Исаия 18:1

The type of the potter's vessel, and its signification, Jer 18:1-10. The inhabitants of Judah and Jerusalem exhorted to repentance, Jer 18:11; but on their refusal, (which is represented to be as unnatural as if a man should prefer the snowy Lebanon or barren rock to a fruitful plain, or other waters to the cool stream of the fountain), their destruction is predicted, Jer 18:12-17. In consequence of these plain reproofs and warnings of Jeremiah, a conspiracy is formed against him, Jer 18:18. This leads him to appeal to God for his integrity, Jer 18:19, Jer 18:20; who puts a most dreadful curse in the mouth of his prophet, strongly indicative of the terrible fate of his enemies, Jer 18:21-23.

(Isa 18:1-7) Woe--The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (Isa 55:1; Zac 2:6): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies. shadowing with wings--rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in Isa 18:2; the word "rivers," in the parallelism, also favors it; so the Septuagint and Chaldee [EWALD]. "Land of the clanging sound of wings," that is, armies, as in Isa 8:8; the rendering "bark," or "ship," is rather dubious [MAURER]. The armies referred to are those of Tirhakah, advancing to meet the Assyrians (Isa 37:9). In English Version, "shadowing" means protecting--stretching out its wings to defend a feeble people, namely, the Hebrews [VITRINGA]. The Hebrew for "wings" is the same as for the idol Cneph, which was represented in temple sculptures with wings (Psa 91:4). beyond--Meroe, the island between the "rivers" Nile and Astaboras is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah" in the inscriptions. This island region was probably the chief part of Queen Candace's kingdom (Act 8:27). For "beyond" others translate less literally "which borderest on." Ethiopia--literally, "Cush." HORSLEY is probably right that the ultimate and fullest reference of the prophecy is to the restoration of the Jews in the Holy Land through the instrumentality of some distant people skilled in navigation (Isa 18:2; Isa 60…

Woe to the land shadowing with wings,.... Or, "O land", as calling to it; so Aben Ezra and Kimchi. It is very difficult to determine what land is here meant: some think the land of Assyria is here designed, as Aben Ezra and others, and so it is a continuation of the prophecy concerning the destruction of the Assyrians, in the three last verses of the preceding chapter Isa 17:12; the stretching out of whose wings is mentioned, Isa 8:8 and thought to be referred to here; others are of opinion that the land of Judea is intended, which trusted under the shadow of the wings of Egypt and Ethiopia, to whom the characters in the next verse Isa 18:2 are supposed to belong: but the more generally received sense is, that either Egypt or Ethiopia themselves are pointed at, described as "shadowing with wings"; not with the wings of birds, as Jarchi interprets it, which flocked thither in great numbers, the country being hot, and so shaded it with their wings; but rather with mountains, with which Ethiopia, at least some part of it, was encompassed and shaded; or else with ships, whose sails are like wings, and which resorting hither, in numerous fleets of them, and hovering about their coasts and ports, seemed to shadow them; to which agrees the Septuagint version, "Woe to the land, the wings of ships!" and so the Targum, "Woe to the land to which they come in ships from a far country, whose sails are stretched out, as an eagle that flies with its wings;'' so Manasseh Ben Israel (c) renders them, "Woe to the land, which, under the shadow of veils, falls beyond the rivers of Ethiopia.'' The word translated "shadowing" is used for a cymbal, Sa2 6:5, Psa 150:5 and so it is rendered here in the Vulgate Latin version, "Woe to the land, with the cymbal of wings": and some think the "sistr…

The prophecy commences with hoi, which never signifies heus, but always vae (woe). Here, however, it differs from Isa 17:12, and is an expression of compassion (cf., Isa 55:1; Zac 2:10) rather than of anger; for the fact that the mighty Ethiopia is oppressed by the still mightier Asshur, is a humiliation which Jehovah has prepared for the former. Isa 18:1, Isa 18:2: "Woe to the land of the whirring of wings, which is beyond the rivers of Cush, that sends ambassadors into the sea and in boats of papyrus over the face of the waters." The land of Cush commences, according to Eze 29:10 (cf., Isa 30:6), where Upper Egypt ends. The Sevēneh (Aswân), mentioned by Ezekiel, is the boundary-point at which the Nile enters Mizraim proper, and which is still a depot for goods coming from the south down the Nile. The naharē-Cush (rivers of Cush) are chiefly those that surround the Cushite Seba (Gen 10:7). This is the name given to the present Sennr, the Meroitic island which is enclosed between the White and Blue Nile (the Astapos of Ptolemy, or the present Bahr el-Abyad, and the Astaboras of Ptolemy, or the present Bahr el-Azrak). According to the latest researches, more especially those of Speke, the White Nile, which takes its rise in the Lake of Nyanza, is the chief source of the Nile. The latter, and the Blue Nile, whose confluence (makran) with it takes place in lat. 15 25, are fed by many larger or smaller tributary streams (as well as mountain torrents); the Blue Nile even more than the Nile proper. And this abundance of water in the land to the south of Sevēnēh, and still farther south beyond Seba (or Mero), might very well have been known to the prophet as a general fact. The land "beyond the rivers of Cush" is the land bounded by the sources of the Nile, i.e., (includi…

Interpreters are very much at a loss where to find this land that lies beyond the rivers of Cush. Some take it to be Egypt, a maritime country, and full of rivers, and which courted Israel to depend upon them, but proved broken reeds; but against this it is strongly objected that the next chapter is distinguished from this by the title of the burden of Egypt. Others take it to be Ethiopia, and read it, which lies near, or about, the rivers of Ethiopia, not that in Africa, which lay south of Egypt, but that which we call Arabia, which lay east of Canaan, which Tirhakah was now king of. He thought to protect the Jews, as it were, under the shadow of his wings, by giving a powerful diversion to the king of Assyria, when he made a descent upon his country, at the time that he was attacking Jerusalem, Kg2 19:9. But though by his ambassadors he bade defiance to the king of Assyria, and encouraged the Jews to depend upon him, God by the prophet slights him, and will not go forth with him; he may take his own course, but God will take another course to protect Jerusalem, while he suffers the attempt of Tirhakah to miscarry and his Arabian army to be ruined; for the Assyrian army shall become a present or sacrifice to the Lord of hosts, and to the place of his name, by the hand of an angel, not by the hand of Tirhakah king of Ethiopia, Isa 18:7. This is a very probable exposition of this chapter. But from a hint of Dr. Lightfoot's, in his Harmony of the Old Testament, I incline to understand this chapter as a prophecy against Assyria, and so a continuation of the prophecy in the last three verses of the foregoing chapter, with which therefore this should be joined. That was against the army of the Assyrians which rushed in upon Judah; this is against the land of Assyria itself,…

18:1 Ethiopia was at the southern extremity of the kingdom of Egypt. At the time, Egypt was ruled by the dynasty of the Ethiopian Piankhi.