Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
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EXPOSITORY (ENGLISH BIBLE)Cause the Holy One of Israel to cease from before us.—It would seem as if the iterated utterance of this Divine name by Isaiah caused a bitterness of irritation which was not roused by the more familiar “Lord,” or even by “Jehovah.” It made men feel that they stood face to face with an infinite holiness, and this they could not bear.Matthew 7:14; Matthew 22:16; John 14:4; Acts 18:26; Acts 19:9, Acts 19:23; 2 Peter 2:15. The request here was that the true prophets would recede from the stern and true precepts of religion, and turn to the ways of falsehood and deceit.
Cause the Holy One of Israel to cease from before us - The sense of this is, 'Let us hear no more of this name. We are weary of constantly hearing it, as if there was nothing else but the ceaseless repetition of the name "The Holy One of Israel.'" It is to be remembered that the prophets spoke in this name, and often commenced their prophecies with the announcement, 'thus saith the Holy One of Israel.' No one more frequently used this than Isaiah (see Isaiah 30:12, Isaiah 30:15; compare Isaiah 1:4; Isaiah 5:19, Isaiah 5:24; Isaiah 10:20; Isaiah 12:6; Isaiah 17:7; Isaiah 29:19; Isaiah 31:1; Isaiah 41:14). It is probable that a reference constantly to the fact that he was holy, was that which most troubled them. How descriptive of the feelings of sinners! How striking an illustration of the fact that they do not wish to hear of the name or laws of the Holy Lord God! And what a melancholy proof of depravity is it when people pursue such a course that they do not wish to hear of Him, and desire no more to be troubled with His name and laws!
cause … to cease—Let us hear no more of His name. God's holiness is what troubles sinners most.Out of the way in which you now walk, out of you present course of preaching unsavoury and frightful things to us.
Cause the Holy One of Israel to cease from before us; do not trouble us with harsh and repeated messages from God, as you used to do.
cause the Holy One of Israel to cease from before us; do not so often make mention of his name, or come to us with a "thus saith the Lord"; let us hear no more of him, or messages from him; and especially under this character of "the Holy One of Israel", who is by nature holy, loves holiness, and requires it, and hates sin. The Targum is,
"remove far from us the word of the Holy One of Israel;''Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
EXEGETICAL (ORIGINAL LANGUAGES)11. Get ye out of the way, turn aside …] i.e. “Discontinue your hackneyed methods: adopt a more conciliatory tone, and do not seek to influence us by reiterated prophecies of evil.”
cause the Holy One of Israel to cease] The meaning is not, of course, that the people disown Jehovah as the national deity, but that they repudiate Isaiah’s conception of Him as the Holy One of Israel, and the teaching based on that conception.Verse 11. - Cause the Holy One of Israel to cease from before us. "The Holy One of Israel" was one of Isaiah's most frequent names for the Almighty. He used it especially when rebuking Israel's unholiness (Isaiah 1:4; Isaiah 5:24, etc.). The irreligious Jews were weary of this constant iteration, and wished to hear no more concerning this "Holy One," whose very holiness was a reproach to them. Isaiah 29:15, was already projected and prepared in the deepest secrecy, is now much further advanced. The negotiations by means of ambassadors have already been commenced; but the prophet condemns what he can no longer prevent. "Woe to the stubborn children, saith Jehovah, to drive plans, and not by my impulse, and to plait alliance, and not according to my Spirit, to heap sin upon sin: that go away to travel down to Egypt, without having asked my mouth, to fly to Pharaoh's shelter, and to conceal themselves under the shadow of Egypt. And Pharaoh's shelter becomes a shame to them, and the concealment under the shadow of Egypt a disgrace. For Judah's princes have appeared in Zoan, and his ambassadors arrive in Hanes. They will all have to be ashamed of a people useless to them, that brings no help and no use, but shame, and also reproach." Sōrerı̄m is followed by infinitives with Lamed (cf., Isaiah 5:22; Isaiah 3:8): who are bent upon it in their obstinacy. Massēkhâh designates the alliance as a plait (massēkheth). According to Cappellus and others, it designates it as formed with a libation (σπονδη, from σπένδεσθαι); but the former is certainly the more correct view, inasmuch as massēkhâh (from nâsakh, fundere) signifies a cast, and hence it is more natural here to take nâsakh as equivalent to sâkhakh, plectere (Jerome: ordiremini telam). The context leaves no doubt as to the meaning of the adverbial expressions ולא־מנּי and ולא־רוּחי, viz., without its having proceeded from me, and without my Spirit being there. "Sin upon sin:" inasmuch as they carry out further and further to perfect realization the thought which was already a sinful one in itself. The prophet now follows for himself the ambassadors, who are already on the road to the country of the Nile valley. He sees them arrive in Zoan, and watches them as they proceed thence into Hanes. He foresees and foretells what a disgraceful opening of their eyes will attend the reward of this untheocratical beginning. On lâ‛ōz b', see at Isaiah 10:31 : ‛ōz is the infinitive constr. of ‛ūz; mâ‛ōz, on the contrary, is a derivative of ‛âzaz, to be strong. The suffixes of שׂריו (his princes) and מלאכיו (his ambassadors) are supposed by Hitzig, Ewald, and Knobel, who take a different view of what is said, to refer to the princes and ambassadors of Pharaoh. But this is by no means warranted on the ground that the prophet cannot so immediately transfer to Zoan and Hanes the ambassadors of Judah, who were still on their journey according to Isaiah 30:2. The prophet's vision overleaps the existing stage of the desire for this alliance; he sees the great men of his nation already suing for the favour of Egypt, first of all in Zoan, and then still further in Hanes, and at once foretells the shameful termination of this self-desecration of the people of Jehovah. The lxx give for יגיעוּ חנּס, μάτην κοπιάσουσιν, i.e., ייגעוּ סהנּם, and Knobel approves this reading; but it is a misunderstanding, which only happens to have fallen out a little better this time than the rendering ὡς Δαυίδ given for כּדּוּר in Isaiah 29:3. If chinnâm had been the original reading, it would hardly have entered any one's mind to change it into chânēs. The latter was the name of a city on an island of the Nile in Central Egypt, the later Heracleopolis (Eg. Hnēs; Ehnēs), the Anysis of Herodotus (ii. 137). On Zoan, see at Isaiah 19:11. At that time the Tanitic dynasty was reigning, the dynasty preceding the Ethiopian. Tanis and Anysis were the two capitals. הבאישׁ ( equals היבשׁ equals ( ה, a metaplastic hiphil of יבשׁ equals בּושׁ, a different word from יבשׁ) is incorrectly pointed for הבאישׁ, like ריאשׁנה (keri) for ראישׁנה in Joshua 21:10. הבאישׁ signifies elsewhere, "to make stinking" (to calumniate, Proverbs 13:5), or "to come into ill odour" (1 Samuel 27:12); here, however, it means to be put to shame (בּאשׁ equals בּושׁ).
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