BS1515.4.J46 ^
Jeffreys, Letitia D.
Unity of the Book of Isaiah : linguistic aii
evidence of Ihe undivided aulhorship /
THE UNITY OF THE BOOK OF ISAIAH
" Hezekiah fortified his city and brought in water into the midst
thereof ... In his time Sennacherib came up and sent Rab-Shakeh . . .
The Holy One out of heaven heard them and delivered them by the
ministry [hand] of Isaiah . . . For Hezekiah had done the thing that
pleased the Lord, and was strong in the ways of David his Father as
Isaiah the Prophet, who was great and faithful in his vision, had com-
manded him. In his time the sun went back, and he lengthened the
king's life. He saw by an excellent spirit what should come to pass at
the last, and he comforted the mourners in Zion. He showed what
should come to pass for ever, and hidden things before they came."
EccLEsiASTicus xlviii. 17 — 25.
Written by the son of Si rack about B.C. 200.
THE
UNITY OF THE BOOK OF ISAIAH:
Linguistic and other Evidence
OF THE
UNDIVIDED AUTHOESHIP
/
BY
LETITIA D. JEFFREYS
WITH A PREFACE
BY THE
REV. R. SINKER, D.D.
CAMBRIDGE
DEIGHTON" BELL & CO.
LONDON: GEORGE BELL & SONS
YORK STREET, COVENT GARDEN
1899
[All rights re&ermd'\
DEDICATED
BY PERMISSION
TO THE RIGHT EEVEREND THE
LORD BISHOP OF ELY
WITH THANKFUL ACKNOWLEDGMENT OF THE APPROVAL.
AND KIND ENXOURAGEMENT GIVEN
PREFACE
We have been assured so persistently of late years that
the Book of Isaiah is the work of two, or, more probably,
of several hands of widely differing dates, that any
attempt to run counter to the stream may seem a
somewhat hopeless one. Yet when we have regard
not only to the immense importance of the issue at
stake, but to the curiously dissimilar nature of the
evidence ranged on the two sides, we do well to feel
that till the new view, in one definite and undisputed
form, has absolutely and utterly crushed out the old
belief, it is wise to keep the question open, to hold
one's judgment in abeyance, to be ready to consider
with open mind each fresh statement of the case as it
is urged.
The last recorded utterance of Isaiah to Hezekiah
is the Divine pronouncement of the Captivity of Baby-
lon, though Nineveh was then the capital of the empire.
This threat may well be the key to the promise of the
deliverance from that captivity dwelt on in the twenty-
seven succef^ding chapters, which leads on to the thought
of deliverance from a mightier foe than Babylon and by
a mightier deliverer than Cyrus.
The question is an important one, because the
Divine challenge, urged again and again {e.g. xli. 21 f.),
viii PREFACE
full of point and force if uttered by Isaiah, and known
to bo ancient when Cyrus's career of conquest began,
becomes strangely pointless if, instead of being a
prophecy generations old, it merely stated present-day
history.
Curiously diverse too is the character of the con-
flicting evidence. On the one hand we have the unity
of the book handed down by an unbroken and un-
challenged tradition till the last century. Those who
maintain that we have two or more hands at work have
to show how a prophet, or prophets, of so surpassing
power, could have been an unknown name to the gene-
ration which saw the editing of the second volume of
the Hebrew Bible ; and why, even if the name were
unknown, the prophecy should tacitly have been joined
on to the writing of a much earlier prophet.
The arguments used on the other side, whatever
force may be allowed to them, are not sufficient answers
to the above. Roughly put, they fall into three sets.
The " historical background " of cc. xl. — L^vi. is said not
to be Palestinian, as it ought to be. But then some
critics call the background Babylonian, and some call
it Egyptian ; so that this argument may be left alone
till adverse criticism has settled what its own conclusion
certainly is.
Then too it is maintained that the "theological
background" is different in the earlier and latter part
of Isaiah. This means little more than that certain
PREFACE ix
topics are specially dwelt on in the former and certain
others in the latter. It is as though the author of the
Epistle to the Ephesians could not be the same as the
author of the Epistle to the Romans, since the doctrine
of justification by faith was no longer the all-engrossing
topic. Is even a mere human writer not to be free to
change his ground as he needs ? how much less may we
rule that the Inspiring Spirit sees only with our eyes ?
There remains the argument drawn from alleged
differences of vocabulary and style. This argument
has always seemed to me a precarious one : a writer's
style varies as time goes on, varies all the more in
proportion to the influence of external events.
If a critic chose to shut his eyes to the compelling
external evidence, he could easily say that the mass of
new words in the Pastoral Epistles showed conclusively
that St. Paul was not the author. Or to come to our
own days, an interesting object-lesson in this particular
might be obtained by a comparison of the earlier and
later works of Tennyson — for example, the early lyrics
and the Idylls, or In Memoriam and the dialect poems.
An author, whether inspired or not, is not a mere
machine which records ideas mechanically.
Indeed, it may be asked at the outset whether the
styles of the two parts of Isaiah are so markedly differ-
ent as to .necessitate a change of hand. A leading
English Higher Critic, writing a few years ago, gave it
as his opinion "that the peculiar expressions of the
X PREFACE
latter prophecies are, on the whole, not such as to
necessitate a different linguistic style from the his-
torical Isaiah ; and that consequently the decision of
the critical question will mainly depend on other than
purely linguistic considerations." It is true that a few
years after he withdrew his opinion, but the record
stands as an important witness.
The problem is whether the style of the later chap-
ters is so different that it is inconceivable tliat they
should have come from the hand which penned the
earlier chapters. It is this last point to which the
writer of the present little work mainly addresses her-
self Although, as I have said above, I think that the
linguistic evidence in such matters is ^^er se somewhat
precarious, still it cannot be doubted that, in a matter
of such exceptional importance, every individual point
should be carefully weighed and tested. That a great
amount of linguistic evidence can be adduced hostile to
the unity of the book is undoubted. It has been the
author's endeavour to show that there are also numerous
links connecting the two parts. Clearly of course all
these are not of equal value, nor will they appeal with
equal force to all minds. They evince, however, much
patient and minute study of the Hebrew, and the labour
of love has evidently grudged no pains which could
insure accuracy.
Yet, though the author gives proof of a good grasp
of the Hebrew, the book is not specially designed for
PREFACE xi
Hebraists, though she would appeal to and welcome the
unbiassed judgment of scholars. The Bible is not God's
gift to Hebrew scholars merely ; it is the treasure of the
Christian world, and anything which seems rightly or
wrongly in any way to impair the truth of our treasure
should be faced at once boldly and thoughtfully, that
the truth may be reached, not by offhand decision, but
after the fullest and most reverent thought. I think
that students of Isaiah, both Hebraists and ordinary
English readers, will find much to interest and much
that is suggestive in Mrs. Jeffreys' work.
R. S.
AUTHOR'S PREFACE
The following short treatise on the unity of the Book
of Isaiah is the result of long and careful study. It has
been submitted to prominent scholars of the day, e.g. to
the Rev. R. Sinker, D.D., Librarian of Trinity College,
Cambridge, who has given me much important and
most kind assistance, and to whom I am indebted for
the foregoing preface.
The work has also been submitted to Professor
D. S. Margoliouth, of Oxford, to whom I am indebted
for observations and corrections, which have been most
helpful and valuable to me, and who has expressed
himself in kind and complimentary terms respecting
my acquaintance with the Hebrew language and with
the text of the Old Testament.
To the learned Hebrew scholar, the Rev. A. Bern-
stein, I owe much for revision made in the first instance,
and information imparted from his large store of know-
ledge, and for help in securing accuracy of statement
when I have consulted him respecting the quotations
made. The help thus given me deserves my thankful
recognition.
This little work is greatly indebted to the Rev. R.
Valpy French, D.C.L., Examining Chaplain to the
Bishop of Llandafif, as well for matter bearing closely
xiv AUTHORS PREFACE
and with force on the argument as for the very pleasing
suggestion to be noted, that the individual personality
of the Great Prophet is markedly characterized by a
love for horticulture and for farming operations, of
which instances may be observed and traced — together
with their spiritual and metaphorical application —
throughout the Book of Isaiah from its first to its
last chapters. He has furnished some striking illus-
trations of this bent of mind in the Prophet, which will
be found on page 82. The list is necessarily left in-
complete, for, as Dr. French has pointed out, the subject
is one which admits of wide development. The tracing
of this characteristic love of flowers, and also of the love
of beauty in general, together with other personalities
and gifts of genius to be observed in this great Author
and Poet, may be pursued ad infinitum.
I would gladly commend the further study of this
fascinating subject to the vigorous mind of the theo-
logical student and lover of Holy Writ. For him it is
my earnest prayer that the treasures of sacred lore to
be found throughout the Bible may ever prove in-
exhaustible, the source of joy unspeakable and of
supreme satisfaction.
THE
u:n"itt of the book of isaiar
Pboofs or THE Unity of the Book of Isaiah
WoEDS Chaeacteeizing the Book of Isaiah .
Eaee Woeds found in Chaps, xl. — lxvi.
WoEDS Recueeing in the Book of Isaiah .
Woeds Advanced as Adteese to the Unity.
Theoeies in Conflict with the Unity consideeed
Closing Obseevations
PAOK
1
la
22
26
33
46
54
THE UNITY OF THE BOOK OF ISAIAH.
The testimony of Jewish history, both national and
sacred, is continuous and unvarying in ascribing the
authorship of the books of the Hebrew prophets to
the writers whose names they bear; and notably the
great Prophet Isaiah, the son of Amoz, is attested as
the author of the Book of Isaiah.
It is proposed in the following notes to consider
this testimony as to its correctness and authenticity,
and also to controvert a theory which modern criticism
has propounded on the Book of Isaiah, viz., that chapters
xl. to Ixvi. were written by another (and much later)
author than that of the previous chapters, who, being
unknown, is described and referred to as a " deutero-
Isaiah," or as " the Prophet." Of this theory one of the
chief English exponents is Dr. S. R. Driver, and
as his treatise Isaiah : his Life and Times, deals the
most ably with the linguistic side of the question, and
is frequently used as a text-book by young theological
students, such as candidates for Holy Orders, these notes
are mainly devoted to an examination of the theory as
therein set forth.
In the said treatise (page 181) Dr. Driver tells
us that his unnamed prophet (to whom he attributes
chapters xl. to Ixvi.) by stirring addresses incites the
captive Jews in Babylon to look to Cyrus for deliverance,
after Cyrus had arisen, prospered, and was warring in
1
2 PROOFS OF THE UNITY OF
Asia — this unknown prophet impressing on the captives
that Cyrus was then in the north, and would surely
come and restore their captivity. He maintains that
tliese were forensic utterances ; were not " written in a
chamber " ; that they were uttered in public addresses,
which the then rulers of Babylonia are supposed to have
permitted.
And yet these supposed utterances are by the Jewish
Church accepted as the wntten word of Isaiah, and the
deception is kept secret with such complete success as
never even to have been suspected, or suggested. It is
received by Ezra (see Ezr. i. 2*). The favour and help
of Cyrus are given on account of it — Cyrus in his
decree making reference to the words of the prediction
concerning himself; "The Lord God of heaven . . hath
charged one to build him " (Ezr. i. 2). The adversaries
of Judah in their bitter accusations against the Jews
(Ezr. iv.) do not suggest this fraud. Nor does Sanballat
(Neh.). The LXX translation, begun about 150 years
later, gives the Book of Isaiah in an undivided whole
as we have it now.-f* The Son of Sirach, author of
Ecclesiasticus, writing about B.C. 200, had evidently
never heard of the suggestion, or of a doubt of Isaiah's
authorship, from the profound reverence with which he
makes mention of Isaiah. He calls him "great and
faithful in his vision," and adds, " In his time the sun
* Ezra i. 1 refers to the accomplishment of the seventy years' term
of servitude to the king of Babylon predicted by Jeremiah xxv. 11, 12,
xxix. 10 : the time then being come " the Lord stirred up the spirit of
Cyrus, king of Persia." ... In v. 2 Cyrus in his proclamation makes use
of the very words from Isa. xliv. 28 and xlv. 1, 13, as applied to himself.
t It should be borne in mind that no known MS. of the Hebrew, or
of its earliest version, the LXX (or, indeed, of any version), shows ought
but an undivided Isaiah.
THE BOOK OF ISAIAH 3
went back, and he lengthened the days of the king.
He saw by an excellent spirit what should come to pass
at the last, and he comforted the mourners in Zion.
He showed what should come to pass for ever, and
hidden things before they came." The next in order
of witnesses is the great forerunner of our Lord, John
the Baptist. To the enquiries of the Pharisees, " What
sayest thou of thyself ? " he replies, " I am the voice of
one crying in the wilderness. Prepare ye the way of the
Lord, as said the Prophet Esaias." " John bare witness
to the truth," is the solemn declaration of our Lord.
He Himself has specially honoured the Book of Isaiah
in His references to it, and markedly to these last
chapters. His apostles give their testimony to the
imity of Isaiah, quoting from both parts, "as said Esaias,"
(see John xii.). The great scholar St. Paul quotes
from both parts, " as said Esaias . . . Esaias saith again."
Such testimony is of the highest importance if viewed
only as historical testimony. The Jewish people remain
to this day " My witnesses." Josephus, their great his-
torian, records the undisputed tradition (Ant. xi. i. 1, 2),
" Now Cyrus learnt this by reading the book Isaiah had
left of his own prophecies 210 years before. . . . These
things Isaiah foretold 140 years before the Jewish
temple was destroyed. When Cjnrus therefore had
read them, and admired their divine character, an
impulse and emulation seized him to do what was
written," etc.
The important cumulative testimony of history Dr.
Driver passes over without adequate recognition, and
he appears to assume without seeking to establish the
existence of a personage of whom he does not put
forward any trace whatever. The ground he takes for
4 PROOFS OF THE UNITY OF
assuming this position is that in chapters Iviii. 12 ;
Ixi. 4 ; Ixiv. 10, 11, not the inhabitants of Jerusalem are
addressed, but the Jewish captives in Babylonia. "Jeru-
salem and the temple are* in ruins : have been for long.
It must have been written during the exile, as a prophet's
stand-point is always in the present time, and must be
bounded by the horizon of his own day." Yet in
reading the verses which immediately follow, this posi-
tion of the prophet's horizon vanishes. The context at
once follows ; " I am sought of them that asked not for
Me ; I am found of them that sought Me not. I said.
Behold Me, behold Me, unto a nation that was not called
by My name," Here indisputably the prophet's stand-
point is not in the last days of Belshazzar, shortly before
the vessels of Jehovah were to be brought forth at those
midnight orgies, but is in that of our oAvn day. Our
own day, that of the present Gentile Church, is the stand-
point which in the prophetic vision is vividly brought
before us equally with that of the captivity and deso-
lations of Zion, which had been predicted by Isaiah,
not alone in xxxix., but from the very first, when he
received his prophetic call and commission (vi. 9, 11,
12, 13). At the very outset of Isaiah's prophetical
career he was commissioned to foretell the desolation
(vi. V. 11), the captivity (v. 12), and the restoration of
Judah (v. 13). The Prophet Micah, Isaiah's contem-
porary, had predicted these desolations emphatically,
"Therefore for your sake shall Zion be plowed as a
field and Jerusalem become heaps" (Micah iii. 12).
Hezekiah's weakness gives occasion for the sentence
of doom to be pressed home on him and on his family,
• "Are" in the Hebrew is in past tense.
THE BOOK OF ISAIAH 5
but it had been already pronounced " in the year that
King Uzziah died." In the further prophetic vision
beginning " Comfort ye ! Comfort ye ! " these previously
predicted desolations being viewed as accomplished,
would be well understood by Hezekiah and by those
accustomed to the use by their prophets of the pro-
phetic past (see chapter i. 1 , where Judea is spoken
of as being already desolated).* Our own day of grace
and the rejection of their Messiah by the Jews (Ixv. 1, 2)
are equally viewed as present before the eye of Him
who from the besinning declareth the end. We have
full light thrown on the verses (Ixv. 1, 2) by St, Paul
in his comments on them (see Romans x. 20, 21).
But if the announcement to man of God's will two
centuries, or even two milleniums, beforehand, as in the
case of Abraham, " who rejoiced to see My day, and he
saw it and was glad" (John viii. 56), if this should
appear illogical or unreasonable to critics of the nine-
teenth century, surely their position now taken up,
including Dr. Driver's, is inconsistent and unreasonable.
His Unknown, while Cyrus was still warring in the
north, two years before his taking Babylon (the date
given, page 189), is supposed to announce to the captive
Jews "Your warfare [military service]*|*is accomplished."
To human sight the downfall of Babylon might possibly
* Respecting the use of the prophetic past see also Isa. iii. 8 :
"Jerusalem is ruined and Judah is fallen" (preterite tense); v. 13:
" My people are gone into captivity " ; v. 25 : " He hath smitten them."
Observe the preterite here after therefore. These are admittedly from
the mouth of Isaiah ; so he could most certainly have written words to
the same effect in the latter part of his prophecy. In chapter ii. we find
the epitome of the whole book.
t N2S occ. Job. vii. 1, X. 17, xiv. 14, where rendered "appointed
time," i.e., time of tribulation [appointed].
6 TROOFS OF THE UNITY OF
seem likely ; but only with God is a day as a thousand
years, and the Unknown could not announce to the
captives until they were once more in their own land,
or had obtained Cyrus' grace, that the term of their
bondage was now ended, their iniquity pardoned, and
that they had received at the Lord's hand double for all
their sins. The then Babylonian rulers as well as Cyrus
would have to be reckoned with. Those ruling in Baby-
lon would regard him, the Unknown, as an agitator to
be quickly suppressed. Would not the Nebuchadnezzar
of that day have had a very hot furnace ready for such
an orator ?
Hezekiah, according to the supposition that not to
him, but to the Jewish exiles, were addressed the words
" Comfort ye ! Comfort ye ! " is supposed to have been
left during the added fifteen years of his life without
one reassuring word after the sad and dread sentence
pronounced in xxxix. 6, 7. He would have lived those
added fifteen years of life without the pardon and
precious hope announced in chapters xl. — Ixvi. ; without
this wider, deeper revelation of the Leader and Com-
mander of His people — of " the sure [the well assured]
mercies of David" (Iv. 3, 4) which they disclose, and
for the reception of which his pious resignation so well
fitted him.
But most of all unlikely, inconceivable is it that Isaiah
should have kept silence after the pronouncement of
those words of heaviest doom on his country and on
those most near and dear to him — a sentence by which
his own feelings would be most deeply moved : for the
royal family was doubtless to him as his own family.
Rabbinical tradition states that his father, Amoz, was
brother to King Amaziah. If we may suppose this
THE BOOK OF ISAIAH 7
tradition to be correct, Isaiah was then of the house of
David, and this sentence on David's line woukl be most
painful to him. It is natural that he should have
followed such a sentence with words of comfort. In
the providence of God his sorrow of heart would be a
means for preparing him to receive the higher spiritual
revelation which he was yet to be commissioned to
proclaim — that revelation the most difificult to be
apprehended of man — the vicarious sufferings of the
Prince of Peace, the Prince of our salvation : a reve-
lation beyond human conception, almost beyond human
faculty to grasp. Well might he exclaim, " Who hath
believed our report ? " (liii. 1). Sorrow would thus be
an enabling preparation for the reception of the
mysteries of redemption. He was yet to see that
the Mighty Child of the earlier vision — "the Wonder-
ful, the Counsellor, the Mighty God " (ix. 6), should
as the servant of Jehovah (lii. 13) "deal prudently,"
" be exalted and extolled and be very high " : that
the Prince of Peace of the earlier vision should have
" the many for His portion and divide the mighty for
His spoil " : that " the increase of His government
upon the throne of David " should be the sprinkling
of many nations and the submission of kings (lii. 15) :
that the rod out of the stem of Jesse on whom the
" Spirit of the Lord should rest" (xi. 1, 2, 3, 4) should
be "anointed" — the "Spirit of the Lord be on him to
preach good tidings, to bind up the broken hearted, to
proclaim the acceptable year of the Lord " (Ixi, 1, 2).
Isaiah had already learnt in the earlier vision " the
zeal of the Lord of Hosts will perform this " : and hoiu
this should be performed is shown him in the further
vision.
8 PROOFS OF THE UNITY OF
To argue that enlargement of revelation and fresh
spiritual insight prove different authorship is an un-
tenable position. It is not only to limit the power of
God in revelation, but as regards the ordinary working
of the human mind it is not tenable : and to those
acquainted with progressive stages in spiritual know-
ledge it is contrary to experience, and appears absurd.
Lastly, regarding the unreasonableness of the position
taken up — we find no trace whatever of this supposed
personage, nor does there seem any room for his career
as a stirring, moving orator, inciting the Jewish exiles
to expect deliverance from their Babylonian rulers.
There is no trace in facts, and there is scarce a possi-
bility of his existence as the enactor of the role ascribed
to him at the close of the exile. In the continuous,
sustained history — sacred and national — of the Jewish
people, he is not admissible. Yet in the work before
US are confidently attributed to him as if they were
reality— actions, Avords, movements, and positions of
the author's own imagining : and this with an in-
genuity, skill, and diligence the writer of fiction and
fairy tale may well covet.
But let us look to sober fact and reality in searching
for the truth. In every case of the prophets of the Old
Testament, of whom there are sixteen,* the name of
♦ "Sixteen" — numbering Daniel among the prophets. "We have
high -warrant for calling him prophet (Matt. xxiv. 15) : but some doubt
that he should be so numbered has been caused by the position which
the Book of Daniel occupies in the Hebrew Canon being placed among
the " Holy Writings " [Kethuvim, ayi6ypa(pa] and not among the
"prophets." This collocation, howeA'er, is a natural consequence of a
right apprehension of the different functions of the prophet and seer.
Daniel had the spirit, but not the work of a prophet. He was a states-
man at the court of a heathen, foreign monarch : therefore his active
â– work could not be in the midst of his own people, struggling with their
THE BOOK OF ISAIAH 9
the prophet meets us at the opening of his work. Had
chapters xl. — Ixvi. proceeded from some prophet near
the close of the exile, his name would have stood at the
opening; and this not only from these sixteen unbroken
precedents of Holy Writ, but from the laws of common
sense. No king would commit a royal message, claiming
the obedience of his subjects, to nameless hands, or to
parties left without proof or sign of their royal com-
mission. How much less could these noblest prophecies
form a solitary exception to this universal rule, and have
the title and name wanting, and the date and place
wanting? The prophetic call and commission also would
be wanting, which mark all the other leading books of
prophecy, and which would have been essential to their
reception by the whole Jewish Church as of divine
authority. Can we think the only wise God would
ever suffer one of His choicest gifts to be flunof into
the world in the dark, and then to pass current under
false pretences for 2500 years ?
But as regards facts, most conclusive is it that in
these twenty-seven chapters contemporary persons and
names are wanting which form one striking feature of
all the more important books of prophecy, and whereby
their intimate connection with the actual course of God's
providence and of the sacred history is maintained.
Seventeen persons are thus named in Isaiah i. — xxxix,,
fifty in Jeremiah, eight or ten in Ezekiel, besides
definite groups like the Elders and the Sun-worshippers :
corruptions, warning, instructing them, as was that of the prophets of
Judah and Israel. In the triple division of the Scriptures which is pre-
served in the Hebrew Bibles, the characteristics of the classes show that
it was not based on the supposed outward authority, but on the inward
composition of the books.
10 PROOFS OF THE UNITY OF
more than this number are named in Daniel, and
thirty in the books of the Minor Prophets. But in
these later prophecies, written — on this hypothesis —
in stirring times and at a most critical season of Israel's
history, not one single personal or historical name
except that of Cyrus,* can be found. Ezekiel and
Daniel are not named. There is no mention of Jeconiah,
of Shealtiel or Zeriibbabel : of Josedech or Joshua : of
Nebuchadnezzar, Evil-Merodach, Ncriglassar or Bel-
shazzar : of Amasis or Croesus. Viewed as prediction,
the solitary mention of Cyrus gives reality and vivid-
ness to a picture of bright and distant hope, which
would else combine a misty vagueness with its rainbow-
like brilliancy of colouring. The foreseen stubborn-
ness of Israel is the occasion of the mention of Cyrus'
name, and is given as the reason why he thus was
named, and the prediction made so clear. Events were
foretold in order to prove to His people that He is God,
and to shame them into the acknowledgment of His
hand " Because I knew that thou art obstinate
and thy neck an iron sinew and thy brow brass: I have
even from the beginning declared it to thee, before it
came to pass I showed it thee " (xlviii. 3, 4, 5). Note
the whole argument from chapter xl. to xlviii.
* It is important to note that whereas according to the higher
criticism the mention of the name of Cyrus fixes the date of authorship
to the time of the exile : j'et the context indisputably proves that it was
a prophecy of a distant event. See especially xlvi. 10, 11, where the
"calling a ravenous bird from the East" [= Cyrus] is prefaced by the
words "declaring the end from the beginning" as though to preclude
the possibility of vnticbtium ex evenin being suggested, or anything
approaching to it. Koresh [Cyrus] is said to have signified " Sun " in
Persian, and may have been a title rather than a proper name : but latest
researches do not tend to confirm this meaning of the name or the sup-
position that it signified a title.
THE BOOK OF ISAIAH 11
Denial of Isaiah's authorship is not confined by
modern critics to the later prophecies. In a large
number out of the sixty-six chapters of the Book of
Isaiah, " traces of a later age " are supposed to be found,
and in only twenty-two is the entire authorship con-
ceded to him. Two-thirds are held by these critics to be
falsely ascribed to him. No ground can be adduced,
and no excuse found for charging the Jewish Church
with such manipulation of the sacred oracles. Their
belief in the divine inspiration of them is matter of
record. They were scrupulous in their reverential care
of "the oracles committed to them," and in guarding
them from the most trivial alteration : the inviolability
of the sacred text was a canon of their Rabbinical
Avritings, and their subsequent faithfulness to the text
may be said to be slavish — a worshipping of the very
letter. Of this several instances might be noticed.
As the language itself when looked into strikingly
confirms the one authorship throughout, such criticism
can only proceed — start from the premiss that real
prophetic foresight is impossible, or has never been
vouchsafed at all, unless shrewd guesses at what is
likely to happen within a year or two may be dignified
with that name. Under this treatment the whole book
of Isaiah becomes a riddle, incapable of any key :
whereas the books of Euclid have scarcely clearer
marks of unity and successive dependence than will
be found, on patient search, in the prophecies revealed
to this divine messenger since the time when his lips
had first been touched with fire from heaven. The
late Professor Birks, of Cambridge, in his instructive
Commentary on Isaiah, brings out this successive
dependence of the visions most conclusively. His
12 PROOFS OF THE UNITY OF
scholarly research into the language from the first to
the last chapter, is an invaluable assistance in weighing
the evidence of Isaiah's authorship throughout, and to
it the writer of these notes acknowledges great in-
debtedness.
Language is matter for tangible evidence : and we
ought very carefully to examine whether the language
and style of the Book of Isaiah give any countenance
to, or cause for, this mythic production of the nineteenth
century — a " deutero-Isaiah."
Dr. Driver gives lists — which afterwards will be
referred to — of words found in the earlier and not
recurring in the later chapters : and conversely, of
words appearing in chapters xl. — Ixvi. and not found
in the first part (page 193).
The Book of Isaiah is remarkable for a very great
number of, and variety in, words from the first to the
last chapter. There are frequently found in it through-
out words which occur but once in the book and
no where else in the Old Testament. And this is
characteristic of both parts (so called) : as is likewise
the use of rare words occurring only in some one other
book of scripture — often in Job.
Thus it is not surprising that we should find Isaiah
not ahuays repeating the same words, especially when
treating of different subjects and writing at different
periods.
Could we now judge of the spoken language of his
day, doubtless we should see from the power and sub-
limity of his diction that his wide range of words is
suited Avith exquisite and poetic beauty to the variety
and range of his subjects. While he is gifted with
great riches in diction, yet his style is characterized by
THE BOOK OF ISAIAH 13
leading words, favourite expressions, exclamations, the play on
words, and by phrases peculiar to Isaiah alone. These run con-
tinuously throughout his writings, and must be felt to constitute
a link between the several visions and the various subjects.
They are irresistibly forcible when developed and considered
cumulatively.
We give here some instances of such leading words and
remarkable expressions, while feeling how inadequate to render
full justice to the subject, and how imperfect as regards com-
pleteness the following list is.
List of Words, Phrases, Expressions, etc., running
continuously through the book of isaiah.
1. rrini â– ^^^^*' l- ["The Lord will say," Heb. fut]
"Saith the Loed." occurs thrice in the early prophecies
(i. 11, 18; xxiii. 10) and five times in
the later (xl. 1, 25 ; xli. 21 ; Iviii. 9 ;
Ixvi. 9) in their first and in their last
chapter. Elsewhere it is found only in Ps. xii. 5 [6 Heb.],
whilst the past tense in such phrases, "^^^^^ is of constant
occurrence. The difference of tense in "l^t^"^ need not be re-
garded absolutely as one of time, but rather as conveying the
idea " saith and will continue to say." It forms thus a striking
internal sign of Isaian authorship in the very first verse of the
later portion.
2. T'b^'^to'' WT]D 2. Occurs about thirteen times in
"The Holy One of earlier [xxix. 23 is Holy One of Jacob]
Israel." and fourteen times in later portion, also
xlix. 7, Israel hifi Holy One. Elsewhere
in all Old Testament Scripture only in
14 "WORDS CHARACTERIZING
II. Kings xix. 22, where Isaiah himself is the speaker, three
times in Pss., and twice in Jeremiah.*
J . 3. In construction and as a divine title
3. "^^y;^^ i^nt;^ -g ^..^^^ j^ -^ ^^^^^ j^^^^ -^ -^ 24 [Mighty
" Mighty One of Jacob." Only besides in
Gen. xlix. 24 ; Ps. cxxxii. 2, 5 (with ^
prefixed).
4. 'y'3.1 nin"' ''Q ^- Occurs i. 20 and xl. 5 ; Iviii. 14.
"The mouth of the Isaiah uses this phrase always to ratify a
Lord hath spoken " (it), previous message. It has not the same
import, nor is it exactly in the same form
in the only two places where it may be
said to recur, viz., in Jer. ix. 11 (12 Eng.),
and in Micah iv. 4, where it is the month of the Lord of Hosts.
Compare Isa. Ixii. 2, "Mouth of the Lord shall name"; Iv. 11,
" My word that goeth forth out of My mouth " ; also i. 2 ; xxii.
25, " The Lord hath spoken it," etc.
5. "In all my Holy •^- ^^^"^^ ^^- ^^ ^^^^^^ it seems to de-
Mouutain." r\Q>iQ the whole of Palestine. It is a
peculiar phrase, and so occurs only beside
Ixv. 25. In Joel iii. 17 we have "My
Holy Mountain," and Joel ii. 1 ; Zeph.
* Dr. Kennedy observes that "the Holy One of Israel" is the chosen, almost
uniform, designation of God in the Book of Isaiah, and adds, " If we seek to know
how Isaiah came to think so habitually of the God of Israel as the Holy One of
Israel, we find the explanation in the remarkable vision in which he received his
prophetic commission (chapter vi.), -when he heard the Seraphim crying one unto
another, ' Holy, Holy, Holy, is the Lord of Hosts ; the whole earth is full of His
glory.' The effect of this vision was immediate and profound — ' Woe is me, for I
am undone, because I am a man of unclean lips.' The experience of this vision was
never forgotten." It has been well said also, "The whole book of Isaiah bears
traces of the impression of this ecstacy (chapter vi.)- AH the prophecies of Isaiah
bear this name of God on them as their stamp."
THE BOOK OF ISAIAH 15
iii. 11, "m My Holy Mountain," also in Isa., "My Holy Moun-
tain." These should be distinguished from "in all My," etc.
The "Holy Mountain of God" occurs elsewhere, and usually
denotes Zion alone.
6. "Sharon." 6. Occurs xxxiii. 9 ; xxxv. 2 and Ixv. 10.
Only besides in Cant. ii. 1, and I. Chron.
xxvii. 29 (v. 16, a different place) ; Joshua
xii. 18 is disputable.
7. i^H 7. Is variously rendered, and is of con-
"Ho," "Woe," "Ah,,' stant recurrence throughout. Some in-
^ ^^â– -' stances of its various renderings in Isaiah
are here noted, as i. 4, 24 "Ah"; x. 5
"O"; in chap. v. frequent as "Woe";
xviii. 1, where the sense suggests invitation, and xlr. 9, 10
" Woe " ; Iv. 1 " Ho." This exclamation is not frequent, and is
found only in the prophets, with the one exception of I. Kings
xiii. 30, In the sense of invitation, exhortation, it is peculiar
to Isaiah, Zech. ii. 6 [Heb. 10] only excepted. Jeremiah's
exclamations are chiefly ""i^^ and rTllb;^, and although he, next to
Isaiah, uses "^"in [Hoi] the most often among the prophets, it is
always in the sense of woe. In Ezekiel, the prophet nearest
the days of the supposed Unknown, the exclamations are
»^0^' ''"^^' '^^' '^^r^' "^O' ^^^ ^^^-^ ^^ *^° chapters does
â– ^"in [Hoi] occur, and then in the sense of woe. It should be
'observed that while Jeremiah, and especially Ezekiel, employ
various exclamations, Isaiah confines himself to ^in, with the
exception of "^i^^, which occurs iii. 9, 11 ; vi. 5 ; xxiv. 16 [Heb.
15],* and he puts Ht^n into the mouth of a heathen idolater
once (xliv. 16).
* The observation has been made by a profound scholar that while n^ is always
threatening, •'in [Hoi] takes its colour from the context.
16 WORDS CHARACTERIZING
8- n^DQ ^- Occurs vii. 3 ; xi. 16 ; xix. 23 ; xxxiii.
"highway." ^ 'â– > xxxv. 8 ; xxxvi. 2, and xl. 3 ; xlix. 11 ;
Ivii. 14 [verb]; lix. 7 [jpat}is\\ Ixii. 10 [verb
and noun]. The figurative use of this word
as Highway of Holiness is a remarkable
link throughout in the prophecies of Isaiah.
9. tlj^tl^in ni^ii^ ^- Occurs ii. 16; xxiii. 1, 14; and Ix.
" Bhips of Tarshish," ^ ^- With the exception of once in Ezekiel
(xxvii. 25) the phrase occurs in no other
prophet. Besides only once in the Psalms,
once in I. Kings, and once in II. Chron.
10. "^b^Q 1^- "^^c verb in Piel and Hithpl.
"to adorn, beautify." i^ very variously rendered throughout.
There are several forms of nouns ren-
dered: "beauty," "glory," "boast," "pride,"
" comely," " bough or foliage of a tree,"
" tiaras of beauty," " ornaments." It is remarkably a favourite
word with Isaiah, and is found iii. 18, 20 [same as Ixi. 10]; iv.
2; X. 12, 15, 33; xiii. 19; xx. 5; xxviii. 1, 4, 5, and xliv. 13,
23; xlvi. 13; xlix. 3; Iii. 1; Iv. 5; Ix. 7 [verb and noun], 9,
13, 19, 21 ; Ixi. 3, where " play on word " beauty [for] aslies
"iDt^lJinr)] *1SID, Ixi. 10; Ixii. 3; Ixiii. 12 [glorious arm], 14,
15 ; Ixiv. 11 [Hob. 10].
11. I'li^ ^1- Occurs i. 4, 28 ; vi. 12 ; vii. 16 ; x.
"to forsake. "forsaken, 3 [leave], 14 [left]; xvii. 2, 9; xviii. 6
a forsaking." [left] ; xxvii. 10 ; xxxii. 14, and xli. 17 ;
xlix. 14; liv. 6; Iv. 7; Iviii. 2; Ix. 15;
Ixii. 4, 12, where, in the promised rever-
sal of doom, graceful allusion is made to
Hezekiah's espousals with Hephzibah (mother of Menasseh), a
delicate, indirect sign of the date and authorship ; also Ixv. 11.
THE BOOK OF ISAIAH
17
12. nnnty
X T ;
** desolation, desolate/
13. m>
*' way," "path."
14 "lin^^
T
'back," "after,"
" backward."
15. t^n
â– " from that time."
16. :i-ii^
" to weave."
17. ti^"):^
â– " fir-tree or cypress."
18. D^^^
"pool."
12. Occurs i. 7 ; vi. 11 ; xvii. 9 ; xxxiii.
8, and xlix. 8, 19; liv. 1, 3; Ixi. 4 [bis];
Ixii. 4, where the repetition of the idea is
even more interesting than of the word —
the reversal in the later prophecies of the
doom pronounced in the earlier.
13. Occurs ii. 3; iii. 12; xxvi. 7, 8;
XXX. 11; xxxiii. S, and xl. 14; xli. 3.
Besides of the prophets, once in Joel and
once in Micah on]3\
14. Occurs i. 4; ix. 12 [Heb. 11];
xxviii. 13; and xli. 23; xlii. 17, 23; xliv.
25 ; 1. 5 ; lix. 14. It occurs in Jeremiah
and once in Ezekiel, but not in the later
prophets.
1.5. Is rare in this form, and whereas
it is found in i. — xxxix. twice, and in xl.
— Ixvi. six times, it only occurs eight times
throughout the rest of the Old Testament.
16. Occurs xix. 9; xxxviii. 12; and
lix. 5, and in no other text of the prophets.
Though not frequent, it is found in Ex.,
Job, Judg., Sam., Kings, and I. Chron.
17. Occurs xiv. S ; xxxvii. 24, and xli.
19; Iv. 13; Ix. 13. It occurs in Kings,
and besides but nine times in the rest of
the Old Testament.
18. Occurs xiv. 23; xix. 10 [where in
construct, pi., and is believed by some
authorities to be a different word] ; xxxv.
2
18
WORDS CHARACTERIZING
19. Tpt^
" prisoner."
20. DDSI
"nothing."
21. nnziii
" sighing."
22. ni«
"to ffird."
23. "jt^^
"to listen," "to give
ear," in Hiph. Qal. obs.
7, and xli. 18 ; xlii. 15. Elsewhere in
that sense only in Pss. cvii. 35 , cxiv. 8 ;
Ex. vii. 19 ; viii. 1. Jer. li. 32 has not
this meaning.
19. Occurs X. 4 ; xxiv. 22, and xlii. 7.
Used in these three texts alone in this in-
tensive form. Lagarde's theory that we
have in X. 4 a reference to Beltis and Osiris
seems fanciful.
20. Occurs V. 8; xxxiv. 12, and xl.
17; xli. 12, 29; xlv. 6, 14; xlvi. 9; xlvii.
8, 10; Hi. 4; liv. 15. It occurs at the
beginning and close of the earlier and in
seven chapters of the later prophecies. Is
rare besides.
21. Occurs xxi. 2 ; xxxv. 10, and li. 11.
It occurs in Psalms and Job, but is pecu-
liar in this form to Isaiah and Jeremiah
amongst the prophets.
22. Occurs viii. 9, and also xlv. 5, 1. 11
[compass about]. This verb occurs in
Psalms, Sam., Job ; also in Jeremiah, but
in no other prophet.
23. Occurs i. 2, 10 ; viii. 9 ; xxviii. 23 ;
xxxii. 9, and also xlii. 23; li. 4; Ixiv. 3.
So " mine ear, or ears," applied to God, v.
9; xxii. 14; xxxvii. 29, and in 1. 4, 5,
applied to the Servant of Jehovah forms
a double mark of unity.
THE BOOK OF ISAIAH 19
24 ^J|^ 24. As verb, " shine, kindle," xxvii. 11,
Verb: " to burn, kindle, and in Ix. 1, 19 [verb and noun in both
shine"; noun: "light." yerses]. As noun " light," ii. 5 ; v. 20, 30 ;
ix. 2 [Heb. 1] twice ; x. 17 ; xiii. 10 twice ;
XXX. 26 four times, and xlii. 6, 16 ; xlv. 7 ;
xlix. 6; li. 4; Iviii. 8, 10; lix. 9; Ix. 1, 3,
19, 20. The frequency of this illustrative figure in both parts
of Isaiah is one sign of the unity of the whole. So " the Light
of Israel " as a divine title occurs only x. 17 and — so applied —
ix. 2 and Ix. 1, 20.
25. -^•)^ 25. Occurs xxiv. 15 [Heb. 14] ; xxxi.
" fire or firelight." 9, and also xliv. 16 ; xlvii. 14 ; 1. 11. Also
Ex. xxviii. 30 [lights and perfections] ;
Num. xxvii, 21 ; Ezek. v. 2. Rare besides.
25 1^ 26. Occurs xi. 11; xx. 6; xxiii. 2, 6;
" island or maritime ^xiv. 15, and xl. 15 ; xli. 5 ; xlii. 4, 10, 12,
country." 15 ; xlix. 1 ; li. 5 ; lix. 18 ; Ix. 9 ; Ixvi. 19.
This word thus occurs seventeen times in
the Book of Isaiah ; five times in the
earlier, twelve times in the later portion.
It occurs in Jeremiah and Ezekiel, but in the later prophets
only once (Dan. xi. 18.)
27 ^s^ 27. Occurs xi. 14 and Ix. 8, where it
" to fly or alight." has reference to the same or a similar
event.
28. pt*^ 28. Occurs i. 13; x. 1; xxix. 20; xxxi.
" vanity," " iniquity." 2 ; xxxii. 6, and xli. 29 ; Iv. 7 ; Iviii. 9 ; lix.
4, 6, 7 ; Ixvi. 3. Besides once in Jer., twice
in Ezek., but of the later prophets only
once in Zechariah.
20 WORDS CHARACTERIZING
29. ^2t^ 2^' Occurs iii. 26; xix. 8; xxiv, 4,7;
"to mourn" xxxiii. 9, and Ivii. 18; Ixi. 2, 3 twice, Ix.
"mourning." 20; Ixvi. 10.
30- nii^ 30. Occurs vii. 11, 14; viii. 18; xix.
" sign," " token." 20 ; xx. 3 ; xxxvii. 30 ; xxxviii. 7, 22, and
xliv. 25; Iv. 13; Ixvi. 19. This idea is
characteristic of the early visions, from
the promise of Immanuel to Hezekiah's
recovery. In the later visions it is applied
to three main events, viz., the false sims of the Chaldeans to be
made void through Cyras, the moral triumphs of the Gospel, and
the promised recovery of Israel from their long rejection and
dispersion in the last days.
31. i3i7l2J 31. Occurs twelve times in earlier and
" peace." seventeen times in later portion. The deep
significance attached throughout to this
word and to the idea of peace is even
more to be observed than the repetition
of the word, e.g., in ix, 6, 7 (Heb. 5, 6), " The Prince of peace
.... of the increase of his government and peace " ; xxvi. 3
" Thou wilt keep him in peace, peace . . ." ; xxvii. 5 " Let him
take hold of my strength that he may make peace with me, and
he shall make peace . . ." ; and xlviii. 18 ; Iii. 7 " How beautiful
upon the mountains . . . that publisheth peace " ; liii. 5 " The
chastisement of our peace was upon him"; liv. 13 "Great shall
be the peace of thy children"; Iv. 12 "Be led forth with
peace"; Ixvi. 12 "I will extend peace to her like a river."
32. ilDt^'S 3-- Occurs X. 20 ; xvi. 5 ; xxxviii. 3,
" in truth." ^'^d xlviii. 1 ; 1x1. 8. Never in the later
prophets with the exception of Zech. viii. 8.
THE BOOK OF ISAIAH 21
33. IDi^ ^^- I^oes not occur in the Niph'al and
•' to be firm or true." Hiph'il forms in the prophets later than
Jeremiah. In Isaiah in Niph'al i. 21, 26 ;
vii. 9; viii. 2; xxii. 23, 25; xxxiii. 16,
and also xlix. 7 ; Iv. 3 ; Ix. 4 [nursed]. In
Hiph'il vii. 9 ; xxviii. 16, and also xliii. 9 ;
liii. 1.
g^ >^^»^p^ 34. Occurs xi. .5 ; xxv. 1 ; xxxiii. 6,
"faithfulness" ^^^ ^^^" '^' "^^^^ word, and also r\?pS!,
truth, are from the root ]^b^, to be firm,
true. In various forms, whether active or
passive, verb or noun, this idea of " truth,"
"faithfulness," "support," "be established," constantly recurs
throughout the Book of Isaiah, and is eminently characteristic
of his authorship. In the translation the root 'j?2^^ is necessarily
so variously rendered that some recapitulation of references
where it occurs — giving the English with the Hebrew — may
bring more home to us its frequent and varied but always
forcible use. The instances given below culminate (Ixvi. 16) in
"the God of truth," twice repeated. The God of truth, I^Sl,
(our Lord's verily, verily, ^Ap,r}v, ^A/xr^v) our Amen.
p^ is the root of— nin«X " faithful " (i. 21, 26) ; i:^pb?n
. . . ^30i«5n, " will not believe . . . shall not be established "
(vii. 9) ; D'':^^^;, pi., " faithful " (viii. 2) ; " in truth " (x. 20) ;
HT\12^, " faithfulness " (xi. 5) ; " in truth" (xvi. 5) ; p^ n^^^^J}.
"faithfulness [and] truth" (xxv. 1); ]''pt^73n, "he that be-
lieveth " (xxviii. 16) ; D^^pS!, " truths " (xxvi. 2) ; \}2i^2, " sure "
(xxii. 23, 25) ; n:^^^, " stability " (xxxiii. 6) ; D^:?^^?^, " sure "
(xxxiii. 16); "truth, thy truth" (xxxviii. 3, 18, 19 [Hezekiah's
prayer], and in xxxix. 8). And also "truth" (xlii. 3, xliii. 9);
"believe" (xliii. 10) [verb in Hiph'il]; "truth" (xlviii. 1) ,
22 RARE WORDS FOUND
]?2«2, " faithful" (xlix. 7); T.^^^. "thy nursing fathers— sus-
taiiiers" (xlix. 23) [see Ruth iv. 16, n2n«] ; X'^^k}. "believed"
(liii. 1); D'^;?2i<!:. "sure" (Iv. S) ; "truth" (lix. 4, 14, 15);
n^nStn. " nursed " (Ix. 4) ; " in truth " (Ixi. 8) ; ]?DN, " truth [the
God of]," twice repeated (Ixv. 16).
These are remarkable and irresistible instances of correspon-
dence in words, phrases, exclamations, and turns of thought
between the author of i. — xxxix. and of xl. — Ixvi., and which
are for the most part special, peculiar to Isaiah alone, occurring
nowhere else, or but rarely elsewhere in Scripture.
Rare Words and Words occurring once only.
A correspondence may also be traced between the two por-
tions in their alike characteristic of variety and wide range of
words, and in the use of words which occur but ouce, and are
not found elsewhere in the Old Testament. We proceed to
consider a few of these, and also some new, interesting, and rare
words found in xl. — Ixvi., of which we desire to notice first —
1. D'^i^D 1- Occurs xli. 25, and only here in
" Princes." Isaiah. It is the title of Babylonian and
Assyrian rulers, and here fixes the applica-
tion of the message to the coming over-
throw of Babylon. Isaiah would have
been familiar with the title even — if not much earlier — from
the embassy of Sagans sent by Merodach to Hezekiah, familiar
as we are to-day with Turkish titles, such as Pasha. It links
xli. with xxxix. It occurs besides only in Jer., Ezek., Dan., and
Ezr. and Neh. We should observe that in xl. 23, referring to
Jewish and other rulers, the Hebrew title â–¡"'^tl'^ is employed ; in
xliii. 28 D'^"lto. the most ancient and honourable of Hebrew titles.
IN CHAPTERS XL. TO LXVI. 23
2. "^yu 2. Occurs xliv. 15, 17, 19 ; xlvi. 6, and
"worship." ^^^"® *^^^y ^^ Isaiah — signifies to fall down
before, adore — is used only of idol worship,
and signified to touch the ground with the
forehead, as was common with idolaters
(Dan. ii. 46 ; iii. 5). It is an instance of Isaiah's characteristic
gift in suiting diction to subject.
3^ pf^5 3. Occurs xliv. 5 ; xlv. 4, and here only
"surname himself." ^^ Isaiah. Is only found besides in Job
xxxii. 21,22, where it is translated "flatter-
ing titles." The Book of Job proves onl}^
the early use of the word,* but the con-
text plainly fixes its meaning here as to " surname." The
idea which requires the use of the word does not occur in the
earlier prophecies.
* Most present-day criticism assigns a late date to the Book of Job. Very
striking, however, and numerous are the confirmations of its great antiquity
afforded hy the internal evidence of language, references to surrounding* and
subject-matter. One very appreciable confirmation, and interesting to the anti-
quarian, is the mention of the rrp''t3p, the "piece of money" which "every man
brought to Job" (xlii. 11). In these same "pieces of money" Jacob paid for his
purchase from the sons of Hamor one hundred "pieces of money" (Gen. sxxiii.
19), and "the piece of money" is named elsewhere only in reference to this same
purchase (Josh. xxiv. 32), and never at any later date. Most philologists connect
the word with a root found in Arabic giving the notion of counting definitely
weighed. "We find the word again only as "truth" (taking '::cp = -cp) (see Ps.
Ix. 6, Prov. xxii. 21). Truth, purity may be the primary meaning, and hence may
come to weigh out [money] justly, truly — as our sterling value ; or conversely,
purity, truth may be derived from just weight. The Targum and LXX and the
Vulgate render the word "lambs" (see Marg.). As there is no known instance of
the word being used for sheep or lambs, and bearing in mind the meaning of the
root — whether primary or secondary — this rendering leads to the inference that the
rrpScp "piece of money" may have been stamped with a lamb representative of its
ideal quality of purity, and having regard to the ideal of the sacrificial lamb without
spot or blemish.
24
RARE WORDS FOUND
4. ni|rn,":3
" opening of the prison."
"\eu
5. '^niD
So rendered in
A.V.
6. D^rp
" Sinim."
4. Occurs only Ixi. 1, and nowhere else
in Scripture. Is written in some texts in
one word, nipHpS, an opening (of a prison),
then liberation, deliverance of captives. It
is generally taken now to be a reduplicated
form of Tlp^, and to refer to opening of
the eyes.
5. Occurs xlvii. 2, and here only. Is
generally taken now to signify skirt or
train ; root " to flow " or " stream." It is
noticed as one of the many instances which
can be shown of words occurring once in
xl. — Ixvi. and found nowhere else in Scrip-
ture, as is likewise the case in first part.-f*
6. Occurs xlix. 12, and only here in
Scripture. Is supposed to be China. No-
where else mentioned.
7. n'il2)'^3 '^- Occurs Ixvi. 20, and only here.
"swift beasts." Root (obsolete) is supposed to be T^^,
" to go round," " roll," " turn about," hence
in reduplicated form "^3"^3, "to dance,"
" skip about," as II. Sara. vi. 14, 16, where,
in the participle (Piel form), the word only occurs — " David
dancing . . . with all his might." There is no ground for the
translation " swift beasts." Rolliny, turning round and round,
does not denote animal progression of any kind, and no creature
f We may notice also of words occurring once in xl. — Ixvi., and not found else-
where in the Old Testament — mrt, to dream ; mj, to bark (both in same verse, Ivi.
10) ; nrin, cedar; pt<, pine (ash) (both in same verse, xliv. 14) ; and nnp, to stretch
(xl. 22), nowhere else as verb, but occurs as "sack" (capable of being distended)
(Gen. xlii. to xliv) ; no, drop, only in Isa. xl. 15.
IN CHAPTERS XL. TO LXVI. 25
rolling round and round could be rapid in its progress. The
word brings before us irresistibly modern methods of swift pro-
gression used in these latter days ; and by this word Isaiah
foretells the restored of Israel — " all your brethren " — should be
brought "an offering to the Loid." The Prophet's vision — it
may come home to us — is here "projected beyond the horizon
of his own day."
8. Q'^vStp ^- '^w^^ noun masc. pi. with suffix —
(only pi.) root derived from Piel form of 7btr "to be
^^^ childless, be bereaved " — should rather be
[The children which "• • • ^hich thou shalt have in thy child-
thou shalt have] " after less bereaved state." The word in this
thou hast lost that form occurs only here. The figure thus
other " (xlix. 20). prophetically employed to indicate the
future of spiritual Israel lends sublimity
and strength to the idea to be conveyed.
In the next verse (the 21st) the participle
pass. fem. of the same verb, i.e. " childless, bereaved condition,"
is also applied figuratively to a depopulated state. The verb
"to become childless" is not infrequent, as Gen. xlii. 14, "if I
am bereaved of my children, I am bereaved."
We have pointed out that words which occur but once, and
which are found nowhere else in Scripture, characterise xl. —
Ixvi. equally and as strikingly as they do the earlier chapters.
Very significant and important is it that of such words a certain
number recur in both parts — four according to Professor Driver,
who names the words (p. 196) : " caprice " occurs iii. 4 and Ixvi.
4; "thorn-bush," vii. 19 and Iv. 13; "to swell," xxx. 13 and
Ixiv. 2 [differently applied] ; " streams " of water, xxx. 25 and
xliv. 4.
26 WORDS RECURRING IN
To these sliould be added y^T (" parched ground," " heat ")
which occurs xxxv. 7 and xlix. 10, and nowhere else (see page 42).
We now proceed to give a further list of words occurring in
both parts of Isaiah and found but once elsewhere in the Old
Testament for the most part ; while those which do occur more
than once are yet so rare as not to detract from the significance
â– of their being used in both portions of the Book of Isaiah.
Words occurring in both parts of Isaiah and found
but once elsewhere, or which occur but
rarely elsewhere,
1. ni^Qfc^ 1- Occurs XXX. 6 and lix. 5 ; only here
"viper." ^^ Isaiah. It occurs but once beside in
Scripture, Job. xx. 16. The idea is that
of puffing up itself, blowing or hissing;
hence the following word —
^Q^ " Nothingness " which may be noticed
(see margiu A.V.) here though occurring but once (xli. 24),
and not in first part or elsewhere in the
Old Testament. The margin gives "or
[worse] than of a viper" recognising the
play of idea " behold ye are of nothing [J''.^p] and your work
worse than nothing," i^Db^?2 a viper !
2 n'^i^ ^- Occurs liii. 12 and xxxii. 15 [where
"to pour'^ut." spoken of the Holy Spirit]. Only beside
in sense of pouring out, Gen. xxiv. 26.
Root to " make bare," " naked " : in 2
Chron. xxiv. 11 "to empty" [a chest of
money].
THE BOOK OF ISAIAH
27
3. ^DVP
*' clefts " [of the rock].
4. r\bz
— X
"uprightness."
5. yn-^n
" threshing
instrument."
3. Occurs [with this meaning] only ii.
21 and Ivii. 5. Judg. xv. 8, 11 is different
in form.
4. From straight ahead, right on, in
front ; it only occurs as uprigJttness, xxvi.
10 and Ivii. 2 ; as " right things," xxx. 10 ;
" equity," lix. 14. It occurs as " do right "
in Amos iii. 10, and rarely, if anywhere,
besides in this sense. This figurative use of the word in both
parts of Isaiah is the more remarkable, as in Ezekiel xiv. 4 it
has its usual meaning in fro7it, before : " putting the stumbling
block of his iniquity before his face."
5. Occurs xxviii. 27 and xli. 15 as
threshing instrument, and only besides
[with this meaning] in 2 Sam. xii. 31 and
Amos i. 3, where, in both places, it is in
another form. In xli. 15 it is joined with
Xy\C^ from T\t2i " to press, bruise," which
is rare.
6. Occurs xxx. 25 and xliv. 4 [from
^^«i "to bring, conduct or carry along"] ;
only here as streams* In Hoph. "to
bring forward, present [as gifts] xviii. 7
and liii. 7 ; Ps. xlv, 15 ; Ixxvi. 12.
7. Occurs xiii. 22 and Iviii. 13 only.
The verb " to live delicately," " sport,"
" delight oneself," is rare, and occurs
several times in xl. — Ixvi.
8. Occursxvi.6andxliv,25; asZiesonly
here, and in Job. xi. 3. Jer. 1. 36 is doubtful.
6- 'b'T.
â– " streams " [of waters].
7. :i2:l7
" delight, pleasure.
8. in
"' liars, lies " (only pi.)
* This word is noticed by Professor Driver (page 196) in his note.
28
WORDS KECURRING IN
9. ntri
— T
" be dried up."
10. n^^
T T
" be burnt," in Niph.
or "scorched."
11. ^i^ii^Q^ y^'^
" cockatrice."
12. mi?
— T
" cr^' out, shout."
13. -i^:dp
" net " (hunter's).
14. ^n^
" cry out, shout."
15. 10";:^
" eagle J'
9. Occurs xix. 5 and xli. 17. Only be-
sides Jer. li. 30, where failed [of strength].
10. Occurs xliii. 2; Prov. vi. 28 only;
but '^^ " burning " in iii. 24 has same root.
11. Occurs xi. 8; xiv. 29; and lix. 5.
Only besides with this meaning — Prov.
xxiii. 32 ; Jer. viii. 17.
12. Occurs xxiv. 11 (noun), and xlii.
11 (verb). Besides only in Ps. cxliv. 14
(complaining), and in Jeremiah xiv. 2 ;
xlvi. 12 whore " cry of sorrow."
13. Occurs li. 20 and xix. 8 [fish] " net "
(fem.) ; root 103. Only besides Ps. cxli.
10 nets (pi, masc), and Hab. i. 15, 16
" drag " net (fem. with suffix only).
14. Occurs X. 30 [lift up thy voice] ;
xii. 6 [cry out] ; xxiv. 14 [cr}'- aloud] ; and
liv. i [cr}^ aloud]. Only with this meaning
in Isaiah. The primary meaning may be
"to exhilarate," then "make to shine"
(Ps. civ. 15). It occurs only besides in
Jer. — applied to "neighing" [of horses]
"bellow" as bulls (1. 11) — and as "glad-
ness" (xxxi. 7), and once in Esth. as
" gladness."
15. Occurs xviii. 6 [fowl], and xlvi. 11
[ravenous bird]. Besides only Gen. xv.
11; Job. xxviii. 7; Jer. xii. 9; Ezek.
xxxix. 4, where slightly different in form.
THE BOOK OF ISAIAH
29
16. nstps!
"quiver."
17. p]^;|;
" turban."
18.
dVs
" to weigh " [as in
scales]. Verb in Piel.
Qal. obs.
19. n-Ijr
"to be missing," in
Niph'l. Qal. "to mai-
shall.
20. nno
T X
" mart, mercbandise."
21. py
" to use magic.
22. in"i
" Rahab."
16. Occurs xxii. 6 and xlix. 2. Only
four times besides : once in Job, Pss., Jer.,
and Lamentations.
17. Occurs iii. 23 [hoods] pi. fern., and
Ixii. 3 [diadem, see Q'ri]. Only besides
Job xxix. 14 [diadem] ; Zech. iii. 5 [mitre].
Verb " to roll," " wrap," only in Is. xxii.
18 ; Lev. xvi. 4.
18. Occurs xxvi. 7 and xl. 12 (as noun)
scales. Only besides three times in Pro-
verbs and twice in Psalms.
19. Occurs xxxiv. 16 and xl. 26. Only
besides with this meaning 1 Sam. xxx. 19;
2 Sam. xvii. 22. Isa. lix. 15 and Zeph. iii.
5 have not the meaning " to be missing."
20. Occurs xxiii. 3, 18 and xlv. 14 ; is
rare in this sense. As merchants it occurs
xxiii. 2, 8 and xlvii. 15. Verb " to trade,"
" traffic," is found in Gen., Pro v., and else-
where.
21. Occurs as soothsayer's, sorceress ii.
6 and Ivii. 3. Only besides with this
meaning Lev. xix. 26 ; Deut. xviii. 10>
14; Mic. V. 11; 2 Kings xxi. 6; Jer.
xxvii. 9 ; 2 Chron. xxxiii. 6.
22. Occurs li. 9 : a poetic name for
Egypt as in Pss. Ixxxvii. 4 ; Ixxxix. 10
[Heb. 11] ; it probably means crocodile.
In Isa. xxx. 7 we again find this word in
30 WORDS RECURRING IN
connection -with Egypt, and wo there translate it " strength " ;
but this passage condemning tlie rebellious children who seek
their strength in Egypt says, " Their strength — Rahab — is to sit
still," and is doubtless a play upon the word. The root IPH
is rare ; the original meaning is to rage, be violent ; hence the
fierce crocodile appropriately symbolising Egypt, The word
occurs besides Job ix. 13 [proud — Marg. "of strength"]; xxvi.
12; Isa, iii, 5 [behave proudly] ; Ps. cxxxviii, 3 [to strengthen],
23. *)nri ^^- Figuratively emptiness, vanity,
"wasteness," occurs three times in i. — xxxix., eight
times in xl. — Ixvi., and besides only nine
times in the rest of the Old Testament.
24, n^UJ;] 24. Occurs ii. 22, xxx. 33, and xlii. 5.
"breath." Ivii. 16 is not the usual word — occurs
twice in Gen,, once in Deut., three times
in Joshua, and elsewhere.
25. "^'^iJn 25. Occurs xv. 6 [where rendered hay
" grass." ^^^ should be grass— hay cannot "wither"];
xxxiv. 13 where rendered court from to
enclose, but the word in same form is
rendered grass elsewhere, and luxuriant
long grass [for the ostrich's nest] gives the
sense ; xxxvii, 27 and xl, 6, 7, 8 ; xliv. 4 ; li. 12. It also occurs
in Pss., Kings, Job, Prov., where always rendered grass — and
Num. xi. 5 where translated " leeks," as being tubular Lex. sug-
gests. Tubular, succulent grass seems to be the idea signified.
2G. "^V3 ^^' ^^^^ verb is rare ; it occurs xxxiii.
" to shake," " to stir," 9, 15 and Hi. 2. Besides only once in Ex.,
Job, and Judg,, twice in Pss., and Neh, v.
13 [three times in v.]. The noun " youth,"
masc. and fem. [from being brisk], is very
frequent.
THE BOOK OF ISAIAH 31
27. 1'iO^i^ '^' Occurs ix. 13, xix. 15, and Iviii. 5.
" bulrush." Oiily besides in Job twice.
Additions might be made to this list. It might be
largely increased by including words which occur rather
more often in the Hebrew Scriptures, while still they
are not usual nor frequent, and which yet appear in
both parts of Isaiah, For example, I^T^ " to pluck " ;,
occurs xviii. 2 and 1. 6 ; twelve times in Old Testament
besides, T\T\ " to steep, satiate " ; occurs three times in
first and three times in second parts of Isaiah, and
thirteen times in rest of Old Testament,
Y^J^ " to frighten, terrify " ; occurs in both parts [in
xlvii. 12 is translated "prevail"]; eighteen times in
rest of Old Testament.
^^1 " to cry out, shout " ; occurs xv. 4, xvi, 10, and
xlii. 13; xliv. 23 signifies to make a loud and repeated
shouting. Is not frequent.
D"^!! " to destroy"; xiv. 17, xxii, 19 [pull thee down]>
and xlix. 17, 19. Forty times elsewhere.
tlJ^to " to rejoice"; occurs twenty-five times in Isaiah,
about equally in both parts, including the nouns of the
root — t^^t??^, "j'^tlJtD. Thirty-eight times elsewhere.
The literal mention and metaphorical use made in
both parts of names of various trees, and of horticultural
and agricultural terms, form a striking argument for the
unity of Isaiah which might almost stand by itself as
conclusive of the identity of authorship.
32 WORDS RECURRING IN
For example we may instance —
Oak JiVi^l cf. vi. 13 with xliv. 14.
Fir-tree tri^n of. xxxvii. 24 with xli. 19, Iv. 13, Ix. 13.
Tlwrns a''^^!JJ.>2 cf. vii. 19 with Iv. 13.
Cedar 'J'^S! cf. ii. 13, xxxvii. 24 with xliv. 14.
Bulrush )toir<l cf. ix. 14 [Heb. 13] with Iviii. 5.
Reed Hip cf. xix. 6 with xliii. 24, xlvi. 6.
Willoiu 'G^'yy^ cf. XV. 7 and xliv. 4.
• T -;
We may add to these a host of allusions to horticulture and
to the husbandman's operations, e.g. —
Garden HS^ cf. i. 29, 30 with Ixi. 11.
Threshing instrument Y^IH cf. xxviii. 27 with xli. 15.
Grass «tl?"l cf. xv. 6 with Ixvi. 14.
Floiuer TO cf. xxviii. 1 with xl. 6.
Tree ^^ cf. x. 15, 19 with xli. 19.
Leaf nSj; cf. i. 30 with Ixiv. 6.
Wood [forest] "^T. cf. vii. 2 with xliv. 23.
Bud nn!? cf. iv. 2 with Ixi. 11.
Stuhhle •Qip_ cf. v. 24 with xli. 2.
These allusions, including their metaphorical application,
are so very numerous throughout that we might continue
the study of them without seeing an end. Regarding hus-
bandry: cf. xxviii. 24 — 29 with xl. 21; xli. 19; Iv. 10, etc.
THE BOOK OF ISAIAH 33
For planting J?t32 : cf. v. 2, 7 ; xvii. 10, 11 ; xxxvii. 30 with xl.
24; xliv. 14; Ix. 21; Ixi. 3; and figuratively li. 16.
It would be interesting to pursue this subject, and also to
dwell further on rare and corresponding words ; but as we are
now engaged in a comparison between the two parts (so-called)
of Isaiah, and time and space must be economised, we proceed
to the consideration of the lists given by Dr. Driver of words
which occur in first part and not in second, and conversely,
which occur in second and not in first part.
Under the head of these lists it is a great loss that the
original Hebrew of each word is not given ; its significance
consequently is not at once appreciated, but often a mistaken
impression is conveyed, instances of which will be observed
later.
At page 194 of his work Dr. Driver gives the list of words
occurring in first part and not found in second. Of these a very
large number are words which he marks -f* as being peculiar to
*' Isaiah." Some of these do not occur more than twice, and as
they but confirm previous observations that words peculiar alone
to the Book of Isaiah characterize it throughout, such words
need not so much engage our attention as should those occurring
oftener and found in other parts of Scripture. The most im-
portant to notice in this list are :
1. The Lord (Adon) 1. s^^^^ ^^i^l^ ^^^ ^^,^-^1^ ^^ ^^^,^^
■Jehovah of Hosts :i. 24,; ' "^ T „
iii. 1 • X. 16, 33; xix. 4. *-'CCurs also m Ex. xxiii. 17, and Mai. iii. 1
I in conjunction with Jehovah of Hosts. Is
it not here marked -f- by mistake ? With-
out the article it is frequent.
3
34
"^ORDS ADVANCED AS
2. Nut-gods: ii. 8, 18,
20; X. 11; xix. 1, 3;
xxxi. 7.
2. QV
V"'?^ is rare. Occurs as " idols,"
Lev. xix. 4; Pss. xcvi., xcvii.; as "nothing-
ness," "no value," Job. xiii. 4 ; as "vanity,"
Zech. xi. 17 (idol shepherd).
3. Reference is here made, not to any
tuord, but to "the figure of Jehovah's
showing himself exalted," or " lofty," or
" arising," or " lifting himself up." Re-
specting this last figure reference is made,
in a note, to Ivii. 15, distinguishing it as
" different — not that of lifting himself up,
but of being already lojiy" It is not
easy to distinguish the point aimed at in
No. 3. The idea of the figure is familiar to us throughout
Scripture — especially of the Lord arising — (see Deut., Num.,
Pss., Hab.) and the Hebrew words employed are of frequent
use in xl. — Ixvi., and throughout the Old Testament.
3. The figure of Je-
hovah's showing himself
exalted ( ii. 11, 17; sxxiii.
5), or lofty (v. 16), or
arising {u.19,21; xxviii.
21 ; xxxi. 2 ; xxxiii. 10),
or lifting himself up
(xxx. 18; xxxiii. 3, 10).
4. Rottenness {yn.lii;
V. 24). t
5. To mourn (unusual
word) : iii. 26 ; xix. 8.
t
4- pa is here marked -f-, thus coming-
under the head of those words which are pe-
culiar alone to " Isaiah." Other derivations
from the root, pp'O, are found in xxxiv. 4,
and in Ezek. xxiv. 23, xxxiii. 10, Zech.
xiv. 12, Lev. xxvi. 39.
5. Mourn represents different HebrcAv
words in these two references here Sfiven.
In iii. 26 it is ^"^i^, which recurs in Ixi. 3,
etc. In xix. 3 mourn is H^^ (akin to
TM'ik). This instances the hindrance in
elucidating the text from not giving the
Hebrew.
ADVERSE TO THE UNITY
35
6. The escaped or
lodif of fugitives : iv. 2 ;
X. 20 ; XV. 9 ; xxxvii. 31,
32.
7. A-trampling down:
V. 5 ; vii. 25 ; x. 6 ;
xxviii. 18.
8. The glory of a
nation, esp. with figures
signifying its disappear-
ance or decay: v. 13
[R.V. marg.]; viii. 7;
X. 16, 18; xvi. 14; xvii.
3, 4; xxi. 16.
9. Say: v. 24; xxxiii.
11. t
10. Dust (not the
usual word): v. 24; xxxix.
5. Rare besides.
11. The figure of Je-
hovah's hand stretched
out against a nation or
part of the earth : v. 25 ;
ix. 12, 17, 21; X.4; xiv.
26, 27; xxiii. 11; xxxi.
3. A figure used also by
other writers (e.^.,Exod.
•vi. 6), but applied by
Isaiah with singular pic-
turesqueness and force.
6. The word here referred to, ritD^^D
(construct, of ni5^7Q), recurs in the pi.
masc. Ixvi. 19, as D''ip"'7S, "the escaped"
(only pi.), lO'^^S abs.
*^- UCrSt^ the verb occurs xli. 25, " the
T : •
potter treadeth clay."
^- TH3 the word here referred to is
the usual one for " glory" and is frequent
throughout xl. — Ixvi. In Ix. 13 it occurs
twice. The figures in question here befit
much of the subject matter of i. — xxxix.,
but the theme of xl. — Ixvi. is not warning
of decay, but a message of comfort, the
promise of restoration and of salvation
complete and glorious.
9- mn is translated "chaff" in the
Authorised Version.
10- pn^^ from verb "to collide,"
' T T
"wrestle"; as a noun, "small dust or
powder." Ex. ix. 9, etc. The word is
rare. See note on No. 4.
11. See note on No. 3. TVD2 " to stretch
TT
out" occurs in Job, Gen., Ex., Num., Sam.,
Pss., and is frequent. This word, and the
figure also of " Jehovah stretching out [the
heavens]," recur xliv. 24, xlv. 12, li. 13,
and also Ixvi. 12, "I will extend [peace
unto her]."
36
WORDS ADVANCED AS
12. To hiss (as a sig-
nal) : V. 26; vii. 18.
13 and 14. f
15. Figures borrowed
from Sarvest : ix. 3
[Heb. 2]; xvii. 5, 11;
xviii. 4.
16. Burden : ix. 4
[Heb. 3]; X. 27; xiv.
25. t
17. To sjmr, or incite:
XX. 11 [Heb. 10]; xix.
2. A remarkable word.
18, 19, 20. t
21. Garden land
[R.V. fruitful field] : x.
18; xvi. 10; xxix. 17.
22. Remnant: x. 19,
20,21,22; xi. 16; xvi.
12. py^ to hiss as a signal occurs
Zech. X. 8, also as " hissing " and " to hiss,"
Jer. xix. 8, I. Kings, ix. 8, Job. xxvii. 23,
and in Lam., Ezek., and II. Chron.
13 and 14. These numbers are both
marked with -|-. V
1.5. IVIetaphors drawn from Harvest we
have continuously throughout the Scrip-
tures.
1 6. i 72p (w. suf.) his burden : (abs.
form 72b obs.), is marked as being used
only by Isaiah (first part), but the verb
occurs xlvi. 4, 7, liii. 4, 11 to "hear as a
burden [our sins]," and also in Gen. xlix.
15. The noun, burden, 720 occurs Ps.
Ixxxi. 6 [Heb. 7], and Ex. vi. 6, pi. fern.
17. "ilDIDD (root ^2D) is here in the re-
duplicative form which is characteristic
throughout of Isaiah's authorship ; so
nn313 Ixvi. 20.
T : •
18. 19, 20. These numbers are marked
with f.
21. T'Q'^S " cultivated ground or park,"
is the same word as " Mount Carmel," and !
occurs m Lev., Josh., Jer., I. and II. Kings,
etc.
22. "^h^tt? This term remnant is fre-
quent from viL 3 to xxviii. 5, and is '
ADVERSE TO THE UNITY
37
14; xvii. 3; xxi. 17;
xxviii. 5 ; and in the
proper name Shear-
Jashub, vii. 3. The
term expressing Isaiah's
characteristic teaching,
used bj' no other prophet
except — in less special
applications — chap. xiv.
22; Zeph. i. 4; Mai. ii.
15 ; and occurring else-
where only in Chron.,
Ezr., Neh., Esth. [The
term used generally for
remnant is diflerent.]
undoubtedly characteristic of the teaching
of the earlier chapters. Isaiah tells us (viii.
18) that his children are " for signs and for
wonders in Israel from the Lord of Hosts ";
thus his eldest son is named (vii. 3) Shear-
Jashub l^t!?"^ llf^tp i.e., [the] remnant shall
return — for a " sign " to press home upon
the people, inculcate on them that there
should be a remnant which should return
from the captivity foretold (vi. 9 — 13). See
X. 20, 21, 22. This teaching does not
recur with a like persistence later on.
The theme of chapters xl. — Ixvi. is not
confined to the restoration of a remnant,
i.e., a partial quantity, but extends to the
full, perfect, and final restoration of Israel in victory and glory !
The term ' remnant ' occurs in the form P^')^*ttp xxxvii. 32, xlvi.
3, xliv. 17 (residue). This variation in the form of the word
cannot be significant of a later origin, or of any change in the
language, as we find both forms freely employed, and seemingly
interchangeable, in earlier and later writers. Notably "li^tp
[Shear] generally translated " rest of," " residue," is frequent in
Ezr. and Neh., where also the other form H'^'^.i^ltJ appears.
27. TT"i;jJ devastator is in the participial
form and from the same root as It!? de-
vastation, which occurs 11. 19; lix. 7; Ix.
18 : and xiii. 6 ; root TTtT
28. -^'^^3 many in the reference xvi.
14 is in the Authorised Version rendered
feeble (marg. " not many "): in xvii. 12 the
Authorised Version text is mighty and
27. Devastator: xvi.
4; xxi. 2; xxxiii. 1.
Not very common be-
sides except in Jeremiah.
28. Many (an uncom-
mon word, not the one
usually employed in
'Hebrew): xvi. 14; xvii.
12; xxviii. 2. Only seven
times in Job besides.
38
WORDS ADVANCED AS
I
cannot be rendered many on account of the ordinary word for
" many " D"":!! occuring in the same verse. In xviii. 2 the word
is plural D''l''ll3 and is rendered mighty. It has the meaning
mighty in Arabic, and is applied to God in this sense in the
Jewish liturgy.
29 and 30. These numbers are marked
29 and 30. t
"Inthatday" Used
by Isaiah more than
thirty times, especially
in the introduction of
scenes or traits in his
description of the tuture.
Examples from two or
three chapters iii. 18;
iv. 1,2; vii. 18, 20, 21,
23; xix. 16, 18, 19,21,
23, 24; xxxi. 7. This
is used also by other
prophets, but by none so
frequently as by Isaiah.
In chaps, xl. — Ixvi. Iii.
6 only.
" And it shall come to
pas : " a frequent in-
troductory formula, e.g.,
iv. 3 ; vii. 18, 21, 23 ;
viii. 21; X. 12; xi. 10,
11, and elsewhere (com-
mon also in other pro-
phets). In chaps, xl. —
Ixvi. Ixv. 24; Ixvi. 23
only.
with t
Dr. Driver dwells on the frequent re-
currence of this phrase in first part, which
occurs but once in second part. It is a
phrase used by other prophets, and not
peculiar to Isaiah himself alone, as are
so many of the phrases, words, and ex-
pressions which have been pointed out in
the previous lists. His comparison of the
use of this phrase in first part with St.
Mark's "straightway" cannot be carried
out. We cannot compare prophetical
visions— cast in majestic poetry and under
varying circumstances, and on different
subjects, and at long periods extending
over many years — with the historical,
prose [though sacred] narrative of St.
Mark in sixteen chapters.
This phrase is common also to other
prophets. It does occur twice in the
second part.
ADVERSE TO THE UNITY
39
We proceed to consider the list of words and phrases occuring
in xl. — Ixvi. and absent from first part (page 197 of Dr. Driver's
Isaiah : his Life and Times).
1. "^i271"73 This striking expression is
also found in Gen., Num., Deut., Job, Pss.,
and throughout Scripture. See specially
David's Psalm Ixv. 2. "^ipl is the ordinary
word for ' flesh.' It occurs in the first part
of Isaiah x. 18 (see Marg.) and xxxi. 3.
1. All flesh: xl. 5, 6;
slix. 26; Ixvi. 16, 23, 24.
2. As nothing in a
comparison : xl. 17 ; xli.
11, 12; cf. xl. 23; xli.
24.
3. Lifi up [your eyes]
etc. : xl. 26, etc.
4. 2b choose, of God's
choice of Israel : xli. 8,
9; xliii. 10; xliv. 1, 2,
etc. So xiv. 1.
5. Those incensed
against thee (or him) :
xli. 11; xlv. 24. f
2- "j''^^5 " in a comparison " occurs here
only in the two first references. The other
references (xl. 23, xli. 24 )^^ and \^\KCi)
are ordinary in occurrence. The word
^"^i^ "nothing" is frequent. It is found
in Gen. ii. 5, and throughout Scripture.
^* It^ip " lift up " is from the usual verb
b^toi " to lift," so frequent throughout the
Book of Isaiah and in all Scripture.
4. The verb "^113, " to choose " occurs i.
— T
29; vii. 14, 15; xiv. 1, and in all Old Testa-
ment writings from Genesis to Zechariah.
It does not appear to be peculiar in its
occurrence here, and its application is in
harmony with previous Scripture. See
chap. xiv. 1.
5- D*""))!; Niph'al of the verb rT\r\ " to
burn," "glow with anger," which verb is
frequent in Scripture. It is here marked
40 WORDS ADVA>'CED AS
â– f-, and quoted as occurring twice only. Probably the Niph'al
form is referred to. It exemplifies the variety of diction found
throughout the Book of Isaiah.
6. Praise (substan- 6. nVnn The root of this word pmse
tive .and verb): xlii. 8, . JJ '^ V' i • i ii
10, 12; xliii. 21 ; xlviii. ^^ ^^^? °^ ^^*"^^^ ^^® primary meaning is
9; l.\. 6, 18; lxi.3, 11; "to irradiate," "shine," as in xiii. 10, but
Ixii, 7, 9 ; Ixiii. 7 ; Ixiv. it occurs as " to conimencl," " praise " (Gen.
10; xxxyiii. 18 is in xii. 15), as >?mses " (Ex. XV. 11). From
Hezekiah's Son?. In ,1 • n ,1 1 « j. •
, - . .'^ . the primary sense 01 the word — to irra-
tnerenexive conjugal ion ,. „ , . „
«toboast"xli.l6; xlv ^^^*^ "sl^^^e — ™ay be deduced the
25. meaning of the Hebrew title of the Book
of Psalms D^^nri ^DD i.e.," the book of
the shinings forth, irradiations, praises "
(thence nn^^H "Hallelujah," Ps. civ.
36). It is frequent in Pss. see ix. 15; xxii. 4 "Thou that
inhabitest the praises" — where perhaps it has the primary
meaning " shinings forth, glorious manifestations." (See also
Pss. cxliv. 9, cxlvii. ; Prov. xxxi. 30, and elsewhere). This
ancient and beautiful word occurs for the first time in the Book
of Isaiah (xxxviii. 18) in Hezekiah's Song. Conclusive proof
can be shown of the Isaian authorship of xxxvi. — xxxix.
7. Things that are 7. jni*']!^ from the verb nni^ to come,
coming peculiar expres- which is somewhat rare, but occurs in
xrii'^'f^' '^''' ^' ^'p^'^^ -^•^^- ^^' ""''^ ^^'° -^^^- -^' ^^^- ^'
12, and is another proof for the unity of
the authorship of Isaiah.
9. To shoot ox spring 0. TVyi "to shoot " or "spring forth."
forth : xliv. 4; Iv. 10; It is here observed "this verb is not used
Ixi. llrt; especially rae- even in a literal sense by Isaiah." But
ADVERSE TO THE UNITY
41
taphorically — (a) of a
moral state xlv. 8 ; Iviii.
8; Ixi. lib; (b) of an
event manifesting itself
in history (not so else-
where), xlii. 9; xliii. 19.
(This verb is not used,
even in a literal sense,
by Isaiah.)
10. To bow doion
(unusual word) : xliv.
15, 17, 19 ; xlvi. 6. t
the noun the " shoot," the " branch [of the
Lord] " mni H^!^ occurs iv. 2.
10. I^D has been noticed in a previous
list. It is here marked -f- as if only occur-
ring in xliv., xlvi., yet it is found besides
in Daniel (in chaps, ii. iii. only), and is
there applied to idol or heathen worship.
It is an instance here of Isaiah's charac-
teristic gift in suiting his diction to his
subject.
11. To breah out (a
peculiar word) into sing-
ing : xliv. 23 ; xlix, 13 =
Iii. 9; liv. 1; Iv. 12.
Also xiv. 7. Only Ps.
zcviii. 4 besides.
11- [n3l]n^S is special to the Book of
Isaiah, and first occurs (xiv. 7) in one of
the six chapters of the earlier portion, to
which alone the name of Isaiah strictly
belongs. It is thus a distinct reason to
prove that chapters xl.-lv. have the same
author with the " Burden of Babylon which
Isaiah the son of Amoz did see." The
phrase occurs in no other scripture ; the
ivords occur only besides in Ps. xcviii. 4, where it is thus
expressed : " Break ye forth, sing ye, sing Psalms."
12. Pleasure: {a) of
Jehovah's purpose, xliv.
28; xlvi. 10; xlviii. 14;
liii. 10; (J) of human
purposeor business, Iviii.
^^- yen "pleasure" is not a word pe-
culiar to xl. — Ixvi. It is frequent in Pss.,
and found in Job., Gen., Sam., Kings, Prov.,
Cant., etc., and cannot affect a question of
42 WORDS ADVANCED AS
3, 13. More generally authorship unless to recall to us that
liv. 12 ; Ixii. 4. Hezekiah's marriage with Hephzibah,
mother of Menasseh, whose name signi-
fies " my delight (pleasure) in her," may
probably have brought the word specially before the mind of
Isaiah at the time of the nuptials, and induced the graceful
allusion. See Ixii. 4 where the allusion to the marriage cannot
be overlooked, and where it is made the occasion for the an-
nouncement of a promise of final reversal of the doom pronounced
in vi. 11. 12 of a "great forsaking" and of " utter desolations,"
and the union of marriage is taken to symbolize Zion's final bliss,
her security in her own land, and her relationship with her God.
15. The mirage: xlix. 1^- l"^t!? heat, parched ground, A. V.,
10; XXXV. 7. t is peculiar to Isaiah, and occurs only xxxv.
7 and xlix. 10. The root is supposed to be
akin to PfW "to burn, bake thoroughly,
burn as brick" (Gen. xi. 3), and I'^IJ "burn, scorch." The
meaning of mirage is not conceded by all scholars. It is here
given on the authority of the use of the word in Arabic for
mirage ; but this is beside the mark, for words in two cognate
languages often follow different laws of development, and mirage
is of course the result of heat. Our aim is to find what Isaiah
meant, and what did ancient witnesses think he meant ? The
LXX Version gives Kuvacov, " scorching, burning heat," same as
James i. 11.
16. The figure of 16. The verb ^Tl^ " to clothe," though
clothing oneself or being ^^Qt very frequent, occurs in Gen., Job,
clothed-orten employed ^^^^ p^^ ^^^^^ jy^^^ ^^^ ^^^^ j^^ fjrst
with great picturesque- ^ c t • ^ • -, • in •• .^^ t*
3 I, i. 1- part of Isaiah iv. 1 ; xiv. 19; xxu. 21. it
ness and beauty : xlix. ^ '
18 • 1. 3 • li 9 • Hi. 1 • ^^ here observed that " the figure is not
lix. 17 ; Ixi. 10. The one which Isaiah employs." This criticism
ADVERSE TO THE UNITY
43
same figure xiv. 19, in
a different connexion.
The figure is not one
which Isaiah employs.
may be used to prove any great poet not
to be the author of two of his own works,
for he is not likely to repeat the same
imagery, nor strictly to apply again the
same words, especially when engaged on
another subject.
18. To rejoice {astrong
word): Ixi. 10; Ixii. 5;
Ixiv. 5; Ixv. 18, 19;
Ixvi. 10, 14. Also XXXV.
1.
18. Ixi. 10 tT'^'ipWI WW " I will greatly
rejoice" [Heb. to rejoice, I will rejoice].
It is indeed a strong word used on the
most joyful occasions, as Pss. xlv. 8, Ixviii.
4, and in David's Messianic Psalm xxxv.
9. The verb occurs first in the Book of
Isaiah xxxv. ], but the substantives (of
this root to^to) bitZTJ and Jltoto (intensive) i.e., exultant "joy,"
" rejoicing," occur repeatedly throughout both first and second
parts. " To rejoice (a strong word) " is here represented as
special to the second part : but substantive and verb of the
same root cannot be dissociated. Cognate forms have their
place in all languages, and the construction of Hebrew especially
renders it a necessity to recognise substantives belonging to the
root.
20. The "combination of the Divine
Name with a participial epithet " has its
counterpart fully in the earlier prophecies.
Though the form of wording is not just
the same, it is in the fullest accord and
harmony with what they affirm. " Behold,
God is my salvation ... he also is become
my salvation " (xii. 2) ; " therefore he that
made them will not have mercy on them,
and he that formed them will show them
no favour" (xxvii. 11); "we have waited
20. The combination
of the Divine Name with
a participial epithet, e.g.,
Creator of the heavens
or the earth: xl. 28;
xlii. 5 ; xliv. 2^h ; xlv.
7, 18; li. 13; creator
or former of Israel:
xliii. 1, 15; xliv. 2,24;
xlv. 11; xlix. 5; thy
Saviour: xlix. 26; Ix.
16 ; thi/ [your, Israel'.s]
44 WORDS ADVANCED AS
redeemer -.yilm.Uiyiliv. ^r him, and he will save us" (xxv. 9);
24a; xlviii, 17a; xlix. "the Lord is our king, and he will save
7; liv. 8. Isaiah never us" (xxxiii. 22) ; "The Lord is a God of
casts his thought into judgment" (xxx. 18). See also xii. 1;
^'^â„¢" xiv. 1 ; xxix. 22 ; xxxv. 10. The change
in the form of wording noticed by Dr.
Driver is expressive of a relationship
closer and more tender, and accords well with the message of
comfort and hope to be conveyed after the sad doom pronounced
in chapter xxxix.
Dr. Driver says (page 200) " words and idioms occur in
chaps, xl. — Ixvi. which point to a later period of the language
than Isaiah's age. A remarkable instance of this is afforded by
Ixv. 25, where in the condensed quotation from xi. 6 — 9, which
that verse contains, the common Hebrew word for together, used
twice in the passage by Isaiah, is replaced by a synonym of Ara-
maic origin, which occurs besides only in the latest books."
In xi. 6 — 9 the Hebrew word for " together " is yiTV and
in Ixv. 25 it is ^n^^3 (as one). The only Hebrew for the
numeral one is int<!. It is frequent in Genesis, and throughout
all Hebrew scripture. In Aramaic (or Chaldaic) the numeral
one is mjl or ^1X1, and sometimes in. See Dan. ii. 9, 81 ; iv.
16 ; vi. 2. The variation here noticed between xi. 6 — 9 and
Ixv. 25 cannot be due to a change taking place in the language,
for "the common Hebrew word for togetJter" — XlT}'^ — (same as ill
xi. 6), occurs repeatedly throughout the second part, in nearly
every chapter from xl. 5 up to Ixvi. 17. The use therefore of
"THiS^S (as one) seems to be intended to give a varied expression,
more forcible, it may be, than the one already employed xi. 6 :
and the variation is well consonant with Isaiah's powerful and
gifted diction. We may ask ourselves, who but the Author of
these marvellous verses would have dared to give this deviation
ADVERSE TO THE UNITY 45
when repeating xi. 6—9 : — a variation vivid and striking,
likely to be made by himself but very unlikely to be
made by another Writer when quoting him. That the
idiom is Hebraic we may gather from Num. xiv. 15 ;
Judg. XX. 1 ; and I. Sam. xi. 7 {as one man). See also
Isa. xxvii. 12 -rnsi -fll^S.)
in^^5 (^s ^^^) is P^""® Hebrew, and Ezra's employ-
ment of the term cannot in itself constitute it of
"Aramaic origin," or prove its origin to be later than
the rest of what is Hebrew in his book. He does not
introduce it in the Aramaic part of his writing. That he
■was well acquainted with xl. — Ixvi. we know from Ezr.
i. 2, and very especially would the Book of Isaiah be
valued by him and by the returned exiles ! The Sacred
Books would naturally form for them the study of their
language. How otherwise indeed could they have
written Hebrew as they have ? We are made aware
by Nehemiah (chapter viii.) of how far the colloquial
language had deteriorated in his day.
Dr. Driver adds (page 201) " No doubt the language
of chaps, xl. — Ixvi. is relatively free from the marks of a
later style; but it is not so free as the language of Isaiah."
Yet no instance can be adduced in these chapters of any
departure from the classical Hebrew, and no trace what-
ever can be shown of that deterioration, change in the
language which in the days of Ezra and Nehemiah — in
less than a century later than the supposed utterances of
xl. — Ixvi. in public addresses to the people— necessitated
the preparation of the Targum for them, paraphrases of
their scriptures being made for the people in order that
they should be understood by them. Somewhat of this
alteration would already have taken place in their
46 THEORIES IN CONFLICT WITH
language near the end of their seventy years' captivity
(within two years of it) : and addresses calculated to stir
and incite them would naturally show some traces of
this, as the audience would consist, for the most part, of
Jews born in exile.
On looking carefully through Dr. Driver's lists — as
given on pp. 197 — 201 of his book — we think it will
be apparent that the words and phrases quoted are
not leading important words as are those pointed out
above (see pages 13 to 21). With the perhaps single
exception of remnant "Ib^UJ No. 22 (which see), they
are not words which characterise an author in matter
and style, and are not words which give us the character-
istics special to the whole book of Isaiah. For the most
part they are words exemplifying power and varieties
of beauty in diction ; and it may be observed that they
are selected and applied to the subject admirably with
poetic genius in giving force and reality to the idea to
be expressed. We are all aware that language even
in our own day, is a varying quantity. Expressions and
the turn of words come into vogue, die out, and are dis-
placed by others for the moment. Thus too much stress
seems to be laid by Dr. Driver on such variations
as " the escaped " ni3^7Q (iv. 2) etc., which is represen-
ted as special to the first part, appearing there as a
noun of multitude fem. sing.,* while it is found in the
plural masc. D^DT'D in Ixvi. 19. It there refers to the
escaped who were to be sent " unto the nations, to
Tarshish, Pul," etc., and may be an instance of force
* This form of the word, i.e., the noun of multitude fem. sing.,
recurs Ezr. ix. 14.
THE UNITY CONSIDERED 47
and poetic genius in thus distinguishing them. How-
ever this may be, such variations are to be observed in
the works of all authors — of poets very especially. They
may much depend on the subject, change of theme
calling for change of expression. We now say people
and peoples indifferently, and in poetry especially much
choice is admissible. If we were to compare Milton's
Paradise Regained with his Paradise Lost, or Dante's
Paradiso with his Purgatorio or his Inferno, we
might perceive as differentiating them those "nuances,"
that " certain mould or type .... consisting largely
of elements that refuse to be analyzed or expressed
in words," to quote from Dr. Driver (p. 197), which
he perceives as impressed on the first part and as
"differing widely from the mould or type of chaps.
xl. — Ixvi." With Dante and Milton change of theme
accounts for these " nuances " ; but here we have not
alone change of theme to account for them. In the
case before us the authorship extends over long years
of historical events, most critical and stirring, calling
forth various emotions with the fresh subjects treated
of, which range continuously over widest themes of
spiritual instruction under divine revelation. It is
computed that sixty years elapsed between " the year
that King Uzziah died " (chap, vi.) and the death of
Hezekiah. Years may well account for a sweeter,
softer tone — while always lofty and sublime, a change
of key, modulation of notes in xl. — Ixvi. more to be
felt even in the English than in the Hebrew : for in
the English we have not the recurrences in varying
form of the word and of the root in the Hebrew brought
before us. But necessarily, from the requirements of an
English translation, wholly different words have to be
48 THEORIES IN COXFLICT WITH
supplied. The language and style of the Hebrew is
the same in both parts. There is no sign in xl. — Ixvi.
of that subtle change, difference in " the march of the
words," perceptible in Ezra and in some of the books
written after the exile.
Further, in his lists, in addition to words which
" do not recur in both parts," Dr. Driver points out as
differentiating the two Isaiahs, words which recur " less
frequently " or " more frequently " or " not in the same
proportion " in the two parts. Were the proof of the
identity of each one of ourselves to be dependent on
this test — especially after the lapse of long years — but
few could safely stand it. Few of us strictly limit
ourselves in conversation to the same vocabulary we
may have used forty years ago, or to the use of words
in the same proportion, with the same frequency: and
this under different circumstances. How much less
should we expect it to be found in the writings of a
great author, poet, and historian (see 2 Chron. xxvi. 22
and xxxii. 32).
With regard to style much stress is laid by Dr.
Driver on the " duplication of words " as differentiating
the style of xl. — Ixvi. from that of the first part. He
adduces the very first words of the prophecy (xl. 1),
"'Comfort ye, comfort ye,' which mark a rhetorical
peculiarity of the author" (see pp. 381, 2 of his
book). Deeply impassioned are these words which
open chapter xl. : but instances of duplication of words
for emphasis are found also in the first part of Isaiah.
" Thou wilt keep him in peace, peace, whose mind is
stayed on thee " (xxvi. 3 ; and cf. Ivii. 19) ; " Misery,
THE UNITY CONSIDERED 49
misery ! the treacherous ones have dealt treacherously ;
yea, the treacherous ones have dealt very treacherously "
(xxiv. 16) ; " The lofty city, he layeth it low, he layeth it
low to the ground" (v. 8); "Precept on precept, precept on
precept," etc. (xxviii. 10, 13); "Woe to Ariel, to Ariel!"
(xxix, 1), Not only are such repetitions common to
both portions, but the use of the rhetorical figure,
Epancq^hora, is noticeable in both parts alike : that
is, verbal repetition at the beginning and end of
sentences; cf, iv. 3 with xliv. 5.
The exceptional treatment meted out to those
chapters in first part to which recognition of the
Isaian authorship is refused, complicates and con-
fuses Dr. Driver's lists, making indefinite his division
between first and second parts. This is the case
notably with xxxiv., xxxv. which give the connec-
tion with xl. — Ixvi., and are indeed their key-note.
No ground is adduced for the excision of certain
chapters from Isaiah's writings other than the dictum
that "to base a promise upon a condition of things
not yet existent and without any point of contact
with the circumstances or situation of those to whom
it is addressed, is alien to the genius of prophecy."
We cannot accept this suggestion, as it does not accord '
with the history of God's dealings with man. The
promise of the Saviour in her seed was made to Eve
while her children were " not yet existent " ; to
Abraham was the promise made in the land of his
sojournings that he should be " the heir of the world,"
and that in him should " all the families of the earth
be blessed," while as yet there was no Isaac : and so on
4
50 THEORIES IN CONFLICT WITH
throughout all scripture which tells us of "the Lamb
slain from the foundation of the world ! " Chapters xiii.
and xiv., the former bearing the name of Isaiah, are
pronounced not his, " as unrelated to Isaiah's own age "
(pp. 85, 86), because that the Jews are represented as
in exile (xiv. 1, 2), and it is the City and Empire of
Babylon whose overthrow is announced (p. 126)
"Though Isaiah had a substantial motive for announcing
in chap, xxxix. 6, a future exile to Babylon : it could
supply no motive for such a promise of a subsequent
return from exile, as these chapters [xiii. and xiv.]
contain" (pp. 126, 127). Therefore the prophecy is
assigned to a date during the exile.
It seems to be forgotten here that the captivity and
restoration had both been distinctly foretold in chap. vi.
Is this chapter also to be excised ? Closely upon it
follows Isaiah's teaching — inculcation on the people, of
the assured promise of the restoration of a remnant,
emphasised by the name given to his first-born son,
Shear-Jashub, (the) " remnant shall return " vii. 3. See
also X. 20 — 23 . . . . " the remnant shall return, even
the remnant of Jacob, unto the Mighty God ....
a remnant of them shall return," etc. The prophecy is
developed in xiii. and xiv., and the condemnation and
doom of their captors is foretold in detail. Babylon
was the seat of the High Pontificate in the Empire of
Assyria, and always claimed the predominance in the
empire. History shows a series of struggles on her part
to maintain her supremacy, often successfully main-
tained in earlier days : whether or not supreme at that
moment, the City of Babylon would, it can only be
believed, be most representative to the Jews of the
Assyrian power as known to them, rather than would
THE UNITY CONSIDFRED 51
Nineveh. We hear all along their history of more
connection, communication, and commerce with Babylon
than with Nineveh. We may even remember Achan's
Babylonish garment — Heb. "li^^tp of Shinar — in the
days of Joshua. All that has come down to us from his-
tory points to the required " point of contact " having in
the days of the Kings of Judah been then existing."*
The " compiler of the Book of Isaiah " is supposed
to have lived during or after the exile, and to have
interpolated these and various other chapters, as xxiv. †”
xxvii. The testimony of Jewish history and of all
Jewish writings forbids the assumption of any tampering
with the sacred records, of which the Jews wholly recog-
nized the divine inspiration and authority. Although
quotations from their scriptures by our Lord and His
Apostles told so unanswerably against themselves, the
Jews never questioned, but admitted their authority
and genuineness in authorship. They witness to their
reverence for the sacred oracles and belief in them to
this day. (See the details in the Times of July, 1807,
of the Genizah — the " treasure-house " where the worn-
out copies of their scriptures are deposited : and see
especially Times for 3rd August, 1897, "A hoard of
Hebrew manuscripts," etc.) To destroy them would be
profane in their eyes. This reverence is not merely
that cf to-day, but seems to be inherited. On this
point Dr. Plumptre says, "The one aim of these early
scribes was to promote reverence for the law. , . . They
• It should be observed in this connexion that Micah, the prophet to
whom " the Word of the Lord came in the days of Jotham, Ahaz, and
Hezekiah," expressly designates Babylon by name when predicting the
Captivity. He foretells explicitly . . " thou shalt go even to Babylon j
there shalt thou be delivered . . ." chap. iv. 10.
52 THEORIES IN CONFLICT "WITH
would write nothing of their own lest less worthy words
should be raised to a level with the oracles of God."
A saying is ascribed to the men of the great synagogue
(of whom Simon the Just was the last survivor, B.C. 300
— 290): the passage runs, "They (i.e. the men of the
great synagogue) said three things. Be cautious (lit.
slow) in judgment, and raise up many disciples, and
make a hedge for the law." — Pirlx Abhoth i. 1.*
We may note here two apparent quotations from
the later chapters of the Book of Isaiah made by the
Prophets Nahum and Zephaniah who lived within
a century of Isaiah the son of Amoz. Compare
Isa. xlvii. 8 with Zephaniah ii. 15 : and Isa. lii. 7
with Nahum i. 15 (Heb, ii. 1). We should observe
also the similarity to Isa. xl. 15, 17, of Nebuchadnezzar's
words : see Dan. iv. 35 (32 Chald.). He would doubt-
less from the history, have been under Daniel's instruc-
tion at the time. When comparing, we must allow for
the turning into the Chaldaic of chapters ii. 4 — vii. in
Daniel.
* Josepliu8 thus describes the literature of his nation: "We have
not a countless number of books, discordant and arrayed against each
other : but only two-and-twenty books, containing the history of every
age, which are justly accredited as divine. . . . (lie gives their descrip-
tion which, it is admitted, corresponds with the Old Testament Canon
as we have it now). He adds, " From the time of Artaxerxes, moreover,
until our present period, all occurrences have been written down : but
they are not regarded as entitled to the like credit with those which pre-
ceded them, because there was no certain succession of prophets. Fact
has shown what confidence we place in our own writings. For although
so many ages have passed away, no one has dared to add to them, nor to
take anything from, nor to make alterations. In all Jews it is implanted,
even from their birth, to regard them as being the instructions of God,
and to abide steadfastly by them, and, if it be necessary, gladly to die
for them." — Contra Ajiionem, Book I., Section 8.
THE UNITY CONSIDERED 53
Of Isaiah xxxv. Dr. Driver says, "the precise
date of the prophecy is uncertain .... it presents
parallels with chapters xl. — Ixvi." (page 131). As well
might we mistake the root for the blossom. The later
prophecies have their text in xxxv. the closing chapter
of the earlier prophecies. These, the earlier prophecies,
are amplified and unfolded in xl. — Ixvi. In xxxv. we
have the annoimcement, " Behold your God will come
with vengeance .... he will come and save you."
Chapter xl. opens with " Comfort ye, saith your God
.... say unto the cities of Judah, behold your God."*
xxxv. closes with "The redeemed shall walk [there],
and the ransomed of the Lord shall return, and come
to Ziou with songs and everlasting joy upon their
heads : they shall obtain joy and gladness," etc. These
words the parting promise of the earlier visions are
their key-note, and we find them repeated, without
change, in li. 11. See Professor Birks' Commentary
on Isaiah, Appendix I., for his admirable and most
interesting study of chap. xxxv. and of the earlier
chapters in their connection with the later. He also
points out that "for an Old Testament Prophet to
begin his message abruptly with simple promises,
before a single word of caution, reproof and remon-
strance has prepared the way, contradicts every known
precedent. It sets aside a truth which lies deeper than
♦ Behold "your God" (xxxv. 4; xl. 1, 9; lix. 2). The name with
this pronoun and not forming part of the compound title, " the Lord
your God," is here a distinct characteristic. "Whereas the compound
title appears about 130 times in the Old Testament, it never so occurs in
Isaiah: but we have "your God." This title is of exceptional use
comparatively, occurring throughout the Old Testament only about ten
times, and in some of these cases it is applied to the false gods or is
spoken of the God of Israel by the heathen.
54 CLOSING OBSERVATIONS
those precedents, a settled law of divine revelation,
expressly taught us by Isaiah himself in his earlier
prophecies. The Great Husbandman always convicts
of sin before He convinces of righteousness, and ploughs
and harrows the ground with warnings and judgments
before He casts in the incorruptible seed of the pro-
mises of the gospel."
Closing Observations.
While we fully credit Dr. Driver with good in-
tentions and honest, earnest conviction as to the
soundness of his own views, we claim that the theory
he advocates has not evidence to support it. To con-
trovert established facts and evidence of the highest
historical importance continuously borne out, no solid
argument is sought or attempted, nor indeed can be
attempted, but that which is to be found in language,
and this when carefully examined signally breaks down.
The language is found to be the same pure Hebrew
throughout, and to show a correspondence and recur-
rence in the words, a speciality to the book in phrases,
in exclamations, and characteristics of style* confirming
the unity of authorship throughout the book in a very
remarkable and unusual, and we may now feci, provi-
dential manner. The theory of a deutero-Isaiah lands
us moreover in an inextricable confusion of impossi-
bilities !
♦ As instances of " play on words," i.e., words almost the same in
letters and sound, but a contrast in meaning : see v. 7 t^^t^ • • • • rrprs
righteousness .... cry [of oppression] ; Ixi. 3 -ien [nnn] isi!: beauty
[for] ashes.
CLOSING OBSEEVATIONS 55
Under these circumstances it seems unwise to
require of theological students to prepare for their
examination in Isaiah on the basis of a deutero or
later author. To accept what is unproven in the face
of evidence passed over, must be deleterious to the
mental powers, deductive and inductive : and the
illusive statements this theory necessarily requires,
and the adaptations of scripture to premises of its
own creating are not only painful, but to the spiritual
development of the young student they are a grievous
hindrance. They cut at the very roots of truth in
scripture : deny the divine predictions as being truly
prediction, making a mockery of the challenge from
Jehovah to the false gods to foretell coming events as
He, Jehovah, only can. They asperse our Lord's
knowledge and His teaching of His Apostles, when
after His resurrection " He opened unto them the
Scriptures." They distract attention from the study
of the revelation of salvation which Isaiah was com-
missioned to deliver, a revelation to be found in nearly
every chapter, and clearly enunciated in vii., ix. xii.,
XXXV. : while the details of hoiu this salvation is to be
accomplished are so developed and defined in lii. 13
and liii., that one marvels how the Jew can resist
conviction and have still " the veil on his heart " while
reading his own scriptures.
Some writings of the Higher Criticism would impose
a veil upon the heart of the reader. They interpose
alas ! a thick veil between us and Holy Scripture.
They seem to lead straight to a new apostasy from
the Word of God.
But the question of their correctness of view, of the
truth of the theory they adopt is what most concerns
56 CLOSING OBSERVATIONS
US here. We arc seeking after the truth, the proven
truth : and under the guidance of God's Holy Spirit
the victory of the truth is sure.
By careful examination of the language itself, our
conviction has become firm — certified — that in the
Hebrew we have every indication, every proof which
language can afford, that the author of the later
chapters is none other than the Isaiah of the earlier
chapters. The theory of a deutero-Isaiah has the
charm of novelty, and so attracts adherents; but it
remains, as it appears to us, unproven : and we keep
to the old paths assured they are the true paths.
We do not well to neglect the evidences and the
testimony which we have received. The Apostles
SS. John and Paul emphasize the unity of authorship
throughout the book, quoting from both parts ....
" the saying of Esaias . . . Esaias saitli again." Our
Lord Himself has endorsed the authority of the Book
of Isaiah for us and placed his seal notably on the
prophetic character of these last chapters. We do well
to learn of Him. Let us call to mind the honour He
ever put upon scripture — His " it is written ... it is
written," "cannot be broken," "must be fulfilled" — in
the agony of Gethsemane His . . . "how then shall
the scriptures be fulfilled that thus it must be" . .
" but the scriptures must be fulfilled."
So " keeping ourselves in the love of God," we shall
"bless ourselves in the GOD OF TRUTH."
J, PALMKB, FBINTEK, ALEXANUUA STREKT, CAMBBIDGK,
CLASSIFIED CATALOGUE
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CONTENTS.
PAGB
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Summary of Series 44
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48 George Bell & Sons Edueational Catalogue.
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BS1515.4 .J46
The unity of the Book of Isaiah
Princeton Theoloqic<il Seminary-Speer Library
1 1012 00063 8017
