Isaiah 17:9 Commentaries: In that day their strong cities will be like forsaken places in the forest, Or like branches which they abandoned before the sons of Israel; And the land will be a desolation.

◄ Isaiah 17:9 ►

In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.

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EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) In that day shall his strong cities be as a forsaken bough.—Better, his fortified cities shall be like a forsaken tract of forest and hill-top. These were naturally the usual sites of fortresses (2Chronicles 27:4), and the gist of the prediction is that they shall be left uninhabited and in ruins. The LXX., it may be noticed, either followed a different reading or else give a curious paraphrase, “thy cities shall be forsaken, like as the Amorites and Hivites forsook them before the face of the children of Israel.” The whole verse reminds us of the “great forsaking” of Isaiah 6:12.

Benson Commentary

Isaiah 17:9. In that day — The day of Jacob’s trouble, of which he spake, Isaiah 17:4; shall his strong cities be as a forsaken bough — The cities belonging to the ten tribes shall stand solitary and destitute of inhabitants, all the country about them being destroyed; and an uppermost branch, which they left because of the children of Israel — “The sense,” says Lowth, “is here imperfect: most expositors understand the words of the Assyrians, that they left some cities with a few inhabitants in the kingdom of Israel, that a remnant of that people might be preserved: see Isaiah 17:6. But the copy which the LXX. followed, instead of the Hebrew words, החרשׁ והאמיר, hacho-resh vehaamir, that is, bough and uppermost branch, must have read החוי והאמרי, hachivi vehaemori, the Hivites and Amorites:

for they translate the verse thus: Thy cities shall be forsaken, as when the Hivites and Amorites forsook them, because of the children of Israel. Which reading gives a plain and full sense to the text.” Thus also his son, Bishop Lowth: “The translation of the LXX has happily preserved what seems to be the true reading of the text, as it stood in the copies of their time. And it is remarkable, that many commentators, who never thought of admitting the reading of the LXX., yet understand the passage as referring to that very event, which their version expresses: so that, it is plain, nothing can be more suitable to the context.” Thus understood, the prophet’s words were calculated to awaken the Israelites to a serious belief of this threatening, as they reminded them that God had inflicted the same judgment upon the Canaanites, and for the same sins of which they were guilty: and therefore gave them reason to apprehend, according to the prediction of Moses, that as they committed the same abominations, the land would spew them out as it spewed out the nations which were before them.

Matthew Henry's Concise Commentary

17:1-11 Sin desolates cities. It is strange that great conquerors should take pride in being enemies to mankind; but it is better that flocks should lie down there, than that they should harbour any in open rebellion against God and holiness. The strong holds of Israel, the kingdom of the ten tribes, will be brought to ruin. Those who are partakers in sin, are justly made partakers in ruin. The people had, by sins, made themselves ripe for ruin; and their glory was as quickly cut down and taken away by the enemy, as the corn is out of the field by the husbandman. Mercy is reserved in the midst of judgment, for a remnant. But very few shall be marked to be saved. Only here and there one was left behind. But they shall be a remnant made holy. The few that are saved were awakened to return to God. They shall acknowledge his hand in all events; they shall give him the glory due to his name. To bring us to this, is the design of his providence, as he is our Maker; and the work of his grace, as he is the Holy One of Israel. They shall look off from their idols, the creatures of their own fancy. We have reason to account those afflictions happy, which part between us and our sins. The God of our salvation is the Rock of our strength; and our forgetfulness and unmindfulness of him are at the bottom of all sin. The pleasant plants, and shoots from a foreign soil, are expressions for strange and idolatrous worship, and the vile practices connected therewith. Diligence would be used to promote the growth of these strange slips, but all in vain. See the evil and danger of sin, and its certain consequences.

Barnes' Notes on the Bible

His strong cities - The cities of the united kingdoms of Damascus and Samaria.

Be as a forsaken bough - There has been much difficulty in the interpretation of this passage. Lowth says, 'No one has ever been able to make any tolerable sense of these words;' and proposes himself the translation,

In that day shall his strongly fenced cities become

Like the desertion of the Hivites and the Amorites;

Following in this the translation of the Septuagint, but doing violence to the Hebrew text. Rosenmuller translates it, 'As the remnant of a grove when the thicket is cut down, and when few trees are left.' The word rendered 'bough' (חרשׁ choresh) means, properly, a thicket, or thick foliage, a wood that is entangled or intricate 1 Samuel 23:15-16, 1 Samuel 23:18; 2 Chronicles 27:4; and probably this is the idea here. The phrase may be rendered, 'as the leavings or residue of a grove, copse, or entangled wood;' and the idea is, that as a "few" trees might be left when the axeman cuts down the grove, so a few inferior and smaller towns should be left in the desolation that would come upon Damascus.

And an uppermost branch - Isaiah 17:6. As a few berries are left in the topmost branch of the olive, or the vine, so shall I a few cities or people be left in the general desolation.

Which they left - Which "are" left, or which the invaders would leave.

Because of the children of Israel - literally, 'from the face,' that is, before the children of Israel. Lowth supposes that it refers to the Amorites, who left their land before the Israelites, or gave up their land for them. Vitringa renders it, 'On account of the children of Israel;' and supposes that it means that a few cities were spared by the purpose of God in the invasion by Tiglath-pileser, to be a residence of the Israelites that should remain; or that, for some reason which is not known, the Assyrians chose to spare a few towns, and not wholly to destroy the country. The "general" idea is plain, that a few towns would be left, and that it would be "before" the children of Israel, or in their presence, or in order that they might continue to dwell in them. Jerome interprets the whole as referring to the time when the land of Judea was forsaken on the invasion of the Romans.

And there shall be desolation - The land shall be desolated, except the few cities and towns that shall be left, like the gleaning of the olive tree.

Jamieson-Fausset-Brown Bible Commentary

9. forsaken bough—rather "the leavings of woods," what the axeman leaves when he cuts down the grove (compare Isa 17:6).

which they left because of—rather, "which (the enemies) shall leave for the children of Israel"; literally, "shall leave (in departing) from before the face of the children of Israel" [Maurer]. But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian.

Matthew Poole's Commentary

In that day; in the day of Jacob’s trouble, of which he spake Isaiah 17:4, and continueth his speech unto these words, and afterwards.

An uppermost branch; which he that pruneth the tree neglecteth, either because he esteems it useless and inconsiderable, or because he cannot reach it.

Which they left because of the children of Israel: the sense is either,

1. Which they, to wit, the enemies, left, or, which shall be left, (the active verb being put impersonally, as it frequently is in the Hebrew text,)

because of or for the children of Israel; which God inclined their hearts to leave or spare, out of his love to his Israel. Thus this is mentioned as a mercy, or mitigation of the calamity. But this seems not to agree either with the foregoing or following words, both which manifestly speak of the greatness of the judgment. And that their strong cities were not left for them, but taken from them, seems evident from Isaiah 17:3,4. Or,

2. As the cities (which words are easily understood out of the former part of the verse, where they are expressed) which they (to wit, the Canaanites, as the seventy interpreters express it; and it was needless to name them, because the history was so well known to them to whom the prophet writes) left or forsook (which they did either by departing from them, or being destroyed out of them) bemuse of (or before, or for fear of) the children of Israel. And this was a very fit example, to awaken the Israelites to a serious belief of this threatening, because God had inflicted the same judgment upon the Canaanites, and that for the same sins of which they were guilty.

Gill's Exposition of the Entire Bible

In that day shall his strong cities be as a forsaken bough, and an uppermost branch,.... Meaning the strong cities of Ephraim or Jacob, the ten tribes, which should be forsaken of their inhabitants; having fled from before the enemy, or being slain or carried captive; like a bough of a tree, that is forsaken stripped of its leaves, and an uppermost branch of a tree that is dead and dry, and has nothing on it:

which they left; or "as they left", or "were left":

because of the children of Israel; "from the face of" them; or for fear of them; that is, the same cities which the Canaanites left; and as they left them, or were left by them, for fear of the Israelites; the same, and in the same manner, shall they be left by the Israelites, for fear of the Assyrians; and so the Septuagint version reads the words,

"in that day thy cities shall be forsaken, in like manner as the Amorites and Hivites left them, from the face of the children of Israel;''

and this sense is given by Aben Ezra and Kimchi: though some interpret it of some places being spared and left for the remnant to dwell in; but what follows in this verse, and in the next Isaiah 17:10, shows the contrary sense:

and there shall be desolation; over all those cities, and in all the land; though Aben Ezra particularly applies it to Samaria, the royal city. Jerom interprets the whole of the cities of Judea being forsaken of their inhabitants, when the Romans besieged Jerusalem, and made the land desolate; which calamity came upon them, for their neglect and forgetfulness of Jesus the Saviour.

Geneva Study Bible

In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which {l} they left because of the children of Israel: and there shall be desolation.

(l) As the Canaanites left their cities when God placed the Israelites there, so the cities of Israel will not be able to defend their inhabitants any more than bushes, when God will send the enemy to plague them.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. his strong cities] cf. Isaiah 17:10,—the “Rock of thy strength.”

as a forsaken bough, and an uppermost branch] Rather, if the text must be kept: “as the deserted places of the forest and the height” (so R.V.). For “forest” cf. 1 Samuel 23:15; 1 Samuel 23:19; 2 Chronicles 27:4; Ezekiel 31:3 (“shroud”). “Height” is the word rendered “uppermost bough” in Isaiah 17:6, which A.V. here follows. The construction in A.V. is altogether at fault, and the meaning “bough” cannot possibly be retained. But this is a case where the LXX. gives the clue to the true text, which reads like the deserted places of the Amorite and the Hivvite (see R.V. marg.). This alone gives an intelligible force to the next clause, and the textual change is comparatively slight save that the two words have been transposed (“Hivvite and Amorite”).

which they left because of] More strictly, which they forsook before, &c. The passive “were forsaken” (R.V.) is only adopted because the previous clause contains no suitable subject; the LXX. rendering supplies this defect, and at the same time makes the reference clear.

9–11. Continued from Isaiah 17:6. The rejection of Jehovah leads to failure and disappointment.

Pulpit Commentary

Verse 9. - In that day. While a remnant of the Israelites shall repent and turn to God, throwing in their lot with Judah, as it would seem the country generally shall feel the weight of God's chastening hand, on account of Israel's former sins and offences. As a forsaken bough, and an uppermost branch; rather, as the forsaken tract of woodland and mountain-crest (Kay). The reference is to the condition of the land when it passed out of the possession of the Canaanitish nations. It was then forsaken and desolate. So shall it be once more, when Israel is expelled for the same sins (see 2 Kings 17:7, 8). Which they left because of the children of Israel; rather, which men forsook before the children of Israel; i.e. from which the Canaanites fled as the children of Israel advanced and took possession. The writer ignores the long and fierce struggle which the Canaanites made, and looks only to the result - retirement from a desolated country. Isaiah 17:9

Keil and Delitzsch Biblical Commentary on the Old Testament

Third turn: "In that day will his fortified cities be like the ruins of the forest and of the mountain top, which they cleared before the sons of Israel: and there arises a waste place. For thou hast forgotten the God of thy salvation, and hast not thought of the Rock of thy stronghold, therefore thou plantedst charming plantations, and didst set them with strange vines. In the day that thou plantedst, thou didst make a fence; and with the morning dawn thou madest thy sowing to blossom: a harvest heap in the day of deep wounds and deadly sorrow of heart." The statement in Isaiah 17:3, "The fortress of Ephraim is abolished," is repeated in Isaiah 17:9 in a more descriptive manner. The fate of the strongly fortified cities of Ephraim would be the same as that of the old Canaanitish castles, which were still to be discerned in their antiquated remains, either in the depths of forests or high up on the mountains. The word ‛azubâh, which the early translators quite misunderstood, signifies, both here and in Isaiah 6:12, desolate places that have gone to ruin. They also misunderstood והאמיר הסהרשׁ. The Septuagint renders it, by a bold conjecture, οἱ Αμοῤῥηαῖοι καὶ οὶ Εὐαῖοι; but this is at once proved to be false by the inversion of the names of the two peoples, which was very properly thought to be necessary. האמיר undoubtedly signifies the top of a tree, which is quite unsuitable here. But as even this meaning points back to אמר, extollere, efferre (see at Psalm 94:4), it may also mean the mountain-top. The name hâ'emori (the Amorites: those who dwell high up in the mountains) proves the possibility of this; and the prophet had this name in his mind, and was guided by it in his choice of a word. The subject of עזבוּ is self-evident. And the reason why only the ruins in forests and on mountains are mentioned is, that other places, which were situated on the different lines of traffic, merely changed their inhabitants when the land was taken by Israel. The reason why the fate of Ephraim's fortified castles was the same as that of the Amoritish castles, which were then lying in ruins, was that Ephraim, as stated in Isaiah 17:10, had turned away from its true rocky stronghold, namely from Jehovah. It was a consequence of this estrangement from God, that Ephraim planted נעמנים נטעי, plantations of the nature of pleasant things, or pleasant plantations (compare on Psalm 78:49, and Ewald, 287, ab), i.e., cultivated all kinds of sensual accompaniments to its worship, in accordance with its heathen propensities; and sowed, or rather (as zemōrâh is the layer of a vine) "set," this garden-ground, to which the suffix ennu refers, with strange grapes, by forming an alliance with a zâr (a stranger), namely the king of Damascus. On the very day of the planting, Ephraim fenced it carefully (this is the meaning of the pilpel, sigsēg from שׂוּג equals סוּג, not "to raise," as no such verb as שׂוּג equals שׂגה, סגא, can be shown to exist), that is to say, he ensured the perpetuity of these sensuous modes of worship as a state religion, with all the shrewdness of a Jeroboam (see Amos 7:13). And the very next morning he had brought into blossom what he had sown: the foreign layer had shot up like a hot-house plant, i.e., the alliance had speedily grown into a hearty agreement, and had already produced one blossom at any rate, viz., the plan of a joint attack upon Judah. But this plantation, which was so flattering and promising for Israel, and which had succeeded so rapidly, and to all appearance so happily, was a harvest heap for the day of the judgment. Nearly all modern expositors have taken nēd as the third person (after the form mēth, Ges. 72, Anm. 1), and render it "the harvest flees;" but the third person of נוּד would be נד, like the participle in Genesis 4:12; whereas the meaning cumulus (a heap), which it has elsewhere as a substantive, is quite appropriate, and the statement of the prophet resembles that of the apostle in Romans 2:5. The day of the judgment is called "the day of נחלה" (or, according to another reading, נחלה), not, however, as equivalent to nachal, a stream (Luzzatto, in giorno di fiumana), as in Psalm 124:4 (the tone upon the last syllable proves this), nor in the sense of "in the day of possession," as Rosenmller and others suppose, since this necessarily gives to נד the former objectionable and (by the side of קציר) improbable verbal sense; but as the feminine of nachleh, written briefly for maccâh nachlâh (Jeremiah 14:17), i.e., inasmuch as it inflicts grievous and mortal wounds. Ephraim's plantation is a harvest heap for that day (compare kâtzir, the harvest of punishment, in Hosea 6:11 and Jeremiah 51:33); and the hope set upon this plantation is changed into אנוּשׁ כּאב, a desperate and incurable heartfelt sorrow (Jeremiah 30:15). The organic connection between Isaiah 17:12-14, which follow, and the oracle concerning Damascus and Israel, has also been either entirely misunderstood, or not thoroughly appreciated. The connection is the following: As the prophet sets before himself the manner in which the sin of Ephraim is punished by Asshur, as the latter sweeps over the Holy Land, the promise which already began to dawn in the second turn bursts completely through: the world-power is the instrument of punishment in the hands of Jehovah, but not for ever.

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