Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?

And he remembered the days of old of Moses, and of his people: Where is he that brought them up out of the sea, with the shepherds of his flock? where is he that put in the midst of them the spirit of his Holy One?

But he remembered the days of old, Moses and his people: Where is he that brought them up out of the sea with the shepherds of his flock? Where is he that put his holy Spirit within him,

And He remembereth the days of old, Moses, his people. Where is He who is bringing them up from the sea, The shepherd of his flock? Where is He who is putting in its midst His Holy Spirit?

Then the early days came to their minds, the days of Moses his servant: and they said, Where is he who made the keeper of his flock come up from the sea? where is he who put his holy spirit among them,

Then His people remembered the days of old, the days of Moses: 'Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?

Then he remembered the days of old, Moses and his people, saying, Where is he who brought them up out of the sea with the shepherds of his flock? Where is he who put his holy Spirit in their midst?

And he remembered the days of ancient times, the days of Moses and his people. Where is he who led them out of the sea, with the shepherds of his flock? Where is he who placed his Holy Spirit in their midst?

Et recordatus est dierum priscorum, quibus Moses fuit cum populo ejus. Ubi est qui ascendere fecit eos e mari, cure pastore gregis sui? Ubi est qui posuit in medio ejus Spiritum suum Sanctum?

And he remembered the days of old. This is the design of the chastisement, that the people may be roused from their lethargy, and may call to remembrance those things which they had formerly forgotten; for we are so intoxicated by prosperity that we altogether forget God. And therefore chastisements bring back this thought, which had been defaced in us, "Where is God who bestowed so many benefits on our fathers?" For I refer these things to the past time; and therefore I have translated vlm (gnolam) "of old." and not "of the age," which would be unsuitable to this passage, seeing that he mentions those times in which Moses governed the people of God. Wherefore, the true meaning is, that the Jews, being wretchedly oppressed, thought of "the times of old," in which the Lord displayed his power for defending his people. As to the opinion of some commentators, who refer it to God, as if he contended with the wickedness of the people, because he chose rather to bestow his favors improperly on ungrateful persons, than not to complete what he had begun, it appears to be too harsh and unnatural; and therefore the Prophet rather utters the groans and complaints of a wretched people, when they have learned from chastisements how miserable it is to lose God's protection. With the shepherd of his flock. By "the shepherd" he means Moses, and I see no good reason for translating it in the plural rather than the singular number. [1] That put his Holy Spirit in the midst of him. He describes also the manner; namely, that he endowed him with a remarkable grace of the Holy Spirit; for "to put the Spirit in the midst of him" means nothing else than to display the power of his Spirit. Others prefer to view it as referring to the people; and I do not object to that opinion. But when the Lord chose Moses, and appointed him to be the leader of the whole people, in him especially the Lord is said to have "put his Spirit." Now, he gave his Spirit to him for the benefit of the whole people, that he might be a distinguished minister of his grace, and might restore them to liberty. At the same time, the power of the Spirit of God was seen in the midst of the whole people.

Footnotes

1 - Our author refers to a different reading, ry, (rogne,) the construct plural, instead of rh, (rogneh,) the construct singular of rh, (rogneh.) -- Ed. "Nearly sixty manuscripts and forty editions read, ry (rogne) in the plural, which may then be understood as including Aaron, (Psalm 77:20,) and, as Vitringa thinks, Miriam, (Micah 6:4,) or perhaps the seventy elders, who are probably referred to in the last clause as under a special divine influence. (See Numbers 11:17. Compare Exodus 31:3; 35:31" -- Alexander.

Then he remembered - He did not forget his solemn premises to be their protector and their God. For their crimes they were subjected to punishment, but God did not forget that they were his people, nor that he had entered into covenant with them. The object of this part of the petition seems to be, to recall the fact that in former times God had never wholly forsaken them, and to plead that the same thing might occur now. Even in the darkest days of adversity, God still remembered his promises, and interposed to save them. Such they trusted it would be still.
Moses and his people - Lowth renders this, 'Moses his servant,' supposing that a change had occurred in the Hebrew text. It would be natural indeed to suppose that the word 'servant' would occur here (see the Hebrew), but the authority is not sufficient for the change. The idea seems to be that which is in our translation, and which is approved by Vitringa and Gesenius. 'He recalled the ancient days when he led Moses and his people through the sea and the wilderness.'
Where is he - The Chaldee renders this, 'Lest they should say, Where is he?' that is, lest surrounding nations should ask in contempt and scorn, Where is the protector of the people, who defended them in other times? According to this, the sense is that God remembered the times of Moses and interposed, lest his not doing it should bring reproach upon his name and cause. Lowth renders it, 'How he brought them up;' that is, he recollected his former interposition. But the true idea is that of one asking a question. 'Where now is the God that formerly appeared for their aid? And though it is the language of God himself, yet it indicates that state of mind which arises when the question is asked, Where is now the former protector and God of the people?
That brought them up out of the sea - The Red Sea, when he delivered them from Egypt. This fact is the subject of a constant reference in the Scriptures, when the sacred writers would illustrate the goodness of God in any great and signal deliverance.
With the shepherd of his flock - Margin, 'Shepherds.' Lowth and Noyes render this in the singular, supposing it to refer to Moses. The Septuagint, Chaldee, and Syriac, also read it in the singular. The Hebrew is in the plural (רעי ro‛ēy), though some manuscripts read it in the singular. If it is to be read in the plural, as the great majority of manuscripts read it, it probably refers to Moses and Aaron as the shepherds or guides of the people. Or it may also include others, meaning that Yahweh led up the people with all their rulers and guides.
Where is he that put his Holy Spirit within him? - (see the notes at Isaiah 63:10). Hebrew, בקרבו beqirebô - 'In the midst of him,' that is, in the midst of the people or the flock. They were then under his guidance and sanctifying influence. The generation which was led to the land of Canaan was eminently pious, perhaps more so than any other of the people of Israel (compare Joshua 24:31; Judges 2:6-10). The idea here is, that God, who then gave his Holy Spirit, had seemed to forsake them. The nation seemed to be abandoned to wickedness; and in this state, God remembered how he had formerly chosen and sanctified them; and he proposed again to impart to them the same Spirit.

Moses and his people "Moses his servant" - For עמו ammo, his people, two MSS. (one of them ancient) and one of my own, (ancient), and one of De Rossi's, and the old edition of 1488, and the Syriac, read עבדו abdo, his servant. These two words have been mistaken one for the other in other places; Psalm 78:71, and Psalm 80:5, for עמו ammo, his people, and עמך ammecha, thy people, the Septuagint read עבדו abdo, his servant, and עבדך abdecha, thy servant.
Where is he that brought them up out of the sea with the shepherd of his flock? where etc. "How he brought them up from the sea, with the shepherd of his flock; how," etc. - For איה aiyeh, how, interrogative, twice, the Syriac Version reads איך eich, how, without interrogation, as that particle is used in the Syriac language, and sometimes in the Hebrew. See Ruth 3:18; Ecclesiastes 2:16.
The shepherd of his flock - That is, Moses. The MSS. and editions vary in this word; some have it רעה roeh, in the singular number; so the Septuagint, Syriac, and Chaldee. Others רעי roey, plural, the shepherds. - L.

Then he (l) remembered the days of old, Moses, [and] his people, [saying], Where [is] he that brought them out of the sea with the (m) shepherd of his flock? where [is] he that put his Holy Spirit within (n) him?
(l) That is, the people of Israel being afflicted, called to mind God's benefits, which he had bestowed on their fathers in times past.
(m) Meaning, Moses.
(n) That is, in Moses that he might well govern the people: some refer this giving of the spirit to the people.

Then he remembered the days of old, Moses, and his people,.... Which may be understood either of the Lord, who remembered his lovingkindnesses towards these people, and his tender mercies which had been ever of old; the covenant he made with their fathers, Abraham, Isaac, and Jacob; the wonders he did for them in Egypt, at the Red sea, and in the wilderness, by the hand of Moses; his intercession to him on their behalf, and the many great and good things he did for them; and therefore determined not now to cast them off altogether, but to do as he had done before; and, to stir up himself thereunto, puts the following questions:
where is he? &c.; so the Targum paraphrases it,
"he had mercy for the glory of his name, and because of the remembrance of his goodness of old, the mighty things he did by the hands of Moses to his people;''
and adds,
"lest they should say;''
that is, the Gentiles, as Aben Ezra also explains it, lest they should by way of taunt and reproach say, as follows: "where is he?" &c.; compare with this Deuteronomy 32:26. Gussetius (z) thinks the last words should be rendered, "the extractor of his people"; or, he that drew out his people; that is, out of many waters, delivered them from various afflictions, as in Psalm 18:16 and to be understood not of Moses, only in allusion to him, who had his name from being drawn out of the waters; but of a divine Person, who is said to do all the following things; so Ben Melech says the word here has the signification of drawing, or bringing out, as in the above psalm: or else these are the words of the people themselves; at least of some of the truly good and gracious, wise and faithful, among them, in this time of their distress; calling to mind former times, and former appearances of God for them, using them as pleas and arguments with him, and as an encouragement to their faith and hope; and right it is to
remember the years of the right hand of the most High, Psalm 77:10 so Jarchi takes them to be the words of the prophet in his distress, bemoaning and saying, in a supplicating way, what is after expressed; and Kimchi interprets them of Israel in captivity; it seems to be the language of the believing Jews a little before the destruction of Jerusalem by the Romans, or about the time of their conversion in the latter day: saying,
where is he that brought them up out of the sea, with the shepherd of his flock? or "shepherds" (a), according to another reading; that is, Moses and Aaron, by the hands of whom the Lord led his people Israel as a flock of sheep, and which were his, and not the property of those shepherds; they were only instruments by, and with whom, he brought them through the sea, and out of it, which was a wonderful work of God, and often mentioned as a proof of his power, as it is here; for what is it he cannot do who did this? see Psalm 77:20.
where is he that put his Holy Spirit within him? either within Moses, the shepherd of the flock, as Aben Ezra; or within Israel, the flock itself, as Jarchi; for the Spirit of God was not only upon Moses, but upon the seventy elders, and upon all the people at Sinai, as Kimchi observes; and indeed the Holy Spirit was given to the body of the people to instruct and teach them, according to Nehemiah 9:20 now these questions are put, not by way of jeer, but by way of complaint, for want of the divine presence as formerly; and by way of inquiry where the Lord was; and by way of expostulation with him, that he would show himself again, as in the days of old.
(z) Ebr. Comment. p. 482, (a) "cum pastoribus", Pagninus, Montanus, Tigurine version, Vitringa.

remembered--Notwithstanding their perversity, He forgot not His covenant of old; therefore He did not wholly forsake them (Leviticus 26:40-42, Leviticus 26:44-45; Psalm 106:45-46); the Jews make this their plea with God, that He should not now forsake them.
saying--God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion.
sea--Red Sea.
shepherd--Moses; or if the Hebrew be read plural, "shepherds," Moses, Aaron, and the other leaders (so Psalm 77:20).
put . . . Spirit . . . within him--Hebrew, "in the inward parts of him," that is, Moses; or it refers to the flock, "in the midst of his people" (Numbers 11:17, Numbers 11:25; Nehemiah 9:20; Haggai 2:5).

Israel being brought to a right mind in the midst of this state of punishment, longed fro the better past to return. "Then His people remembered the days of the olden time, of Moses: Where is He who brought them up out of the sea with the shepherd of his flock? where is He who put the spirit of His holiness in the midst of them; who caused the arm of His majesty to go at the right of Moses; who split the waters before them, to make Himself an everlasting name: who caused them to pass through abysses of the deep, like the horse upon the plain, without their stumbling? Like the cattle which goeth down into the valley, the Spirit of Jehovah brought them to rest: thus hast Thou led Thy people, to make Thyself a majestic name." According to the accentuation before us, Isaiah 63:11 should be rendered thus: "Then He (viz., Jehovah) remembered the days of the olden time, the Moses of His people" (lxx, Targ., Syr., Jerome). But apart from the strange expression "the Moses of His people," which might perhaps be regarded as possible, because the proper name mōsheh might suggest the thought of its real meaning in Hebrew, viz., extrahens = liberator, but which the Syriac rejects by introducing the reading ‛abhdō (Moses, His servant), we have only to look at the questions of evidently human longing which follow, to see that Jehovah cannot be the subject to ויּזכּר (remembered), by which these reminiscences are introduced. It is the people which begins its inquiries with איּה, just as in Jeremiah 2:6 (cf., Isaiah 51:9-10), and recals "the days of olden time," according to the admonition in Deuteronomy 32:7. Consequently, in spite of the accents, such Jewish commentators as Saad. and Rashi regard "his people" (‛ammō) as the subject; whereas others, such as AE, Kimchi, and Abravanel, take account of the accents, and make the people the suppressed subject of the verb "remembered," by rendering it thus, "Then it remembered the days of olden time, (the days) of Moses (and) His people," or in some similar way. But with all modifications the rendering is forced and lame. The best way of keeping to the accents is that suggested by Stier, "Then men (indef. man, the French on) remembered the days of old, the Moses of His people."
But why did the prophet not say ויּזכּרוּ, as the proper sequel to Isaiah 63:10? We prefer to adopt the following rendering and accentuation: Then remembered (zakeph gadol) the days-of-old (mercha) of Moses (tiphchah) His people. The object stands before the subject, as for example in 2-Kings 5:13 (compare the inversions in Isaiah 8:22 extr., Isaiah 22:2 init.); and mosheh is a genitive governing the composite "days of old" (for this form of the construct state, compare Isaiah 28:1 and Ruth 2:1). The retrospect commences with "Where is He who led them up?" etc. The suffix of המּעלם (for המעלם, like רדם in Psalm 68:28, and therefore with the verbal force predominant) refers to the ancestors; and although the word is determined by the suffix, it has the article as equivalent to a demonstrative pronoun (ille qui sursum duxit, eduxit eos). "The shepherd of his flock" is added as a more precise definition, not dependent upon vayyizkōr, as even the accents prove. את is rendered emphatic by yethib, since here it signifies un cum. The Targum takes it in the sense of instar pastoris gregis sui; but though עם is sometimes used in this way, את never is. Both the lxx and Targum read רעה; Jerome, on the other hand, adopts the reading רעי, and this is the Masoretic reading, for the Masora in Genesis 47:3 reckons four רעה, without including the present passage. Kimchi and Abravanel also support this reading, and Norzi very properly gives it the preference. The shepherds of the flock of Jehovah are Moses and Aaron, together with Miriam (Ps. 77:21; Micah 6:4). With these (i.e., in their company or under their guidance) Jehovah led His people up out of Egypt through the Red Sea. With the reading רעי, the question whether beqirbô refers to Moses or Israel falls to the ground. Into the heart of His people (Nehemiah 9:20) Jehovah put the spirit of His holiness: it was present in the midst of Israel, inasmuch as Moses, Aaron, Miriam, the Seventy, and the prophets in the camp possessed it, and inasmuch as Joshua inherited it as the successor of Moses, and all the people might become possessed of it. The majestic might of Jehovah, which manifested itself majestically, is called the "arm of His majesty;" an anthropomorphism to which the expression "who caused it to march at the right hand of Moses" compels us to give an interpretation worthy of God. Stier will not allow that תּפארתּו זרע is to be taken as the object, and exclaims, "What a marvellous figure of speech, an arm walking at a person's right hand!" But the arm which is visible in its deeds belongs to the God who is invisible in His own nature; and the meaning is, that the active power of Moses was not left to itself, but he overwhelming omnipotence of God went by its side, and endowed it with superhuman strength. It was by virtue of this that the elevated staff and extended hand of Moses divided the Red Sea (Exodus 14:16). בּוקע has mahpach attached to the ב, and therefore the tone drawn back upon the penultimate, and metheg with the tsere, that it may not be slipped over in the pronunciation. The clause וגו לעשׂות affirms that the absolute purpose of God is in Himself. But He is holy love, and whilst willing for Himself, He wills at the same time the salvation of His creatures. He makes to Himself an "everlasting name," by glorifying Himself in such memorable miracles of redemption, as that performed in the deliverance of His people out of Egypt. According to the general order of the passage, Isaiah 63:13 apparently refers to the passage through the Jordan; but the psalmist, in Psalm 106:9 (cf., Psalm 77:17), understood it as referring to the passage through the Red Sea. The prayer dwells upon this chief miracle, of which the other was only an after-play. "As the horse gallops over the plain," so did they pass through the depths of the sea יכּשׁלוּ לא (a circumstantial minor clause), i.e., without stumbling. Then follows another beautiful figure: "like the beast that goeth down into the valley," not "as the beast goeth down into the valley," the Spirit of Jehovah brought it (Israel) to rest, viz., to the menūchâh of the Canaan flowing with milk and honey (Deuteronomy 12:9; Psalm 95:11), where it rested and was refreshed after the long and wearisome march through the sandy desert, like a flock that had descended from the bare mountains to the brooks and meadows of the valley. The Spirit of God is represented as the leader here (as in Psalm 143:10), viz., through the medium of those who stood, enlightened and instigated by Him, at the head of the wandering people. The following כּן is no more a correlate of the foregoing particle of comparison than in Isaiah 52:14. It is a recapitulation, and refers to the whole description as far back as Isaiah 63:9, passing with נהגתּ into the direct tone of prayer.

He remembered - This relates, either To the people, and then he is collectively taken, and so it looks like the language of the people in Babylon, and must be read, he shall remember. Or, It may look back to their condition in the wilderness, and thus they may properly say, Where is he? Or that God who delivered his people of old, to do the like for us now? There is a like phrase used by God, as it were recollecting himself, Where is he? Where am I with my former bowels, that moved me to help them of old? His people - What great things he had done for them by Moses. The sea - Here God speaks of himself, as in the former clause, that divided the sea for them. Shepherds - Moses and Aaron. Holy spirit - Those abilities and gifts, wherewith God furnished Moses, as properly proceeding from the Spirit.