Howl, ye ships of Tarshish . . .—See Note on Isaiah 2:16. The prophet sees, as in vision, the argosies of Tyre speeding on their way homeward across the Mediterranean from Tarshish (Spain), and bids them raise their lamentation over the coming fate of their city. They will hear that their city has been taken, that there is no access to its harbours. At Chittim (Cyprus, or, probably, Citium, the chief Phœnician colony of the island), the tidings which burst upon them were as a revelation, confirming the vague rumours they had heard before.

Verse 2

(2) Inhabitants of the isle . . .—Better, coast. The word was specially appropriate to the narrow seaboard strip of land occupied by the Phœnicians—Zidon, the older city, the “great Zidon” of Joshua 11:8; Joshua 19:28, appearing as the representative of Phœnicia generally. It was her commerce that had filled Tyre and the other daughter cities. The “dumbness” to which the prophet calls the people is that of stupefied terror.

Verse 3

(3) By great waters the seed of Sihor . . .—Sihor (“the dark river”) is as in Jeremiah 2:18, a Hebrew name for the Nile. The corn-trade with Egypt (Ezekiel 27:7, adds the linen-trade) was naturally a chief branch of Tyrian commerce. Practically, indeed, as the Egyptians had no timber to build ships, and, for the most part, hated the sea, their navy consisted of Phœnicians. Tyre practically reaped the harvest that sprang from the inundation of the Nile. For “mart,” read gain. The “great waters” are those of the great sea, i.e., of the Mediterranean.

Verse 4

(4) Be thou ashamed, O Zidon . . .—Zidon is addressed as the mother-city of Tyre. The “strength” (or fortress) of the sea is the rock-island on which the new Tyre was built. She sits as a widow bereaved of her children, with no power to renew the population which once crowded her streets. (Comp. Lamentations 1:1.)

Verse 5

(5) As at the report concerning Egypt . . .—Better, When the report cometh to Egypt . . . The news of the capture of Tyre would cause dismay in Egypt, partly because the export trade of their corn depended upon it, partly because it had served as a kind of outpost against the Assyrians, who, under Sargon (Records of the Past, vii. 34) and Sennacherib (2 Kings 18:21; 2 Kings 19:8), were pressing on against the Ethiopian dynasty then dominant in Egypt.

Verse 6

(6) Pass ye over to Tarshish . . .—The words have the ring of a keen irony. The Tyrians are told to go to Tarshish, the extreme point of their commerce; not, as before, to bring back their wealth, but to seek safety there as exiles. No nearer asylum would give them safety. So, in the siege of Tyre by Alexander the Great, the Tyrians sent their old men, women, and children to Carthage (Diod. Sic. xvii. 41). So Layard (Nineveh, plate 71) represents enemies of the Assyrians taking refuge in ships (Cheyne). The “isle” or “coast” is, as before, Tyre, and. its neighbourhoods.

Verse 7

(7) Is this your joyous city . . .?—Tyre was, as has been said, of later origin than Zidon, but was the oldest of the daughter cities. Josephus (Ant. viii. 3. 1) fixes the date of its foundation at 240 years before Solomon.

Her own feet shall carry her.—The English version (tenable grammatically) points to the wanderings of exile. Another rendering, her feet are wont to carry her . . . is also legitimate, and fits in better with the context, which paints the past glory of Tyre in contrast with her coming calamities. So taken, the words point to her numerous colonies, of which Carthage was the chief.

Verse 8

(8) The crowning city.—The participle is strictly transitive in its force. Tyre was the distributor of crowns to the Phœnician colonies. The Vulg., however, gives “crowned.”

Whose merchants are princes.—It is a fact worth noting in the history of language that the word for “merchants” here, and in Hosea 12:7; Proverbs 31:24, is the same as that for Canaanite. The traffickers of the earth were pre-eminently of that race.

Verse 9

(9) The Lord of hosts hath purposed . . .—This is the prophet’s answer. The kings of Assyria were but instruments in the hand of Jehovah Sabaoth, working out what He had planned.

To stain the pride . . .—The primary meaning of the verb is to pollute or desecrate, possibly in reference to the destruction of the temples of Tyre, such e.g. as that of Melkarth, which was reported to be one of the most ancient in the world.

Verse 10

(10) Pass through thy land as a river . . .—The word for “river” is that used in Isaiah 23:3 with special reference to the Nile. Here the inundation of the Nile gives special force to the comparison. The daughter of Tarshish (i.e., Tarshish itself) is to spread and overflow in independent action. The colonies of Tyre are no longer subject to her, paying tribute or custom duties as she might ordain. There is no “strength,” no “girdle” now to restrain them, no limit such as Tyre had imposed on their commerce or colonisation. It is significant that Cyprus revolted about this time, and that the Phœnician colonies took part in attacking the mother city under Sennacherib (Jos. Ant. ix. 14. 2).

Verse 11

(11) He shook the kingdoms.—The picture of the great convulsion of the time includes more than Tyre and its subject states. Egypt, Ethiopia, Babylon, Syria, Israel, Judah, were all affected, shaken as to their very foundations, by the rapid progress of the restored Assyrian empire under Tiglath-pileser and his successors.

Against the merchant city.—Literally, Canaan (the word “city” being an interpolation), taken here as equivalent to Phœnicia. So in Joshua 5:1, the LXX. translates “Canaanites” by “Phœnicia.”

Verse 12

(12) Thou oppressed virgin.—Strictly speaking, the noun and adjective are incompatible, the latter conveying the sense of “defiled,” or “deflowered.” Till now Tyre had known no defeat. Her fortress was a virgin citadel. Now the barbarian conqueror was to rob her of that virginity.

Pass over to Chittim.—With a keen irony the prophet gives a counsel which he declares will be of no avail. They may flee to Chittim (Cyprus); but the power of the Assyrians would reach them even there. Once and again the inscriptions of the Assyrian kings record how they subdued and took tribute from “Yatnan,” the “island in the sea of the setting sun,” which can be none other than Cyprus (e.g., Sargon in Records of the Past, vii. 26).

Verse 13

(13) Behold, the land of the Chaldeans.—Heb., land of Kasdim. The prophet points to the destruction of one power that had resisted Assyria as an example of what Tyre might expect. The Assyrian inscriptions record the conquests referred to. Sargon relates his victory over the “perverse and rebellious Chaldæans,” who had rebelled under Merôdach-baladan (Records of the Past, vii. 41, 45). Towns were pillaged, 80,570 men carried away captive from a single city. Sennacherib (ibid., p. 59) boasts of having plundered Babylon itself, and all the “strong cities and castles of the land of the Chaldæans”; and again, of having crushed another revolt under Suzab the Babylonian (ibid., i. 47-49). The words that follow on this survey are better rendered: This people is no more: Asshur appointeth it for the desert beasts. They set up their towers, they destroy its palaces. The “towers are those of the Assyrian besiegers attacking Babylon; the palaces, those of the attacked. The words have, however, often been interpreted as pointing to the origin and migration of the Chaldæans, as having had scarcely any national existence till Assyria had brought them into the plains of the Euphrates. The English version seems based upon this interpretation of the passage. It is obvious, however, that such a fragment of ethnological history does not cohere well with the context, and gives a less satisfactory meaning. It is doubtful, too, whether the supposed history itself rests on any adequate evidence.

Verse 14

(14) Howl, ye ships of Tarshish: for your Strength is laid waste.—The prophecy of woe ends as it began in Isaiah 23:1. The “strength” is the fortress of Tyre.

Verse 15

(15) Tyre shall be forgotten seventy years.—If we take the number literally, the seventy years may coincide with those of the captivity of Judah, during which, under the Chaldæan supremacy, Tyre was reduced to a state of comparative insignificance. It seems better, however, with Cheyne, to take it as a symbolic number for a long period of indefinite duration, and so, bringing it into closer connection with the context, to reckon the period from its conquest by the Assyrians.

According to the days of one king.—We look in vain for any ruler of Assyria or Babylon whose reign was of this length, and the words probably mean, as the days fixed by a king—i.e., by a despotic and absolute decree. Possibly, however, the “one king” may stand for one dynasty.

Shall Tyre sing as an harlot.—Literally, there shall be to Tyre as the song of the harlot, possibly referring to some well-known lyric of this type. The commercial city, welcoming foreigners of all nations as her lovers for the sake of gain, is compared to the prostitute who sells herself for money. (Comp. Revelation 17:2.)

Verse 16

(16) Take an harp, go about the city . . .—In a tone half of irony and half of pity, the prophet tells the “harlot that had been forgotten” to return to her old arts of song (the singing women of the East were commonly of this class), and to go about once more with song and lyre, recalling her old lovers (i.e., her old allies) to the memory of their past love.

Verse 17

(17) She shall turn to her hire.—The words indicate, in the strong imagery of Isaiah 23:15, the revival of the commercial prosperity of Tyre under the rule of the Persian kings. To that commerce there was to be no limit. The ships of all nations were once more to crowd her harbours.

Verse 18

(18) Her merchandise and her hire shall be holiness to the Lord.—The words seem to reverse the rule of Deuteronomy 23:18, which, probably not without a reference to practices like those connected with the worship of Mylitta (Herod., i. 99), forbade gifts that were so gained from being offered in the Sanctuary. Here, it seems to be implied, the imagery was not to be carried to what might have seemed its logical conclusion. The harlot city, penitent and converted, might be allowed, strange as it might seem, to bring the gains of her harlotry into the temple of the Lord. Interpreted religiously, the prophet sees the admission of proselytes to the worship of Israel in the future, as he had seen it probably in the days of Hezekiah (Psalms 87:4). Interpreted politically, the words point to a return to the old alliance between Judah and Tyre in the days of David and Solomon (1 Kings 5:1-12), and to the gifts which that alliance involved (Psalms 45:12).

For them that dwell before the Lord . . .—These were probably, in the prophet’s thoughts, the citizens of Jerusalem, who were to find in Tyre their chief resource both for food and raiment. Traces of this commerce after the return of the Jews from the captivity are found in Nehemiah 13:16, “men of Tyre” bringing “fish and all manner of ware” to the gates of Jerusalem. Of the more direct service we find evidence in the fact that Tyrians and Zidonians contributed to the erection of the second Temple, as they had done to that of the first (Ezra 3:7).