Isaiah 66:4
Parallel Verses
English Standard Version
I also will choose harsh treatment for them and bring their fears upon them, because when I called, no one answered, when I spoke, they did not listen; but they did what was evil in my eyes and chose that in which I did not delight.”

King James Bible
I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

American Standard Version
I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not.

Douay-Rheims Bible
Wherefore I also will choose their mockeries, and will bring upon them the things they feared: y because I called, and there was none that would answer; I have spoken, and they heard not; and they have done evil in my eyes, and have chosen the things that displease me.

English Revised Version
I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not.

Webster's Bible Translation
I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spoke, they did not hear: but they did evil before my eyes, and chose that in which I delighted not.

Isaiah 66:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

לבּהלה. Fleischer says: "בּהל and Arabic bahala are so far connected, that the stem בהל, like בלהּ, signifies primarily to let loose, or let go. This passes over partly into outward overtaking or overturning, and partly into internal surprise and bewildering, and partly also (in Arabic) into setting free on the one hand, and outlawing on the other (compare the Azazel-goat of the day of atonement, which was sent away into the wilderness); hence it is used as an equivalent for Arabic la‛ana (execrare)."

In passing to our exposition of the book, the first thing which strikes us is its traditional title - Yeshaiah (Isaiah). In the book itself, and throughout the Old Testament Scriptures, the prophet is called Yeshayahu; and the shorter form is found in the latest books as the name of other persons. It was a common thing in the very earliest times for the shorter forms of such names to be used interchangeably with the longer; but in later times the shorter was the only form employed, and for this reason it was the one adopted in the traditional title. The name is a compound one, and signifies "Jehovah's salvation." The prophet was conscious that it was not merely by accident that he bore this name; for ישׁע (he shall save) and ישׁוּעה (salvation) are among his favourite words. It may be said, in fact, that he lived and moved altogether in the coming salvation, which was to proceed from Jehovah, and would be realized hereafter, when Jehovah should come at last to His people as He had never come before. This salvation was the goal of the sacred history (Heilsgeschichte, literally, history of salvation); and Jehovah was the peculiar name of God in relation to that history. It denotes "the existing one," not however "the always existing," i.e., eternal, as Bunsen and the Jewish translators render it, but "existing evermore," i.e., filling all history, and displaying His glory therein in grace and truth. The ultimate goal of this historical process, in which God was ever ruling as the absolutely free One, according to His own self-assertion in Exodus 3:14, was true and essential salvation, proceeding outwards from Israel, and eventually embracing all mankind. In the name of the prophet the tetragrammaton יהוה is contracted into יהו (יה) by the dropping of the second ה. We may easily see from this contraction that the name of God was pronounced with an a sound, so that it was either called Yahveh, or rather Yahaveh, or else Yahvâh, or rather Yahavâh. According to Theodoret, it was pronounced ̓Ιαβε (Yahaveh) by the Samaritans; and it is written in the same way in the list of the names of the Deity given in Epiphanius. That the ah sound was also a customary pronunciation, may not only be gathered from such names as Jimnah, Jimrah, Jishvah, Jishpah (compare Jithlah, the name of a place), but is also expressly attested by the ancient variations, Jao, Jeuo, Jo (Jeremiah 23:6, lxx), on the one hand, and on the other hand by the mode of spelling adopted by Origen (Jaoia) and Theodoret (Aia, not only in quaest, in Exodus 15, but also in Fab. haeret. "Aia signifies the existing one; it was pronounced thus by Hebrews, but the Samaritans call it Jabai, overlooking the force of the word"). The dull-sounding long a could be expressed by omega quite as well as by alpha. Isidor follows these and similar testimonies, and says (Orig. vii. 7), "The tetragrammaton consisted of ia written twice (iaia), and with this reduplication it constituted the unutterable and glorious name of God." The Arabic form adopted by the Samaritans leaves it uncertain whether it is to be pronounced Yahve or Yahva. They wrote to Job Ludolf (in the Epistola Samaritana Sichemitarum tertia, published by Bruns, 1781), in opposition to the statement of Theodoret, that they pronounced the last syllable with damma; that is to say, they pronounced the name Yahavoh (Yahvoh), which was the form in which it was written in the last century by Velthusen, and also by Muffi in his Disegno di lezioni e di ricerche sulla lingua Ebraica (Pavia, 1792). The pronunciation Jehovah (Yehovah) arose out of a combination of the Keri and the chethib, and has only become current since the time of the Reformation. Genebrard denounces it in his Commentary upon the Psalms with the utmost vehemence, in opposition to Beza, as an intolerable innovation. "Ungodly violators of what is most ancient," he says, "profaning and transforming the unutterable name of God, would read Jova or Jehova - a new, barbarous, fictitious, and irreligious word, that savours strongly of the Jove of the heathen." Nevertheless his Jehova (Jova) forced its way into general adoption, and we shall therefore retain it, notwithstanding the fact that the o sound is decidedly wrong. To return, then: the prophet's name signifies "Jehovah's salvation." In the Septuagint it is always written ̔Ησαΐ̀ας, with a strong aspirate; in the Vulgate it is written Isaias, and sometimes Esaias.

In turning from the outward to the inward title, which is contained in the book itself, there are two things to be observed at the outset: (1.) The division of the vv. indicated by soph pasuk is an arrangement for which the way was prepared as early as the time of the Talmud, and which was firmly established in the Masoretic schools; and consequently it reaches as far back as the extreme limits of the middle ages - differing in this respect from the division of vv. in the New Testament. The arrangement of the chapters, however, with the indications of the separate sections of the prophetic collection, is of no worth to us, simply because it is not older than the thirteenth century. According to some authorities, it originated with Stephen Langton, Archbishop of Canterbury († 1227); whilst others attribute it to Cardinal Hugo of St. Caro († 1262). It is only since the fifteenth century that it has been actually adopted in the text. (2.) The small ring or star at the commencement points to the footnote, which affirms that Isaiah 1:1-28 (where we find the same sign again) was the haphtarah, or concluding pericope, taken from the prophets, which was read on the same Sabbath as the parashah from the Pentateuch, in Deuteronomy 1:1. It was, as we shall afterwards see, a very thoughtful principle of selection which led to the combination of precisely these two lessons.

Isaiah 66:4 Parallel Commentaries

Treasury of Scripture Knowledge

will choose

1 Kings 22:19-23 And he said, Hear you therefore the word of the LORD: I saw the LORD sitting on his throne...

Psalm 81:12 So I gave them up to their own hearts' lust: and they walked in their own counsels.

Proverbs 1:31,32 Therefore shall they eat of the fruit of their own way, and be filled with their own devices...

Matthew 24:24 For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so that, if it were possible...

2 Thessalonians 2:10-12 And with all delusion of unrighteousness in them that perish; because they received not the love of the truth...

delusions. or, devices. will bring

Proverbs 10:24 The fear of the wicked, it shall come on him: but the desire of the righteous shall be granted.

when I called

Isaiah 50:2 Why, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem?...

Isaiah 65:12 Therefore will I number you to the sword, and you shall all bow down to the slaughter: because when I called, you did not answer...

Proverbs 1:24 Because I have called, and you refused; I have stretched out my hand, and no man regarded;

Jeremiah 7:13 And now, because you have done all these works, said the LORD, and I spoke to you, rising up early and speaking, but you heard not...

Matthew 22:2-7 The kingdom of heaven is like to a certain king, which made a marriage for his son...

they did

Isaiah 65:3 A people that provokes me to anger continually to my face; that sacrifices in gardens, and burns incense on altars of brick;

2 Kings 21:2,6 And he did that which was evil in the sight of the LORD, after the abominations of the heathen...

Cross References
1 Samuel 8:19
But the people refused to obey the voice of Samuel. And they said, "No! But there shall be a king over us,

2 Kings 21:2
And he did what was evil in the sight of the LORD, according to the despicable practices of the nations whom the LORD drove out before the people of Israel.

2 Kings 21:6
And he burned his son as an offering and used fortune-telling and omens and dealt with mediums and with necromancers. He did much evil in the sight of the LORD, provoking him to anger.

Proverbs 1:24
Because I have called and you refused to listen, have stretched out my hand and no one has heeded,

Proverbs 1:31
therefore they shall eat the fruit of their way, and have their fill of their own devices.

Proverbs 1:32
For the simple are killed by their turning away, and the complacency of fools destroys them;

Proverbs 10:24
What the wicked dreads will come upon him, but the desire of the righteous will be granted.

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