13<\/strong>. The mention of nobles and princes naturally leads to the palaces and castles.<\/p>\n dragons owls<\/em> ] jackals ostriches<\/strong> (R.V.). See on ch. Isa 13:21<\/span> f.<\/p>\n And thorns … – <\/B>(see the note at Isa 5:6<\/span>)<\/P> It shall be an habitation of dragons – <\/B>On the meaning of the word dragons, see the note at Isa 13:22<\/span>.<\/P> Court for owls – <\/B>A place of resort, a residence of owls. The word rendered court (<\/span> chatsyr<\/I>) means a dwelling-place, a habitation, as well as an enclosure or court. The margin is, Daughters of the owl, or ostriches (see the note at Isa 13:21<\/span>). I would, says Stephens, when standing amidst the ruins of Petra, the capital of Idumea (see the note at Isa 16:1<\/span>), and with this passage of Isaiah in his eye, I would that the sceptic could stand as I did, among the ruins of this city among the rocks, and there open the sacred book, and read the words of the inspired penman, written when this desolate place was one of the greatest cities in the world. I see the scoff arrested, his cheek pale, his lip quivering, and his heart quaking with fear, as the ancient city cries out to him in a voice loud and powerful as one risen from the dead; though be would not believe Moses and the prophets, he believes the hand-writing of God himself, in the desolation and eternal ruin around him. (Incidents of Travel in Egypt, etc., vol. ii. p. 76.)<\/P><\/p>\n Verse 13<\/span>. And thorns shall come up in her palaces<\/B><\/I>] vealu bearmenotheyha<\/I>; so read all the ancient versions.<\/P> <\/P> A court for owls.<\/B><\/I>] yaanah<\/I>, the ostrich<\/I>, from anah<\/I>, to cry<\/I>, because of the noise it makes. “They roar<\/I>,” says Dr. Shaw<\/I>, “sometimes like a lion<\/I>-sometimes like a bull<\/I>. I have often heard them groan<\/I> as if in the utmost distress.”<\/P> <\/p>\n This is another mark and evidence of extreme desolation, as it is also, Hos 9:6<\/span>. <\/P> <\/p>\n 13. dragons<\/B>(See on Isa13:21<\/span>; Isa 13:22<\/span>). <\/P> court for owls<\/B>rather,”a dwelling for ostriches.”<\/P><\/p>\n And thorns shall come up in her palaces<\/strong>,…. Where their kings and princes dwelt, and kept their courts, popes and cardinals; here will be the tokens of God’s curse, as thorns are, these being the people of his curse, as in Isa 34:5<\/span>:<\/p>\n nettles and brambles in the fortresses thereof<\/strong>; alluding to “Bozrah” which signifies a fortress; referring to the towers and fortifications of the city of Rome, and all other fortified cities within its jurisdiction:<\/p>\n and it shall be a habitation of dragons<\/strong>; literally, as it figuratively had been the seat of the old dragon, the devil, and of the beast to whom the dragon gave his power, seat, and authority; and who, though he looked like a lamb, spoke like a dragon, Re 12:3<\/span>:<\/p>\n [and] a court for owls<\/strong>; or, “daughters of the owl”; or “ostriches”, as some render it.<\/p>\n The allusion to the monarchy and the lofty electoral dignity leads the prophet on to the palaces and castles of the land. Starting with these, he carries out the picture of the ruins in Isa 34:13-15<\/span>. “And the palaces of Edom break out into thorns, nettles and thistles in its castles; and it becomes the abode of wild dogs, pasture for ostriches. And martens meet with jackals, and a wood-devil runs upon its fellow; yea, Liiliith dwells there, and finds rest for itself. There the arrow-snake makes its nest, and breeds and lays eggs, and broods in the shadow there; yea, there vultures gather together one to another.”<\/em> The feminine suffixes refer to Edom, as they did in the previous instance, as or . On the tannm <\/em>, tsiyym <\/em>, and ‘iyym <\/em>, see at Isa 13:21-22<\/span>. It is doubtful whether c hatsr <\/em> here corresponds to the Arabic word for an enclosure (= ), as Gesenius, Hitzig, and others suppose, as elsewhere to the Arabic for green, a green field, or garden vegetable. We take it in the latter sense, viz., a grassy place<\/em>, such as was frequented by ostriches, which live upon plants and fruits. The word tsiyyim <\/em> (steppe animals) we have rendered “martens,” as the context requires a particular species of animals to be named. This is the interpretation given by Rashi ( in loc.<\/em>) and Kimchi in Jer 50:39<\/span> to the Targum word tamvan <\/em>. We do not render ‘iyym <\/em> “wild cats” ( c hattuilin <\/em>), but “ jackals<\/em>,” after the Arabic. with we take in the sense of (as in Exo 5:3<\/span>). Llth <\/em> (Syr. and Zab. lelitho <\/em>), lit., the creature of the night, was a female demon ( shedah <\/em>) of the popular mythology; according to the legends, it was a malicious fairy that was especially hurtful to children, like some of the fairies of our own fairy tales. There is life in Edom still; but what a caricature of that which once was there! In the very spot where the princes of Edom used to proclaim the new king, satyrs now invite one another to dance (Isa 13:21<\/span>); and there kings and princes once slept in their palaces and country houses, the llth <\/em>, which is most at home in horrible places, finds, as though after a prolonged search, the most convenient and most comfortable resting-place. Demons and serpents are not very far distant from one another. The prophet therefore proceeds in Isa 34:15<\/span> to the arrow-snake, or springing-snake (Arabic qiffaze <\/em>, from qaphaz <\/em>, related to qaphats <\/em>, Son 2:8<\/span>, to prepare for springing, or to spring; a different word from qippod <\/em>, which has the same root). This builds its nest in the ruins; there it breeds ( millet <\/em>, to let its eggs slide out) and lays eggs ( baqa <\/em>, to split, i.e., to bring forth); and then it broods in the shade ( dagar <\/em> is the Targum word in Job 39:14<\/span> for c himmem <\/em> ( ithpael <\/em> in Lam 1:20<\/span> for ), and is also used in the rabbinical writings for fovere, as Jerome renders it here). The literal sense of the word is probably to keep the eggs together (Targum, Jer 17:11<\/span>, , lxx ), since (syn. ) signifies “to collect.” Rashi has therefore explained it in both passages as meaning glousser<\/em>, to cluck, the noise by which a fowl calls its brood together. The dayyah <\/em> is the vulture. These fowls and most gregarious birds of prey also collect together there.<\/p>\n 13. In her palaces she shall bring forth thorns. He pursues the same subject; for he describes a frightful desolation, by which splendid houses and palaces are levelled to the ground, or reduced to a state so wild that they are of no use to men, but produce only briers, thorns, and nettles; which is more disgraceful than if they had been turned into fields and meadows. In this manner does the Lord punish the insolence of those who built lofty and magnificent houses and costly palaces, that the remembrance of them might be handed down to the latest posterity. Having banished men, he turns those dwellings into nests of birds and dens of wild beasts, that, instead of being, as they expected, the trophies of their name and renown, they may stand as monuments of foolish ambition. Thus the place of men is nearly supplied by beasts, which represent the dispositions of those who reared those goodly edifices. This overthrow of order is likewise a sad token of the wrath of God, when the earth, which was created for the use of man, beholds its natural lords banished, and is compelled to admit other inhabitants; for then, undoubtedly, it is cleansed from the defilements with which it was polluted. <\/p>\n (13) An habitation of dragons, and a court for owls . . .<\/strong>The wild creatures named are identified, as elsewhere, with <\/em>jackals (wild dogs, Delitzsch) and ostriches.<\/p>\n 13<\/strong>. <\/strong> The natural consequence of Edom’s depopulation follows. In her palaces, and over all her ruined walls of fortresses, there grow up thorns, nettles<\/strong>, and brambles<\/strong>. Thither also the wild beasts of the desert <\/strong> congregate. Wolves, or wild dogs, (not dragons<\/strong>,) have their homes there, and the court<\/strong>, or grassy plots among the ruins, are resorted to by ostriches, <\/em> (not owls<\/strong>.)<\/p>\n Isa 34:13 And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, [and] a court for owls.<\/p>\n Ver. 13. A court for owls.<\/strong> ] Or, Ostriches. See on Isa 34:11<\/span> .<\/p>\n come up in = climb. <\/p>\n thorns: Isa 32:13, Isa 32:14, Hos 9:6, Zep 2:9 <\/p>\n an habitation: Isa 13:21, Isa 13:22, Isa 35:7, Jer 9:11, Jer 10:22, Jer 49:33, Jer 50:39, Jer 50:40, Jer 51:37, Mal 1:3, Rev 18:2, Rev 18:20-24 <\/p>\n owls: or, ostriches, Heb. daughters of the owl <\/p>\n Reciprocal: 2Ki 14:9 – The thistle Psa 44:19 – in the Isa 24:10 – city Hos 10:8 – the thorn<\/p>\n And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be a habitation of dragons, [and] a court for owls. 13. The mention of nobles and princes naturally leads to the palaces and castles. dragons owls ] jackals ostriches (R.V.). See on ch. Isa 13:21 f. Fuente: … Continue reading “Exegetical and Hermeneutical Commentary of Isaiah 34:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-18327","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/18327","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=18327"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/18327\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=18327"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=18327"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=18327"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"