Ісая 1:8

"And the daughter of Zion remains lie a hut in a vineyard; like a hammock in a cucumber field." The vineyard and cucumber field (mikshah, from kisshu, a cucumber, Cucumis, not a gourd, Cucurbita; at least not the true round gourd, whose Hebrew name, dalâth, does not occur in the Old Testament) are pictured by the prophet in their condition before the harvest (not after, as the Targums render it), when it is necessary that they should be watched. The point of comparison therefore is, that in the vineyard and cucumber field not a human being is to be seen in any direction; and there is nothing but the cottage and the night barrack or hammock (cf., Job 27:18) to show that there are any human beings there at all. So did Jerusalem stand in the midst of desolation, reaching far and wide - a sign, however, that the land was not entirely depopulated. But what is the meaning of the third point of comparison? Hitzig renders it, "like a watch-tower;" Knobel, "like a guard-city." But the noun neither means a tower nor a castle (although the latter would be quite possible, according to the primary meaning, Cingere); and nezurâh does not mean "watch" or "guard." On the other hand, the comparison indicated (like, or as) does not suit what would seem the most natural rendering, viz., "like a guarded city," i.e., a city shielded from danger. Moreover, it is inadmissible to take the first two Caphs in the sense of sicut (as) and the third in the sense of sic (so); since, although this correlative is common in clauses indicating identity, it is not so in sentences which institute a simple comparison. We therefore adopt the rendering, Isa 1:8, "As a besieged city," deriving nezurâh not from zur, niphal nâzor (never used), as Luzzatto does, but from nâzar, which signifies to observe wi…

The first verse of this chapter is intended for a title to the whole book, and it is probable that this was the first sermon that this prophet was appointed to publish and to affix in writing (as Calvin thinks the custom of the prophets was) to the door of the temple, as with us proclamations are fixed to public places, that all might read them (Hab 2:2), and those that would might take out authentic copies of them, the original being, after some time, laid up by the priests among the records of the temple. The sermon which is contained in this chapter has in it, I. A high charge exhibited, in God's name, against the Jewish church and nation, 1. For their ingratitude (Isa 1:2, Isa 1:3). 2. For their incorrigibleness (Isa 1:5). 3. For the universal corruption and degeneracy of the people (Isa 1:4, Isa 1:6, Isa 1:21, Isa 1:22). 4. For the perversion of justice by their rulers (Isa 1:23). II. A sad complaint of the judgments of God, which they had brought upon themselves by their sins, and by which they were brought almost to utter ruin (Isa 1:7-9). III. A just rejection of those shows and shadows of religion which they kept up among them, notwithstanding this general defection and apostasy (Isa 1:10-15). IV. An earnest call to repentance and reformation, setting before them life and death, life if they compiled with the call and death if they did not (Isa 1:16-20). V. A threatening of ruin to those that would not be reformed (Isa 1:24, Isa 1:28-31). VI. A promise of a happy reformation at last, and a return to their primitive purity and prosperity (Isa 1:25-27). And all this is to be applied by us, not only to the communities we are members of, in their public interests, but to the state of our own souls.

1:8 Beautiful Jerusalem (Hebrew The daughter of Zion): Zion, one of the hills on which Jerusalem stands, often served as a synonym for Jerusalem. Zion carried with it the notion of God’s presence (Ps 46), his protection of his people, and Jerusalem’s resistance to enemy forces. Now, however, the opposite was true. Jerusalem had become weak, like a helpless city under siege and like an abandoned . . . shelter or lean-to.