Ісая 26:16

The tephillâh now returns to the retrospective glance already cast in Isa 26:8, Isa 26:9 into that night of affliction, which preceded the redemption that had come. "Jehovah, in trouble they missed Thee, poured out light supplication when Thy chastisement came upon them. As a woman with child, who draws near to her delivery, writhes and cries out in her pangs, so were we in Thy sight, O Jehovah. We went with child, we writhed; it was as if we brought forth wind. We brought no deliverance to the land, and the inhabitants of the world did not come to the light." The substantive circumstantial clause in the parallel line, למו מוּסר, castigatione tua eos affilgente (ל as in Isa 26:9), corresponds to בּצּר; and לחשׁ צקוּן, a preterite עצוּק etire = יצק, Job 28:2; Job 29:6, to be poured out and melt away) with Nun paragogic (which is only met with again in Deu 8:3, Deu 8:16, the yekōshūn in Isa 29:21 being, according to the syntax, the future of kōsh), answers to pâkad, which is used here as in Isa 34:16; Sa1 20:6; Sa1 25:15, in the sense of lustrando desiderare. Lachash is a quiet, whispering prayer (like the whispering of forms of incantation in Isa 3:3); sorrow renders speechless in the long run; and a consciousness of sin crushes so completely, that a man does not dare to address God aloud (Isa 29:4). Pregnancy and pangs are symbols of a state of expectation strained to the utmost, the object of which appears all the closer the more the pains increase. Often, says the perfected church, as it looks back upon its past history, often did we regard the coming of salvation as certain; but again and again were our hopes deceived. The first כּמו is equivalent to כּ, "as a woman with child," etc. (see at Isa 8:22); the second is equivalent to כּאשׁר, "as it were, we brought…

This chapter is a song of holy joy and praise, in which the great things God had engaged, in the foregoing chapter, to do for his people against his enemies and their enemies are celebrated: it is prepared to be sung when that prophecy should be accomplished; for we must be forward to meet God with our thanksgivings when he is coming towards us with his mercies. Now the people of God are here taught, I. To triumph in the safety and holy security both of the church in general and of every particular member of it, under the divine protection (Isa 26:1-4). II. To triumph over all opposing powers (Isa 26:5, Isa 26:6). III. To walk with God, and wait for him, in the worst and darkest times, Isa 26:7-9). IV. To lament the stupidity of those who regarded not the providence of God, either merciful or afflictive (Isa 26:10, Isa 26:11). V. To encourage themselves, and one another, with hopes that God would still continue to do them good (Isa 26:12, Isa 26:14), and engage themselves to continue in his service (Isa 26:13). VI. To recollect the kind providences of God towards them in their low and distressed condition, and their conduct under those providences (Isa 26:15-18). VII. To rejoice in hope of a glorious deliverance, which should be as a resurrection to them (Isa 26:19), and to retire in the expectation of it (Isa 26:20, Isa 26:21). And this is written for the support and assistance of the faith and hope of God's people in all ages, even those upon whom the ends of the world have come.

26:16 While waiting for God’s salvation (26:1), the godly were in distress and longed for their vindication. They prayed beneath the burden of God’s discipline. In Hezekiah’s time, Judah was in distress when Sennacherib attacked and destroyed the whole nation except for Jerusalem.