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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Isaiah 17 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/isaiah/17.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/isaiah/17-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Isaiah 17</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../isaiah/16.htm" title="Isaiah 16">◄</a> Isaiah 17 <a href="../isaiah/18.htm" title="Isaiah 18">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/isaiah/17-1.htm">Isaiah 17:1</a></div><div class="verse">The burden of Damascus. Behold, Damascus is taken away from <i>being</i> a city, and it shall be a ruinous heap.</div><div class="comm"><span class="cmt_sub_title">Verses 1-3.</span> - THE BURDEN OF DAMASCUS. The eye of the prophet travels northwards from Moab, and, passing over Ammon as an enemy of small account, rests once more upon Damascus, already threatened in <a href="/isaiah/7-1.htm">Isaiah 7:1 - 9</a>, and probably already partially punished. Damascus is seen once more in alliance with Ephraim (ver. 3), and the two are joined with a new power, Aroer (ver. 2), which possesses several "cities." Woe is denounced on all the three powers: desolation on Damascus and Aroer; on Damascus and Ephraim, the complete loss of the last shadow of independence. The Assyrian inscriptions point out, as the probable date of the prophecy, the commencement of Sargun's reign - about <span class="date">B.C. 722</span> or 721. <span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">Damascus is taken away from being a city</span>. According to Vitringa, Damascus has been destroyed oftener than any other town; but it has a wonderful power of rising again from its ashes. Probably a destruction by Sargon is here intended ('Records of the Past,' vol. 9. p. 6). </div> <div class="versenum"><a href="/isaiah/17-2.htm">Isaiah 17:2</a></div><div class="verse">The cities of Aroer <i>are</i> forsaken: they shall be for flocks, which shall lie down, and none shall make <i>them</i> afraid.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">The cities of Aroer are forsaken</span>. That the Aroer of this passage cannot be either that on the Arnon, or that facing Rabbath-Ammon (<a href="/joshua/13-25.htm">Joshua 13:25</a>), has long been perceived and recognized (see Mr. Grove's article on "Aroer" in the 'Dict. of the Bible,' vol. 1. p. 115). It is evidently a city of the same name lying much further towards the north. Arid it is a city of far greater importance, having "cities" dependent on it. Now, Sargon's annals tell us of a "Gal'gar," a name well expressing the Hebrew <span class="hebrew">ערער</span>, which was united in a league with Damascus, Samaria, Arpad, and Simyra, in the second year of Sargon, and was the scene of a great battle and a great destruction. Sargon besieged it, took it, and reduced it to ashes ('Records of the <span class="accented">Past</span>,' 50.<span class="accented">s</span>.<span class="accented">e</span>.). There is every reason to recognize the "Aroer" of this verse in the "Gargar" of Sargon's inscriptions. <span class="cmt_word">They shall be for flocks</span> (comp. <a href="/isaiah/5-17.htm">Isaiah 5:17</a>; <a href="/isaiah/7-25.htm">Isaiah 7:25</a>). It marked the very extreme of desolation, that cattle should be pastured on the sites of cities. <span class="cmt_word">None shall make them afraid</span>; <span class="accented">i.e.</span> "there shall be no inhabitants to make any objection." </div> <div class="versenum"><a href="/isaiah/17-3.htm">Isaiah 17:3</a></div><div class="verse">The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">The fortress also shall cease from Ephraim</span>. Sargon did not destroy Samaria on the occasion of his first capture. But he says that he "reduced it to a heap of ruins" on the occasion of its second capture ('Records of the Past,' <span class="accented">l.s</span>.<span class="accented">c</span>.). <span class="accented"><span class="cmt_word"></span>And the kingdom from Damascus</span>. We do not hear of any King of Damascus after Rezin, who was slain by Tiglath-Pileser about <span class="date">B.C. 732</span>. Damascus, however, reasserted her independence in <span class="date">B.C. 721</span>, and probably set up a king at the same time. In <span class="date">B.C. 720</span> she was reduced and destroyed. Nothing more is heard of her until <span class="date">B.C. 694</span> - the eleventh year of Sen-nacherib - when her "governor" is Assyrian Eponym, and she must therefore have been absorbed into the Assyrian empire. <span class="cmt_word">The remnant of Syria</span>. This phrase shows that the great blow which struck down Syria - Tiglath-Pileser's capture of Damascus and slaughter of Rezin - was a thing of the past. Syria was already but "a remnant." Now she was to cease to exist altogether. <span class="cmt_word">They shall be as the glory of the children of Israel</span>. Ironical. The irony is made apparent by the next verse. </div> <div class="versenum"><a href="/isaiah/17-4.htm">Isaiah 17:4</a></div><div class="verse">And in that day it shall come to pass, <i>that</i> the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.</div><div class="comm"><span class="cmt_sub_title">Verses 4-11.</span> - A DENUNCIATION OF WOE ON ISRAEL, COMBINED WITH THE PROMISE OF A REMNANT. Israel, having united herself with Syria to resist the Assyrians, will incur a similar fate. Her glory will decay, her population dwindle and almost disappear. Still there will be a few left, who, under the circumstances, will turn to God (ver. 7). But it will be too late for anything like a national recovery; the laud will remain "a desolation" on account of the past sins of its inhabitants (vers. 9-11). <span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">The glory of Jacob shall be made thin</span>. There is reason to believe that the deportation of the Israelites was gradual. Sargon, on taking Samaria for the first time, in <span class="date">B.C. 722</span>, carried off no more than 27, 290 of the inhabitants (G. Smith, 'Eponym Canon,' p. 125). Over the remainder he appointed governors, and required them to pay the same taxation as before. About <span class="date">B.C. 715</span> he placed a number of Arabs in Samaria, probably deporting natives to make room for them (ibid., p. 128). The continuant of a remnant of Israelites in the land down to <span class="date">B.C. 625</span> is indicated by <a href="/2_chronicles/34-9.htm">2 Chronicles 34:9</a>. <span class="cmt_word">The fatness of his flesh shall wax lean</span> (comp. <a href="/isaiah/10-16.htm">Isaiah 10:16</a>). Depopulation is primarily intended; but there is, perhaps, also a more general reference to depression, wasting, and misery. </div> <div class="versenum"><a href="/isaiah/17-5.htm">Isaiah 17:5</a></div><div class="verse">And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">As when the harvestman gathereth the corn</span>. Death is the "harvestman" here, and gathers the Israelites by shocks, or sheaves, into his garner. A great depopulation appears in <a href="/2_kings/17-25.htm">2 Kings 17:25</a>, where we learn that lions so multiplied in the land as to become a terror to the few inhabitants. <span class="cmt_word">Reapeth the ears</span>. Mr. Cheyne well remarks that the "ears" only were reaped, the stalk being cut close under the ear. This was the practice also in Egypt (Rawlinson,' Hist. of Ancient Egypt,' vol. 1. p. 162). <span class="cmt_word">In the valley of Rephaim</span>. The valley of Rephaim was the scene of David's double victory over the Philistines, related in <a href="/2_samuel/5-17.htm">2 Samuel 5:17-25</a>. It is disputed whether it lay north or south of Jerusalem; but the connection with Bethlehem (<a href="/2_samuel/23-13.htm">2 Samuel 23:13-17</a>) and with the cave of Adullam seem decisive in favor of a southern position. A "valley," however ('<span class="accented">emek</span>), suitable for the cultivation of corn, in this direction, has yet to be discovered. </div> <div class="versenum"><a href="/isaiah/17-6.htm">Isaiah 17:6</a></div><div class="verse">Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two <i>or</i> three berries in the top of the uppermost bough, four <i>or</i> five in the outmost fruitful branches thereof, saith the LORD God of Israel.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">Yet gleaning grapes shall be left in it</span>; rather, <span class="accented">yet gleanings shall be left in it</span>. There is no mention of grapes, and it is clear that the "gleaning" intended is that of an olive-ground. <span class="cmt_word">As the shaking of an olive tree</span>; rather, <span class="accented">as at the beating of an olive tree</span>. The olive crop was obtained, not by shaking, but by beating the trees (<a href="/deuteronomy/24-20.htm">Deuteronomy 24:20</a>). The owner was forbidden to "go over the boughs again," in order that a portion of the crop might be left for the stranger, the widow, and the fatherless to glean. <span class="cmt_word">In the top of the uppermost bough</span>. Where the sticks of the beaters had not reached. <span class="cmt_word">Four or five in the outmost fruitful branches</span>; <span class="accented">rather</span>, <span class="accented">four or fire apiece on its fruitful branches</span>, This is the average that would be left, after beating, on a good-sized branch. </div> <div class="versenum"><a href="/isaiah/17-7.htm">Isaiah 17:7</a></div><div class="verse">At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">At that day shall a man look to his Maker</span>. We have evidence of this revulsion of feeling on the part of Israel in the statement of Chronicles that, in the reign of Josiah, offerings of money were made for the temple service by men of "<span class="accented">Manasseh</span> and Ephraim, and of all the remnant of Israel," which the Levites collected and brought to Jerusalem (<a href="/2_chronicles/34-9.htm">2 Chronicles 34:9</a>). </div> <div class="versenum"><a href="/isaiah/17-8.htm">Isaiah 17:8</a></div><div class="verse">And he shall not look to the altars, the work of his hands, neither shall respect <i>that</i> which his fingers have made, either the groves, or the images.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">And he shall not look to the altars</span>. The altars at Dan and Bethel (<a href="/1_kings/12-28.htm">1 Kings 12:28-33</a>) may be intended, or the Israelites may have had other idolatrous altars besides these (<a href="/2_kings/17-11.htm">2 Kings 17:11</a>; <a href="/hosea/8-11.htm">Hosea 8:11</a>). Josiah, about <span class="date">B.C. 631</span>, broke down altars throughout all the land of Israel, in the cities of Manasseh and Ephraim and Simeon (?), even unto Naphtali (<a href="/2_chronicles/34-5.htm">2 Chronicles 34:5-7</a>). Apparently he had the consent of the inhabitants to this demolition. <span class="cmt_word">Either the groves, or the images</span>, <span class="accented">Asherah</span>, the word here and elsewhere commonly translated "grove" in the Authorized Version, is now generally admitted to have designated an artificial construction of wood or metal, which was used in the idolatrous worship of the Phoenicians and the Israelites, probably as the emblem of some deity. The Assyrian "sacred tree" was most likely an emblem of the same kind, and may give an idea of the sort of object worshipped under the name of Asherah (comp. 'Ancient Monarchies,' vol. 2. pp. 235-237). The Israelites, in the time of their prosperity, had set up "groves" of this character "on every high hill, and under every green tree" (<a href="/2_kings/17-10.htm">2 Kings 17:10</a>). Many of them were still standing when Josiah made his iconoclastic raid into the Israelite country (<a href="/2_chronicles/34-5.htm">2 Chronicles 34:5-7</a>), and were broken down by him at the same time as the altars. The "images" of this place are the same as those coupled with the Israelite "groves" in <a href="/2_chronicles/34-7.htm">2 Chronicles 34:7</a>, namely "sun-images," emblems of Baal, probably pillars or conical stones, such as are known to have held a place in the religious worship of Phoenicia. </div> <div class="versenum"><a href="/isaiah/17-9.htm">Isaiah 17:9</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">In that day</span>. 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 <span class="accented">sins</span> and offences. <span class="cmt_word">As a forsaken bough, and an uppermost branch</span>; rather, <span class="accented">as the forsaken tract of woodland and mountain-crest</span> (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 <a href="/2_kings/17-7.htm">2 Kings 17:7, 8</a>). <span class="cmt_word">Which they left because of the children of Israel</span>; rather, <span class="accented">which men forsook before the children of Israel</span>; <span class="accented">i.e.</span> 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. </div> <div class="versenum"><a href="/isaiah/17-10.htm">Isaiah 17:10</a></div><div class="verse">Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">Because thou hast forgotten</span>; rather, because <span class="accented">thou didst forget</span>. The late repentance of a "remnant" which "looked to their Maker" (ver. 7) could not cancel the long catalogue of former sins (<a href="/2_kings/17-8.htm">2 Kings 17:8-17</a>), foremost among which was their rejection of God, or, at any rate, their complete forgetfulness of his claims upon them. <span class="cmt_word">The Rock of thy strength.</span> God is first called "a Rock" in <a href="/deuteronomy/32-4.htm">Deuteronomy 32:4, 15, 18, 30, 31</a>. The image is caught up by the psalmists (<a href="/2_samuel/22-2.htm">2 Samuel 22:2, 32, 47</a>; <a href="/2_samuel/23-3.htm">2 Samuel 23:3</a>; <a href="/psalms/16-1.htm">Psalm 16:1, 2</a>, 31, 46; 19:14; 28:1, etc.), and from them passes to Isaiah (see, besides the present passage, <a href="/isaiah/26-4.htm">Isaiah 26:4</a>; <a href="/isaiah/30-29.htm">Isaiah 30:29</a>; and Isaiah 44:8). Among the later prophets only Habakkuk uses it (<a href="/habakkuk/1-12.htm">Habakkuk 1:12</a>). Israel, instead of looking to this "Rock," had looked to their rock-fortresses (ver. 9). <span class="cmt_word">Therefore shalt thou plant pleasant plants</span>; rather, <span class="accented">dost thou plant</span>, or <span class="accented">hast thou planted</span>. Forgetfulness of Jehovah has led to the adoption of a voluptuous religion - one of debased foreign rites. There is possibly, as Mr. Cheyne thinks, a special reference to the cult of Adonis. <span class="cmt_word">Shall set it</span>; rather, <span class="accented">settest it</span>, or <span class="accented">hast set it</span>. "It" must refer to "field" or "garden" understood. The later Israelite religion has been a sort of pleasant garden, planted with exotic slips from various quarters - Phoenicia, Syria, Moab, etc. It has been thought permissible to introduce into it any new cult that took the fancy. Hence the multiplication of altars complained of by Hosea (<a href="/hosea/8-11.htm">Hosea 8:11</a>; <a href="/hosea/10-1.htm">Hosea 10:1</a>; <a href="/hosea/12-11.htm">Hosea 12:11</a>). </div> <div class="versenum"><a href="/isaiah/17-11.htm">Isaiah 17:11</a></div><div class="verse">In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: <i>but</i> the harvest <i>shall be</i> a heap in the day of grief and of desperate sorrow.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">In the day</span>; or, <span class="accented">in a day</span> (Kay). <span class="cmt_word">Shalt thou make</span>; rather, <span class="accented">thou makest</span>. Each new slip that is planted is forced to take root and grow and flourish at once; the next morning it is expected to have formed its seed and reached perfection. So the harvest is hurried on; but when it is reached, the day of visitation has arrived - a day of grief and of desperate sorrow. </div> <div class="versenum"><a href="/isaiah/17-12.htm">Isaiah 17:12</a></div><div class="verse">Woe to the multitude of many people, <i>which</i> make a noise like the noise of the seas; and to the rushing of nations, <i>that</i> make a rushing like the rushing of mighty waters!</div><div class="comm"><span class="cmt_sub_title">Verses 12-14.</span> - A PROPHECY AGAINST ASSYRIA. This passage is, apparently, out of place. At any rate, it is quite unconnected with what precedes, and almost equally so with what follows. Still, it must be borne in mind that, until the destruction of Sennacherib's army, Isaiah has the thought of the Assyrians, as the pressing danger, always before him, and continually reverts to it, often abruptly, and without preparation (see <a href="/isaiah/5-26.htm">Isaiah 5:26-30</a>; <a href="/isaiah/7-17.htm">Isaiah 7:17-25</a>; <a href="/isaiah/8-5.htm">Isaiah 8:5-8</a>; <a href="/isaiah/10-5.htm">Isaiah 10:5-19, 24-34</a>; <a href="/isaiah/14-24.htm">Isaiah 14:24-27</a>). The present prophecy seems, more distinctly than any other in the purely prophetical chapters, to point to the miraculous destruction of the hoot which Sennacherib was about to bring against Jerusalem. <span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">Woe to the multitude of many people</span>; rather, <span class="accented">Ho for the tumult of many peoples!</span> The advance of an army composed of soldiers from many nations is descried. They advance with noise and tumult - a tumult compared with that of "seas that are tumultuous." Under the circumstances of the time, it is reasonable to suppose the Assyrians to be intended (comp. <a href="/isaiah/22-6.htm">Isaiah 22:6, 7</a>). The rushing sound of the advance is borne in strongly upon the prophet's mind, and made the subject of three consecutive clauses. </div> <div class="versenum"><a href="/isaiah/17-13.htm">Isaiah 17:13</a></div><div class="verse">The nations shall rush like the rushing of many waters: but <i>God</i> 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.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">God shall rebuke them</span>; literally, <span class="accented">he shall rebuke them - he</span> who alone can do so. There is no need to mention his name. <span class="cmt_word">They shall flee far off</span>. The destruction of the great bulk of Sennacherib's army in the night was followed, as soon as morning came, by the hasty flight of the survivors (<a href="/2_kings/19-36.htm">2 Kings 19:36</a>; <a href="/isaiah/37-37.htm">Isaiah 37:37</a>). And shall be chased. Herodotus says that the Egyptians pursued the army of Sennacherib and slew vast numbers (2:141). <span class="cmt_word">As the chaff of the mountains</span> (comp. <a href="/hosea/13-3.htm">Hosea 13:3</a>). Threshing-floors were ordinarily placed upon eminences (<a href="/2_samuel/24-18.htm">2 Samuel 24:18</a>; <a href="/2_chronicles/3-1.htm">2 Chronicles 3:1</a>), where the wind had freer course and consequently greater power. <span class="cmt_word">Like a rolling thing</span>; or, <span class="accented">like whirling dust</span> (Kay). The word used commonly means "a wheel." </div> <div class="versenum"><a href="/isaiah/17-14.htm">Isaiah 17:14</a></div><div class="verse">And behold at eveningtide trouble; <i>and</i> before the morning he <i>is</i> not. This <i>is</i> the portion of them that spoil us, and the lot of them that rob us.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">Behold at evening-tide trouble</span>; rather, <span class="accented">terror</span>, as the word is elsewhere always translated (comp. <a href="/2_kings/19-35.htm">2 Kings 19:35</a>, "It came to pass <span class="accented">that night</span> that the angel of the Lord went out," etc.). He is not (comp. <a href="/2_kings/19-35.htm">2 Kings 19:35</a>, "They were all dead corpses"). That spoil us... that rob us (see <a href="/2_kings/18-13.htm">2 Kings 18:13-16</a>). <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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