Isaiah 17:13
Parallel Verses
English Standard Version
The nations roar like the roaring of many waters, but he will rebuke them, and they will flee far away, chased like chaff on the mountains before the wind and whirling dust before the storm.

King James Bible
The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.

American Standard Version
The nations shall rush like the rushing of many waters: but he shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like the whirling dust before the storm.

Douay-Rheims Bible
Nations shall make a noise like the noise of waters overflowing, but he shall rebuke him, and he shall flee far off: and he shall be carried away as the dust of the mountains before the wind, and as a whirlwind before a tempest.

English Revised Version
The nations shall rush like the rushing of many waters: but he shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like the whirling dust before the storm.

Webster's Bible Translation
The nations shall rush like the rushing of many waters: but God will rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.

Isaiah 17:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Second turn: "And it comes to pass in that day, the glory of Jacob wastes away, and the fat of his flesh grows thin. And it will be as when a reaper grasps the stalks of wheat, and his arm mows off the ears; and it will be as with one who gathers together ears in the valley of Rephaim. Yet a gleaning remains from it, as at the olive-beating: two, three berries high up at the top; four, five in its, the fruit tree's, branches, saith Jehovah the God of Israel. At that day will man look up to his Creator, and his eyes will look to the Holy One of Israel. And he will not look to the altars, the work of his hands; and what his fingers have made he will not regard, neither the Astartes nor the sun-gods." This second turn does not speak of Damascus, but simply of Israel, and in fact of all Israel, the range of vision widening out from Israel in the more restricted sense, so as to embrace the whole. It will all disappear, with the exception of a small remnant; but the latter will return. Thus "a remnant will return," the law of Israel's history, which is here shown first of all in its threatening aspect, and then in its more promising one. The reputation and prosperity to which the two kingdoms were raised by Jeroboam II and Uzziah would pass away. Israel was ripe for judgment, like a field of corn for the harvest; and it would be as when a reaper grasps the stalks that have shot up, and cuts off the ears. קציר is not used elliptically for קציר אישׁ (Gesenius), nor is it a definition of time (Luzzatto), nor an accusative of the object (Knobel), but a noun formed like נביא, פליל, פריץ, and used in the sense of reaper (kōtzēr in other cases).

(Note: Instead of kâtzar (to cut off, or shorten), they now say kâratz in the whole of the land to the east of the Jordan, which gives the idea of sawing off - a much more suitable one where the Syrian sickle is used.)

The figure suggested here is more fully expanded in John 4 and Revelation 14. Hardly a single one will escape the judgment: just as in the broad plain of Rephaim, which slopes off to the south-west of Jerusalem as far as Bethlehem, where it is covered with rich fields of wheat, the collectors of ears leave only one or two ears lying scattered here and there.

Nevertheless a gleaning of Israel ("in it," viz., in Jacob, Isaiah 17:4; Isaiah 10:22) will be left, just as when the branches of the olive tree, which have been already cleared with the hand, are still further shaken with a stick, there still remain a few olives upon the highest branch (two, three; cf., 2 Kings 9:32), or concealed under the foliage of the branches. "Its, the fruit tree's, branches:" this is an elegant expression, as, for example, in Proverbs 14:13; the carrying over of the ה to the second word is very natural in both passages (see Ges. 121, b). This small remnant will turn with stedfast gaze to the living God, as is becoming in man as such (hâ'âdâm), and not regard the idols as worthy of any look at all, at least of any reverential look. As hammânim are here images of the sun-god חמן בעל, which is well known from the Phoenician monuments,

(Note: See Levy, Phnizisches Wrterbuch (1864), p. 19; and Otto Strauss on Nahum, p. xxii. ss.)

ashērim (for which we find, though more rarely, 'ashēroth) apparently signifies images of the moon-goddess. And the combination of "Baal, Asherah, and all the host of heaven" in 2 Kings 23:4, as well as the surname "queen of heaven" in Jeremiah 7:18; Jeremiah 44:18-19, appears to require this (Knobel). But the latest researches have proved that 'Ashērâh is rather the Semitic Aphrodite, and therefore the planet Venus, which was called the "little luck" (es-sa‛d el-as'gar)

(Note: See Krehl, Religion der vorislamischen Araber (1863), p. 11.)

by the Arabs, in distinction from Musteri (Jupiter),

(Note: This was the tutelar deity of Damascus; see Comm. on Job, Appendix.)

or "the great luck." And with this the name 'Asherah the "lucky" (i.e., the source of luck or prosperity) and the similar surname given to the Assyrian Istar agree;

(Note: "Ishtar," says Rawlinson in his Five Great Monarchies of the Ancient Eastern World, - a work which challenges criticism through its dazzling results - "Ishtar is the goddess who rejoices mankind, and her most common epithet is Amra, 'the fortunate' or 'the happy.' But otherwise her epithets are vague and general, insomuch that she is often scarcely distinguishable from Beltis (the wife of Bel-Nimrod)." Vid., vol. i. p. 175 (1862).)

for 'Asherah is the very same goddess as 'Ashtoreth, whose name is thoroughly Arian, and apparently signifies the star (Ved. stir equals star; Zend. stare; Neo-Pers. sitâre, used chiefly for the morning star), although Rawlinson (without being able to suggest any more acceptable interpretation) speaks of this view as "not worthy of much attention."

(Note: The planet Venus, according to a Midrash relating to Genesis 6:1-2, is 'Istehar transferred to the sky; and this is the same as Zuhare (see Geiger, Was hat Muhammed, etc. 1833, pp. 107-109).)

Thus Asherim is used to signify the bosquets (shrubberies) or trees dedicated to the Semitic Aphrodite (Deuteronomy 16:21; compare the verbs used to signify their removal, גדע, כרת, נתשׁ); but here it probably refers to her statues or images

continued...

Isaiah 17:13 Parallel Commentaries

Treasury of Scripture Knowledge

but

Isaiah 10:15,16,33,34 Shall the ax boast itself against him that hews therewith? or shall the saw magnify itself against him that shakes it...

Isaiah 14:25 That I will break the Assyrian in my land, and on my mountains tread him under foot: then shall his yoke depart from off them...

Isaiah 25:4,5 For you have been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat...

Isaiah 27:1 In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent...

Isaiah 30:30-33 And the LORD shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger...

Isaiah 31:8,9 Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him...

Isaiah 33:1-3 Woe to you that spoil, and you were not spoiled; and deal treacherously...

Isaiah 33:9-12 The earth mourns and languishes: Lebanon is ashamed and hewn down: Sharon is like a wilderness...

Isaiah 37:29-38 Because your rage against me, and your tumult, is come up into my ears, therefore will I put my hook in your nose...

Psalm 9:5 You have rebuked the heathen, you have destroyed the wicked, you have put out their name for ever and ever.

Psalm 46:5-11 God is in the middle of her; she shall not be moved: God shall help her, and that right early...

rebuke

Job 38:11 And said, Till now shall you come, but no further: and here shall your proud waves be stayed?

Mark 4:39-41 And he arose, and rebuked the wind, and said to the sea, Peace, be still. And the wind ceased, and there was a great calm...

shall be

Isaiah 29:5 Moreover the multitude of your strangers shall be like small dust...

Isaiah 41:15,16 Behold, I will make you a new sharp threshing instrument having teeth: you shall thresh the mountains, and beat them small...

Job 21:18 They are as stubble before the wind, and as chaff that the storm carries away.

Psalm 1:4 The ungodly are not so: but are like the chaff which the wind drives away.

Psalm 35:5 Let them be as chaff before the wind: and let the angel of the LORD chase them.

Psalm 83:13-15 O my God, make them like a wheel; as the stubble before the wind...

Daniel 2:35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together...

Hosea 13:3 Therefore they shall be as the morning cloud and as the early dew that passes away...

a rolling thing. or, thistle-down

Cross References
Job 21:18
That they are like straw before the wind, and like chaff that the storm carries away?

Psalm 1:4
The wicked are not so, but are like chaff that the wind drives away.

Psalm 9:5
You have rebuked the nations; you have made the wicked perish; you have blotted out their name forever and ever.

Psalm 65:7
who stills the roaring of the seas, the roaring of their waves, the tumult of the peoples,

Psalm 83:13
O my God, make them like whirling dust, like chaff before the wind.

Isaiah 8:7
therefore, behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks,

Isaiah 21:15
For they have fled from the swords, from the drawn sword, from the bent bow, and from the press of battle.

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