The interpretation timeline

Isa 28:15

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

2 Jewish · 1 Catholic

Scholastic c. 1100 – 1500
1105
A.D.
Rashi
1040–1105
“We made a treaty with death that it come not upon us. we have made a limit a boundary that it should not cross. Comp. (Ps. 117:30) “the boundary (מְחוֹז) of their desire,” similarly (I Kings 7:4), “An edge opposite an edge (מֶחֱזָה אֶל מֶחֱזָה). They are all an expression of a boundary and an extremity of a thing, asomajjl in O.F. an overflowing scourge a scourge that travels throughout the land. it shall not come upon us (יְבוֹאֵנוּ), the usual form for a transitive verb with a direct object. It shall not come upon us. we have made lies We have made idolatry. our shelter (מַחְסֵנוּ) our shelter. and in falsehood have we hidden ourselves We have hoped in idols to conceal us.”
1167
A.D.
Ibn Ezra
1089–1167
“We have made a covenant with death. We shall not die now. חזה An agreement. R. Moses Hakkohen says that חזות (ver. 18) signifies a kind of prophecy; but how can he apply this explanation to the phrase ?עשינו חזה I think that חזה means prophet, and explain עשינו חזה to be the same as עשינו ברית חזה We have made a prophet’s covenant, a covenant like that made by divine inspiration. שוט שוטף An overflowing scourge, that is, famine; or better, the scourge of an overflowing stream; שוט נחל שוטף ═שוט שוטף. כי Although. Comp. Ps. 41:5”
1274
A.D.
Thomas Aquinas
1225–1274
“One in which they trusted, namely, a covenant with idols; hence he places the covenant: we have entered into a league with death, that is, with the devil: will he make a covenant with you, and will you take him to be a servant for ever? (Job 40:23); and the fruit of the covenant: the overflowing scourge, that is, persecution; we have placed our hope in lies, that is, in idols, because you prophets tell lies: they are not in the labor of men: neither shall they be scourged like other men (Ps 72[73]:5).”
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.