Commentary on Isaiah Volume 1 John Calvin
COMMENTARY ON ISAIAH
and take away all thy tin:
25. Convertam manum meam super te: purgabo ad liquidum scoriam tuam, et auferam omne stannum tuum.
26. And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, The faithful city.
26. Et restituam judices tuos sicut a principio, et consiliarios tuos ut ab initio. Tum dicetur de te, Civitas justitiae, urbs fidelis.
27 Zion shall be redeemed with judgment, and her converts with righteousness.
27. Sion in judicio redimetur, et qui reducentur ad eam, in justitia. 28. And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed.
28. Contritio autem praevaricatorum et sceleratorum simul fiet; et qui a Domino defecerunt consumentur.
29. For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
29. Nempe pudifient ab arboribus quas concupivistis, et ignominia afficiemini a lucis quos elegistis.
30. For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.
30. Eritis certe sicut arbor cujus folium marcessit, et sicut lucus non habens aquas.
31. And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them
31. Eritque fortis vester (alias, Deus) sicut stuppa; et fictor ejus quasi scintilla; et comburentur ambo, nec erit qui extinguat.
1. The vision of Isaiah The Hebrew word( חזוןchazon,) though it is derived from( ,חזהchazah,) he saw, and literally is a vision, yet commonly signifies a prophecy. For when the Scripture makes mention of special visions which were exhibited to the prophets in a symbolical manner, when it was the will of God that some extraordinary event should receive confirmation, in such cases the word Tibet, (),מראהvision, is employed. Not to multiply quotations, in a passage which relates to prophecy in general the writer says, that the word of God was precious, because( ,חזוןchazon,) vision, was of rare occurrence. (1 Samuel 3:1.) A little afterwards, the word( :מראהmar-ah) is employed to denote the vision by which God revealed himself to Samuel. (1 Samuel 3:13.) In distinguishing between two ordinary methods of revelation, a vision and a dream, Moses speaks of a vision ()מראהas the special method. (Numbers 12:6.) It is evident, however, that the seer,( ,הראהharoeh,) was the name formerly given to prophets, (1 Samuel 9:9;) but by way of excellence, because God revealed to them his counsel in a familiar manner.
So far as relates to the present passage, this word unquestionably denotes