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Abarbanel on Isaiah
Abarbanel on Isaiah — CC0 English partial community translation
Unverified edition · Chapter 1
Reading language: eng · Original language (catalog): English
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Chapter 1 · All reading sections
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Abarbanel on Isaiah 1:1:1
["Translator"'s note: This translation might not be fully accurate since it was made using Chat GPT] I begin by explaining the book according to its prophecies with the help of the one who teaches man knowledge.
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Abarbanel on Isaiah 1:1:2
The first prophecy extends from the beginning of the book until “The matter that [Isaiah the son of Amoz] saw” (Isaiah 2:1), and it contains five sections. The first section is “the vision of Isaiah” (Isaiah 1:1). The second section is “hear the word of the Hashem” (Isaiah 1:10) The third section is “Come now, and let us reason together”(Isaiah 1:18). The fourth section is “How has the faithful city become a harlot!”(Isaiah 1:21). The fifth section is “Therefore says the Master”(Isaiah 1:24). I have seen fit to start with this prophecy because of the six questions that it raises:
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Abarbanel on Isaiah 1:1:3
The first question is why was this prophecy placed at the beginning of the book, if Isaiah’s first prophecy was in the year of King Uzziah’s death? As it is stated “Whom shall I send, and who will go for us?” (Isaiah 6:8) and Isaiah responded, “Here I am, send me” (Isaiah 6:8). This is also stated in Midrash Mechilta and agreed upon by the commentators, so it would have been appropriate for that prophecy to be the beginning of the book. The answer given by the Sages that there is no before or later in the Bible is not satisfactory, because the question always remains as to why the prophecies were written out of order. It cannot be answered that this prophecy was not placed at the beginning of the book because Isaiah sinned by saying “I dwell in the midst of a people of unclean lips”(Isaiah 6:5), as he was punished for it, as is mentioned in Yevamot, because this is a method of interpretation. Rather, in this prophecy, which begins his book, he reproaches and denounces Israel more than in any other prophecy by calling them a sinful nation, a people laden with iniquity, offspring of evildoers, and so on.
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Abarbanel on Isaiah 1:1:4
The second question on what it says “The vision of Isaiah the son of Amoz”, If this statement included all the prophecies in this book, as it appears from its plain meaning, how could he refer to all of them as ‘the vision’ in the singular form? It would have been more appropriate to say ‘the visions of Isaiah’ according to the phrase ‘your young men shall see visions’ (Yoel 3:1) or ‘the words of Isaiah,’ as in the case of Jeremiah, who did not use the term ‘vision’ for all of his prophecies, but only for one prophecy, like “The vision of Obadiah” (Obadiah 1:1) which is one prophecy.
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Abarbanel on Isaiah 1:1:5
The third question asks what did Isaiah see to write in the beginning of his book such a harsh rebuke and vision that rebuked Israel? It would have been appropriate for the beginning of his words to be gentle, just as our master Moses did in Egypt and on Mount Sinai at the beginning of his prophecy, speaking words of appeasement to Israel, and only at the end of his words, in the song of Ha’azinu, did he rebuke them with harsh words, similar to the rebuke in Isaiah’s prophecy, as will be explained in the commentary on the Book of Isaiah....
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Abarbanel on Isaiah 1:1:6
The fourth question is regarding what was said here, “which he saw concerning Judah and Jerusalem,” as if his prophecies were only about the people of Judah and the inhabitants of Jerusalem, but this is not the case, for he also prophesied many times about the kingdom of Israel. Even in this first prophecy, he spoke about the kingdom of Israel, as it says “Israel does not know, my people do not understand.” So why then did it say “which he saw concerning Judah and Jerusalem,”, it would have been appropriate to also mention the kings of Israel who he prophesied about in their time, as it says in Hosea “The word of the Lord that came to Hosea son of Beeri during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, and during the reign of Jeroboam son of Jehoash king of Israel”? Additionally, why wasn’t King Manasseh mentioned, since Isaiah also prophesied during his reign? Furthermore, we find that Isaiah prophesied about other nations as well, such as Egypt, Babylon, and Moab. So why did it only mention Judah and Jerusalem?
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Abarbanel on Isaiah 1:1:7
The fifth question in the statement “Your new moons and appointed feasts my soul hates” troubled me, because the Torah commands us regarding these appointed times, saying “These are the appointed feasts of the Lord, holy convocations.” How can it be said that He hates them? And if one were to say that it was because of their sins, it would not be fitting to say that He hates the new moons and appointed feasts, but rather their wicked deeds. Additionally, why did it mention “your new moons and appointed feasts” and not also mention “your Sabbaths”?
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Abarbanel on Isaiah 1:1:8
The sixth question is regarding the mixed nature of the statements mentioned here, from bad to good and from good to bad. For they said “Woe to the Egyptians, my people, and to the Assyrians, the work of my hands, and Israel, my inheritance!” This is a bad prophecy. But then they say “And I will restore your judges as at the first, and your counselors as at the beginning; afterward you shall be called the city of righteousness, the faithful city.” This is a good prophecy of comfort. But then it quickly reverts to a bad prophecy with the statement “And I will break the oppressor, for the virgin daughter of Zion has despised you and laughed you to scorn.” The mixed nature of these statements creates confusion between good and bad and does not follow a logical pattern.
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Abarbanel on Isaiah 1:1:9
And behold, I am explaining the scriptures in a more detailed manner, all of the questions.
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Abarbanel on Isaiah 1:1:10
Overall, the purpose of this prophecy is to rebuke the people of Judah and Jerusalem for their wickedness and encourage them to repent to avoid the exile and destruction that will come upon them. The prophecy also contains messages of comfort and hope for the future, including during the reigns of Ahaz and Hezekiah. This will be further explained in the interpretation of the verses.
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Abarbanel on Isaiah 1:1:11
Overall, the purpose of this prophecy is to rebuke the people of Judah and Jerusalem for their wickedness and encourage them to repent to avoid the exile and destruction that will come upon them. The prophecy also contains messages of comfort and hope for the future, including during the reigns of Ahaz and Hezekiah. This will be further explained in the interpretation of the verses.
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Recorded completeness: PARTIAL: 13 supplied nonempty English section(s); full-work translation unavailable in this exact export. Chapter navigation lists only sections actually supplied.. Available reading sections are listed below.
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