Isaiah 63:18
Parallel Verses
English Standard Version
Your holy people held possession for a little while; our adversaries have trampled down your sanctuary.

King James Bible
The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary.

American Standard Version
Thy holy people possessed it but a little while: our adversaries have trodden down thy sanctuary.

Douay-Rheims Bible
They have possessed thy holy people as nothing: our enemies have trodden down thy sanctuary.

English Revised Version
Thy holy people possessed it but a little while: our adversaries have trodden down thy sanctuary.

Webster's Bible Translation
The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary.

Isaiah 63:18 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Israel being brought to a right mind in the midst of this state of punishment, longed fro the better past to return. "Then His people remembered the days of the olden time, of Moses: Where is He who brought them up out of the sea with the shepherd of his flock? where is He who put the spirit of His holiness in the midst of them; who caused the arm of His majesty to go at the right of Moses; who split the waters before them, to make Himself an everlasting name: who caused them to pass through abysses of the deep, like the horse upon the plain, without their stumbling? Like the cattle which goeth down into the valley, the Spirit of Jehovah brought them to rest: thus hast Thou led Thy people, to make Thyself a majestic name." According to the accentuation before us, Isaiah 63:11 should be rendered thus: "Then He (viz., Jehovah) remembered the days of the olden time, the Moses of His people" (lxx, Targ., Syr., Jerome). But apart from the strange expression "the Moses of His people," which might perhaps be regarded as possible, because the proper name mōsheh might suggest the thought of its real meaning in Hebrew, viz., extrahens equals liberator, but which the Syriac rejects by introducing the reading ‛abhdō (Moses, His servant), we have only to look at the questions of evidently human longing which follow, to see that Jehovah cannot be the subject to ויּזכּר (remembered), by which these reminiscences are introduced. It is the people which begins its inquiries with איּה, just as in Jeremiah 2:6 (cf., Isaiah 51:9-10), and recals "the days of olden time," according to the admonition in Deuteronomy 32:7. Consequently, in spite of the accents, such Jewish commentators as Saad. and Rashi regard "his people" (‛ammō) as the subject; whereas others, such as AE, Kimchi, and Abravanel, take account of the accents, and make the people the suppressed subject of the verb "remembered," by rendering it thus, "Then it remembered the days of olden time, (the days) of Moses (and) His people," or in some similar way. But with all modifications the rendering is forced and lame. The best way of keeping to the accents is that suggested by Stier, "Then men (indef. man, the French on) remembered the days of old, the Moses of His people."

But why did the prophet not say ויּזכּרוּ, as the proper sequel to Isaiah 63:10? We prefer to adopt the following rendering and accentuation: Then remembered (zakeph gadol) the days-of-old (mercha) of Moses (tiphchah) His people. The object stands before the subject, as for example in 2 Kings 5:13 (compare the inversions in Isaiah 8:22 extr., Isaiah 22:2 init.); and mosheh is a genitive governing the composite "days of old" (for this form of the construct state, compare Isaiah 28:1 and Ruth 2:1). The retrospect commences with "Where is He who led them up?" etc. The suffix of המּעלם (for המעלם, like רדם in Psalm 68:28, and therefore with the verbal force predominant) refers to the ancestors; and although the word is determined by the suffix, it has the article as equivalent to a demonstrative pronoun (ille qui sursum duxit, eduxit eos). "The shepherd of his flock" is added as a more precise definition, not dependent upon vayyizkōr, as even the accents prove. את is rendered emphatic by yethib, since here it signifies un cum. The Targum takes it in the sense of instar pastoris gregis sui; but though עם is sometimes used in this way, את never is. Both the lxx and Targum read רעה; Jerome, on the other hand, adopts the reading רעי, and this is the Masoretic reading, for the Masora in Genesis 47:3 reckons four רעה, without including the present passage. Kimchi and Abravanel also support this reading, and Norzi very properly gives it the preference. The shepherds of the flock of Jehovah are Moses and Aaron, together with Miriam (Psalm 77:21; Micah 6:4). With these (i.e., in their company or under their guidance) Jehovah led His people up out of Egypt through the Red Sea. With the reading רעי, the question whether beqirbô refers to Moses or Israel falls to the ground. Into the heart of His people (Nehemiah 9:20) Jehovah put the spirit of His holiness: it was present in the midst of Israel, inasmuch as Moses, Aaron, Miriam, the Seventy, and the prophets in the camp possessed it, and inasmuch as Joshua inherited it as the successor of Moses, and all the people might become possessed of it. The majestic might of Jehovah, which manifested itself majestically, is called the "arm of His majesty;" an anthropomorphism to which the expression "who caused it to march at the right hand of Moses" compels us to give an interpretation worthy of God. Stier will not allow that תּפארתּו זרע is to be taken as the object, and exclaims, "What a marvellous figure of speech, an arm walking at a person's right hand!" But the arm which is visible in its deeds belongs to the God who is invisible in His own nature; and the meaning is, that the active power of Moses was not left to itself, but he overwhelming omnipotence of God went by its side, and endowed it with superhuman strength. It was by virtue of this that the elevated staff and extended hand of Moses divided the Red Sea (Exodus 14:16). בּוקע has mahpach attached to the ב, and therefore the tone drawn back upon the penultimate, and metheg with the tsere, that it may not be slipped over in the pronunciation. The clause וגו לעשׂות affirms that the absolute purpose of God is in Himself. But He is holy love, and whilst willing for Himself, He wills at the same time the salvation of His creatures. He makes to Himself an "everlasting name," by glorifying Himself in such memorable miracles of redemption, as that performed in the deliverance of His people out of Egypt. According to the general order of the passage, Isaiah 63:13 apparently refers to the passage through the Jordan; but the psalmist, in Psalm 106:9 (cf., Psalm 77:17), understood it as referring to the passage through the Red Sea. The prayer dwells upon this chief miracle, of which the other was only an after-play. "As the horse gallops over the plain," so did they pass through the depths of the sea יכּשׁלוּ לא (a circumstantial minor clause), i.e., without stumbling. Then follows another beautiful figure: "like the beast that goeth down into the valley," not "as the beast goeth down into the valley," the Spirit of Jehovah brought it (Israel) to rest, viz., to the menūchâh of the Canaan flowing with milk and honey (Deuteronomy 12:9; Psalm 95:11), where it rested and was refreshed after the long and wearisome march through the sandy desert, like a flock that had descended from the bare mountains to the brooks and meadows of the valley. The Spirit of God is represented as the leader here (as in Psalm 143:10), viz., through the medium of those who stood, enlightened and instigated by Him, at the head of the wandering people. The following כּן is no more a correlate of the foregoing particle of comparison than in Isaiah 52:14. It is a recapitulation, and refers to the whole description as far back as Isaiah 63:9, passing with נהגתּ into the direct tone of prayer.

Isaiah 63:18 Parallel Commentaries

Treasury of Scripture Knowledge

people

Isaiah 62:12 And they shall call them, The holy people, The redeemed of the LORD: and you shall be called, Sought out, A city not forsaken.

Exodus 19:4-6 You have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to myself...

Deuteronomy 7:6 For you are an holy people to the LORD your God: the LORD your God has chosen you to be a special people to himself...

Deuteronomy 26:19 And to make you high above all nations which he has made, in praise, and in name, and in honor...

Daniel 8:24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice...

1 Peter 2:9 But you are a chosen generation, a royal priesthood, an holy nation, a peculiar people...

our

Isaiah 64:11,12 Our holy and our beautiful house, where our fathers praised you, is burned up with fire: and all our pleasant things are laid waste...

Psalm 74:3-7 Lift up your feet to the perpetual desolations; even all that the enemy has done wickedly in the sanctuary...

Lamentations 1:10 The adversary has spread out his hand on all her pleasant things: for she has seen that the heathen entered into her sanctuary...

Lamentations 4:1 How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.

Matthew 24:2 And Jesus said to them, See you not all these things? truly I say to you, There shall not be left here one stone on another...

Revelation 11:2 But the court which is without the temple leave out, and measure it not; for it is given to the Gentiles...

Cross References
Luke 21:24
They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.

Leviticus 26:31
And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas.

Psalm 74:3
Direct your steps to the perpetual ruins; the enemy has destroyed everything in the sanctuary!

Isaiah 63:19
We have become like those over whom you have never ruled, like those who are not called by your name.

Isaiah 64:11
Our holy and beautiful house, where our fathers praised you, has been burned by fire, and all our pleasant places have become ruins.

Jeremiah 12:10
Many shepherds have destroyed my vineyard; they have trampled down my portion; they have made my pleasant portion a desolate wilderness.

Daniel 8:13
Then I heard a holy one speaking, and another holy one said to the one who spoke, "For how long is the vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled underfoot?"

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