Attributed commentary excerpt
Keil & Delitzsch on Isaiah 62:6
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
Watchmen stationed upon the walls of Zion (says the third strophe) do not forsake Jehovah till He has fulfilled all His promise. "Upon thy walls, O Jerusalem, have I stationed watchmen; all the day and all the night continually they are not silent. O ye who remember Jehovah, leave yourselves no rest! And give Him no rest, till He raise up, and till He set Jerusalem for a praise in the earth." As the phrase hiphqı̄d ‛al signifies to make a person an overseer (president) over anything, it seems as though we ought to render the sentence before us, "I have set watchmen over thy walls." But hiphqı̄d by itself may also mean "to appoint" ( Kg2 25:23), and therefore עלח־ומתיך may indicate the place of appointment (lxx ἐπὶ τῶν τειχέων σου, upon thy walls: ̔Ιερουσαλήμ κατέστησα φύλακας). Those who are stationed upon the walls are no doubt keepers of the walls; not, however, as persons whose exclusive duty it is to keep the walls, but as those who have committed to them the guarding of the city both within and without ( Sol 5:7). The appointment of such watchmen presupposes the existence of the city, which is thus to be watched from the walls. It is therefore inadmissible to think of the walls of Jerusalem as still lying in ruins, as the majority of commentators have done, and to understand by the watchmen pious Israelites, who pray for their restoration, or (according to b. Menachoth 87a; cf., Zac 1:12) angelic intercessors. The walls intended are those of the city, which, though once destroyed, is actually imperishable ( Isa 49:16) and has now been raised up again. And who else could the watchmen stationed upon the walls really be, but prophets who are called tsōphı̄m (e.g., Isa 52:8), and whose calling, according to Ezek 33, is that of watchmen? And if prophets are meant, who else can the person appointing them be but Jehovah Himself? The idea that the author of these prophecies is speaking of himself, as having appointed the shōmerı̄m, must therefore be rejected. Jehovah gives to the restored Jerusalem faithful prophets, whom He stations upon the walls of the city, that they may see far and wide, and be heard afar off. And from those walls does their warning cry on behalf of the holy city committed to their care ascent day and night to Jehovah, and their testimony go round about to the world. For after Jerusalem has been restored and re-peopled, the further end to be attained is this, that Jehovah should build up the newly founded city within (cōnēn the consequence of bânâh, Num 21:27, and ‛âsâh, Isa 45:18; Deu 32:6; cf., Isa 54:14 and Psa 87:5), and help it to attain the central post of honour in relation to those without, which He has destined for it. Such prophets of the times succeeding the captivity (nebhı̄'ı̄m 'achărōnı̄m; cf., Zac 1:4) were Haggai, Zechariah, and Malachi. Haggai stands upon the walls of Jerusalem, and proclaims the glory of the second temple as surpassing that of the first. Zechariah points from Joshua and Zerubbabel onwards to the sprout of Jehovah, who is priest and prince in one person, and builds the true temple of God. Malachi predicts the coming of the Lord to His temple, and the rising of the Sun of righteousness. Under the eyes of these prophets the city of God rose up again, and they stand upon its pinnacles, and look thence into the glorious future that awaits it, and hasten its approach through the word of their testimony. Such prophets, who carry the good of their people day and night upo…
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