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By Theodor Herzl - zionismus.info (haGalil.org), Public Domain, https://commons.wikimedia.org/w/index.php?curid=1725506
Altneuland (Old New Land), publ. 1902
Motto: "Wenn Ihr wollt, ist es kein märchen" / "If you will it, it is no dream"
"Nachamu Ami" · Safam On Track ℗ 1993 Safam
Unattributed artwork at https://www.myjewishlearning.com/article/deutero-isaiah-a-prophet-of-comfort/ "Deutero-Isaiah: A Prophet of Comfort" Visited 2/21/2021
The verse quoted here is from Isaiah 51:3:
Truly the LORD has comforted Zion, Comforted all her ruins; He has made her wilderness like Eden, Her desert like the Garden of the LORD. Gladness and joy shall abide there, Thanksgiving and the sound of music.
(ב) ...ודע כי מעתיקי המצות ז"ל אמרו כי ספר שמואל כתבו שמואל והוא אמת עד וימת שמואל (שמואל א' כ"ה א'),
והנה דברי הימים יוכיח ששם דור אחר דור לבני זרובבל,
והעד מלכים יראו וקמו שרים וישתחוו (ישעיהו מ"ט ז'),
ויש להשיב כאשר ישמעו שם הנביא,
ואם איננו, והמשכיל יבין:
Translated by M. Friedlander, 1873. The notes are from the translator.
(2) ... It must be borne in mind, that the opinion of the [the recorders of the commandments, that is, the talmudic rabbis], that the book of Samuel was written by Samuel, is correct as regards the first part, till the words "And Samuel died" (1 Sam. 25:1); this remark is confirmed by the fact that the book of Chronicles contains the names (of the descendants of David) in genealogical order down to [the descendants of] Zerubbabel.51 Chr. 3:1—19; ver. 20 is the commencement of a new pedigree, according to I. E.
The Chronicles are supposed to have been written in the time of Zerubbabel; and from the fact that the generations after Zerubbabel, are mentioned, I. E. concludes that the historian, even in books which are believed to be written by the dictation of the holy, prophetical spirit, does not anticipate the history of days to come.
The latter part of the first book of Samuel, relating what has happened after the death of Samuel, could not have been written by the prophet Samuel himself.
In a similar way, the second part of the book of Isaiah, which contains allusions to events that took place long after the death of Isaiah, as to historical facts, is, according to I. E., not written by the same prophet.—The words "Kings shall see. and arise, princes and shall worship" (49:7) support this view,7I. E. is of opinion that in chapter xlix. the prophet speaks of himself, who, ill treated, despised, and mocked at, when proclaiming the word of the Lord, is assured by the Almighty that he will yet be honoured by kings and princes, who will witness the fulfilment of his prophecies, and testify to their truth. The events referred to in these chapters having taken place during the reign of Cyrus, the prophet consequently lived at that time. ... though they might also be explained as follows: Kings and princes will arise, etc., when they hear the name of the prophet, even after his death.
[If that is not the case, the enlightened one will understand ve'ha'maskil yavin.]
Regius Professor of Hebrew in the University of Oxford
To begin to understand the authorship of Isaiah, it is helpful to ask not only what the author is predicting but also what the standpoint of the writer is. Beginning in Isa 40, it is clear that the writer is not talking about things 150 years into the future. He speaks as though he is right there with his readers or listeners. They give voice to their sense of spiritual depression and he looks forward to the imminent arrival of Cyrus as the one who will let them go back home to Jerusalem, where the temple will be rebuilt (see Isa 44:24-28, for instance). ...
The result of these differences of opinion means that it is difficult to give a precise answer to our question, “How many Isaiahs were there?” Some think that the easy answer is “three” (Isa 1-39, Isa 40-55, and Isa 56-66, these often being referred to as Proto-Isaiah, Deutero-Isaiah, and Trito-Isaiah), but it is not as simple as that. There seem to be many more contributors to this great book, and of course we must not forget the work of the ancient editors who compiled it. Isaiah is therefore like a tapestry, with many hands contributing to a greater unity.
Introductory comment to Isaiah chapters 40-54
Chapter 40 begins the portion of the book (chs. 40-55) attributed to an anonymous prophet of the latter years of the Babylonian exile when King Cyrus of Persia conquered Babylonia and decreed that Jews could return to their homeland (ca. 545-538 BCE). Although these chapters are clearly written long after the time of the eighth-century prophet Isaiah, they nevertheless share his basic theological perspective rooted in the Zion/Davidic tradition, i.e., that the Lord protects Zion, although the Davidic covenant is now applied to the people rather than to the Davidic king (55.3). These chapters therefore function within the book to describe the realization of the Lord's plans to restore Zion as articulated throughout chs. 1-33.
Isaiah 55:3 - Incline your ear and come to Me; Hearken, and you shall be revived. And I will make with you an everlasting covenant, The enduring loyalty promised to David.
Note to the passage: The verbs are grouped as following in the Hebrew as well as in the English: 1-2, 3-5, 6-8, 9-11, 12-. After each Hebrew grouping, you can see the letter samech in parentheses: (ס). This indicates a small paragraph break, known in Hebrew as סתומה / setumah / "sealed."
(א) נַחֲמ֥וּ נַחֲמ֖וּ עַמִּ֑י יֹאמַ֖ר אֱלֹקֵיכֶֽם׃ (ב) דַּבְּר֞וּ עַל־לֵ֤ב יְרֽוּשָׁלִַ֙ם֙ וְקִרְא֣וּ אֵלֶ֔יהָ כִּ֤י מָֽלְאָה֙ צְבָאָ֔הּ כִּ֥י נִרְצָ֖ה עֲוֺנָ֑הּ כִּ֤י לָקְחָה֙ מִיַּ֣ד ה' כִּפְלַ֖יִם בְּכָל־חַטֹּאתֶֽיהָ׃ (ס)
(ג) ק֣וֹל קוֹרֵ֔א בַּמִּדְבָּ֕ר פַּנּ֖וּ דֶּ֣רֶךְ ה' יַשְּׁרוּ֙ בָּעֲרָבָ֔ה מְסִלָּ֖ה לֵאלֹקֵֽינוּ׃ (ד) כָּל־גֶּיא֙ יִנָּשֵׂ֔א וְכָל־הַ֥ר וְגִבְעָ֖ה יִשְׁפָּ֑לוּ וְהָיָ֤ה הֶֽעָקֹב֙ לְמִישׁ֔וֹר וְהָרְכָסִ֖ים לְבִקְעָֽה׃ (ה) וְנִגְלָ֖ה כְּב֣וֹד ה' וְרָא֤וּ כָל־בָּשָׂר֙ יַחְדָּ֔ו כִּ֛י פִּ֥י ה' דִּבֵּֽר׃ (ס)
(ו) ק֚וֹל אֹמֵ֣ר קְרָ֔א וְאָמַ֖ר מָ֣ה אֶקְרָ֑א כָּל־הַבָּשָׂ֣ר חָצִ֔יר וְכָל־חַסְדּ֖וֹ כְּצִ֥יץ הַשָּׂדֶֽה׃ (ז) יָבֵ֤שׁ חָצִיר֙ נָ֣בֵֽל צִ֔יץ כִּ֛י ר֥וּחַ ה' נָ֣שְׁבָה בּ֑וֹ אָכֵ֥ן חָצִ֖יר הָעָֽם׃ (ח) יָבֵ֥שׁ חָצִ֖יר נָ֣בֵֽל צִ֑יץ וּדְבַר־אֱלֹקֵ֖ינוּ יָק֥וּם לְעוֹלָֽם׃ (ס)
(ט) עַ֣ל הַר־גָּבֹ֤הַ עֲלִי־לָךְ֙ מְבַשֶּׂ֣רֶת צִיּ֔וֹן הָרִ֤ימִי בַכֹּ֙חַ֙ קוֹלֵ֔ךְ מְבַשֶּׂ֖רֶת יְרוּשָׁלִָ֑ם הָרִ֙ימִי֙ אַל־תִּירָ֔אִי אִמְרִי֙ לְעָרֵ֣י יְהוּדָ֔ה הִנֵּ֖ה אֱלֹקֵיכֶֽם׃ (י) הִנֵּ֨ה אדושם ה' בְּחָזָ֣ק יָב֔וֹא וּזְרֹע֖וֹ מֹ֣שְׁלָה ל֑וֹ הִנֵּ֤ה שְׂכָרוֹ֙ אִתּ֔וֹ וּפְעֻלָּת֖וֹ לְפָנָֽיו׃ (יא) כְּרֹעֶה֙ עֶדְר֣וֹ יִרְעֶ֔ה בִּזְרֹעוֹ֙ יְקַבֵּ֣ץ טְלָאִ֔ים וּבְחֵיק֖וֹ יִשָּׂ֑א עָל֖וֹת יְנַהֵֽל׃ (ס)
(יב) מִֽי־מָדַ֨ד בְּשָׁעֳל֜וֹ מַ֗יִם וְשָׁמַ֙יִם֙ בַּזֶּ֣רֶת תִּכֵּ֔ן וְכָ֥ל בַּשָּׁלִ֖שׁ עֲפַ֣ר הָאָ֑רֶץ וְשָׁקַ֤ל בַּפֶּ֙לֶס֙ הָרִ֔ים וּגְבָע֖וֹת בְּמֹאזְנָֽיִם׃ (יג) מִֽי־תִכֵּ֥ן אֶת־ר֖וּחַ ה' וְאִ֥ישׁ עֲצָת֖וֹ יוֹדִיעֶֽנּוּ׃ (יד) אֶת־מִ֤י נוֹעָץ֙ וַיְבִינֵ֔הוּ וַֽיְלַמְּדֵ֖הוּ בְּאֹ֣רַח מִשְׁפָּ֑ט וַיְלַמְּדֵ֣הוּ דַ֔עַת וְדֶ֥רֶךְ תְּבוּנ֖וֹת יוֹדִיעֶֽנּוּ׃
(1) Comfort, oh comfort My people, Says your God. (2) Speak tenderly to Jerusalem, And declare to her That her term of service is over, That her iniquity is expiated; For she has received at the hand of the LORD Double for all her sins.
In the preceding verses, the words "comfort," "speak," and "declare" are all in the plural form.
(3) A voice rings out: “Clear in the desert A road for the LORD! Level in the wilderness A highway for our God! (4) Let every valley be raised, Every hill and mount made low. Let the rugged ground become level And the ridges become a plain. (5) The Presence of the LORD shall appear, And all flesh, as one, shall behold— For the LORD Himself has spoken.”
In verse 3, "clear" and "level" are also in plural form.
(6) A voice rings out: “Proclaim!” Another asks, “What shall I proclaim?” “All flesh is grass, All its goodness like flowers of the field: (7) Grass withers, flowers fade When the breath of the LORD blows on them. Indeed, man is but grass: (8) Grass withers, flowers fade— But the word of our God is always fulfilled!”
(9) Ascend a lofty mountain, O herald of joy to Zion; Raise your voice with power, O herald of joy to Jerusalem— Raise it, have no fear; Announce to the cities of Judah: Behold your God! (10) Behold, the Lord GOD comes in might, And His arm wins triumph for Him; See, His reward is with Him, His recompense before Him. (11) Like a shepherd He pastures His flock: He gathers the lambs in His arms And carries them in His bosom; Gently He drives the mother sheep.
(12) Who measured the waters with the hollow of His hand, And gauged the skies with a span, And meted earth’s dust with a measure, And weighed the mountains with a scale And the hills with a balance? (13) Who has plumbed the mind of the LORD, What man could tell Him His plan? (14) Whom did He consult, and who taught Him, Guided Him in the way of right? Who guided Him in knowledge And showed Him the path of wisdom?
Benjamin D. Sommer, The Jewish Study Bible, comment on 40:1-2
God's initial message of consolation. These initial two verses summarize the main themes of chapters 40-66 in their entirety. The verbs (comfort, speak, declare) are in the plural, indicating that God addresses not only Deutero-Isaiah but other messengers as well, probably angelic messengers in the heavenly court. As in chapter 6 and I Kings chapter 22, the prophet overhears and to some extent participates in the deliberations of God's angelic staff.
נַחֵם ה' אֱלֹקֵֽינוּ אֶת אֲבֵלֵי צִיּוֹן וְאֶת אֲבֵלֵי יְרוּשָׁלָֽיִם. וְאֶת הָעִיר הָאֲבֵלָה וְהַחֲרֵבָה וְהַבְּ֒זוּיָה וְהַשּוֹמֵמָה. הָאֲבֵלָה מִבְּ֒לִי בָנֶֽיהָ. וְהַחֲרֵבָה מִמְּ֒עוֹנוֹתֶֽיהָ. וְהַבְּ֒זוּיָה מִכְּ֒בוֹדָהּ. וְהַשוֹמֵמָה מֵאֵין יוֹשֵׁב. וְהִיא יוֹשֶֽׁבֶת וְרֹאשָׁהּ חָפוּי כְּאִשָּׁה עֲקָרָה שֶׁלֹּא יָלָֽדָה. ...: בָּרוּךְ אַתָּה ה' מְנַחֵם צִיּוֹן וּבוֹנֵה יְרוּשָׁלָֽיִם:
Translation of the Metsudah Siddur, Avrohom Davis, 1981
Adonoy, our God, console the mourners of Zion and the mourners of Jerusalem and the city that is in mourning and in ruins, despised and desolate. Mourning because she is bereft of her children, ruined of her dwellings, despised in contrast to her former glory, desolate without inhabitants, she sits alone with her head covered like a barren woman who never gave birth. ... Blessed are You, Adonoy, Consoler of Zion and Builder of Jerusalem.
