Woe to the land. I cannot determine with certainty what is the nation of which Isaiah speaks, though he shews plainly that it bordered on Ethiopia. Some consider it to refer to the whole of Egypt; but this is a mistake, for in the next chapter he treats of Egypt separately, from which it is evident that the people here meant were distinct from the Egyptians. Some think that the Troglodytes are here meant, which does not appear to me to be probable, for they had no intercourse with other nations, because their language, as geographers tell us, was hissing and not speech; [1] but those who are mentioned evidently had intercourse and leagues with other nations. Still it is uncertain whether they leagued against the Jews or joined with the Egyptians in driving out the Assyrians. If they were avowed enemies to the Jews, Isaiah threatens punishment; but if they deceived them by false promises, he shews that nothing is to be expected from them, because by idle messages they will only protract the time. However that may be, from the neighboring nations to be mentioned in the next chapter, we may in part ascertain where they were situated, that is, not far from Egypt and Ethiopia: yet some may be disposed to view it as a description of that part of Ethiopia which lay on the sea-coast; for we shall afterwards see that the Assyrians were at war with the king of the Ethiopians. (Isaiah 37:9.) When he says that that land shadows with wings, we learn from it that its sea was well supplied with harbours, so that it had many vessels sailing to it and was wealthy; for small and poor states could not maintain intercourse or traffic with foreign countries. He therefore means that they performed many voyages.

Footnotes

1 - "The Ethiopian Troglodytes," says Herodotus "are the swiftest of foot of all men of whom we have received any accounts. The Troglodytes feed on serpents, and lizards, and reptiles of that sort, and the language which they have adopted has no resemblance to any other, but they screech like bats. -- Herod. 4:183.

Woe to the land - (הוי hôy). This word, as has been already remarked (the note at Isaiah 17:12), may be a mere interjection or salutation, and would be appropriately rendered by 'Ho!' Or it may be a word denouncing judgment, or wrath, as it is often used in this prophecy (the note at Isaiah 5:8).
Shadowing with wings - (כנפים צלצל tsı̂letsal kenāpāı̂ym). This is one of the most difficult expressions in the whole chapter; and one to which as yet, probably, no satisfactory meaning has been applied. The Septuagint renders it, Οὐαὶ γῆς πλοὶων πτέρυγες Ouai gēs ploiōn pteruges - 'Ah! wings of the land of ships.' The Chaldee, 'Woe to the land in which they come in ships from a distant country, and whose sails are spread out as an eagle which flies upon its wings.' Grotius renders it, 'The land whose extreme parts are shaded by mountains.' The word rendered, 'shadowed' צלצל tsı̂letsal, occurs only in this place and in Job 41:7, where it is translated 'fish-spears' - but as we know nothing of the "form" of those spears, that place throws no light on the meaning of the word here. The word is derived, evidently, from צלל tsālal, which has three significations:
(1) "To be shady, dark, obscure;" and hence, its derivatives are applied to anything that "makes" a shade or shadow - particularly "shady trees" Job 40:21-22; the shades of night Song 2:17; Song 4:6; or anything that produces obscurity, or darkness, as a tree, a rock, a wing, etc.
(2) It means "to tingle," spoken of the ears 1-Samuel 3:11; 2-Kings 21:13; "to quiver," spoken of the lips Habakkuk 3:16; and hence, its derivatives are applied to anything that makes a sound by "tinkling" - an instrument of music; a cymbal made of two pieces of metal that are struck together 2-Samuel 6:5; 1-Chronicles 15:16; 1-Chronicles 16:42; 1-Chronicles 25:6; 2-Chronicles 5:12; Nehemiah 12:27; Psalm 150:5)
(3) It means "to sink" Exodus 15:10. From the sense of making "a shade," a derivative of the verb צלצל tselâtsâl - the same as used here except the points - is applied to locusts because they appear in such swarms as to obscure the rays of the sun, and produce an extended shade, or shadow, over a land as a cloud does; or because they make a rustling with their wings.
The word used here, therefore, may mean either "shaded, or rustling, or rattling," in the manner of a cymbal or other tinkling instrument. It may be added, that the word may mean a "double shade," being a doubling of the word צל tsêl, a "shade, or shdow," and it has been supposed by some to apply to Ethiopia as lying betwen the tropics, having a "double shadow;" that is, so that the shadow of objects is cast one half of the year on the north side, and the other half on the south. The word 'wings' is applied in the Scriptures to the following things, namely:
(1) The wing of a fowl. This is the literal, and common signification.
(2) The skirts, borders, or lower parts of a garment, from the resemblance to wings Numbers 15:38; 1-Samuel 24:5, 1-Samuel 24:11; Zac 8:13. Also a bed-covering Deuteronomy 33:1.
(3) The extremities or borders of a country, or of the world Job 37:3; Isaiah 24:16; Ezekiel 17:3, Ezekiel 17:7.
(4) The "wing" or extremity of an army, as we use the word "wing" Isaiah 8:8; Jeremiah 48:40; Daniel 9:27.
(5) The expanding rays of the morning, because the light "expands or spreads out" like wings Psalm 139:9; Malachi 4:2.
(6) The "wind" - resembling wings in rapid motion Psalm 18:10, Psalm 18:21; Psalm 104:3; Hosea 4:19.
(7) The battlement or pinnacle of the temple - or perhaps the porches extended on each side of the temple like wings (Daniel 9:27; compare Matthew 4:5).
(8) "Protection" - as wings are a protection to young birds in their nest (see Psalm 18:8; Psalm 36:7; Psalm 61:4; Psalm 91:4; Matthew 23:37). It has been proposed by some to apply this description to "ships," or the sails of vessels, as if a land was designated which was covered with "sails," or the "wings" of vessels. So the Septuagint, and the Chaldee. But there is no instance in which the word "wings" is so applied in the Scriptures.
The expression used here "may," therefore, be applied to many things; and it is not easy to determine its signification. The "general" idea is, that of "something" that abounds in the land that is stretched out or expanded; that, as it were, "covers" it, and so abounds as to make a shade or shadow everywhere. And it may be applied:
(1) to a nation that abounds with birds or fowls, so that they might be said to shade the land;
(2) to a nation abounding with locusts, shading the land or making a rustling noise; or
(3) to a nation furnishing protection, or stretching out its wings, as it were, for the defense of a feeble people. So Vitringa interprets this place, and supposes that it refers to Egypt, as being the nation where the Hebrews sought protection. Or
(4) to a country that is shaded with trees, mountains, or hills. So Grotius supposes it means here, and thinks that it refers to Ethiopia, as being bounded by high hills or mountains.
(5) It "may" mean a people distinguished for navigation - abounding in "sails" of vessels - as if they were everywhere spread out like wings. So the Septuagint and the Chaldee understand this; and the interpretation has some plausibility, from the fact that light vessels are immediately mentioned.
(6) The editor of Calmet's "Dictionary" supposes that it refers to the "winged Cnephim" which are sculptured over the temple gates in Upper-Egypt. They are emblematic representatives of the god "Cneph," to which the temples are dedicated, and abound in Upper Egypt. The symbol of the "wings" is supposed to denote the "protection" which the god extended over the land.
(7) Gesenius ("Com. on Isaiah") renders it, 'land rustling with wings,' and supposes that the word rendered 'shadowing,' denotes the "rustling" sound that is made by the clangor of weapons of war. Amidst this variety of interpretation, it is, perhaps, not possible to determine the meaning of the phrase. It has no parallel expression to illustrate it; and its meaning must be left to conjecture.
Almost anyone of the above significations will suit the connection; and it is not very material which is chosen. The one that, perhaps, best suits the connection, is that of the Septuagint and the Chaldee, which refers it to the multitude of ships that expand their sails, and appear to fill all the waters of the land with wings.
Which is beyond - (מעבר mē‛ēber). This does not, of necessity, mean "beyond," though that is its usual signification. It properly means "from the passing, the passages, the crossing over," of a river; and may be rendered what is on the other side; or over against. It sometimes means on this side, as if used by one living on the other side Deuteronomy 4:49; Joshua 13:27; 1-Kings 4:24; in which places it has not the sense of "beyond," but means either on this side, or lying alongside. The sense here is, probably, that this country was situated "not far" from the rivers of Cush, "probably" beyond them, but still it is implied that they were not "far" beyond them, but were rather at their passings over, or crossing-places; that is, near them.
The rivers of Ethiopia - Hebrew, 'Rivers of Cush.' (On the meaning of the word 'Cush,' see the note at Isaiah 11:11) It is sometimes applicable to Ethiopia or Nubia - that is, the portion of Egypt above the cataracts of the Nile. Compare Jeremiah 13:23 : 'Can the Ethiopian (the "Cushite") change his skin?' (see also Ezekiel 29:10). This word does not determine with certainty the country to which reference is made - for the country of Cush "may" mean that east of the Euphrates, or southern Arabia, or southern Egypt. Egypt and Cush are, however, sometimes connected (2-Kings 19:9; Psalm 68:31; Isaiah 20:3; Isaiah 43:3; Nahum 3:9; compare Daniel 11:43). The "probability" from the use of this word is, that some part of Upper Egypt is intended. Ethiopia in part lies beyond the most considerable of the streams that make up the river Nile.

Wo to the land - הוי ארץ hoi arets! This interjection should be translated ho! for it is properly a particle of calling: Ho, land! Attend! Give ear!
Shadowing with wings "The winged cymbal" - צלצל כנפים tsiltsal kenaphayim. I adopt this as the most probable of the many interpretations that have been given of these words. It is Bochart's: see Phaleg, 4:2. The Egyptian sistrum is expressed by a periphrasis; the Hebrews had no name for it in their language, not having in use the instrument itself. The cymbal they had was an instrument in its use and sound not much unlike the sistrum; and to distinguish it from the sistrum, they called it the cymbal with wings. The cymbal was a round hollow piece of metal, which, being struck against another, gave a ringing sound: the sistrum was a round instrument, consisting of a broad rim of metal, through which from side to side ran several loose laminae or small rods of metal, which being shaken, gave a like sound. These, projecting on each side, had somewhat the appearance of wings; or might be very properly expressed by the same word which the Hebrews used for wings, or for the extremity, or a part of any thing projecting. The sistrum is given in a medal of Adrian, as the proper attribute of Egypt. See Addison on Medals, Series 3. No. 4; where the figure of it may be seen. The frame of the sistrum was in shape rather like the ancient lyre; it was not round.
If we translate shadowing with wings, it may allude to the multitude of its vessels, whose sails may be represented under the notion of wings. The second verse seems to support this interpretation. Vessels of bulrushes, גמא gome, or rather the flag papyrus, so much celebrated as the substance on which people wrote in ancient times, and from which our paper is denominated. The sails might have been made of this flag: but whole canoes were constructed from it. Matthew sails are used to the present day in China. The Vulgate fully understood the meaning of the word, and has accordingly translated, in vasis papyri, "in vessels of papyrus." Reshi vesselis. - Old MS. Bib. This interpretation does not please Bp. Lowth, and for his dissent he gives the following reasons: -
In opposition to other interpretations of these words which have prevailed, it may be briefly observed that צלצל tsiltsel is never used to signify shadow, nor is כנף canaph applied to the sails of ships. If, therefore, the words are rightly interpreted the winged cymbal, meaning the sistrum, Egypt must be the country to which the prophecy is addressed. And upon this hypothesis the version and explanation must proceed. I farther suppose, that the prophecy was delivered before Sennacherib's return from his Egyptian expedition, which took up three years; and that it was designed to give to the Jews, and perhaps likewise to the Egyptians, an intimation of God's counsels in regard to the destruction of their great and powerful enemy.
Which is beyond the rivers of Ethiopia "Which borders on the rivers of Cush" - What are the rivers of Cush? whether the eastern branches of the lower Nile, the boundary of Egypt towards Arabia, or the parts of the upper Nile towards Ethiopia, it is not easy to determine. The word מעבר meeber signifies either on this side or on the farther side: I have made use of the same kind of ambiguous expression in the translation.

Woe to the (a) land shadowing with wings, which [is] beyond the rivers of Cush:
(a) He means that part of Ethiopia which lies toward the sea, which was so full of ships that the sails (which he compares to wings) seemed to shadow the sea.

Woe to the land shadowing with wings,.... Or, "O land", as calling to it; so Aben Ezra and Kimchi. It is very difficult to determine what land is here meant: some think the land of Assyria is here designed, as Aben Ezra and others, and so it is a continuation of the prophecy concerning the destruction of the Assyrians, in the three last verses of the preceding chapter Isaiah 17:12; the stretching out of whose wings is mentioned, Isaiah 8:8 and thought to be referred to here; others are of opinion that the land of Judea is intended, which trusted under the shadow of the wings of Egypt and Ethiopia, to whom the characters in the next verse Isaiah 18:2 are supposed to belong: but the more generally received sense is, that either Egypt or Ethiopia themselves are pointed at, described as "shadowing with wings"; not with the wings of birds, as Jarchi interprets it, which flocked thither in great numbers, the country being hot, and so shaded it with their wings; but rather with mountains, with which Ethiopia, at least some part of it, was encompassed and shaded; or else with ships, whose sails are like wings, and which resorting hither, in numerous fleets of them, and hovering about their coasts and ports, seemed to shadow them; to which agrees the Septuagint version, "Woe to the land, the wings of ships!" and so the Targum,
"Woe to the land to which they come in ships from a far country, whose sails are stretched out, as an eagle that flies with its wings;''
so Manasseh Ben Israel (c) renders them,
"Woe to the land, which, under the shadow of veils, falls beyond the rivers of Ethiopia.''
The word translated "shadowing" is used for a cymbal, 2-Samuel 6:5, Psalm 150:5 and so it is rendered here in the Vulgate Latin version, "Woe to the land, with the cymbal of wings": and some think the "sistrum", is meant, which was a musical instrument used by the Egyptians in their worship of Isis; and which had wings to it, or had transverse rods in the middle of it, which looked like wings, one of which may be seen in Pignorius (d); and so it describes the land of Egypt, famous for its winged cymbals. Minucius Felix (e) makes mention of the swallow along with the sistrum, which was a bird of Isis; and which some say was placed over the statue of Isis, with its wings stretched out.
Which is beyond the rivers of Ethiopia; the principal of which were Astaboras and Astapus (f), and also Nile itself, which came out of Ethiopia into Egypt: or, "which is on this side of the rivers of Ethiopia" (g); and so may intend Egypt, which bordered on this side of it towards Judea; or, "which is beside the rivers of Ethiopia" (h); and so may denote Ethiopia itself, situated by these rivers. The Targum renders it,
"the rivers of Judea.''
Some would have it, that the rivers of Arabia Chusaea are meant, which, lay between Judea and Egypt, as Besor, Rhinocorura, Trajan, and Corys; and Arabia seems rather to be meant by "Cush", than Ethiopia in Africa, since that lay beyond the rivers of Egypt, rather than Egypt beyond the rivers of Ethiopia.
(c) Spes Israelis, sect. 17. p. 57. (d) Mensa Isiaca, p. 67. (e) Octav. p. 21. (f) Plin. Nat. Hist. l. 5. c. 9. Ptolem. Geograph. 1. 4. c. 8. (g) "quae est citra flumina Cuscheae", Vitringa. So some in Gataker. (h) "Quae est secundum flumina Aethiopiae", Junius & Tremellius, Piscator.

This chapter is one of the most obscure in Scripture, though more of it probably was understood by those for whose use it was first intended, than by us now. Swift messengers are sent by water to a nation marked by Providence, and measured out, trodden under foot. God's people are trampled on; but whoever thinks to swallow them up, finds they are cast down, yet not deserted, not destroyed. All the dwellers on earth must watch the motions of the Divine Providence, and wait upon the directions of the Divine will. God gives assurance to his prophet, and by him to be given to his people. Zion is his rest for ever, and he will look after it. He will suit to their case the comforts and refreshments he provides for them; they will be acceptable, because seasonable. He will reckon with his and their enemies; and as God's people are protected at all seasons of the year, so their enemies are exposed at all seasons. A tribute of praise should be brought to God from all this. What is offered to God, must be offered in the way he has appointed; and we may expect him to meet us where he records his name. Thus shall the nations of the earth be convinced that Jehovah is the God, and Israel is his people, and shall unite in presenting spiritual sacrifices to his glory. Happy are those who take warning by his judgment on others, and hasten to join him and his people. Whatever land or people may be intended, we are here taught not to think that God takes no care of his church, and has no respect to the affairs of men, because he permits the wicked to triumph for a season. He has wise reasons for so doing, which we cannot now understand, but which will appear at the great day of his coming, when he will bring every work into judgment, and reward every man according to his works.

(Isaiah 18:1-7)
Woe--The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (Isaiah 55:1; Zac 2:6): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies.
shadowing with wings--rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in Isaiah 18:2; the word "rivers," in the parallelism, also favors it; so the Septuagint and Chaldee [EWALD]. "Land of the clanging sound of wings," that is, armies, as in Isaiah 8:8; the rendering "bark," or "ship," is rather dubious [MAURER]. The armies referred to are those of Tirhakah, advancing to meet the Assyrians (Isaiah 37:9). In English Version, "shadowing" means protecting--stretching out its wings to defend a feeble people, namely, the Hebrews [VITRINGA]. The Hebrew for "wings" is the same as for the idol Cneph, which was represented in temple sculptures with wings (Psalm 91:4).
beyond--Meroe, the island between the "rivers" Nile and Astaboras is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah" in the inscriptions. This island region was probably the chief part of Queen Candace's kingdom (Acts 8:27). For "beyond" others translate less literally "which borderest on."
Ethiopia--literally, "Cush." HORSLEY is probably right that the ultimate and fullest reference of the prophecy is to the restoration of the Jews in the Holy Land through the instrumentality of some distant people skilled in navigation (Isaiah 18:2; Isaiah 60:9-10; Psalm 45:15; Psalm 68:31; Zephaniah 3:10). Phœnician voyagers coasting along would speak of all Western remote lands as "beyond" the Nile's mouths. "Cush," too, has a wide sense, being applied not only to Ethiopia, but Arabia-Deserta and Felix, and along the Persian Gulf, as far as the Tigris (Genesis 2:13).

The prophecy commences with hoi, which never signifies heus, but always vae (woe). Here, however, it differs from Isaiah 17:12, and is an expression of compassion (cf., Isaiah 55:1; Zac 2:10) rather than of anger; for the fact that the mighty Ethiopia is oppressed by the still mightier Asshur, is a humiliation which Jehovah has prepared for the former. Isaiah 18:1, Isaiah 18:2: "Woe to the land of the whirring of wings, which is beyond the rivers of Cush, that sends ambassadors into the sea and in boats of papyrus over the face of the waters." The land of Cush commences, according to Ezekiel 29:10 (cf., Isaiah 30:6), where Upper Egypt ends. The Sevēneh (Aswân), mentioned by Ezekiel, is the boundary-point at which the Nile enters Mizraim proper, and which is still a depot for goods coming from the south down the Nile. The naharē-Cush (rivers of Cush) are chiefly those that surround the Cushite Seba (Genesis 10:7). This is the name given to the present Sennr, the Meroitic island which is enclosed between the White and Blue Nile (the Astapos of Ptolemy, or the present Bahr el-Abyad, and the Astaboras of Ptolemy, or the present Bahr el-Azrak). According to the latest researches, more especially those of Speke, the White Nile, which takes its rise in the Lake of Nyanza, is the chief source of the Nile. The latter, and the Blue Nile, whose confluence (makran) with it takes place in lat. 15 25, are fed by many larger or smaller tributary streams (as well as mountain torrents); the Blue Nile even more than the Nile proper. And this abundance of water in the land to the south of Sevēnēh, and still farther south beyond Seba (or Mero), might very well have been known to the prophet as a general fact. The land "beyond the rivers of Cush" is the land bounded by the sources of the Nile, i.e., (including Ethiopia itself in the stricter sense of the word) the south land under Ethiopian rule that lay still deeper in the heart of the country, the land of its African auxiliary tribes, whose names (which probably include the later Nubians and Abyssinians), as given in 2-Chronicles 12:3; Nahum 3:9; Ezekiel 30:5; Jeremiah 46:9, suppose a minuteness of information which has not yet been attained by modern research. To this Ethiopia, which is designated by its farthest limits (compare Zephaniah 3:10, where Wolff, in his book of Judith, erroneously supposes Media to be intended as the Asiatic Cush), the prophets give the strange name of eretz tziltzal cenâp. This has been interpreted as meaning "the land of the wings of an army with clashing arms" by Gesenius and others; but cenâphaim does not occur in this sense, like 'agappim in Ezekiel. Others render it "the land of the noise of waves" (Umbreit); but cenâphaim cannot be used of waters except in such a connection as Isaiah 8:8. Moreover, tziltzal is not a fitting onomatopoetic word either for the clashing of arms or the noise of waves. Others, again, render it "the land of the double shadow" (Grotius, Vitringa, Knobel, and others); but, however appropriate this epithet might be to Ethiopia as a tropical land, it is very hazardous to take the word in a sense which is not sustained by the usage of the language; and the same objection may be brought against Luzzatto's "land of the far-shadowing defence." Shelling has also suggested another objection - namely, that the shadow thrown even in tropical lands is not a double one, falling northwards and southwards at the same time, and therefore that it cannot be figuratively described as double-winged. Tziltzal cenâphaim is the buzzing of the wings of insects, with which Egypt and Ethiopia swarmed on account of the climate and the abundance of water: צלצל, constr. צלצל, tinnitus, stridor, a primary meaning from which the other three meanings of the word-cymbal, harpoon (a whirring dart), and grasshopper
(Note: Schrring supposes tziltzal to be the scarabaeus sacer (Linn.); but it would be much more natural, if any particular animal is intended, to think of the tzaltzalya, as it is called in the language of the Gallas, the tzetze in the Betschuana language, the most dreaded diptera of the interior of Africa, a species of glossina which attacks all the larger mammalia (though not men). Vid., Hartmann, Naturgeschichtlich-medic. Skizze der Nillnder, Abth. i. p. 205.)
- are derived. In Isaiah 7:18 the forces of Egypt are called "the fly from the end of the rivers of Egypt." Here Egypt and Ethiopia are called the land of the whirring of wings, inasmuch as the prophet had in his mind, under the designation of swarms of insects, the motley swarms of different people included in this great kingdom that were so fabulously strange to an Asiatic. Within this great kingdom messengers were now passing to and fro upon its great waters in boats of papyrus (on gōme, Copt. ‛gōme, Talm. gâmi, see at Job 8:11), Greek βαρίδες παπύριναι (βαρίς, from the Egyptian bari, bali, a barque). In such vessels as these, and with Egyptian tackle, they went as far as the remote island of Taprobane. The boats were made to clap together (pilcatiles), so as to be carried past the cataracts (Parthey on Plutarch. de Iside, pp. 198-9). And it is to these messengers in their paper boats that the appeal of the prophet is addressed.
He sends them home; and what they are to say to their own people is generalized into an announcement to the whole earth. "Go, swift messengers, to the people stretched out and polished, to the terrible people far away on the other side, to the nation of command upon command and treading down, whose land rivers cut through. All ye possessors of the globe and inhabitants of the earth, when a banner rises on the mountains, look ye; and when they blow the trumpets, hearken!" We learn from what follows to what it is that the attention of Ethiopia and all the nations of the earth is directed: it is the destruction of Asshur by Jehovah. They are to attend, when they observe the two signals, the banner and the trumpet-blast; these are decisive moments. Because Jehovah was about to deliver the world from the conquering might of Assyria, against which the Ethiopian kingdom was now summoning all the means of self-defence, the prophet sends the messengers home. Their own people, to which he sends them home, are elaborately described. They are memusshâk, stretched out, i.e., very tall (lxx ἔθνος μετέωρον), just as the Sabaeans are said to have been in Isaiah 45:14. They are also mōrât = memorât (Ges. 52, Anm. 6), smoothed, politus, i.e., either not disfigured by an ugly growth of hair, or else, without any reference to depilation, but rather with reference to the bronze colour of their skin, smooth and shining with healthy freshness. The description which Herodotus gives of the Ethiopians, μέγιστοι καὶ κάλλιστοι ἀνθρώπων πάντων (iii. 20), quite answers to these first two predicates. They are still further described, with reference to the wide extent of their kingdom, which reached to the remotest south, as "the terrible nation והלאה מן־הוּא," i.e., from this point, where the prophet meets with the messengers, farther and farther off (compare 1-Samuel 20:21-22, but not 1-Samuel 18:9, where the expression has a chronological meaning, which would be less suitable here, where everything is so pictorial, and which is also to be rejected, because מן־הוּא cannot be equivalent to הוּא מאשׁר; cf., Nahum 2:9). We may see from Isaiah 28:10, Isaiah 28:13, what kâv (kăv, with connecting accusatives and before makkeph), a measuring or levelling line, signifies, when used by the prophet with the reduplication which he employs here: it is a people of "command upon command," - that is to say, a commanding nation; (according to Ewald, Knobel, and others, kâv is equivalent to the Arabic kūwe, strength, a nation of double or gigantic strength.) "A people of treading down" (sc., of others; mebūsah is a second genitive to goi), i.e., one which subdues and tramples down wherever it appears. These are all distinctive predicates - a nation of imposing grandeur, a ruling and conquering nation. The last predicate extols its fertile land. בּזא we take not in the sense of diripere, or as equivalent to bâzaz, like מאס, to melt, equivalent to mâsas, but in the sense of findere, i.e., as equivalent to בזע, like גּמא, to sip = גּמע. For it is no praise to say that a land is scoured out, or washed away, by rivers. Bttcher, who is wrong in describing this chapter as "perhaps the most difficult in the whole of the Old Testament," very aptly compares with it the expression used by Herodotus (ii. 108), κατετμήθη ἡ Αἴγυπτος. But why this strange elaboration instead of the simple name? There is a divine irony in the fact that a nation so great and glorious, and (though not without reason, considering its natural gifts) so full of self-consciousness, should be thrown into such violent agitation in the prospect of the danger that threatened it, and should be making such strenuous exertions to avert that danger, when Jehovah the God of Israel was about to destroy the threatening power itself in a night, and consequently all the care and trouble of Ethiopia were utterly needless.

The lord - Either Ethiopia beyond Egypt; or of Egypt. Wings - The title of wings is given, in scripture, to divers things which have some kind of resemblance to wings, as to the battlements of an house or temple, to an army, and to the sails of a ship, as this word is here commonly understood. And shadowing with wings is nothing else but overspread or filled with them. Which title may be given either to Ethiopia or Egypt, in regard of the great numbers either of their armies, or of their ships or vessels sailing upon the sea or rivers. Besides - Situated on both sides of the Nile. Rivers - Called rivers, in the plural number, either for its greatness, or for the many rivulets that run into it, or for the various streams into which it is divided.