And the Lord will dry up the tongue of the sea of Egypt, and he will lift his hand over the river with the strength of his spirit, and he will strike it in the seven streams, so that people can cross it in sandals. And there will be a highway for the remnant of my people who are left from Assyria, just as there was for Israel on the day when they came up from the land of Egypt. Just as Edom and Moab, and the sons of Ammon will submit their hands to the Apostles, so that they may obey the preaching of the Gospel, in the same way the Lord himself, who fulfilled those things in his Apostles, will dry up not the sea according to the Septuagint, but according to the Hebrews, the tongue of the sea of Egypt, which previously blasphemed against the Lord and presided over the Egyptian superstition. And in the Psalms we read: This great and spacious sea, wherein are reptiles without number (Psalm 10:25-26). It is said of them: This dragon, whom you have made to mock at him. Therefore, he shall desolate, that is, put under a curse, as Theodotion, Aquila, and Symmachus translated it, the tongue of the Egyptian sea, and he shall lift up his hand over the rivers of Egypt in the strength of his spirit, or his most violent spirit, which we understand to be the kingdom of the Romans. For when Caesar Augustus was reigning (Luke 2), when the flower of Jesse's root ascended, and the first census was made in the Roman world, the most powerful kingdom of the Egyptians, which lasted for many generations, was destroyed by the death of Cleopatra, and the Egyptian river was struck into seven streams, or into seven valleys. For the Nile, which previously flowed in one channel and was impassable, was divided and cut into seven very humble valleys and streams, so that it could be crossed on foot. However, this symbolically signifies that the nation of the Egyptians, given over to such great idolatry and worthless superstition, consecrated hawks, owls, dogs, goats, and donkeys with divine names, in order to distribute the infinite power of the kingdom through individual judges of the Roman empire, so that Thebes has one judge, Libya has another, Pentapolis has another, Egypt has another, Alexandria has another, and various regions, which the Egyptians call 'laws'. Therefore, under the metaphor, the Nile is divided into parts and cut into streams, so that the Evangelical word can flow freely and reach the farthest people of Egypt without any hindrance. And just as in the time of Moses the Red Sea was dried up so that the people could flee from Egypt, in contrast, the rivers of Egypt will dry up so that the remaining people of God, who will be saved from the Assyrians and various nations, can pass into Egypt, not fleeing from it, but entering and treading on it with their own feet. A wise and Christian reader should have this rule of the promises of the prophets, that we may teach spiritually things which the Jews, and not only our, rather not our Judaizers, contend carnally will happen in the future, lest we be compelled to judaize by the occasion of such fables and inextricable questions, according to the Apostle (II Tim. II).
12:1-2
And you shall say on that day: I will praise you, O Lord, for you were angry with me, but your anger has turned away, and you have comforted me. Behold, God is my salvation; I will trust, and will not be afraid; for the Lord God is my strength and my song, and he has become my salvation. You who were the first to speak in the wilderness, when you came out of the land of Egypt, and when the Red Sea was dried up before you: Let us sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea (Exodus 15:1), and the rest of the verse. Now with the tongue of the Egyptian sea struck, and its river dried up and cut off, and humiliated, glorify the Lord, and say: I will praise you, O Lord, for I have obtained mercy after deserving your wrath and fury; for you are my Savior, that is, Jesus, and I have no confidence in idols, nor will I fear what is not to be feared; but you are my strength and my praise, who have become my salvation. Let the most wicked heresy be heard, that the Lord was made by those who are saved, and that he was not previously Lord, so that we may understand in the holy scriptures both creation and making, not always the condition of those things that were not, but sometimes the grace that is bestowed on those who have deserved to become God.
12:3
(Verse 3.) You shall draw water with joy from the springs of the Savior. He whom above all others Emmanuel acknowledges as Savior, hastens, despoiling the enemy, to plunder, and is called by other names, lest there appear to be another besides Him whom Gabriel announced to the Virgin, saying, 'And you shall call His name Jesus, for He shall save His people' (Matthew 1:21): now He is called Savior, and proclaims the waters to be drawn from His springs, not from the waters of the Egyptian river, which were struck, nor from the waters of the river of Rasin, but from the springs of Jesus; for in the Hebrew language, Savior is expressed by this name. And He Himself also cried out in the Gospel, 'Let anyone who is thirsty come to Me and drink. Whoever believes in Me, as the Scripture has said: 'Out of his heart will flow rivers of living water.'' Now this, the evangelist says, He spoke about the Holy Spirit, whom those who believe in Him were to receive. And in another place in the Gospel He Himself speaks, 'Whoever drinks of the water that I will give him will never be thirsty again. The water that I will give Him will become in him a spring of water welling up to eternal life.' (John 7:38; 4:13,14). Let us understand the Evangelical teaching of the Sources of Salvation, which we read about in the sixty-seventh psalm: 'In the churches, bless God the Lord from the fountains of Israel' (Psalm 67:27).
12:4-5
(Verses 4, 5.) And you shall say on that day, confess the Lord and invoke His name: make His inventions known among the peoples: remember, for His name is exalted. Sing to the Lord, for He has done great things: announce this in all the earth. These things are commanded by the Apostles and the rest of Israel to those who believed from the Gentiles: that they alone confess the Lord, and forsaking idols, invoke His name: and proclaim all His works to the unbelievers; that they may know that He alone is exalted: to whom it is to be sung for His great deeds, and in all the earth His mercy is to be proclaimed.
12:6
(Verse 6) Rejoice and praise, O dwelling place of Zion, for the Holy One of Israel is great among you. First, it must be said according to the letter: O dwelling place of Zion, rejoice and praise your God, for He who was once considered your God and was enclosed within the narrow bounds of the land of Judaea, now fills the whole earth with His knowledge. Rising from the dead, He reigns over the nations, and the nations shall beseech Him and worship Him. However, He will add secondly His hand to possess what remains of His people, and to gather together the dispersed of Israel and the scattered of Judah from the four corners of the earth. For the seedbed of the Gospel spread forth from the fountains of Israel through the Apostles, who were from the Jews. But it is better, as the Church is interpreted as the high tower, that we interpret Zion, from which the fiftieth psalm sings: Deal gently, O Lord, in thy good will with Zion; that the walls of Jerusalem may be built up. That in her may be made acceptable to God the sacrifice of justice, oblations, and holocausts, and the calf, which the most merciful father offered to the repenting son.
Book Five
Book Five
It has been several years since I was asked by the late revered man, Bishop Amabilis, to write down the Visions of Isaiah in ten sections, due to the limited time available to me, I briefly summarized what I saw in each section: providing only the information he requested, explaining the history. Now, dear Eustochium, I am compelled to write Commentaries on the entire prophet, and in the meantime, I have arrived in Babylon through your prayers, which is the first of the ten visions that I mentioned earlier. However, it seemed superfluous to me either to repeat the same things again or to express different opinions in one work. Therefore, the fifth book on Isaiah will be here, which was once published alone, and we will take the introduction of the sixth volume according to the tropology to the end, and with you praying to the Lord for the same, we will pursue the heights of spiritual understanding.
So far, Pope Amabilis, pillar of charity and name, and to me most loving of all those who have been born on earth, you have been urging me through letters to explain to you ten visions which are very obscure in Isaiah, through a historical exposition, and to unfold the Hebrew truth for you, omitting our Commentaries, which have followed various opinions and have produced many volumes. And you have frequently urged me, while I am retracting and condemning the very troublesome kind of explanation at a different time. But in this year you sent our son Heraclius the deacon, who, by joining hands with me, called upon the law and demanded the promised rewards. So what should I do? Should I undertake a task in which the most learned men have labored, I mean Origen and Eusebius of Pamphilus, one of whom wanders freely through the realms of allegory with his children, interpreting the names of each and expressing the genius of the Church's sacraments, while the other, promising a historical exposition in his title, sometimes forgets his purpose and yields to Origen's teachings? Should I keep silent, and openly confess that I do not know the explanation of this kind? And when will I be able to persuade you that I could not do it more than I did not want to: one of which is weakness, the other pride? Forced by these reasons, I preferred that my intelligence should be sought from you rather than my will: and I will briefly note what I have learned, laying the foundation of the Scriptures. But if either you wish, or there is enough time, and Christ approves of our will, a spiritual building must be built up above, so that with the summit placed, we may show the completed ornaments of the Church. You have proposed about the vision of Babylon, and the Philistines, Moab, and Damascus, and Egypt, and the desert of the sea, and Edom, and Arabia, and the Valley of vision, and Tyre. If I were to attempt to explain these in more detail, it would require many books, and my journey as an investigator would be delayed until next year. Therefore, as you wish, I will compose brief sentences for each testimony, so that I will not so much explain what I think, but rather convey to you in a few words what must be understood. We dictate these things, we do not write them: the speech flows from the hand of the scribes as they write. We do not desire to be praised for our own words, but for the words of the prophets to be understood. We do not boast of eloquence, but seek knowledge of the Scriptures. Let us therefore begin with Babylon.
13:1
(Chapter XIII—Verse 1) The burden of Babylon, which Isaiah, son of Amos, saw. The Hebrew word 'Messa' can be understood as burden, load, or weight. And wherever it is mentioned, it signifies a heavy message. Hence, I wonder why the Septuagint translators wanted to use the word 'vision' in this sad context; but that is a topic for another time. Now let us proceed with what we have started: Babylon was the capital of the Chaldeans, whose king Nebuchadnezzar conquered all nations as far as Ethiopia. Among others, he devastated Judah and besieged Jerusalem for a long time until he captured it in the eleventh year of King Zedekiah's reign. He also captured Zedekiah himself and brought him to Antioch, which was then called Riblah. There, with Zedekiah's father and sons killed before him, he had Zedekiah's eyes put out, had him bound in chains, and sent him to Babylon, fulfilling the prophecy of Jeremiah which he had spoken: 'You will go to Babylon, but you will not see it.' (Jeremiah XXXIV, XXXIX, LII). Therefore, for the consolation of the people of Judah, the ruin of Babylon is foretold, just as Nineveh, the capital of the Assyrians, who had captured the ten tribes, Phul, and Theglathphalasar, and Salmanasar, and Sennacherib, was devastated by the Chaldeans, so too may this city, which has rebelled against God, be overthrown by the attack of the Medes and Persians.
13:2
(Verse 2.) On the dark mountain, raise a sign, lift up your voice, raise your hand. The dark mountain, also called the mountain of darkness, which in Hebrew is called Nesphe, represents Babylon because of its pride. These are the dark mountains, which bring forth sadness and darkness, about which Jeremiah says: Give glory to the Lord your God before your feet stumble on the dark mountains (Jeremiah 13:16). And it is commanded either to the angels or to any ministers, that by the command of God and with their uplifted hands, the coming captivity to Babylon is preached.
13:3-4
(Vers. 3, 4.) And the leaders shall enter the gates: I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness. The princes, and the giants, according to the LXX Translators, Eusebius interprets as angelic powers, and the most wicked demons, who were sent for the overthrow of Babylon. But following the order of the story, we say they were the Medes. Of whom Scripture testifies more explicitly in what follows, saying: Behold, I will raise up against them the Medes, who shall not regard silver, and as for gold, they shall not delight in it. It is not surprising that he calls the Medes sanctified for the destruction of Babylon, since through Jeremiah he himself, Nebuchadnezzar, while destroying Jerusalem, a rebellious city, called them his servant and his dove. Furthermore, when he says, 'My mighty men and those who rejoice in my glory,' he shows that they did not overthrow the power of such a lofty kingdom by their own strength, but rather by the wrath of God.
13:4-5
(Verse 4, 5.) The voice of the multitude on the mountains, like the voice of many people: the sound of the gathered kings of nations. The Lord of hosts has commanded the forces of war to come from afar, from the top of the heavens. The Lord and His vessels of fury, to destroy all the earth. The attack of the Medes and Persians is described: with many auxiliary forces gathered, their army led by their Lord, they come to lay waste to Babylon, to destroy all the earth: not that they have devastated the whole world, but all the land of Babylon and the Chaldeans. For language is indeed the Scripture's, so as to signify all the provinces of that land, concerning which the discourse is had: which some not understanding, draw down to the subversion of all lands.
13:6
(Verse 6) Howl, for the day of the Lord is near; it will come like destruction from the Lord. An apostrophe is made to the Chaldean people, that they may resound with weeping for the coming calamities; and let them not doubt the downfall of the city when the Lord the devastator comes.
13:7-8
(Verse 7, 8.) Therefore, all hands will be loosened, and every man's heart will waste away and be crushed. There will be twisting and pain: they will be in agony like a woman in labor. Each person will be astonished at their neighbor; their faces will be burned with the expression of fear. This explanation is not necessary, but it is briefly indicated that such a great weight of evils will come upon them, that the hands of the fighters of Babylon will be loosened, and their hearts will grow weak with fear, and the agony of childbirth will twist their insides, and each person will seek help from another, their pale faces showing dread. For it is natural that in the face of impending disasters, we consider others to be more wise.