C.—The second prophetic lamp, which, in the light of the glorious divine fruit of the last time, makes known the bad fruits of the present

CHAPTER 4:2–5:30

1. THE SECOND PROPHETIC LAMP ITSELF AND THE GLORIOUS DIVINE FRUIT OF THE FUTURE DISPLAYED BY IT

CHAPTER 4:2–6

2          In that day shall 1the branch of the LORD be beautiful and glorious21,

And the fruit of the earth shall be 3excellent and comely

4For them that are escaped of Israel,

3     And it shall come to pass, that he that is left in Zion,

And he that remaineth in Jerusalem,

Shall be called holy,

Even every one that is written 5among the living in Jerusalem;

4     When the LORD shall have washed away the filth of the daughters of Zion,

And shall have purged the blood of Jerusalem from the midst thereof

By the 6 spirit of judgment, and by the cspirit of 7 burning.

5     And the LORD will create upon every dwelling place of Mount Zion,

And upon her assemblies,

8A cloud and smoke by day,

And the shining of a naming fire by night:

For 9upon all the glory shall be 10a defence.

6     And there shall be a 11tabernacle for a shadow in the day time from the heat,

And for a place of refuge, and for a covert from storm and from rain.

TEXTUAL AND GRAMMATICAL

Isa 4:2. צְבִי vid. 13:19; 23:9; 24:16; 28:1, 4, 5.—גאון and תפאדת occur again together only 13:19.—פְּלֵיטָה abst., pro concr., comp. 3:25; 10:20; 15:9; 37:31 sq.

Isa 4:3. Niph. נֶאֱֽמַר is a peculiarity of Isaiah. It is found in no book of the Old Testament, relatively so often as in our prophet: 19:18; 32:5; 61:6; 62:4 (bis.).—The construction כתוב לחיים is dubious, כָּתַב in this sense is nowhere else construed with לְ, unless perhaps 44:5 (wh. see) may be compared. חיים may be abstractum (vita) or concretum (vivi).

Isa 4:4. רחץ occurs again in Isaiah only 1:16.—צאָה in Isaiah again only 28:8, and 37:12, K’ri.—The verb הֵדִיחַ is found only in the Hiphil; in Isaiah it occurs only here; it is found elsewhere only in Jer. 51:34; Ezek. 40:38; 2 Chr 4:6. As the parallel passages show, it means: “wash away, rinse away,” and thereby cleanse. It is therefore synonymous with רָחַץ.

Isa 4:5. מִקְרָא which occurs here and 1:13 in Isaiah, and in Neh. 8:8 (where it seems to mean “lecture”), occurs elsewhere only in the Pentateuch. There, too, with the exception of Num. 10:2, where the מִקְרָאהָעֵדָה convocatio coetus is indicated as the object of the use of the trumpets, it is always joined with קֹדֶשׁ: Exod. 12:16; Lev. 23:2 sq.; Num. 28:18, 25 sq; 29:1, 7, 12. It is therefore a liturgical term, and means the assembling of the congregation.—עָנָן occurs again in Isaiah only 44:22. But עָשָׁן he often uses: 6:4; 9:17; 14:31; 34:10; 51:6; 65:5. Moreover נֹגַהּ, which does not occur in the Pentateuch, is peculiar to Isa. 50:10; 60:3, 19; 62:1; comp. 9:1; 13:10. So too להבה flame never occurs in the Pentateuch, except in Num. 21:28, where it is not used of the pillar of fire. But it is found in Isaiah 5:24; 10:17; 43:2; 47:14. He intimates by it that one must picture to himself, not an even, steady gleam of fire, but an agitated flaming fire. כי על־ל־כבוד וגו׳. I join these words to what follows, as HITZIG also does. The Masoretic division is probably occasioned by the fact that the preceding sentence from וּבָרָא to לילה present no strongly marked point for setting an Athnach. But this, as is well known, is not at all necessary; comp. Isa 4:4 and 5:3. And besides, if one disjoins these words from the following, he must conceive such a verb as decet supplied, or at least a תִהְיֶה, shall be. But this is hardly admissible, which those, too, maintain who take חֻפָּה as Pual (“For all that is glorious shall be defended” GESENIUS; KNOBEL somewhat differently.—חֻפָּה occurs beside this place only in Ps. 19:6, and Joel 2:16 in the sense of “bridal chamber, bridal canopied bed.” And so it means here a protecting cover, and sheltering baldachin.

Isa 4:6. On סֻכָּה booth, see 1:8, the only other place where it occurs in Isaiah.—The expressions צֵל מֵחֹרֶב and מַחְסֶה מִזֶּרֶם recur 25:4—צֵל vid. 16:3; 25:5; 30:2; 49:2 etc.—הֹרֵב 25:5; 61:4.—מַֽחֲסֶה 28:15, 17.—מִסְתּוֹר (comp. סֵתֶר זֶרֶם 32:2 and מסְתּוֹר 45:3) is ἅπ. λεγ.—זֶרֶם is a word of frequent recurrence in the first part of Isaiah. Besides the passages already cited see 28:2 (bis.); 30:30. Beside those only Job 24:8, and Hab. 3:10.—מָטָר again in Isaiah 5:6; 30:23.

EXEGETICAL AND CRITICAL

1. Just at that time, i.e., at the time to which the parallel passage 2:2–4 refers, the rescued ones of Israel shall partake of a glory that shall appear as fruit of the life that Jehovah Himself shall produce (Isa 4:2). In consequence of that all that still remain in Jerusalem shall be called holy, all whose names shall be written in the book of life (Isa 4:3). But the ones left remaining are those that shall be present when all moral filth and all blood-guiltiness shall have been cleansed away by the tempest of the divine judgment (Isa 4:4). Then shall Jehovah hover over each house and over the assembled total of the dwellers of Jerusalem, as formerly over the tabernacle, with a cloud by day, with smoke and appearance of fire by night (Isa 4:5), for the presence of the glory of Jehovah shall be protection and shelter against every attack (Isa 4:6).

2. I regard this section as parallel member to 2:2–4. Like that, it transports us into the last time: like that, it sets before our eyes the glory that Israel shall then enjoy. Only there is this difference, that, whereas 2:2–4 describes the outward eminence and exaltation of Zion, as the central point of dominion over all nations, 4:2–6 rather describes the inward glory of Zion as one that is now purified and sanctified. For the tempest of judgment has cleansed away all morally impure and ungodly elements. Whatever personal life remains in Zion is a divine scion, and therefore whatever the land produces must be glorious divine fruit. And as in the wilderness the cloud by day and the appearance of fire by night was over the Tabernacle, so shall every single house in Israel and the whole congregation in its entirety be marked as the holy abode of Jehovah by the glorious signs of His presence warding off every hostile storm. This is the second prophetic lamp with which the prophet, so to speak, stretches his arm far out and illuminates the distant future. But as in 2:5–4:1 he sets the present that lies between (we comprehend all that precedes that last time as present) in the light of that prophetic word 2:2–4, and by this means makes manifest the immense difference between the present and the future, so he does likewise here. I am of the opinion therefore that 5. has the same subordinate relation to 4:2–4 that 2:5–4:1 has to 2:2–4. That 5. is not independent, but integral part of the prophecy that begins with 2:1, has already been asserted by FORERIUS, VOGEL, DOEDERLEIN, JAHN, HITZIG, EWALD (comp. CASPARI, Beitr, p. 234). I maintain the same, only I have other grounds for it than they. If one were to assume with CASPARI (int. al. p. 300) that the passage 2:2–4, “is not in the proper sense prophecy; they are repeated, quoted, recited by Isaiah, as a prophecy given to Israel by another prophet, for the purpose of joining on to it the warning and reproof of 2:5–8,”—then indeed must 4:2–6 be regarded as the promise appertaining to 2:5–4:1.

But that assumption of CASPARI is as unnatural as can be. The glorious words of MICAH must be no prophecy! But they are so per se. This cannot be controverted. They must serve only as “points of departure and connection!” That would need to be indicated. Then Isaiah must have presented them in a form that would reveal at once that he employs the words only as introduction to his address proper. They must be separated from the discourse of Isaiah, and be expressly designated as a citation by some sort of historical reference. But such is not the case. Isaiah make the words entirely his own. He does not say that they are borrowed from another: those informed know it and draw their own conclusion; but that is another thing. The main thing is that the LORD has so said, and therefore Isaiah too may use the words and found his discourse on it.

It is clear as day and undisputed that Isaiah from 2:2 to 4:1 shows the false estimate of human glory in the light of the divine. But just as clear, it seems to me, is it that Isaiah, in 4 and 5, also contemplates, as it were, the condition of the fruits in the field of the hearts of Israel in the present in the light of the fruitage that, in the last time, shall be produced on the soil of the judged and purified Israel. For 4:2, “the Branch,” and “Fruit of the earth” are evidently the main ideas. These both shall become glorious. This, however, is explained Isa 4:3: all that then remain in Zion shall be called holy, because the tempest of judgment has removed from Zion all pollution and all guilt. Then shall both, each individual and the totality, be fully as secure a dwelling place of Jehovah as once the Tabernacle was.

Therefore the prophet speaks 4:2–6 also of a glory indeed, but of a different one from 2:2–4. In the latter place he has in view more that glory which in that time Israel shall develop externally: it shall as the solitary eminence of the earth shine far around, and all nations shall flow to this eminence. But 4:2 sq. speaks of that glory that is identical with holiness, the notion “holy” taken in the sense of sanctus and sacer: this glory, however, is first of all inward. But as that outward glory takes the inward for granted, which is indicated 2:3 by the terms “out of Zion shall go forth the law,” etc., so, too, the inward glory cannot last without the outward, which is expressed 4:2 by the terms “beautiful and glorious, excellent and comely,” and plainly enough in Isa 4:5, 6. When now we read in chap. 5 of a vineyard that produces wild grapes instead of grapes, and when 5:7, this is expressly interpreted to mean that Jehovah has found in the field of the hearts of Israel bloodshed and the cry of woe instead of judgment and righteousness, and when, after that, this evil fruit is more particularly characterized in the following sixfold woe, can we then in the least doubt that the section that treats of the bad fruits of the present stands in the same relation to the section immediately preceding which describes the glorious fruits of the last time, that the section 2:5–4:1 concerning false great things does to the section that immediately precedes it, and that describes the true divine greatness.

I do not suppose that this would ever have been doubted, did not chap. 5 appear so independent, so peculiar, so distinct in itself and well rounded, and were not suddenly Isa 4:1, a totally different tone assumed; I mean the parable tone. But we must not overlook the relationship of the contents because of the difference in the form. This relationship will appear plainer as we contemplate the particulars: but we must at this point draw attention to one thing. As 2:5–4:1 the outward decay appears as symptom and consequence of the inward, so in chap. 5 the inward decay appears as the root from which the outward develops by an inevitable necessity. According to this the two dominant passages 2:2–4 and 4:2–6 stand in an analogous inverted relation, like the sections governed by them 2:5–4:1, and chap. 5.

Finally let it be noticed here, what we shall prove in particular further on, that in 4:2–6, as a matter of course, there occur back looks or references to what has preceded. (Comp. e. g. Isa 4:4) This cannot be otherwise, in as much as 4:2–5:30 is the second organic half of the great second portal of Isaiah’s prophecies. But noticing this does not in the least hinder the assertion that section 4:2–6 in the main looks forward and not backward.

3. In that day,—spirit of burning.

Isa 4:2-4. By the words “in that day” the prophet refers back to “in the last days” 2:2. For according to all that we have just laid down, 4:2–6 stands parallel with 2:2–4, both as to time and subject matter. This last time may have begun since the birth of Christ, but it is not finished; it is fulfilled by degrees through many a rising and subsiding. In this last time, therefore, shall “the branch” and “the fruit of the earth” be for beauty and honor, splendor and glory to the saved ones of Israel. What is צֶמַח י׳ “branch?” The word means germinatio, the sprouting, and means first of all, not a single sprout, but sprouting in general, and the total of all that sprouts. Thus it means Gen. 19:25: “And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground” (וְצֶמַח הָאֲדָמָה). So again we read, Ezek. 16:7: “I have caused thee to multiply as the bud of the field” (כְּצֶמַח הַשָּׂדֶה) i.e. I have made thee like the vegetation of the field. Again Hos. 8:7: “It hath no stalk, the bud (צֶמַח) shall yield no meal.” The word has the same meaning also Isa. 61:11; Ps. 65:11. In Ezek. 17:9, 10, the abstract meaning germinatio predominates. If now we compare Jer. 23:5 and 33:15, we find that there “righteous Branch” (צֶמַח צַדִּיק) means a single personality. “I will raise unto David a righteous Branch, and he shall reign as King, and shall prosper, and execute judgment and justice in the land; in his days,” etc. Notice the singular after Branch. So too, Jer. 33:15. In Zechariah, however, we find צֶמַחTzemach, has become altogether a proper name. “Behold I will bring forth my servant Tzemach, (Branch),” Zech. 3:8. And 6:12: “Behold the man whose name is Tzemach, and he shall grow up out of his place, and he shall build the temple of the LORD. “If we agree with expositors that refer the Tzemach of Jer. and Zech. (which in them, beyond all doubt, means the Messiah), to our passage as its original source, still the conclusion must not be countenanced that the word is to be taken in the same meaning in our passage as in Jer. and Zech. For in our passage a condition, habitus, is evidently described, not a personality. “Fruit of the land” stands as correlative of “Branch of Jehovah.” This is so general and comprehensive an expression, that it is impossible to understand by it any single fruit, even though it were the noblest. The passages 11:1, 10; 53:2, do not contradict this. For just in those passages the Messiah is designated, not as the fruit of the land, (or of the earth), in general, but a shoot out of the root of Jesse. “Fruit of the land” in the general and indefinite form of its expression, can only signify the products of the land in general (not of the earth, for, according to the context, only Israel is spoken of). Thus what grows of Jehovah and what grows of the land stand in antithesis; spiritual and corporal fruits, the products of the heavenly and of the earthly life.

But what are the products of the heavenly, spiritual, divine life? This, it seems to me, Isa. himself tells us 61:11: “For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the LORD God will cause righteousness and praise to spring forth before the nations.” Thus, “whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise” Phil. 4:8 (and may not Paul have had Isa. 61:11 in his mind?) that is Tzemach of Jehovah. That is the divine fruit with which the fruit of the land stands in contrast, viz.: all corporal life that the land produces in all the kingdoms of nature. Therefore Tzemach of Jehovah comprehends the entire sphere of the free, conscious, personal life, all that is product of “the breath of life” (Gen. 2:7); whereas “fruit of the land” designates the entire impersonal, corporal life, all that is “the production of the earth” (Gen. 1:12). If this is the meaning of Tzemach of Jehovah in our passage, then this general notion may easily condense and, so to speak, crystallize to the conception of a definite personality. Thus, for instance, the idea of the seed of the woman (Gen. 3:15) proceeding originally from a conception general and indefinite, gradually, in the consciousness of believing Israel, condensed to the notion of a definite personality.

According to this I cannot agree with those that understand צמה י׳ Tzemach of Jehovah of the Messiah only (as many Jewish and Christian expositors), or of the Church alone (so JEROME: nomen Christianum), or of the people of Israel alone (thus KNOBEL, who confounds צמח י׳ with מַטַּע י׳), or of Christ and the church (thus ZWINGLI: “both expressions suit to the Branch Christ and to His body the church.” HOFMANN’S explanation (Schriftbew. II. 2, p. 503 sq.): “What Jehovah causes to grow and the land brings forth, the Prophet opposes to the thousands of human productions with which the previously rebuked luxury decked itself, especially in the case of women,” seems to me to construe the idea of Tzemach of Jehovah too narrowly, and too little in its distinction from “Fruit of the land,” as well as too much with reference to 3:16 sqq.

Therefore, the entire products, both of the spiritual and the corporal life shall be such that the rescued ones of Israel shall be highly honored and glorified thereby. That which has its immediate source of life in Jehovah Himself, which is the fruit of His Spirit (Gal. 5:22) must redound to the honor of those in whom it makes its appearance (comp. Rom. 2:7 sqq.). We read elsewhere (Isa 28:5) that Jehovah Himself “shall be for a crown of glory and for a diadem of beauty unto the residue of His people.” Both amount to the same thing. For where Jehovah is, there He is with His life and with His power; and where He lives and works, there He makes glory. Moreover the fruits of the earth, where the LORD alone becomes the principle of spiritual life, must themselves become glorious and, as it were, the cause of a glory like Paradise. All, in fact, will become new: body and soul, nature and history, heaven and earth.

פדי הארץ (or הָאֲדָמָה) never means anything else than the products of the ground. The expression is found often in the Pentateuch (Gen. 4:3; Lev. 25:19; Num. 13:20, 26), most frequently in Deut. (1:25; 7:13; 26:2, 10; 28:4, 11, 18, &c). Beside these only in Jer. 7:20, and Ps. 105:35. But all this splendor and glory shall exist only for “the escaped of Israel.” This is the conception so frequent in Isa., which he elsewhere designates as “remnant,” “him that remaineth,” “residue,” (,נוֹתָר ,שְּׁאֵרִית ,שׁאָר נִשְׁאָר comp. Isa 4:3; 6:13; 10:20–22; 11:11, 16; 28:5; 37:31 sq.; 46:3), and which expresses that, not all Israel, but only the remnant left after the judging and sifting shall partake of the salvation.

Isa 4:3 says expressly, that the glory of which 5:2 speaks shall depend on inward purity and spotlessness, on that light that is said to be the garment of God (Ps. 104:2). This verse, therefore, contains the more particular definition of 5:2. “The left over” (נִשְׁאָר comp. 37:31) and “the remaining over” (נוֹתָר comp. 7:22, and DELITZSCH, in loc.) in Zion and Jerusalem (vid.2:3) shall be called holy, i.e., not only be so, but be recognized and called such.

This holiness, which becomes God’s house, Ps. 93:5, is, any way, to be construed objectively as well as subjectively. It includes the sacer and the sanctus. But these holy men of God are His elect in reference to whom He has made the counsel of His love documentary by entering their names in the book of life.

“To be written to the living” or “to the life” calls to mind Psalm 69:29, עִם צַדִּיקִים לֹא יִכָּתֵבוּ, “let them not be written with the righteous,” or Jer. 22:30, where it is said: “write this man עֲרִירִי childless.” This book of life is not that in which are written those destined to earthly life (1 Sam. 25:29, Ps. 139:16), but that wherein stand written those appointed to everlasting life. What sort of a book that may be, and how the entry in it comports with free self determination in men we cannot here investigate. This book is first named Exod. 32:32, 33. Later Isa. in this place, and Ps. 69:29; 87:4–6; Dan. 12:1 mention it. In the N. Test, we read of it Luke 10:20; Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27. Some, not without propriety, have reminded, in connection with 10:19; Ezek. 13:9; Exod. 30:12, etc., of the genealogical registers or roll of citizens, in so far as those inscribed for life are at once citizens of the kingdom of God and of the city of God (Gal. 5:26; Heb. 12:22; Rev. 21:2).

When the Lord shall have washed.

Isa 4:4. It seems to me that the contents of Isa 4:4 show decidedly that it is no premis to Isa 4:5, but is to be regarded as specification of the time and conditions in reference to Isa 4:2 and 3. For only the purifying and sifting judgments of God, that cleanse away all filth, bring it about that any holy, divine life still remains in Jerusalem. The filth of the daughter of Zion is not only her moral degradation, but all that appears as fruit of it and means for furthering it; thus the entire apparatus of luxury discoursed of in 3:16 sqq. Though outwardly showy and splendid, regarded from the Prophet’s point of view it was only vile filth. The blood-guiltiness of Jerusalem (comp. 1:15; 9:4; 26:21; 33:15) proceeds from the innocent blood shed by the injustice and tyranny of the powerful (1:15 sqq.). Concerning Zion and Jerusalem, see 2:3. This cleansing shall be brought about by a spiritual force that is analogous to that force of nature that purifies, viz., the wind. Like that rushes over the earth and bears away all impure vapors, so shall God let loose His judgments over Israel, destroy the wicked and drive to repentance those in whom the Spirit of God finds still a point of contact, thus spiritually purify the nation. I do not think, therefore, that רוּחַ here is to be translated “spirit.” The context evidently demands the meaning “wind.” In 30:28, also רוּחַ is the breath of God, as one sees from the connection with the lips and tongue (Isa 4:27). Comp. 41:16, רוּחַ תִּשָׂאֵם “the wind shall carry them away.” MEIER translates our passage “breath of wrath.” In the kindred passage 28:6, however, the meaning “spirit” seems to predominate. Whether בָּעֵר is kindred to that בָּעֵר that means “to burn, to kindle” (see Isa 4:5; 40:16; 44:15; 2 Chr. 4:20; 13:11) is doubtful. Our בער is, like 6:13, used in the sense of “to cast off, cut away, brush off,” in which sense the word often occurs in Deut. in reference to exterminating the scabby sheep out of the holy theocratic congregation (Deut. 13:6; 17:7; 19:19; 26:13 sq., comp. Num. 24:22, &c.) The word therefore involves the notion of a sifting. After the purification is accomplished by judgment and sifting, measures shall be taken against further corruption in that the LORD shall hover with the pillar of smoke and fire over the individual dwellings of Mount Zion and over the whole assembly of the holy nation for their protection.

Isa 4:5וּבָרָא therefore introduces a complementary idea of what precedes. מָכזֹן (again in Isaiah only 18:4) is sedes, habitatio parata, stabilita. It is used almost exclusively of the divine indwelling. For with the exception of Ps. 104:5, where the מְבוֹנִים (foundations) of the earth are named (which any way are a divine work too), מכון stands only for the earthly, (Exod. 15:17, &c) or the heavenly (1 K. 8:39, 43, 49, etc.) dwelling-place of God. One is tempted, therefore, to understand מכון here of the temple as God’s dwelling place. But then the כֹּל would be incomprehensible. Or if this be translated “whole,” then there must be an article. We must, therefore, understand by it all the dwellings that were found on Mount Zion (comp. 2:2, 3, naming of the city Jerusalem a potiori). The whole of these have become holy dwellings of God, too, inasmuch as their inhabitants are themselves scions of God (Isa 4:2).

“Assemblies,” is evidently in contrast with “every dwelling,” and declares that the sign of Jehovah shall hover over both the dwellings of individual families and over the assembled total of the nation. Every single house, as well as the house of Jacob as a whole, shall be God’s holy tabernacle, as formerly the typical Tabernacle was alone. Even before the passage of the Red Sea, the pillar of cloud and fire went before the Israelites (Exod. 13:21 sq.). It stood as a protection between the armies of Israel and Egypt (Exod. 14:19 sq). But when the Tabernacle was completed, the pillar of cloud and fire rested over it (Exod. 40:34 sqq.).

In the Pentateuch the expression עָשָׁן, smoke, is never used for this wonderful phenomenon. It is put in here in such a way that one does not know whether to join it to ענָןcloud, or to גֹגַהּ ז׳shining, etc. According to the accents the former should be done. Moreover it may be urged that smoke is not seen by night. But why then is עָשָׁן placed after יוֹמָם? Some consider the construction a hendiadys: cloud and smoke = smoke cloud; for an ordinary vapor cloud it was not. This may be correct. But from the nature of things smoke belongs to fire. For there is no fire without smoke, nor smoke without fire. Like HENGSTENBERG, therefore, I refer וְעָשָׁן, and smoke to what follows. Precisely as smoke would the cloud at night be most plainly visible, for then the smoke was seen mounting out of the fire and illuminated by it.

For upon all glory, etc.—If the Prophet, as has been shown, regards every single house as God’s holy tabernacle, then he can call it glorious too, like in Exod. 40:34 sq., that which filled the dwelling of the sanctuary is called the glory of Jehovah. Comp. on Isa 4:13. This glory of Jehovah in the pillar of cloud and fire served on the one hand for Israel’s protection—viz., standing between them and the Egyptians,—on the other for a guide in the desert. The sanctified Israel of the last time will not need a guide, for they will no more wander. They are to be firmly founded on the holy mountain. But they will still need protection. For if even the majority of the nations flow to them, shall then at once all enmity in the world against God’s sanctuary be extinguished? Is it not conceivable that both in the world of men and of devils hostile powers may exist, inclined to and capable of doing harm? (Rev. 20:7 sqq.)

Footnotes:

[1]that which sprouts of Jehovah.

[2]Heb. beauty and glory

[3]for splendor and glory.

[4]Heb. For the escaping of Israel.

[5]Or, to life.

[6]wind.

[7]sifting.

[8]A cloud by day, and smoke together.

[9]Or, above.

[10]Heb. a covering.

[11]a booth.