9 Awake, awake, put on strength, arm of Yahweh; awake, as in the days of old, the generations of ancient times. Isn't it you who cut Rahab in pieces, who pierced the monster?
*Minor differences ignored. Grouped by changes, with first version listed as example.
Awake, awake. Here the Prophet instructs us, that, when God cheers us by his promises, we ought also to pray earnestly that he would perform what he has promised. He does not comfort us in order to render us slothful, but that we may be inflamed with a stronger desire to pray, and may continually exercise our faith. The Prophet speaks according to our feelings; for we think that God is asleep, so long as he does not come to the relief of our wants; and the Lord indulges us so far as to permit us to speak and pray according to the feeling of our weakness. Believers therefore entreat the Lord to "awake," not that they imagine him to be idle or asleep in heaven; [1] but, on the contrary, they confess their own sluggishness and ignorance, in not being able to form any conception of God, so long as they are not awaro of receiving his assistance. But yet, though the flesh imagine that he is asleep, or that he disregards our calamities, faith rises higher and lays hold on his eternal power. Put on strength, O arm of Jehovah. He is said to "awake" and "put on strength," when he exhibits testimonies of his power, because otherwise we think that he is idle or asleep. Meanwhile, the Prophet, by addressing the arm of God which was concealed, holds it out to the view of believers as actually present, that they may be convinced that there is no other reason why they are so bitterly and painfully afflicted by their enemies than because God has withdrawn his aid. The cause of the delay has been already shewn, that they had estranged themselves from God. In ancient days. By the term "ancient days" he shews that we ought to bear in remembrance all that the Lord did long ago for the salvation of his people. Though he appears to pause and to take no more care about us, still he is the same God who formerly governed his Church; and therefore he can never forsake or abandon those whom he takes under his protection. In ages long ago past. This repetition tells us still more clearly, that we ought to consider not only those things which have happened lately, but those which happened long ago; for we ought to stretch our minds even to the most remote ages, that they may rise above temptations, which otherwise might easily overwhelm us. Art thou not it that crushed the proud one? [2] The numerous testimonies of grace which God had displayed in various ages are here collected by the Prophet, so that, if a few are not enough, the vast number of them may altogether confirm the faith of the Church. But, since it would be too tedious to draw up an entire catalogue, he brings forward that singular and most remarkable of all such events, namely, that the people were once delivered from Egypt in a miraculous manner, for I have no doubt that by Rahab [3] he means proud and cruel Egypt; as it is also said, "I will mention Rahab and Babylon among my friends." (Psalm 87:4.) In like manner Ezekiel calls the king of Egypt "a Dragon." "Behold, I am against thee,O Pharaoh, king of Egypt, the great dragon, who dwellest in the midst of thy rivers." (Ezekiel 29:3.) It is sufficiently evident, and is universally admitted, that the Prophet here calls to remembrance the miraculous deliverance of the people from Egypt. "If at that time the pride of Egypt was tamed and subdued, if the dragon was put to flight, why should we not hope for the same thing?" By putting the question, if it be the same arm, he argues from the nature of God; for this could not be affirmed respecting the "arm" of man, whose strength, though it be great, is diminished and fails through time? Milo, who had been very strong, when he became old and looked at his arms, groaned because the strength which he possessed at an earlier period had now left him. But it is not so with God, whose strength no lapse of time can diminish. These words ought to be read emphatikos emphatically, "Art thou not it?" For he shews that the Lord is the same as he formerly was, because he remains unchangeable.
1 - "Non pas qu'ils le pensent oisif ni endormi au ciel."
2 - "Here is a noble mixture of lively figures; the Prophet first addressing himself to the Lord, as if he were fast asleep, tired with fatigue and labor; then painting him in a martial posture, dressing himself in arms, and putting on his accoutrements; then raising his courage by a narration of his former valorous performances, Art not thou that Arm which cut off the Egyptian Rahab, when with all the strength of his kingdom he pursued the naked Israelites to the further banks of the Red Sea? Certainly thou art the same, not at all decayed in strength, but able to do as much for thy people now, as for their fathers then." -- White.
3 - "Par Rahab, que nous avons traduit l'orgueilleuse." "By Rahab, which we have translated The proud."
Awake, awake - This verse commences a new subject (see the analysis of the chapter). It is the solemn and impassioned entreaty of those who were in exile that God would interpose in their behalf, as he did in behalf of his people when they were suffering in cruel bondage in Egypt. The word 'awake' here, which is addressed to the arm of Jehovah, is a petition that it might be roused from its apparent stupor and inactivity, and its power exerted in their behalf.
O arm of the Lord - The arm is the instrument by which we execute any purpose. It is that by which the warrior engages in battle, and by which he wields the weapon to prostrate his foes. The arm of Yahweh had seemed to slumber; For seventy years the prophet sees the oppressed and suffering people in bondage, and God had not come forth to rescue them. He hears them now lifting the voice of earnest and tender entreaty, that he would interpose as he had in former times, and save them from the calamities which they were enduring.
Awake, as in the ancient days - That is, in the time when the Jews were delivered from their bondage in the land of Egypt.
Art thou not it - Art thou not the same arm? Was it not by this arm that the children of Israel were delivered from bondage, and may we not look to it for protection still?
That hath cut Rahab - That is, cut it in pieces, or destroyed it. It was that arm which wielded the sword of justice and of vengeance by which Rahab was cut in pieces. The word 'Rahab' here means Egypt. On the meaning of the word, see the notes at Isaiah 30:7; compare Psalm 88:8; Psalm 89:10.
And wounded the dragon - The word rendered here "dragon" (תנין tannı̂yn) means properly any great fish or sea monster; a serpent, a dragon (see the notes at Isaiah 27:1), or a crocodile. Here it means, probably, the crocodile, as emblematic of Egypt, because the Nile abounded in crocodiles, and because a monster so unwieldy and formidable and unsightly, was no unapt representation of the proud and cruel king of Egypt. The king of Egypt is not unfrequently compared with the crocodile (see Psalm 34:13-14; Ezekiel 29:3; Ezekiel 32:2). Here the sense is, that he had sorely wounded, that is, had greatly weakened the power of that cruel nation, which for strength was not unfitly represented by the crocodile, one of the most mighty of monsters, but which, like a pierced and wounded monster. was greatly enfeebled when God visited it with plagues, and destroyed its hosts in the sea.
Awake, awake, put on thy strength, O arm of the LORD; awake, as in the ancient days, (h) in the generations of old. [Art] thou not that which hath cut (i) Rahab, [and] wounded the (k) dragon?
(h) He puts them in remembrance of his great benefit for their deliverance out of Egypt, that by it they might learn to trust in him constantly.
(i) Meaning, Egypt, (Psalm 87:4).
(k) That is, Pharaoh, (Ezekiel 29:3).
Awake, awake, put on strength, O arm of the Lord,.... The Septuagint and Arabic versions take the words to be an address to Jerusalem; and the Syriac version to Zion, as in Isaiah 51:17, but wrongly: they are, as Jarchi says, a prayer of the prophet, or it may be rather of the church represented by him; and are addressed either to God the Father, who, when he does not immediately appear on the behalf of his people, is thought by them to be asleep, though he never slumbers nor sleeps, but always keeps a watchful eye over them; but this they not apprehending, call upon him to "awake"; which is repeated, to show their sense of danger, and of their need of him, and their vehement importunity; and that he would clothe himself with strength, and make it visible, exert his power, and make bare his arm on their behalf: or they are an address to Christ, who is the power of God, that he would appear in the greatness of strength, show himself strong in favour of his people, and take to himself his great power and reign:
awake, as in the ancient days, in the generations of old; which is mentioned not only as an argument to prevail with the Lord that he would do as he had formerly done; but as an argument to encourage the faith of the church, that as he had done, he could and would still do great things for them:
art thou not it that hath cut Rahab; that is, Egypt, so called either from the pride and haughtiness of its inhabitants; or from the large extent of the country; or from the form of it, being in the likeness of a pear, as some have thought; see Psalm 87:4 and the sense is, art thou not that very arm, and still possessed of the same power, that cut or "hewed" to pieces, as the word (p) signifies, the Egyptians, by the ten plagues sent among them?
and wounded the dragon? that is, Pharaoh king of Egypt, so called from the river Nile in Egypt, where he reigned, and because of his fierceness and cruelty, see Ezekiel 29:3. So the Targum interprets it of Pharaoh and his army, who were strong as a dragon. And that same mighty arm that destroyed Egypt, and its tyrannical king, can and will destroy that great city, spiritually called Sodom and Egypt, and the beast that has two horns like a lamb, but speaks like a dragon, and to whom the dragon has given his seat, power, and authority; and the rather this may be believed, since the great red dragon has been cast out, or Rome Pagan has been destroyed by him, Revelation 11:8.
(p) "quod excidit", Piscator; "excidens", Montanas.
The people whom Christ has redeemed with his blood, as well as by his power, will obtain joyful deliverance from every enemy. He that designs such joy for us at last, will he not work such deliverance in the mean time, as our cases require? In this world of changes, it is a short step from joy to sorrow, but in that world, sorrow shall never come in view. They prayed for the display of God's power; he answers them with consolations of his grace. Did we dread to sin against God, we should not fear the frowns of men. Happy is the man that fears God always. And Christ's church shall enjoy security by the power and providence of the Almighty.
Impassioned prayer of the exiled Jews.
ancient days-- (Psalm 44:1).
Rahab--poetical name for Egypt (see on Isaiah 30:7).
dragon--Hebrew, tannin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, "its king," Pharaoh (see on Isaiah 27:1; Psalm 74:13-14; Ezekiel 32:2, Margin; Ezekiel 29:3).
But just as such an exhortation as this followed very naturally from the grand promises with which they prophecy commenced, so does a longing for the promised salvation spring out of this exhortation, together with the assurance of its eventual realization. "Awake, awake, clothe thyself in might, O arm of Jehovah; awake, as in the days of ancient time, the ages of the olden world! Was it not thou that didst split Rahab in pieces, and pierced the dragon? Was it not thou that didst dry up the sea, the waters of the great billow; that didst turn the depths of the sea into a way for redeemed to pass through? Ad the emancipated of Jehovah will return, and come to Zion with shouting, and everlasting joy upon their head: they grasp at gladness and joy, and sorrow and sighing flee away." The paradisaical restoration of Zion, the new world of righteousness and salvation, is a work of the arm of Jehovah, i.e., of the manifestation of His might. His arm is now in a sleeping state. It is not lifeless, indeed, but motionless. Therefore the church calls out to it three times, "Awake" (‛ūrı̄: to avoid monotony, the milra and milel tones are interchanged, as in Judges 5:12).
(Note: See Norzi and Luzzatto's Grammatica della Lingua Ebr. 513.)
It is to arise and put on strength out of the fulness of omnipotence (lâbhēsh as in Psalm 93:1; cf., λαμβάνειν δύναμιν Revelation 11:17, and δύσεο ἀλκήν, arm thyself with strength, in Il. 19:36; 9:231). The arm of Jehovah is able to accomplish what the prophecy affirms and the church hopes for; since it has already miraculously redeemed Israel once. Rahabh is Egypt represented as a monster of the waters (see Isaiah 30:7), and tannı̄n is the same (cf., Isaiah 27:1), but with particular reference to Pharaoh (Ezekiel 29:3). אתּ־היא, tu illud, is equivalent to "thou, yea thou" (see at Isaiah 37:16). The Red Sea is described as the "waters of the great deep" (tehōm rabbâh), because the great storehouse of waters that lie below the solid ground were partially manifested there. השּׂמה has double pashta; it is therefore milel, and therefore the third pr. = שׂמה אשׁר (Ges. 109, Anf.). Isaiah 35:10 is repeated in Isaiah 51:11, being attached to גּאוּלים of the previous verse, jut as it is there. Instead of נסוּ ישּׂיגוּן, which we find here, we have there ונסוּ ישּׂיגוּ; in everything else the two passages are word for word the same. Hitzig, Ewald, and Knobel suppose that Isaiah 51:11 was not written by the author of these addresses, but was interpolated by some one else. But in Isaiah 65:25 we meet with just the same kind of repetition from chapters 1-39; and in the first part we find, at any rate, repetitions in the form of refrains and others of a smaller kind (like Isaiah 19:15, cf., Isaiah 9:13). And Isaiah 51:11 forms a conclusion here, just as it does in Isaiah 35:10. An argument is founded upon the olden time with reference to the things to be expected now; the look into the future is cleared and strengthened by the look into the past. And thus will the emancipated of Jehovah return, being liberated from the present calamity as they were delivered from the Egyptian then. The first half of this prophecy is here brought to a close. It concludes with expressions of longing and of hope, the echo of promises that had gone before.
Put on - Put forth thy strength. Rahab - Egypt, from its pride or strength. The dragon - Pharaoh so called, Psalm 74:13.
*More commentary available at chapter level.