Ісая 35:1

Edom falls, never to rise again. Its land is turned into a horrible wilderness. But, on the other hand, the wilderness through which the redeemed Israel returns, is changed into a flowery field. "Gladness fills the desert and the heath; and the steppe rejoices, and flowers like the crocus. It flowers abundantly, and rejoices; yea, rejoicing and singing: the glory of Lebanon is given to it, the splendour of Carmel and the plain of Sharon; they will see the glory of Jehovah, the splendour of our God." מדבּר ישׂשׂוּם (to be accentuated with tiphchah munach, not with mercha tiphchah) has been correctly explained by Aben-Ezra. The original Nun has been assimilated to the following Mem, just as pidyōn in Num 3:49 is afterwards written pidyōm (Ewald, 91, b). The explanation given by Rashi, Gesenius, and others (laetabuntur his), is untenable, if only because sūs (sı̄s) cannot be construed with the accusative of the object (see at Isa 8:6); and to get rid of the form by correction, as Olshausen proposes, is all the more objectionable, because "the old full plural in ūn is very frequently met with before Mem" (Bttcher), in which case it may have been pronounced as it is written here. (Note: Bttcher calls ûm the oldest primitive form of the plural; but it is only a strengthening of ûn; cf., tannı̄m = tannı̄n, Hanameel = Hananeel, and such Sept. forms as Gesem, Madiam, etc. (see Hitzig on Jer 32:7). Wetzstein told me of a Bedouin tribe, in whose dialect the third pers. praet. regularly ended in m, e.g., akalum (they have eaten).) According to the Targum on Sol 2:1 (also Saad., Abulw.), the chăbhatstseleth is the narcissus; whilst the Targum on the passage before us leaves it indefinite - sicut lilia. The name (a derivative of bâtsal) points to a bulbous plant, probably the…

In these verses we have, I. The desert land blooming. In the foregoing chapter we had a populous and fruitful country turned into a horrid wilderness; here we have in lieu of that, a wilderness turned into a good land. When the land of Judah was freed from the Assyrian army, those parts of the country that had been made as a wilderness by the ravages and outrages they committed began to recover themselves, and to look pleasantly again, and to blossom as the rose. When the Gentile nations, that had been long as a wilderness, bringing forth no fruit to God, received the gospel, joy came with it to them, Psa 67:3, Psa 67:4; Psa 96:11, Psa 96:12. When Christ was preached in Samaria there was great joy in that city (Act 8:8); those that sat in darkness saw a great and joyful light, and then they blossomed, that is, gave hopes of abundance of fruit; for that was it which the preachers of the gospel aimed at (Joh 15:16), to go and bring forth fruit, Rom 1:13; Col 1:6. Though blossoms are not fruit, and often miscarry and come to nothing, yet they are in order to fruit. Converting grace makes the soul that was a wilderness to rejoice with joy and singing, and to blossom abundantly. This flourishing desert shall have all the glory of Lebanon given to it, which consisted in the strength and stateliness of its cedars, together with the excellency of Carmel and Sharon, which consisted in corn and cattle. Whatever is valuable in any institution is brought into the gospel. All the beauty of the Jewish church was admitted into the Christian church, and appeared in its perfection, as the apostle shows at large in his epistle to the Hebrews. Whatever was excellent an desirable in the Mosaic economy is translated into the evangelical institutes. II. The glory of God shining forth: They s…

35:1-10 God will come to vindicate and transform his people. Instead of being deaf, blind, and lame (see 6:10), the people will be pure, holy, and redeemed. 35:1 God’s land would become like a wasteland, spiritually desolate and physically depleted. However, God would turn the desert into a garden (see also 32:15), taking his people from exile to glory.