath given a charge concerning Canaan.” — Stock.

But from the conclusion of this chapter I draw an argument for a contrary opinion, for Isaiah speaks of the restoration of Tyre, and it was never restored after having been stormed by Alexander. Besides, when I compare Ezekiel’s words with those of Isaiah, I think that I see one and the same prediction. Now, he does not speak of Alexander, but of Nebuchadnezzar; and I cannot doubt that it must be explained in that manner. Not only so, but in the days of Ezekiel and Isaiah that city was under the dominion of a king, but historians relate that, when it was stormed by Alexander, it had been brought to the form of a republic. And if we consider the object of the prophecy, we shall be sufficiently confirmed in this opinion, for his aim is to comfort the Jews by threatening that the inhabitants of Tyre, by whom they had been oppressed, will not pass unpunished. For it would have been highly inconsistent that the Lord should punish other nations, and that this nation, which had been not less hostile, should escape punishment altogether, or be punished five hundred years afterwards. Every conjecture, therefore, leads us to this conclusion, that we should expound this passage as relating to Nebuchadnezzar.

Howl, ye ships of Tarshish. He employs various figures of speech, according to his custom, in illustrating the ruin of Tyre, in order to obtain greater credit to the prediction; for a plain narrative would have been ineffectual, or would not have exerted a powerful influence on minds naturally dull and sluggish, and therefore he sets before their eyes a lively portrait. This calamity, he declares, will be very grievous, because it will be felt even in distant countries. He bids the “ships howl,” because, when Tyre has been destroyed, they will have nothing to do. The ships of the Cilicians are particularly mentioned by him, because, being neighbors, they traded often and extensively with the inhabitants of Tyre; and Cilicia is called by the Hebrews “Tarshish.” It was impossible that there should not have arisen great inconvenience to that country at the destruction of Tyre; not only because commerce ceased for a time, but also because the articles of merchandise were carried off, and there was a disturbance of commercial relations as usually happens when the fortunes of rich men have been overthrown.

Note 102. {Bogus footnote}

That there may be no entering in from the land of Chittim. What I have translated “that there maybe no entering in,” is explained by some to signify, that there may be no house “into which you can enter,” but I think that I have faithfully conveyed the Prophet’s meaning. And yet he does not mean that the Cilicians or the Greeks will be hindered from entering, but that they will not hold intercourse with Tyre as they were formerly accustomed to do, because it will not be, as formerly, a mart of nations.

Those who think that the Prophet speaks of the defeat accomplished by Alexander, separate this clause of the verse “from the land of Chittim” from what goes before, and connect it thus, “from the land of Chittim it was revealed to them.” But, on the contrary, I join it differently in this way, “From not going from the land of Chittim;” that is, that the Greeks may no more enter as they were formerly accustomed to do. By the word “Chittim,” he means both the Greeks and the western nations; as if he had said “There will be an end put to commerce with the Greeks, so that they will no longer take their ships thither.” Under this designation he includes also the inhabitants of Cyprus, Sicily, and Italy, and other nations.

Note 103. {Bogus footnote}

This was revealed to them. These words may be understood to refer both to the Greeks and to the inhabitants of Tyre. If they refer to the inhabitants of Tyre, the meaning will be, “When the report of the ruin of the city shall reach them, they will put an end to their wonted voyages, for they will avoid that harbour as they would avoid a rock;” and this is the meaning which I more readily adopt. Yet I do not reject the other interpretation, that the Prophet confirms his prediction, as we commonly speak of a thing that is certain, “Let this be regarded as addressed to you.”

2. Be silent, ye inhabitants of the islands. This is intended to place in a more striking light the ruin of Tyre. There is a change of number in the word island; for although he uses the singular number, yet he means the islands of the Mediterranean sea, and the countries beyond the sea, especially the neighbors who frequently performed voyages to Tyre, and traded with it. He enjoins on them silence and stillness, because they will perform no more voyages to Tyre. He bids them “be silent” like persons who are stunned, on account of the grievous calamity which has befallen them, so that they do not even venture to open their mouth; for it was impossible that the nations who traded there should not feel it to be a heavy stroke, when a mercantile city like this was ruined, just as at the present day Venice or Antwerp could not be destroyed without inflicting great injury on many nations.

The merchants of Sidon. He mentions the inhabitants of Sidon in an especial manner, not only on account of their vicinity, but because they had a common origin. Sidon was highly celebrated, but greatly inferior to Tyre. Situated on the sea-shore, it was two hundred furlongs distant from Tyre, and appeared both to be so near it, and to be so closely connected with it by trade, that the poets frequently took Tyre for Sidon, and Sidon for Tyre. The Sidonians, therefore, were unquestionably greater gainers than others by imports and exports, and also by sales and merchandise, in consequence of being so near, and trading with it continually; for the wealth of Tyre overflowed on them, and, as the saying is, they flew under its wings. The result was, that they suffered more severely than others by the destruction of Tyre, and therefore the Prophet afterwards says, (verse 4,) Be ashamed, O Sidon.

Note 104. {Bogus footnote}

Who replenished thee. He adds this general expression, either because it was filled with crowds and multitudes of men, when strangers flocked to it from various and distant countries, or because they who performed voyages to it for the sake of gain did, in their turn, enrich the city.

3. And by great waters. He intimates that the riches of Tyre will not prevent it from being destroyed; and therefore he extols its wealth, in order that the judgment of God may be more manifest, and that all may know that it was no ordinary calamity that befel it; and the more unexpected it was, the more evidently would it appear to be the work of God.

The seed of the Nile. By an elegant expression he describes the wealth of Tyre; for since the Nile supplied it with wheat and other necessaries of life, and since a great quantity of corn was brought to it out of Egypt, he says that it had fields and sowing on the course of the Nile, just as the inhabitants of Venice say that their harvest is on the sea, because they have nothing that grows at home, but all that is necessary for food is brought to them by commerce. The Prophet speaks of the inhabitants of Tyre in the same manner; for it might be thought incredible that they whom the Nile so freely and abundantly supplied should be in want of food. He shews that this will be a vain boast, because they will be in want of all things; and these things, as we have already said, are described by Isaiah, that all may more fully acknowledge the avenging hand of God.

Note 105. {Bogus footnote}

4. Be thou ashamed, O Sidon; for the sea hath spoken. This verse is added for the purpose of heightening the picture. We have explained the reason why he speaks particularly of Sidon. He calls Tyre, by way of eminence, (κατ ᾿ ἐξοχὴν,) the sea, as if she reigned alone in the midst of the sea.

I have not travailed. These words are immediately added, and belong (μιμητικῶς) to a fictitious address put into the mouth of Tyre, in which the Prophet wittily taunts the inhabitants of Tyre, who boasted of her colonies; for she “brought forth” other illustrious cities. “In ancient times,” says Pliny, “she was famous for the cities which she built, Leptis, Utica, and that rival of the Roman empire, Carthage, which aspired to govern the whole world, besides Cadiz, which was built beyond the limits of the world. Her whole superiority now consists of scarlet and purple.” (Plin. Hist. Nat., lib. v. c. 19.) Thus, Isaiah represents Tyre as bewailing her ancient glory, because she has ceased to be a mother, and because it is of no avail to her that she has brought forth so many children, and founded so many cities; for at an early period Carthage sent regularly every year a present to Tyre, for the purpose of doing homage to her as the mother. In this manner Tyre appeared to hold a higher rank than all other cities, since even Carthage, though a rival of the Roman empire, was in some respect subject to Tyre: but the Lord stripped her of all her ornaments in a moment, so that she bewailed her bereavement, as if she had never brought up any children.

5. As soon as the report shall reach the Egyptians. In this verse he declares that this destruction will affect equally the inhabitants of Tyre and those of Egypt; and this confirms the exposition which we follow, that the present prophecy relates to a former devastation. The inhabitants of Tyre had been in alliance with the Egyptians, and both countries had been under kingly government; not as in Alexander’s time, when Tyre was a free state, and lived under its own laws. The alliance which existed between the inhabitants of Tyre and those of Egypt could not have been more appropriately described; and therefore he shews that this ruin extends also to the Egyptians, because they prompted the Jews to rebellion, and turned them aside from confidence in God. The former were open enemies; the latter, under the pretense of friendship, cherished dangerous hostility; and therefore both are justly punished.

Note 106. {Bogus footnote}

6. Pass ye over to Tarshish. He addresses not only the inhabitants of Tyre, but foreigners who were connected with them by trading, and bids them go elsewhere and seek new harbours: and he mentions Cilicia, which was opposite to Tyre, as if he had said, “That shore, which was wont to be well supplied with harbours, will henceforth be forsaken, so that ships will sail in a very different direction;” for when a harbour or a mercantile city has been ruined, merchants commonly go in search of another.

Howl, ye inhabitants of the island. “Island,” as we have formerly explained, is here put for “islands;” for the change of number is very customary with Hebrew writers. He foretells that they will lament, because their support depended entirely on that traffic, and because their accounts and reckonings were scattered about in all directions.

Note 107. {Bogus footnote}

Note 108. {Bogus footnote}

7. Is this your exulting city? The Prophet mocks at Tyre, and ridicules her pride, because she boasted of the antiquity of her name. He likewise confirms what all would suppose to be incredible; for this prediction was undoubtedly laughed at, seeing that the power of Tyre was unshaken, and her wealth was like a wall of brass. So much the more confidently does Isaiah speak, and threaten that her ruin is certain, and that, though she be more ancient than other cities, and though she be universally applauded on that ground, still this will not prevent her from being destroyed. The origin of Tyre is traced in profane history from time almost out of mind, and is so obscure and intricate, that hardly anything can be ascertained; though they allege that it was founded by the Phenicians, as those who boast of the fame of antiquity call themselves natives of the soil. With this antiquity the Prophet contrasts banishment, intimating that, when God had determined to inflict punishment on that nation, her stability would be at an end.

Her feet shall carry her, to travel into a distant country. To follow wherever “the feet carry,” is nothing else than to have long wanderings. Yet he also means that they will be deprived of their wealth, and will be in want of all things during their banishment, so that they will not have a conveyance of any kind, or a beast to carry them. Banishment is a very hard condition, when poverty is added to it; for it may be more easily endured where there are the means of supporting life; but when men must dwell in unknown countries in the deepest poverty, the misery is extreme. He adds the finishing stroke to their miseries by saying, that they must “travel into a distant country;” for the greater the distance, the harder is the banishment.

8. Against crowning Tyre. He adorns with this title the city which enriched many, as may be easily learned from the context; for when he calls her merchants “kings,” he plainly states that by the word crown he intended to express metaphorically the magnificence of kings. This refutes the opinion of those who refer it to other cities. The general meaning is, that she enriches her citizens as if she made them kings and princes.

Some think that the Prophet added this verse, as if he were assuming the character of one who is astonished at the destruction of Tyre, in order to strike others with amazement; as if he had said, “Is it possible that Tyre should be so speedily overthrown, where riches, and troops, and defences, and fortifications, are so abundant, and where there is so much pomp and magnificence?” and as if he suddenly stopped, as we are wont to do, when anything unexpected has occurred. But it is better to connect it with the following verse, which removes every difficulty; for in that verse the Prophet himself immediately answers his own question, by which he intended to arouse the minds of his hearers to closer attention. He might have simply said, that these things were done by the purpose of the Lord; but we are sluggish, and stupid men would have treated them with contempt. By this question, therefore, he arouses their minds, that all may know that he is not speaking about an ordinary event, and that they may consider it more carefully; for the farther the judgments of God are removed from the ordinary opinions of men, so much the more ought they to excite our astonishment.