Bibelkommentare

Ch. 35. is full of reminiscences of earlier prophecies, chiefly from ch. 40 ff. Although there is no external mark of transition, there is no reason to doubt that it is the continuation of ch. 34, and that the brilliant contrast is designed.

1. solitary place] parched land (R.V. marg.).

The words for them should be omitted; what looks like a pronominal suffix in the Hebr. being produced by an assimilation of the verbal ending to the following consonant (so already Aben Ezra).

the rose is probably the autumn crocus (R.V. marg.). Song of Solomon 2:1 shews that a meadow-flower of striking beauty is meant. Many commentators prefer the narcissus, a spring flower exceptionally plentiful in the plain of Sharon. (Tristram, Nat. Hist. of the Bible, pp. 476 f.)

1, 2. Joy in the desert, now transformed into a fertile and luxuriant plain. Cf. ch. Isaiah 41:18 f.

2. the glory of Lebanon … Carmel and Sharon] Cf. ch. Isaiah 33:9, Isaiah 29:17 (Isaiah 32:15).

they (lit. these) shall see the glory of the Lord] ch. Isaiah 40:5.

3, 4. An exhortation to the despondent. For the figures of Isaiah 35:3 see Job 4:3-4.

4. Cf. Isaiah 40:9-10. them that are of a fearful heart] Lit. “the hasty of heart.” The phrase occurs with a different sense in ch. Isaiah 32:4.

behold, your God … recompence] Better (as R.V. marg.): behold your God! vengeance cometh, the recompence of God; He Himself, &c.

5, 6 a. The removal of bodily infirmities. How far the language is to be taken figuratively it may be difficult to say. Comp. ch. Isaiah 29:18, Isaiah 32:3-4.

6 b, 7. The transformation of the desert. Cf. ch. Isaiah 43:19-20, Isaiah 48:21, Isaiah 49:10.

7. the parched ground] The Hebr. word (shârâb, only again in Isaiah 49:10) is generally thought to be identical with Serâb, the Arabic name for the mirage (so R.V. marg.). Allusions to this remarkable optical phenomenon, by which even experienced travellers are often deceived, are, as might be expected, common in Arabic literature. Cf. Koran (Sura 24:39):—

“The works of the unbelievers are like the mirage in the desert;

The thirsty takes it for water, till he comes up to it and finds that it is nothing.”

(Quoted by Gesenius.) The idea in the text, therefore, would be that the illusion which mocks the thirsty caravan shall become a reality; water shall be as common in the desert as the mirage now is. The rendering “parched ground,” however, corresponds with Jewish usage and the ancient versions; and the sense “mirage” is unsuitable in ch. Isaiah 49:10.

in the habitation … rushes] A literal rendering of the Hebr. would be: “in the habitation of jackals, its lair, a court (the word rendered habitation’ in E.V. of ch. Isaiah 34:13) for reeds and rushes.” This yields no sense. The text appears to have suffered extensive mutilation.

8. The words and a way are superfluous, and may have originated through dittography.

but it shall be for those] Better (with an emendation of the text): but it shall be for his people. It is probable also that the next words should be joined to this clause,—“it shall be for His people when it walks in the way,” i.e. goes on pilgrimage. The verse as a whole suggests that the way is for the permanent use of pilgrims (cf. ch. Isaiah 19:23), not for the temporary purpose of the Return from Babylon (as in ch. Isaiah 43:19, &c.). Another proposed rendering is “and He Himself (Jehovah) walks in the way for them” (cf. ch. Isaiah 52:12). But this is less natural.

fools shall net err therein] If this clause be (as suggested) independent of the preceding, the meaning possibly is that fools shall not be there at all. The Hebr. word for “fool” (’ěvîl) connotes moral perversity, not merely the simplicity of inexperience (Job 5:3; Proverbs 1:7).

8–10. The highway in the desert. The image is founded on ch. Isaiah 40:3, Isaiah 43:19, Isaiah 49:11 (Isaiah 11:16).

9. the redeemed] cf. ch. Isaiah 51:10, Isaiah 62:12, Isaiah 63:4.