Isaiah 20
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Isaiah 20
Isaiah Walks Naked and Barefoot as a Sign
1In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
Jamieson-Fausset-Brown
CHAPTER 20
Is 20:1-6. Continuation of the Subject of the Nineteenth Chapter, BUT AT A Later Date. Captivity of Egypt and Ethiopia.
In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews is warned of the folly of their "expectation" of aid from Egypt or Ethiopia. At a later period (Is 18:1-7), when Tirhakah of Ethiopia was their ally, the Ethiopians are treated as friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter (Is 20:3, 4) are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had, just before Sethos usurpation, withdrawn from occupation of part of Lower Egypt. Hence, "Egypt" is mentioned alone in Is 19:1-25, which refers to a somewhat earlier stage of the same event: a delicate mark of truth. Sargon seems to have been the king who finished the capture of Samaria which Shalmaneser began; the alliance of Hoshea with So or Sabacho II of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabacho is deciphered; the two seals are thought, from the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described in this chapter; 2Ki 18:10 curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, Sargon finished the conquest of Samaria; "they took it" (compare 2Ki 17:4-6). In Sargon's palace at Khorsabad, inscriptions state that 27,280 Israelites were led captive by the founder of the palace. While Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him; the siege began in 723 B.C., and ended in 721 B.C., the first year of Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglath-pileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his father and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear in the list of Assyrian kings, which confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake off the tribute until the reign of Sennacherib; hence Judah was not invaded now as the lands of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Ashdod," &c., preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the southwest coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt"; besides destroying in part the Ethiopian "No-ammon," or Thebes (Na 3:8); also that he warred with the kings of "Ashdod," Gaza, &c., in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration, 722-715 B.C. [G. V. Smith].
1. Tartan--probably the same general as was sent by Sennacherib against Hezekiah (2Ki 18:17). Gesenius takes "Tartan" as a title.
Ashdod--called by the Greeks Azotus (Ac 8:40); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus.
sent--Sargon himself remained behind engaged with the Phoenician cities, or else led the main force more directly into Egypt out of Judah [G. V. Smith].
CHAPTER 20
Is 20:1-6. Continuation of the Subject of the Nineteenth Chapter, BUT AT A Later Date. Captivity of Egypt and Ethiopia.
In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews is warned of the folly of their "expectation" of aid from Egypt or Ethiopia. At a later period (Is 18:1-7), when Tirhakah of Ethiopia was their ally, the Ethiopians are treated as friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter (Is 20:3, 4) are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had, just before Sethos usurpation, withdrawn from occupation of part of Lower Egypt. Hence, "Egypt" is mentioned alone in Is 19:1-25, which refers to a somewhat earlier stage of the same event: a delicate mark of truth. Sargon seems to have been the king who finished the capture of Samaria which Shalmaneser began; the alliance of Hoshea with So or Sabacho II of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabacho is deciphered; the two seals are thought, from the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described in this chapter; 2Ki 18:10 curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, Sargon finished the conquest of Samaria; "they took it" (compare 2Ki 17:4-6). In Sargon's palace at Khorsabad, inscriptions state that 27,280 Israelites were led captive by the founder of the palace. While Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him; the siege began in 723 B.C., and ended in 721 B.C., the first year of Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglath-pileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his father and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear in the list of Assyrian kings, which confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake off the tribute until the reign of Sennacherib; hence Judah was not invaded now as the lands of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Ashdod," &c., preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the southwest coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt"; besides destroying in part the Ethiopian "No-ammon," or Thebes (Na 3:8); also that he warred with the kings of "Ashdod," Gaza, &c., in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration, 722-715 B.C. [G. V. Smith].
1. Tartan--probably the same general as was sent by Sennacherib against Hezekiah (2Ki 18:17). Gesenius takes "Tartan" as a title.
Ashdod--called by the Greeks Azotus (Ac 8:40); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus.
sent--Sargon himself remained behind engaged with the Phoenician cities, or else led the main force more directly into Egypt out of Judah [G. V. Smith].
The Pulpit Commentary
A PROPHECY AGAINST EGYPT AND ETHIOPIA. The Assyrian inscriptions enable us to date this prophecy with a near approach to exactness. Ashdod was besieged by an Assyrian army twice in the reign of Sargon—in his ninth year and in his eleventh year. On the former occasion it is probable that the arms of a general (Tartan) were employed; on the latter it is nearly certain that Sargon made the expedition in person. The capture of Ashdod, here mentioned, is consequently the first capture. Egypt and Ethiopia were at the time united under one head, Shabak, or Shabatok; and the inhabitants of Ashdod looked to this quarter for deliverance from the Assyrian power. Shortly after the first capture, they revolted, deposed the king whom Sargon had set over them, appointed another, and then proceeded, in conjunction with Philistia, Judah, Edom, and Moab, to call in the aid of the Egyptians and Ethiopians. Isaiah's mission on this occasion was to discourage Judaea from joining Ashdod and her allies in this appeal. He was instructed to prophesy that Assyria would shortly inflict a severe defeat on the two African powers, and carry into captivity large numbers of both nations. The prophecy seems to have had its accomplishment about twelve years later, when Sennacherib defeated the combined forces of Egypt and Ethiopia at Eltekeh, near Ekron.
In the year that Tartan came unto Ashdod; rather, a tartan. The word was not a proper name, but a title of office, equivalent to surena among the Parthians, and signifying "commander-in-chief." The tartan held the second position in the empire. Isaiah has been accused of having confounded together the two sieges of Ashdod (Cheyne); but if one was conducted by the tartan, and the other by Sargon in person, his words would distinguish as perfectly as possible which siege he meant. When Sargon the King of Assyria sent him. The present passage furnished almost the sole trace of the existence of this monarch—one of the greatest of Assyria's sovereigns—until about the middle of the present century, when the exploration of the Assyrian ruins, and the decipherment of the Assyrian inscriptions, presented him to us in the most distinct and vivid way, as king, conqueror, and builder. He was the founder of the last and greatest of the Assyrian dynasties, the successor of the biblical Shalmaneser, and the father of Sennacherib. He reigned from B.C. 722 to B.C. 705. He was the captor of Samaria; he defeated the forces of Egypt; he warred on Susiana, Media, Armenia, Asia Minor, Cyprus; and he conquered and held in subjection Babylon. He built the great city explored by M. Botta, near Khorsabad, which is sometimes called "the French Nineveh." It is now found that Ptolemy's 'Canon' contains his name under the form of Arkeanus, and that Yacut's 'Geography' mentions his great city under the form of Sarghun. But these facts were unsuspected until the recent explorations in Mesopotamia, and Isaiah's mention of him alone gave him a place in history. And fought against Ashdod, and took it. Ashdod was the strongest of the Philistine cities, and one of the most ancient (Jos_15:47). Its name is probably derived from a root meaning "strength." We hear of its having stood on one occasion a siege of twenty-nine years (Herod; 2:157). It is now known as Esdud. When Ashdod is first mentioned in the Assyrian inscriptions it is tributary to Sargon, having probably submitted to him in s c. 720, alter the battle of Raphia. It soon, however, revolts and reclaims its independence. In B.C. 713 the Assyrians proceed against it; and its capture is implied by the facts that the Assyrians depose its king, and install, one of his brothers as monarch in his room.
A PROPHECY AGAINST EGYPT AND ETHIOPIA. The Assyrian inscriptions enable us to date this prophecy with a near approach to exactness. Ashdod was besieged by an Assyrian army twice in the reign of Sargon—in his ninth year and in his eleventh year. On the former occasion it is probable that the arms of a general (Tartan) were employed; on the latter it is nearly certain that Sargon made the expedition in person. The capture of Ashdod, here mentioned, is consequently the first capture. Egypt and Ethiopia were at the time united under one head, Shabak, or Shabatok; and the inhabitants of Ashdod looked to this quarter for deliverance from the Assyrian power. Shortly after the first capture, they revolted, deposed the king whom Sargon had set over them, appointed another, and then proceeded, in conjunction with Philistia, Judah, Edom, and Moab, to call in the aid of the Egyptians and Ethiopians. Isaiah's mission on this occasion was to discourage Judaea from joining Ashdod and her allies in this appeal. He was instructed to prophesy that Assyria would shortly inflict a severe defeat on the two African powers, and carry into captivity large numbers of both nations. The prophecy seems to have had its accomplishment about twelve years later, when Sennacherib defeated the combined forces of Egypt and Ethiopia at Eltekeh, near Ekron.
In the year that Tartan came unto Ashdod; rather, a tartan. The word was not a proper name, but a title of office, equivalent to surena among the Parthians, and signifying "commander-in-chief." The tartan held the second position in the empire. Isaiah has been accused of having confounded together the two sieges of Ashdod (Cheyne); but if one was conducted by the tartan, and the other by Sargon in person, his words would distinguish as perfectly as possible which siege he meant. When Sargon the King of Assyria sent him. The present passage furnished almost the sole trace of the existence of this monarch—one of the greatest of Assyria's sovereigns—until about the middle of the present century, when the exploration of the Assyrian ruins, and the decipherment of the Assyrian inscriptions, presented him to us in the most distinct and vivid way, as king, conqueror, and builder. He was the founder of the last and greatest of the Assyrian dynasties, the successor of the biblical Shalmaneser, and the father of Sennacherib. He reigned from B.C. 722 to B.C. 705. He was the captor of Samaria; he defeated the forces of Egypt; he warred on Susiana, Media, Armenia, Asia Minor, Cyprus; and he conquered and held in subjection Babylon. He built the great city explored by M. Botta, near Khorsabad, which is sometimes called "the French Nineveh." It is now found that Ptolemy's 'Canon' contains his name under the form of Arkeanus, and that Yacut's 'Geography' mentions his great city under the form of Sarghun. But these facts were unsuspected until the recent explorations in Mesopotamia, and Isaiah's mention of him alone gave him a place in history. And fought against Ashdod, and took it. Ashdod was the strongest of the Philistine cities, and one of the most ancient (Jos_15:47). Its name is probably derived from a root meaning "strength." We hear of its having stood on one occasion a siege of twenty-nine years (Herod; 2:157). It is now known as Esdud. When Ashdod is first mentioned in the Assyrian inscriptions it is tributary to Sargon, having probably submitted to him in s c. 720, alter the battle of Raphia. It soon, however, revolts and reclaims its independence. In B.C. 713 the Assyrians proceed against it; and its capture is implied by the facts that the Assyrians depose its king, and install, one of his brothers as monarch in his room.
2At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot.
Jamieson-Fausset-Brown
2. by--literally, "by the hand of" (compare Eze 3:14).
sackcloth--the loose outer garment of coarse dark hair-cloth worn by mourners (2Sa 3:31) and by prophets, fastened at the waist by a girdle (Mt 3:4; 2Ki 1:8; Zec 13:4).
naked--rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest (1Sa 19:24; Am 2:16; Joh 21:7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance.
2. by--literally, "by the hand of" (compare Eze 3:14).
sackcloth--the loose outer garment of coarse dark hair-cloth worn by mourners (2Sa 3:31) and by prophets, fastened at the waist by a girdle (Mt 3:4; 2Ki 1:8; Zec 13:4).
naked--rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest (1Sa 19:24; Am 2:16; Joh 21:7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance.
The Pulpit Commentary
Loose the sackcloth from off thy loins. Dr. Kay supposes that Isaiah was wearing sackcloth exceptionally, as during a time of mourning. But it is more probable that the Hebrew sak represents the haircloth ("rough garment," Zec_13:4), which, as ascetics, the Hebrew prophets wore habitually (2Ki_1:8; Mat_3:4). Walking naked. Probably not actually "naked," for captives were not stripped bare by the Assyrians, but with nothing on besides his short tunic, as the male captives are commonly represented in the Assyrian sculptures.
Loose the sackcloth from off thy loins. Dr. Kay supposes that Isaiah was wearing sackcloth exceptionally, as during a time of mourning. But it is more probable that the Hebrew sak represents the haircloth ("rough garment," Zec_13:4), which, as ascetics, the Hebrew prophets wore habitually (2Ki_1:8; Mat_3:4). Walking naked. Probably not actually "naked," for captives were not stripped bare by the Assyrians, but with nothing on besides his short tunic, as the male captives are commonly represented in the Assyrian sculptures.
Egypt and Ethiopia Led Away Captive
3And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia;
Jamieson-Fausset-Brown
3. three years--Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [Rosenmuller]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [Barnes], (Is 8:18). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision.
wonder--rather, "omen"; conveying a threat as to the future [G. V. Smith].
upon--in reference to, against.
3. three years--Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [Rosenmuller]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [Barnes], (Is 8:18). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision.
wonder--rather, "omen"; conveying a threat as to the future [G. V. Smith].
upon--in reference to, against.
The Pulpit Commentary
My servant Isaiah. Isaiah shares this honorable title, "my servant," with a select few among God's saints—with Abraham (Gen_26:24), Moses (Num_12:7), Caleb (Num_14:24), Job (Job_1:8; Job_42:7, Job_42:8), Eliakim (Isa_22:20), and Zerubbabel (Hag_2:23). It is a great acknowledgment for the Creator to make to the creature, that he really does him service. Three years. Probably from B.C. 713 to B.C. 711, or during the whole of the time that Philistia, Edom, Moab, and Judah were making representations to the Egyptians and Ethiopians, and endeavoring to obtain their aid. It has been proposed, by an arbitrary emendation, to cut down the time to "three days;" but a three days' sign of the kind could not have been expected to have any important effect. The supposed "impropriety" of Isaiah's having "gone naked and barefoot" for three years arises from a misconception of the word "naked." which is not to be taken literally (see the comment on verse 2). The costume adopted would be extraordinary, especially in one of Isaiah's rank and position; but would not be in any degree "improper." It would be simply that of working men during the greater part of the day (see Exo_22:26, Exo_22:27).
My servant Isaiah. Isaiah shares this honorable title, "my servant," with a select few among God's saints—with Abraham (Gen_26:24), Moses (Num_12:7), Caleb (Num_14:24), Job (Job_1:8; Job_42:7, Job_42:8), Eliakim (Isa_22:20), and Zerubbabel (Hag_2:23). It is a great acknowledgment for the Creator to make to the creature, that he really does him service. Three years. Probably from B.C. 713 to B.C. 711, or during the whole of the time that Philistia, Edom, Moab, and Judah were making representations to the Egyptians and Ethiopians, and endeavoring to obtain their aid. It has been proposed, by an arbitrary emendation, to cut down the time to "three days;" but a three days' sign of the kind could not have been expected to have any important effect. The supposed "impropriety" of Isaiah's having "gone naked and barefoot" for three years arises from a misconception of the word "naked." which is not to be taken literally (see the comment on verse 2). The costume adopted would be extraordinary, especially in one of Isaiah's rank and position; but would not be in any degree "improper." It would be simply that of working men during the greater part of the day (see Exo_22:26, Exo_22:27).
4So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt.
Jamieson-Fausset-Brown
4. buttocks uncovered--Belzoni says that captives are found represented thus on Egyptian monuments (Is 47:2, 3; Na 3:5, 8, 9), where as here, Egypt and Ethiopia are mentioned as in alliance.
4. buttocks uncovered--Belzoni says that captives are found represented thus on Egyptian monuments (Is 47:2, 3; Na 3:5, 8, 9), where as here, Egypt and Ethiopia are mentioned as in alliance.
The Pulpit Commentary
So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians captives. In Sennacherib's annals for the year B.C. 701, twelve years after this prophecy was given, we find the following passage: "The kings of Egypt, and the archers, chariots, and horsemen of the King of Meroe, a force without number, gathered and came to the aid of Ekron. In the neighborhood of Eltekeh their ranks were arrayed before me, and they urged on their soldiers. In the service of Asshur, my lord, I fought with them, and I accomplished their overthrow. The charioteers and sons of the kings of Egypt, and the charioteers of the King of Meroe, alive in the midst of the battle, my hand captured". Young and old. The intermixture of young and old, of full-grown males with women leading children by the hand or carrying them upon the shoulder, in the Assyrian sculptures, strikes us even on the most cursory inspection of them. Naked and barefoot. Assyrian captives are ordinarily represented "barefoot." Most commonly they wear a single tunic, reaching from the neck to the knees, or sometimes to the ankles, and girt about the waist with a girdle. It is probable that Egyptian and Ethiopian prisoners would be even more scantily clad, since the ordinary Egyptian tunic began at the waist and ended considerably above the knee.
So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians captives. In Sennacherib's annals for the year B.C. 701, twelve years after this prophecy was given, we find the following passage: "The kings of Egypt, and the archers, chariots, and horsemen of the King of Meroe, a force without number, gathered and came to the aid of Ekron. In the neighborhood of Eltekeh their ranks were arrayed before me, and they urged on their soldiers. In the service of Asshur, my lord, I fought with them, and I accomplished their overthrow. The charioteers and sons of the kings of Egypt, and the charioteers of the King of Meroe, alive in the midst of the battle, my hand captured". Young and old. The intermixture of young and old, of full-grown males with women leading children by the hand or carrying them upon the shoulder, in the Assyrian sculptures, strikes us even on the most cursory inspection of them. Naked and barefoot. Assyrian captives are ordinarily represented "barefoot." Most commonly they wear a single tunic, reaching from the neck to the knees, or sometimes to the ankles, and girt about the waist with a girdle. It is probable that Egyptian and Ethiopian prisoners would be even more scantily clad, since the ordinary Egyptian tunic began at the waist and ended considerably above the knee.
5And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.
Jamieson-Fausset-Brown
5. they--the Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally (Is 30:7). Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast (Is 13:19); for the alliance with it was completed.
5. they--the Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally (Is 30:7). Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast (Is 13:19); for the alliance with it was completed.
The Pulpit Commentary
They shall be afraid and ashamed. Those who have resorted to Egypt and Ethiopia for aid shall be "ashamed" of their folly in doing so, and "afraid" of its consequences (see the last clause of Isa_20:6).
They shall be afraid and ashamed. Those who have resorted to Egypt and Ethiopia for aid shall be "ashamed" of their folly in doing so, and "afraid" of its consequences (see the last clause of Isa_20:6).
6And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?
Jamieson-Fausset-Brown
6. isle--that is, coast on the Mediterranean--Philistia, perhaps Phoenicia (compare Is 23:2; 11:11; 13:22; Psa 72:10).
we--emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape?
6. isle--that is, coast on the Mediterranean--Philistia, perhaps Phoenicia (compare Is 23:2; 11:11; 13:22; Psa 72:10).
we--emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape?
The Pulpit Commentary
The inhabitant of this isle; rather, of this coast (Knobel, Hitzig, Kay); i.e. of Palestine generally, which was a mere strip of coast compared with Egypt and Ethiopia. Sargon speaks of all the four powers who at this time "sought to Egypt," as "dwelling beside the sea". Such is our expectation; rather, so hath it gone with our expectation; i.e; with Egypt and Ethiopia.
The inhabitant of this isle; rather, of this coast (Knobel, Hitzig, Kay); i.e. of Palestine generally, which was a mere strip of coast compared with Egypt and Ethiopia. Sargon speaks of all the four powers who at this time "sought to Egypt," as "dwelling beside the sea". Such is our expectation; rather, so hath it gone with our expectation; i.e; with Egypt and Ethiopia.
THE HOLY BIBLE
Isaiah
Chapter 20
Translated out of the original tongues, and with the former translations diligently compared and revised.
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