Եսայի / Isaiah - 13 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Господь собирает войска для исполнения Его приговора над землей. 6-13. День Господень. 14-18. Взятие Вавилона мидянами. 19-22. Запустение Вавилона.

Предварительное замечание. С 13-й гл. и по 23-ю у Исаии идут речи, возвещающие будущую судьбу некоторых, известных в то время евреям, иноплеменных народов (исключая гл. 22-ю, посвященную изображению судьбы Иерусалима). В этих пророческих речах главным образом изображаются те бедствия, какие, волею Всевышнего, разразятся над враждебными избранному народу государствами. Но по местам пророк раскрывает и то радостное будущее, какое ожидает язычников после того, как они испытают на себе праведный суд Божий. Спрашивают: для чего пророк, живший в Иудее, столь внимательно изображал будущую судьбу тех народов, которые, по дальности, не могли и знать о его пророчествах? Ответом на это могут служить следующие соображения:

а) те иноплеменные народы, которых будущую судьбу изображает Исаия, стояли в тех или иных отношениях к народу еврейскому и то, что совершалось важного в Иудейском государстве, должно было доходить и до их слуха. Между тем речи вдохновенных пророков представляли собою явление поразительное и для язычников, которые не могли вовсе не признавать значения за посылавшим этих пророков Господом. Следовательно, и речи о судьбе языческих государств, произнесенные таким великим пророком, как Исаия, могли доходить до слуха язычников и внушать им более скромные понятия о своих силах и значении в мире;

б) самим иудеям чрезвычайно важно было знать судьбу, какая ожидала языческие государства, потому что на эти государства евреи смотрели или как на врагов своих, или же как на друзей. Пророк Исаия и показывает в своих речах о судьбе языческих народов, что их власть и сила - недолговечны и что евреям, с одной стороны, не следует очень горевать при мысли о том, что эти народы подчинят себе Израиля и что, с другой стороны, Израилю нет надобности искать опоры у этих ненадежных государств.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hitherto the prophecies of this book related only to Judah and Israel, and Jerusalem especially; but now the prophet begins to look abroad, and to read the doom of divers of the neighbouring states and kingdoms: for he that is King of saints is also King of nations, and rules in the affairs of the children of men as well as in those of his own children. But the nations to whom these prophecies do relate were all such as the people of God were in some way or other conversant and concerned with, such as had been kind or unkind to Israel, and accordingly God would deal with them, either in favour or in wrath; for the Lord's portion is his people, and to them he has an eye in all the dispensations of his providence concerning those about them, Deut. xxxii. 8, 9. The threatenings we find here against Babylon, Moab, Damascus, Egypt, Tyre, &c., were intended for comfort to those in Israel that feared God, but were terrified and oppressed by those potent neighbours, and for alarm to those among them that were wicked. If God would thus severely reckon with those for their sins that knew him not, and made no profession of his name, how severe would he be with those that were called by his name and yet lived in rebellion against him! And perhaps the directing of particular prophecies to the neighbouring nations might invite some of those nations to the reading of the Jews' Bible, and so they might be brought to their religion. This chapter, and that which follows, contain what God had to say to Babylon and Babylon's king, who were at present little known to Israel, but would in process of time become a greater enemy to them than any other had been, for which God would at last reckon with them. In this chapter we have, I. A general rendezvous of the forces that were to be employed against Babylon, ver. 1-5. II. The dreadfully bloody work that those forces should make in Babylon, ver. 6-18. III. The utter ruin and desolation of Babylon, which this should end in, ver. 19-22.
Adam Clarke: Commentary on the Bible - 1831
God mustereth the armies of his wrath against the inhabitants of Babylon, Isa 13:1-6. The dreadful consequences of this visitation, and the terror and dismay of those who are the objects of it, Isa 13:7-16. The horrid cruelties that shall be indicted upon the Babylonians by the Medes, Isa 13:17, Isa 13:18. Total and irrecoverable desolation of Babylon, Isa 13:19-22.
This and the following chapter, - striking off the five last verses of the latter, which belong to a quite different subject, - contain one entire prophecy, foretelling the destruction of Babylon by the Medes and Persians; delivered probably in the reign of Ahaz, (see Vitrinya, 1:380), about two hundred years before its accomplishment. The captivity itself of the Jews at Babylon, which the prophet does not expressly foretell, but supposes, in the spirit of prophecy, as what was actually to be effected, did not fully take place till about one hundred and thirty years after the delivery of this prophecy: and the Medes, who are expressly mentioned Isa 13:17, as the principal agents in the overthrow of the Babylonian monarchy, by which the Jews were released from that captivity, were at this time an inconsiderable people; having been in a state of anarchy ever since the fall of the great Assyrian empire, of which they had made a part, under Sardanapalus; and did not become a kingdom under Deioces till about the seventeenth of Hezekiah.
The former part of this prophecy is one of the most beautiful examples that can be given of elegance of composition, variety of imagery, and sublimity of sentiment and diction, in the prophetic style; and the latter part consists of an ode of supreme and singular excellence.
The prophecy opens with the command of God to gather together the forces which he had destined to this service, Isa 13:2, Isa 13:3. Upon which the prophet immediately hears the tumultuous noise of the different nations crowding together to his standard; he sees them advancing, prepared to execute the Divine wrath, Isa 13:4, Isa 13:5. He proceeds to describe the dreadful consequences of this visitation, the consternation which will seize those who are the objects of it; and, transferring unawares the speech from himself to God, Isa 13:11, sets forth, under a variety of the most striking images, the dreadful destruction of the inhabitants of Babylon which will follow, Isa 13:11-16, and the everlasting desolation to which that great city is doomed, Isa 13:17-22.
The deliverance of Judah from captivity, the immediate consequence of this great revolution, is then set forth, without being much enlarged upon, or greatly amplified, Isa 14:1, Isa 14:2. This introduces, with the greatest ease and the utmost propriety, the triumphant song on that subject, verses 4-28. The beauties of which, the various images, scenes, persons introduced, and the elegant transitions from one to another, I shall here endeavor to point out in their order, leaving a few remarks upon particular passages of these two chapters to be given after these general observations on the whole.
A chorus of Jews is introduced, expressing their surprise and astonishment at the sudden downfall of Babylon; and the great reverse of fortune that had befallen the tyrant, who, like his predecessors, had oppressed his own and harassed the neighboring kingdoms. These oppressed kingdoms, or their rulers, are represented under the image of the fir trees and the cedars of Libanus, frequently used to express any thing in the political or religious world that is super-eminently great and majestic: the whole earth shouteth for joy; the cedars of Libanus utter a severe taunt over the fallen tyrant, and boast their security now he is no more.
The scene is immediately changed, and a new set of persons is introduced. The regions of the dead are laid open, and Hades is represented as rousing up the shades of the departed monarchs: they rise from their thrones to meet the king of Babylon at his coming; and insult him on his being reduced to the same low estate of impotence and dissolution with themselves. This is one of the boldest prosopopoeias that ever was attempted in poetry; and is executed with astonishing brevity and perspicuity, and with that peculiar force which in a great subject naturally results from both. The image of the state of the dead, or the infernum poeticum of the Hebrews, is taken from their custom of burying, those at least of the higher rank, in large sepulchral vaults hewn in the rock. Of this kind of sepulchres there are remains at Jerusalem now extant; and some that are said to be the sepulchres of the kings of Judah. See Maundrell, p. 76. You are to form to yourself an idea of an immense subterranean vault, a vast gloomy cavern, all round the sides of which there are cells to receive the dead bodies; here the deceased monarchs lie in a distinguished sort of state, suitable to their former rank, each on his own couch, with his arms beside him, his sword at his head, and the bodies of his chiefs and companions round about him. See Eze 32:27. On which place Sir John Chardin's MS. note is as follows: "En Mingrelie ils dorment tous leurs epees sous leurs tetes, et leurs autres armes a leur cote; et on les enterre de mesme, leurs armes poseess de cette facon." In Mingrelia they always sleep with their swords under their heads, and their other arms by their sides; and they bury their dead with their arms placed in the same manner. These illustrious shades rise at once from their couches, as from their thrones; and advance to the entrance of the cavern to meet the king of Babylon, and to receive him with insults on his fall.
The Jews now resume the speech; they address the king of Babylon as the morning-star fallen from heaven, as the first in splendor and dignity in the political world, fallen from his high state; they introduce him as uttering the most extravagant vaunts of his power and ambitious designs in his former glory. These are strongly contrasted in the close with his present low and abject condition.
Immediately follows a different scene, and a most happy image, to diversify the same subject, to give it a new turn, and an additional force. Certain persons are introduced who light upon the corpse of the king of Babylon, cast out and lying naked on the bare ground, among the common slain, just after the taking of the city; covered with wounds, and so disfigured, that it is some time before they know him. They accost him with the severest taunts; and bitterly reproach him with his destructive ambition, and his cruel usage of the conquered; which have deservedly brought him this ignominious treatment, so different from that which those of his rank usually meet with, and which shall cover his posterity with disgrace.
To complete the whole, God is introduced, declaring the fate of Babylon, the utter extirpation of the royal family, and the total desolation of the city; the deliverance of his people, and the destruction of their enemies; confirming the irreversible decree by the awful sanction of his oath.
I believe it may with truth be affirmed, that there is no poem of its kind extant in any language, in which the subject is so well laid out, and 60 happily conducted, with such a richness of invention, with such variety of images, persons, and distinct actions, with such rapidity and ease of transition, in so small a compass, as in this ode of Isaiah. For beauty of disposition, strength of colouring, greatness of sentiment, brevity, perspicuity, and force of expression, it stands, among all the monuments of antiquity, unrivalled. - L.
Albert Barnes: Notes on the Bible - 1834
13:0: Analysis of Isaiah 13; 14:1-27
The thirteenth chapter of Isaiah commences a new prophecy, and, according to the division of Vitringa, a new hook or part of his prophecies. The first book, according to him, extending from isa 1 to the close of Isa 12:1-6, is occupied with a series of prophecies respecting the Jews. The second portion, from isa 13 to Isa 35:1-10 inclusive, consists of a number of separate predictions respecting other nations, with which the Jews were in various ways more or less connected. See Introduction.
The thirteenth and the fourteenth chapters, with the exception of the last five verses of isa 14, contain one entire prophecy foretelling the destruction of Babylon. The main design is to predict the destruction of that city: but it is also connected with a design to furnish consolation to the Jews. They were to be carried captive there; and the purpose of the prophet was to assure them that the city to which they should yet be borne as exiles would be completely destroyed.
It is not easy to ascertain with certainty the precise time when this prophecy was delivered, nor is it very material. It is certain that it was delivered either during the reigns of Uzziah, Jotham, Ahaz, or Hezekiah Isa 1:1, the reign of the last of whom closed 710 years before the Christian era; and, since the Jews were carried captive to Babylon 586 years before that era, the prophecy must have been delivered 124 years before that event; and, as Babylon was taken by Cyrus 536 years before Christ, it must have been delivered at least 174 years before its accomplishment. Theodoret supposed that this prophecy was published during the latter part of the reign of Hezekiah. Cocceius and Lightfoot supposed that it was delivered about the same period as the former, and this also is the opinion of Vitringa. All that is of importance, is, that if it was a true prophecy of Isaiah, as there is the fullest demonstration, it must have been delivered at least 170 years before the event which it foretells was accomplished. The material points to settle in regard to the prophecies are:
(1) whether they were delivered before the event;
(2) whether the things predicted could have been foreseen by human sagacity;
(3) whether the prediction is so clear, and particular, as to correspond with the event, or not to be mere vague conjecture; and
(4) whether there is such an occurrence of events as to constitute in fact a fulfillment of the prophecy.
If these things meet, there is the fullest evidence that the prediction was from God.
At the time when this prophecy was delivered, the Jews were in the secure possession of their own capital and country. They were harassed, indeed, by surrounding nations, but they were still free. They had no controversy with Babylon; nor had they reason to apprehend danger from that distant people. Their being borne to that land, was itself, in the time of Isaiah, a distaut event, and one that then was not likely to occur. It is remarkable that Isaiah does not distinctly "foretell" that event here, but throws himself to a period of time "beyond" that, when they "would be" in captivity, and predicts their deliverance. His prophecy "supposes" that event to have occurred. It is a vision passing before his mind "after" that event had taken place; when they would be in Babylon; and when they would be sighing for deliverance Isa 14:1-2. The prophet, therefore, may be conceived in this vision as taking his "stand" beyond an event which had not yet occurred - the captivity of the Jews and their removal to Babylon - and predicting "another" event still more future, which would result in their deliverance - the complete overthrow of the city, and the consequent deliverance of the Jewish people. We are to conceive him standing, as it were, amidst the captive Jews, and directing his eye onward to the complete recovery of the nation by the destruction of Babylon itself. Isa 14:1-2. See Introduction, Section 7, III. (4.)
This prophecy of the destruction of Babylon was delivered, we have seen, at least 174 years before the event occurred. At the time when it was delivered, nothing was more improbable than the ruin of that city as described by Isaiah Isa 13:19-22. It was one of the largest, most flourishing, and perhaps the most strongly fortified city of the world. The prediction that it should be like 'Sodom and Gomorrah;' that it should 'never be inhabited;' that the wild beast of the desert should lie there; and that dragons should be in their pleasant palaces, was wholly improbable; and could have been foreseen only by God. There were no natural causes that were leading to this which man could perceive, or of which a stranger and a foreigner, like Isaiah, could have any knowledge. This will appear evident by a brief description of the condition of this celebrated city. babylon (derived from babel, and probably built on the same spot as the tower of Babel) was the capital of Babylonia, or Chaldea, and was probably built by Nimrod; but it was a long period before it obtained its subsequent size and splendor.
It was enlarged by Belus, and so greatly beautified and improved by Semiramis, that she might be called not improperly the foundress of it. It was subsequently greatly increased and embellished by Nebuchadnezzar. It stood in the midst of a large plain, and on a very deep and fertile soil. It was on both sides of the river Euphrates, and of course was divided by that river into two parts. The two parts were connected by a bridge near the center of the city; and there is also said to have been a tunnel, or subterranean passage, made from the palace on the east of the river to the palace on the west, made under the river. The old city was on the east, and the new city, built by Nebuchadnezzar, was on the west. Both these divisions were enclosed by one wall, and the whole formed a complete square, which Herodotus, who visited it, and who is the most ancient author who has written on it, says, was 480 furlongs in compass, or 120 furlongs on each side: that is, it was fifteen miles on each side, or sixty miles in compass.
Public belief has been greatly staggered by the accounts which are thus given of the size of Babylon. But the account of the extent of the walls given, by ancient authors, is nearly uniform. Thus Herodotus says it was 480 stadia, or furlongs, in circumference. Pliny and Solinus make it the same. Strabo says it was 385 stadia in circumference; Diodorus, 360; Clitarchus, who accompanied Alexander, says it was 365, and Curtius says it was 368. According to the lowest of these estimates, it could not have been less than twelve miles square, or forty-eight miles in circumference; and was at least eight times as large in extent as London and its appendages; and somewhat larger than the entire district of Columbia. - (Calmet, and "Edin. Ency.") It is not to be inferred, however, that all this vast space was compactly built. It was enclosed with a wall; but a considerable portion of it might have been occupied with the public squares, with palaces, and with hanging gardens, or, possibly, might have been unoccupied.
The walls of Babylon are said by Herodotus to have been eighty-seven feet thick, and 350 high. They were built of brick, or clay dried in the sun, and not burned; and were cemented by a kind of glutinous earth, or bitumen, with which the adjacent region abounded. The whole city was surrounded by an immense ditch, from which this clay had been taken to make the walls of the city, and which, being always filled with water, contributed materially to its defense. There were 100 gates to the city, twenty-five on each side. These gates were ofsolid brass. Between every two of them there were three towers, raised ten feet above the walls. From the gates there were streets, each 151 feet in width, which ran through the city, so that there were fifty streets in all, cutting each other at right angles, and forming 676 squares in the city. A bridge sixty feet in width crossed the Euphrates in the center of the city, and at the extremities of the bridge were two palaces, the old palace on the east, and the new palace on the west.
The temple of Belus, which occupied almost a square, was near the old palace on the east. Babylon was celebrated for its hanging gardens, built on arches, near 400 feet square, and which were elevated one above another, by terraces, until they reached the height of the walls of the city. On the highest terrace was an aqueduct for watering the gardens, supplied with water by a pump, or probably by the "Persian wheel," by which the water of the Euphrates was raised to this extraordinary height. In order to pRev_ent the danger of being overflown by the rise in the Euphrates, two canals were cut from the river at a considerable distance above the town, by which the superabundant waters were carried into the Tigris. It is to be borne in mind, however, in order to a just view of this prophecy, that Babylon did not attain its highest splendor and magnificence until "after" the time of Isaiah. It was under Nebuchadnezzar, who ascended the throne of Babylon about 100 years after Isaiah died, that it rose to its highest degree of splendor and power. When Isaiah lived, though it was a city of great wealth and power, and distinguished for great commercial advantages, yet it was then dependent on Assyria. It did not become the capital of the vast kingdom of Chaldea until 680 years before Christ, according to the chronology of Hales, when Assaradon became master of Babylon, and reunited the empires of Assyria and Chaldea.
Babylon was the natural seat of empire in the East, and was early distinguished for its commercial advantages. A simple glance at the map of Asia will convince anyone that somewhere in the vicinity of Babylon is the natural seat of power in the East, and that few places on the globe are more eligibly situated for a vast trade, as it was conducted before the discovery of the Cape of Good Hope. The commerce from the rich regions of Asia naturally passed through Babylon on its way to Europe, and to Western Asia. It was the center of a vast fertile region, the productions of which were conveyed to Babylon, and from which they would naturally be borne down on the Euphrates to the ocean; see the note at Isa 43:14. The first empire of which the earliest historians furnish any trace, was in the land of Shinar, the land of the Chaldeans Gen 10:8-10; Gen 11:1-9. Syria, Arabia, Tyre with all her wealth, and distant Egypt, were subject and tributary to it.
The natural advantages of that region for a vast capital, are shown by the fact, that amidst all changes and Rev_olutions, empire has been disposed to fix her permanent seat somewhere on the banks of the Tigris or the Euphrates. Thus, Nineveh, the capital of Assyria, was long a mighty and magnificent commercial city, as well as the proud capital of a vast empire. Thus, when Babylon fell, Seleucia rose on the banks of the Tigris, as if prosperity and power were unwilling to leave the fertile plains watered by those rivers. Thus, near Seleucia, arose Ctesiphon, the winter residence of the Parthian monarchs. And thus, under the sway of the Arabians, long after Nineveh, and Babylon, and Seleucia had fallen, Bagdad and Ormus rivaled Babylon and Seleucia, and 'became, like them, the resort of the merchant, and the home of the learned.' 'At this time Bagdad and Bussora are faded tokens of the splendor of these which have faded and fallen.' The fact that there was in that vicinity such a succession of celebrated cities, demonstrates that there were there some important commercial advantages.
Among those advantages respecting Babylon, was the fact that it was the center of a vast fertile region; that it naturally received the productions of Armenia on the north; and that its midway position rendered it the natural thoroughfare for the caravan trade between Eastern and Western Asia. Accordingly, Babylon was early distinguished for its commerce and manufactures. Babylonian garments, of uncommon value, had made their way to Palestine as early as the times of Joshua Jos 7:21. Tapestries embroidered with figures of griffons, and other monsters of Eastern imagination, were articles of export. Carpets were made there of the finest material and workmanship, and formed an article of extensive exportation. They were in high repute in the time of Cyrus, whose tomb at Pasargada was adorned with them. - (Arrian, "Exped. Alex.," vi. 29.) Babylonian robes were also highly esteemed for the fineness of their texture and the brilliancy of their purple, and were used by the royal family of Persia. The commerce of that city and of Babylonia consisted in the traffic in emeralds and other precious stones; silver and gold; carpets, tapestries, and other manufactured cloths; cotton and pearls; cinnamon and other spicery, obtained from the East; and, in general, of whatever articles were produced in the eastern parts of Asia, which were naturally brought to Babylon on the way to Western Asia and to Europe. For a learned and interesting article on the commerce of Babylon, see "Bib. Rep." vol. vii. pp. 364-390.
Thus, by the fertility of the soil; by its size and strength; by its strong and lofty walls; by its commercial advantages; and by everything that could contribute to the defense of an ancient city, Babylon seemed to be safe; and if there was any ancient city that appeared to bid defiance to the attacks of enemies, or to the ravages of time, it was Babylon. Yet Isaiah said that it should be destroyed; and in the course of our exposition we shall be greatly struck, not only with the certain fulfillment of the prediction, but with the wonderful accuracy and minuteness of the entire prophetic statement.
The vision opens Isa 13:2-3, with the command of God to assemble his forces to go forth, and accomplish his work in regard to the city. By a beautiful poetic image, the prophet represents himself as "immediately," on the issuing of this command, listening to the tumult and noise caused by those who were assembling for war; by the gathering together of nations; by their assembling from a far country to destroy the whole land Isa 13:4-5. He then proceeds to depict the consternation that would follow; the alarm of the people; and their distress, when the day of the Lord should come Isa 13:6-10. Then, changing the mode of address from himself to God, he sets forth, in a variety of the most distressing and appalling images, the destruction that would come upon the inhabitants of Babylon - the humbling of their pride Isa 13:11; the almost entire destruction of the people Isa 13:12; the flight of the inhabitants Isa 13:13-14; the murder of those who should flee; and the destruction of their wives and children Isa 13:15-16. He then specifies Isa 13:17 the instruments by which this should be done, and closes the chapter Isa 13:19-22 with a minute and most particular account of the complete and final overthrow of the city; of its entire and everlasting desolation. The subsequent chapter which is a continuation of this prophecy, is occupied with an account of the deliverance of the Jews from their captivity, and with a further description of the humbling of that proud city and of its monarch. See an analysis of it at the commencement of the chapter.
The thirteenth chapter 'is one of the most beautiful examples that can be given of elegance of composition, variety of imagery, and sublimity of sentiment and diction in the prophetic style.' - (Lowth.) It may be added, that it is one of the clearest predictions of a future event that can anywhere be found; and that the exact and minute fulfillment of it furnishes the highest possible evidence that Isaiah 'spake as he was moved by the Holy Spirit.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 13:1, God musters the armies of his wrath; Isa 13:6, He threatens to destroy Babylon by the Medes; Isa 13:19, The desolation of Babylon.
Carl Friedrich Keil and Franz Delitzsch

Collection of Oracles Concerning the Heathen - Isaiah 13-23 part iii
Oracle Concerning the Chaldeans, the Heirs of the assyrians - Isaiah 13:1-14:27
Just as in Jeremiah (chapters 46-51) and Ezekiel (chapters 25-32), so also in Isaiah, the oracles concerning the heathen are all placed together. In this respect the arrangement of the three great books of prophecy is perfectly homogeneous. In Jeremiah these oracles, apart from the prelude in chapter 25, form the concluding portion of the book. In Ezekiel they fill up that space of time, when Jerusalem at home was lying at her last gasp and the prophet was sitting speechless by the Chaboras. And here, in Isaiah, the compensate us for the interruption which the oral labours of the prophet appears to have sustained in the closing years of the reign of Ahaz. Moreover, this was their most suitable position, at the end of the cycle of Messianic prophecies in chapters 7-12; for the great consolatory thought of the prophecy of Immanuel, that all kingdoms are to become the kingdoms of God and His Christ, is here expanded. And as the prophecy of Immanuel was delivered on the threshold of the times of the great empires, so as to cover the whole of that period with its consolation, the oracles concerning the heathen nations and kingdoms are inseparably connected with that prophecy, which forms the ground and end, the unity and substance, of them all.
John Gill
INTRODUCTION TO ISAIAH 13
This chapter contains a prophecy of the destruction of Babylon, literally understood as a type and exemplar of the destruction of the mystical Babylon, so often spoken of in the book of the Revelation: an account is given of the persons that should be the instruments of it, and of the desolation they should make; which would issue in the utter ruin of that once famous city. The title of the prophecy, and the person that had it, and brought it, are expressed, Is 13:1 orders are given to the Medes and Persians to prepare for war, Is 13:2 and are described as the Lord's sanctified ones, his mighty ones, and who rejoiced in his highness, Is 13:3 by the multitude of them, by the length of the way they came, and the end of their coming, by divine direction, and as the instruments of God's wrath, to destroy the land of the Chaldeans, Is 13:4 wherefore the inhabitants of it are called to howling, because that destruction from the Lord was at hand, Is 13:6 the effects of which were fainting, fear, consternation, pain, and sorrow, without the least relief and comfort, Is 13:7 the causes of which were their sin and iniquity, particularly their arrogance, pride, and haughtiness, Is 13:11 which destruction is further described by the fewness of men that should be left in the land, Is 13:12 by the strange revolution made in it, and the confusion it should be in, Is 13:13 by the fear and flight of men, both of their own and other nations, that should be among them, Is 13:14 by the slaughter of men and children, the plunder of their houses, and the ravishing of their wives, Is 13:15 the persons that should be employed as instruments are mentioned by name, and represented as not to be bribed with gold and silver; and as merciless and uncompassionate, that should spare neither young men nor children, Is 13:17 and the chapter is concluded with a particular account of the destruction of Babylon; which is aggravated, by observing its former glory; by comparing its ruin to the overthrow of Sodom and Gomorrah; by its being no more to be inhabited by men within, nor to have Arabian shepherds pitching their tents without it; and by being the habitation of wild beasts, satyrs, dragons, and doleful creatures, Is 13:19.
13:113:1: Տեսիլ Բաբելացւոց. Զոր ետես Եսայի որդի Ամովսայ։
1 Ամոսի որդի Եսայու տեսիլքը բաբելացիների մասին
13 Բաբելոնին համար տրուած պատգամը, որ Ամովսին որդիին Եսայիին յայտնուեցաւ։
Տեսիլ Բաբելացւոց, զոր ետես Եսայի որդի Ամովսայ:

13:1: Տեսիլ Բաբելացւոց. Զոր ետես Եսայի որդի Ամովսայ։
1 Ամոսի որդի Եսայու տեսիլքը բաբելացիների մասին
13 Բաբելոնին համար տրուած պատգամը, որ Ամովսին որդիին Եսայիին յայտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:113:1 Пророчество о Вавилоне, которое изрек Исаия, сын Амосов.
13:1 ὅρασις ορασις appearance; vision ἣν ος who; what εἶδεν οραω view; see Ησαιας ησαιας Hēsaΐas; Iseas υἱὸς υιος son Αμως αμως Amōs; Amos κατὰ κατα down; by Βαβυλῶνος βαβυλων Babylōn; Vavilon
13:1 מַשָּׂ֖א maśśˌā מַשָּׂא utterance בָּבֶ֑ל bāvˈel בָּבֶל Babel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָזָ֔ה ḥāzˈā חזה see יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah בֶּן־ ben- בֵּן son אָמֹֽוץ׃ ʔāmˈôṣ אָמֹוץ Amoz
13:1. onus Babylonis quod vidit Isaias filius AmosThe burden of Babylon which Isaias the son of Amos saw.
1. The burden of Babylon, which Isaiah the son of Amoz did see.
13:1. The burden of Babylon which Isaiah, the son of Amoz, saw.
13:1. The burden of Babylon, which Isaiah the son of Amoz did see.
[212] The burden of Babylon, which Isaiah the son of Amoz did see:

13:1 Пророчество о Вавилоне, которое изрек Исаия, сын Амосов.
13:1
ὅρασις ορασις appearance; vision
ἣν ος who; what
εἶδεν οραω view; see
Ησαιας ησαιας Hēsaΐas; Iseas
υἱὸς υιος son
Αμως αμως Amōs; Amos
κατὰ κατα down; by
Βαβυλῶνος βαβυλων Babylōn; Vavilon
13:1
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
בָּבֶ֑ל bāvˈel בָּבֶל Babel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָזָ֔ה ḥāzˈā חזה see
יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah
בֶּן־ ben- בֵּן son
אָמֹֽוץ׃ ʔāmˈôṣ אָמֹוץ Amoz
13:1. onus Babylonis quod vidit Isaias filius Amos
The burden of Babylon which Isaias the son of Amos saw.
13:1. The burden of Babylon which Isaiah, the son of Amoz, saw.
13:1. The burden of Babylon, which Isaiah the son of Amoz did see.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Пророк, то говоря от своего лица, то изображая говорящим Самого Господа, описывает собрание армий, идущих из отдаленных стран, чтобы, в исполнение воли Вышнего, поразить Вавилон.

Пророчество - по-евр. massa (от глаг. nassa = носить) имеет значение: вознесенный, возвышенный (голос) или торжественная речь. Но здесь и в других пророчествах на иноземные народы это слово употреблено в значении: "судебный приговор, бремя" (ср. Иер 23:33).

Которое изрек Исаия. Эти слова указывают на то, что здесь начинается новый отдел книги, совершенно самостоятельный.

Изрек по-евр.: chazah = видел (ср. 1:1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of Babylon, which Isaiah the son of Amoz did see. 2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles. 3 I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness. 4 The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle. 5 They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.
The general title of this book was, The vision of Isaiah the son of Amoz, ch. i. 1. Here we have that which Isaiah saw, which was represented to his mind as clearly and fully as if he had seen it with his bodily eyes; but the particular inscription of this sermon is the burden of Babylon. 1. It is a burden, a lesson they were to learn (so some understand it), but they would be loth to learn it, and it would be a burden to their memories, or a load which should lie heavily upon them and under which they should sink. Those that will not make the word of God their rest (ch. xxviii. 12; Jer. vi. 16) shall find it made a burden to them. 2. It is the burden of Babylon or Babel, which at this time was a dependent upon the Assyrian monarchy (the metropolis of which was Nineveh), but soon after revolted from it and became a monarchy of itself, and a very potent one, in Nebuchadnezzar. This prophet afterwards foretold the captivity of the Jews in Babylon, ch. xxxix. 6. Here he foretels the reprisals God would make upon Babylon for the wrongs done to his people. In these verses a summons is given to those powerful and warlike nations whom God would make us of as the instruments of his wrath for the destruction of Babylon: he afterwards names them (v. 17) the Medes, who, in conjunction with the Persians, under the command of Darius and Cyrus, were the ruin of the Babylonian monarchy.
I. The place doomed to destruction is Babylon; it is here called the gates of the nobles (v. 2), because of the abundance of noblemen's houses that were in it, stately ones and richly furnished, which would invite the enemy to come, in hopes of a rich booty. The gates of nobles were strong and well guarded, and yet they would be no fence against those who came with commission to execute God's judgments. Before his power and wrath palaces are no more than cottages. Nor is it only the gates of the nobles, but the whole land, that is doomed to destruction (v. 5); for, though the nobles were the leaders in persecuting and oppressing God's people, yet the whole land concurred with them in it.
II. The persons brought together to lay Babylon waste are here called, 1. God's sanctified ones (v. 3), designed for this service and set apart to it by the purpose and providence of God, disengaged from other projects, that they might wholly apply themselves to this, such as were qualified for that to which they were called, for what work God employs men in he does in some measure fit them for. It intimates likewise that in God's intention, though not in theirs, it was a holy war; they designed only the enlargement of their own empire, but God designed the release of his people and a type of the destruction of the New-Testament Babylon. Cyrus, the person principally concerned, was justly called a sanctified one, for he was God's anointed (ch. xlv. 1) and a figure of him that was to come. It is a pity but all soldiers, especially those that fight the Lord's battles, should be in the strictest sense sanctified ones; and it is a wonder that those dare be profane ones who carry their lives in their hands. 2. They are called God's mighty ones, because they had their might from God and were now to use it for him. It is said of Cyrus that in this expedition God held his right hand, ch. xlv. 1. God's sanctified ones are his mighty ones. Those whom God calls he qualifies; and those whom he makes holy he makes strong in spirit. 3. They are said to rejoice in his highness, that is, to serve his glory and the purposes of it with great alacrity. Though Cyrus did not know God, nor actually design his honour in what he did, yet God used him as his servant (ch. xlv. 4, I have surnamed thee as my servant, though thou hast not known me), and he rejoiced in those successes by which God exalted his own name. 4. They are very numerous, a multitude, a great people, kingdoms of nations (v. 4), not rude and barbarous, but modelled and regular troops, such as are furnished out by well-ordered kingdoms. The great God has hosts at his command. 5. They are far-fetched: They come from a far country, from the end of heaven. The vast country of Assyria lay between Babylon and Persia. God can make those a scourge and ruin to his enemies that lie most remote from them and therefore are least dreaded.
III. The summons given them is effectual, their obedience ready, and they make a very formidable appearance: A banner is lifted up upon the high mountain, v. 2. God's standard is set up, a flag of defiance hung out against Babylon. It is erected on high, where all may see it; whoever will may come and enlist themselves under it, and they shall be taken immediately into God's pay. Those that beat up for volunteers must exalt the voice in making proclamation, to encourage soldiers to come in; they must shake the hand, to beckon those at a distance and to animate those that have enlisted themselves. And they shall not do this in vain; God has commanded and called those whom he designs to make use of (v. 3) and power goes along with his calls and commands, which cannot be resisted. He that makes men able to serve him can, when he pleases, make them willing too. It is the Lord of hosts that musters the host of the battle, v. 4. He raises them, brings them together, puts them in order, reviews them, has an exact account of them in his muster-roll, sees that they be all in their respective posts, and gives them their necessary orders. Note, All the hosts of war are under the command of the Lord of hosts; and that which makes them truly formidable is that, when they come against Babylon, the Lord comes, and brings them with him as the weapons of his indignation, v. 5. Note, Great princes and armies are but tools in God's hand, weapons that he is pleased to make use of in doing his work, and it is his wrath that arms them and gives them success.
Adam Clarke: Commentary on the Bible - 1831
13:1: The burden of Babylon - The prophecy that foretells its destruction by the Medes and Persians: see the preceding observations.
Albert Barnes: Notes on the Bible - 1834
13:1: The burden of Babylon - Or, the burden "respecting," or "concerning" Babylon. This prophecy is introduced in a different manner from those which have preceded. The terms which Isaiah employed in the commencement of his pRev_ious prophecies, were vision (see the note at Isa 1:1), or word Isa 2:1. There has been considerable diversity of opinion in regard to the meaning of the word 'burden,' which is here employed. The Vulgate renders it, Onus - 'Burden,' in the sense of load. The Septuagint Ὅρασις Horasis - 'Vision.' The Chaldee, 'The burden of the cup of malediction which draws near to Babylon.' The Hebrew word משׂא mas's'â', from נשׂא nâ s'â', to lift, to raise up, to bear, to bear away, to suffer, to endure"), means properly that which is borne; that which is heavy; that which becomes a burden; and it is also applied to a gift or present, as that which is borne to a man Ch2 17:11.
It is also applied to a proverb or maxim, probably from the "weight" and "importance" of the sentiment condensed in it Pro 30:1; Pro 31:1. It is applied to an oracle from God Kg2 4:25. It is often translated 'burden' Isa 15:1-9; Isa 19:1; Isa 21:11, Isa 21:13; Isa 22:1; Isa 23:1; Isa 30:6; Isa 46:1; Jer 23:33-34, Jer 23:38; Neh 1:1; Zac 1:1; Zac 12:1; Mal 1:1. By comparing these places, it will be found that the term is applied to those oracles or prophetic declarations which contain sentiments especially weighty and solemn; which are employed chiefly in denouncing wrath and calamity; and which, therefore, are represented as weighing down, or oppressing the mind and heart of the prophet. A similar useage pRev_ails in all languages. We are all familiar with expressions like this. We speak of news or tidings of so melancholy a nature as to weigh down, to sink, or depress our spirits; so heavy that we can scarcely bear up under it, or endure it. And so in this case, the view which the prophet had of the awful judgments of God and of the calamities which were coming upon guilty cities and nations, was so oppressive, that it weighed down the mind and heart as a heavy burden. Others, however, suppose that it means merely a message or prophecy which is taken up, or borne, respecting a place, and that the word indicates nothing in regard to the nature of the message. So Rosenmuller, Gesenius, and Cocceius, understand it. But it seems some the former interpretation is to be preferred. Grotins renders it, 'A mournful prediction respecting Babylon.'
Did see - Saw in a vision; or in a scenical representation. The various events were made to pass before his mind in a vision, and he was permitted to see the armies mustered; the consternation of the people; and the future condition of the proud city. This verse is properly the title to the prophecy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: am 3292, bc 712
burden: Isa 14:28, Isa 15:1, Isa 17:1, Isa 19:1, Isa 21:1, Isa 21:11, Isa 21:13, Isa 22:1, Isa 22:25, Isa 23:1; Jer 23:33-38; Eze 12:10; Nah 1:1; Hab 1:1; Zac 9:1, Zac 12:1; Mal 1:1
of Babylon: isa 14:4-23, Isa 21:1-10, Isa 43:14, Isa 44:1, Isa 44:2, Isa 47:1-15; Jer 25:12-26, Jer 50:1-51:23; Dan. 5:28-6:28; Rev_. 17:1-18:24
which Isaiah: Isa 1:1
Carl Friedrich Keil and Franz Delitzsch
13:1
The heading in Is 13:1, "Oracle concerning Babel, which Isaiah the son of Amoz did see," shows that chapter 13 forms the commencement of another part of the whole book. Massâh (from נסא), efferre, then effari, Ex 20:7) signifies, as we may see from 4Kings 9:25, effatum, the verdict or oracle, more especially the verdict of God, and generally, perhaps always, the judicial sentence of God,
(Note: In Zech 12:1. the promise has, at any rate, a dark side. In Lam 2:14 there is no necessity to think of promises in connection with the mas'oth; and Prov 30:1 and Prov 31:1 cannot help us to determine the prophetic use of the word.)
though without introducing the idea of onus (burden), which is the rendering adopted by the Targum, Syriac, Vulgate, and Luther, notwithstanding the fact that, according to Jer 23:33., it was the scoffers who associated this idea with the word. In a book which could throughout be traced to Isaiah, there could be no necessity for it to be particularly stated, that it was to Isaiah that the oracle was revealed, of which Babel was the object. We may therefore see from this, that the prophecy relating to Babylon was originally complete in itself, and was intended to be issued in that form. But when the whole book was compiled, these headings were retained as signal-posts of the separate portions of which it was composed. Moreover, in the case before us, the retention of the heading may be regarded as a providential arrangement. For if this "oracle of Babel" lay before us in a separate form, and without the name of Isaiah, we should not dare to attribute it to him, for the simple reason that the overthrow of the Chaldean empire is here distinctly announced, and that at a time when the Assyrian empire was still standing. For this reason the majority of critics, from the time of Rosenmller and Justi downwards, have regarded the spuriousness of the prophecy as an established fact. But the evidence which can be adduced in support of the testimony contained in the heading is far too strong for it to be set aside: viz., (1.) the descriptive style as well as the whole stamp of the prophecy, which resembles the undisputed prophecies of Isaiah in a greater variety of points than any passage that can be selected from any other prophet. We will show this briefly, but yet amply, and as far as the nature of an exposition allows, against Knobel and others who maintain the opposite. And (2.) the dependent relation of Zephaniah and Jeremiah - a relation which the generally admitted muse-like character of the former, and the imitative character of the latter, render it impossible to invert. Both prophets show that they are acquainted with this prophecy of Isaiah, as indeed they are with all those prophecies which are set down as spurious. Sthelin, in his work on the Messianic prophecies (Excursus iv), has endeavoured to make out that the derivative passages in question are the original passages; but stat pro ratione voluntas. Now, as the testimony of the heading is sustained by such evidence as this, the one argument adduced on the other side, that the prophecy has no historical footing in the circumstances of Isaiah's times, cannot prove anything at all. No doubt all prophecy rested upon an existing historical basis. But we must not expect to be able to point this out in the case of every single prophecy. In the time of Hezekiah, as Is 39:1-8 clearly shows (compare Mic 4:10), Isaiah had become spiritually certain of this, that the power by which the final judgment would be inflicted upon Judah would not be Asshur, but Babel, i.e., an empire which would have for its centre that Babylon, which was already the second capital of the Assyrian empire and the seat of kings who, though dependent then, were striving hard for independence; in other words, a Chaldean empire. Towards the end of his course Isaiah was full of this prophetic thought; and from it he rose higher and higher to the consoling discovery that Jehovah would avenge His people upon Babel, and redeem them from Babel, just as surely as from Asshur. The fact that so far-reaching an insight was granted to him into the counsels of God, was not merely founded on his own personality, but rested chiefly on the position which he occupied in the midst of the first beginnings of the age of great empires. Consequently, according to the law of the creative intensity of all divinely effected beginnings, he surveyed the whole of this long period as a universal prophet outstripped all his successors down to the time of Daniel, and left to succeeding ages not only such prophecies as those we have already read, which had their basis in the history of his own times and the historical fulfilment of which was not sealed up, but such far distant and sealed prophecies as those which immediately follow. For since Isaiah did not appear in public again after the fifteenth year of Hezekiah, the future, as his book clearly shows, was from that time forth his true home. Just as the apostle says of the New Testament believer, that he must separate himself from the world, and walk in heaven, so the Old Testament prophet separated himself from the present of his own nation, and lived and moved in its future alone.
Geneva 1599
13:1 The (a) burden of Babylon, which Isaiah the son of Amoz saw.
(a) That is, the great calamity which was prophesied to come on Babel, a grievous burden which they were not able to bear. In these twelve chapters following he speaks of the plagues with which God would smite the strange nations (whom they knew) to declare that God chastised the Israelites as his children and these others as his enemies: and also that if God does not spare these who are ignorant, they must not think strange if he punishes them who have knowledge of his Law, and do not keep it.
John Gill
13:1 The burden of Babylon,.... That is, a prophecy concerning Babylon, as the word is rendered, Prov 31:1. The Septuagint and Arabic versions translate it "the vision"; it signifies a taking up (w) a speech against it, and pronouncing a heavy sentence on it, such an one as should sink it into utter destruction; which will be the case of mystical Babylon, when it shall be as a millstone cast into the sea, never to be brought up again, Rev_ 18:21. The Targum is,
"the burden of the cup of cursing to give Babylon to drink:''
after some prophecies concerning the Messiah and his kingdom, and the church's song of praise for salvation by him, others are delivered out concerning the enemies of the people of God, and their destruction, and begin with Babylon the chief of these enemies, and into whose hands the people of Israel would be delivered for a while; wherefore this prophecy is given forth, in order to lay a foundation for comfort and relief, when that should be their case; by which it would appear that they should have deliverance from them by the same hand that should overthrow them:
which Isaiah the son of Amoz did see: by a spirit of prophecy; for this he saw not with his bodily eyes, though it was as clear and certain to him as if he had. The Targum is,
"which Isaiah the son of Amoz prophesied.''
(w) a "tollere".
John Wesley
13:1 The burden - This title is commonly given to sad prophecies, which indeed are grievous burdens to them on whom they are laid. Babylon - Of the city and empire of Babylon by Cyrus.
Robert Jamieson, A. R. Fausset and David Brown
13:1 THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
burden--weighty or mournful prophecy [GROTIUS]. Otherwise, simply, the prophetical declaration, from a Hebrew root to put forth with the voice anything, as in Num 23:7 [MAURER].
of Babylon--concerning Babylon.
13:213:2: ՚Ի վերայ լերինն դաշտականի առէ՛ք նշան. բարձրացուցէ՛ք զբարբառ ձեր ՚ի վերայ նոցա. մի՛ երկնչիք կոչեցէ՛ք ձեռամբ. բացէ՛ք, իշխանք[9725], [9725] Ոմանք. ՚Ի վերայ լերինդ դաշ՛՛։ Ուր երկու օրինակք համեմատք միմեանց. ՚Ի վերայ լերինն մառախղուտ առէք նշ՛՛։
2 «Լերան բարձունքին, սարահարթի վրայ դրօ՛շ կանգնեցրէք, ձեր ձայնը բարձրացրէ՛ք նրանց վրայ, մի՛ վախեցէք, ձեռքով նշա՛ն արէք, դո՛ւրս եկէք, իշխաննե՛ր, որ ես հրաման տամ:
2 Մերկ լերանը վրայ դրօշակ տնկեցէ՛ք, Բարձր ձայնով կանչեցէք անոնց, Ձեռքով նշան ըրէք, որպէս զի իշխաններուն դռները մտնեն։
Ի վերայ լերինն դաշտականի առէք նշան, բարձրացուցէք զբարբառ ձեր ի վերայ նոցա. [194]մի՛ երկնչիք, կոչեցէք ձեռամբ. բացէք, իշխանք, եւ ես տաց հրաման:

13:2: ՚Ի վերայ լերինն դաշտականի առէ՛ք նշան. բարձրացուցէ՛ք զբարբառ ձեր ՚ի վերայ նոցա. մի՛ երկնչիք կոչեցէ՛ք ձեռամբ. բացէ՛ք, իշխանք[9725],
[9725] Ոմանք. ՚Ի վերայ լերինդ դաշ՛՛։ Ուր երկու օրինակք համեմատք միմեանց. ՚Ի վերայ լերինն մառախղուտ առէք նշ՛՛։
2 «Լերան բարձունքին, սարահարթի վրայ դրօ՛շ կանգնեցրէք, ձեր ձայնը բարձրացրէ՛ք նրանց վրայ, մի՛ վախեցէք, ձեռքով նշա՛ն արէք, դո՛ւրս եկէք, իշխաննե՛ր, որ ես հրաման տամ:
2 Մերկ լերանը վրայ դրօշակ տնկեցէ՛ք, Բարձր ձայնով կանչեցէք անոնց, Ձեռքով նշան ըրէք, որպէս զի իշխաններուն դռները մտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
13:213:2 Поднимите знамя на открытой горе, возвысьте голос; махните им рукою, чтобы шли в ворота властелинов.
13:2 ἐπ᾿ επι in; on ὄρους ορος mountain; mount πεδινοῦ πεδινος flat ἄρατε αιρω lift; remove σημεῖον σημειον sign ὑψώσατε υψοω elevate; lift up τὴν ο the φωνὴν φωνη voice; sound αὐτοῖς αυτος he; him μὴ μη not φοβεῖσθε φοβεω afraid; fear παρακαλεῖτε παρακαλεω counsel; appeal to τῇ ο the χειρί χειρ hand ἀνοίξατε ανοιγω open up οἱ ο the ἄρχοντες αρχων ruling; ruler
13:2 עַ֤ל ʕˈal עַל upon הַר־ har- הַר mountain נִשְׁפֶּה֙ nišpˌeh שׁפה sweep bare שְֽׂאוּ־ śᵊˈʔû- נשׂא lift נֵ֔ס nˈēs נֵס signal הָרִ֥ימוּ hārˌîmû רום be high קֹ֖ול qˌôl קֹול sound לָהֶ֑ם lāhˈem לְ to הָנִ֣יפוּ hānˈîfû נוף swing יָ֔ד yˈāḏ יָד hand וְ wᵊ וְ and יָבֹ֖אוּ yāvˌōʔû בוא come פִּתְחֵ֥י piṯḥˌê פֶּתַח opening נְדִיבִֽים׃ nᵊḏîvˈîm נָדִיב willing
13:2. super montem caligosum levate signum exaltate vocem levate manum et ingrediantur portas ducesUpon the dark mountain lift ye up a banner, exalt the voice, lift up the hand, and let the rulers go into the gates.
2. Set ye up an ensign upon the bare mountain, lift up the voice unto them, wave the hand, that they may go into the gates of the nobles.
13:2. Over the foggy mountain lift up a sign! Raise the voice, lift up the hand, and let the rulers enter through the gates!
13:2. Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.
Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles:

13:2 Поднимите знамя на открытой горе, возвысьте голос; махните им рукою, чтобы шли в ворота властелинов.
13:2
ἐπ᾿ επι in; on
ὄρους ορος mountain; mount
πεδινοῦ πεδινος flat
ἄρατε αιρω lift; remove
σημεῖον σημειον sign
ὑψώσατε υψοω elevate; lift up
τὴν ο the
φωνὴν φωνη voice; sound
αὐτοῖς αυτος he; him
μὴ μη not
φοβεῖσθε φοβεω afraid; fear
παρακαλεῖτε παρακαλεω counsel; appeal to
τῇ ο the
χειρί χειρ hand
ἀνοίξατε ανοιγω open up
οἱ ο the
ἄρχοντες αρχων ruling; ruler
13:2
עַ֤ל ʕˈal עַל upon
הַר־ har- הַר mountain
נִשְׁפֶּה֙ nišpˌeh שׁפה sweep bare
שְֽׂאוּ־ śᵊˈʔû- נשׂא lift
נֵ֔ס nˈēs נֵס signal
הָרִ֥ימוּ hārˌîmû רום be high
קֹ֖ול qˌôl קֹול sound
לָהֶ֑ם lāhˈem לְ to
הָנִ֣יפוּ hānˈîfû נוף swing
יָ֔ד yˈāḏ יָד hand
וְ wᵊ וְ and
יָבֹ֖אוּ yāvˌōʔû בוא come
פִּתְחֵ֥י piṯḥˌê פֶּתַח opening
נְדִיבִֽים׃ nᵊḏîvˈîm נָדִיב willing
13:2. super montem caligosum levate signum exaltate vocem levate manum et ingrediantur portas duces
Upon the dark mountain lift ye up a banner, exalt the voice, lift up the hand, and let the rulers go into the gates.
13:2. Over the foggy mountain lift up a sign! Raise the voice, lift up the hand, and let the rulers enter through the gates!
13:2. Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Неизвестно, к кому здесь обращается пророк. Некоторые видят тут намек на Ангелов, служителей Всевышнего, которые указывают народам цели, к каким им должно стремиться (Зах 1:8, 9).

Поднимите знамя - очевидно, для созыва ополчения, которое должно знать, к какому пункту собираться.

На открытой горе, т. е. на безлесной, чтобы знамя это было видимо отовсюду.

Возвысьте голос - зовите громким голосом.

Им - войскам, идущим издалека.

Ворота властелинов - это цель, к которой устремляются идущие войска. Так назывались главные ворота города - столицы, служившие для въезда государей, - ворота широкие и красиво устроенные. (По славянскому тексту здесь обращение (князи - зват. падеж) к начальникам вавилонским.)
Adam Clarke: Commentary on the Bible - 1831
13:2: Exalt the voice - The word להם lahem, "to them," which is of no use, and rather weakens the sentence, is omitted by an ancient MS., and the Vulgate.
Albert Barnes: Notes on the Bible - 1834
13:2: Lift ye up a banner - A military ensign or standard. The vision opens here; and the first thing which the prophet hears, is the solemn command of God addressed to the nations as subject to him, to rear the standard of war, and to gather around it the mighty armies which were to be employed in the destruction of the city. This command, 'Lift ye up a banner,' is addressed to the leaders of those armies to assemble them, and to prepare them for war.
Upon the high mountain - It was customary for military leaders to plant a standard on a tower, a fortress, a city, a high mountain, or any elevated spot, in order that it might be seen afar, and be the rallying point for the people to collect together (see the note at Isa 11:10). Here, the prophet does not refer to any particular "mountain," but means simply, that a standard should be raised, around which the hosts should be assembled to march to Babylon. The Chaldee renders it, 'Over the city dwelling in security, lift up the banner.'
Exalt the voice - Raise up the voice, commanding the people to assemble, and to prepare for the march against Babylon, Perhaps, however, the word 'voice' here (קול qô l) refers to the "clangor," or sound, of a trumpet used for mustering armies. The word is often used to denote "any" noise, and is frequently applied to thunder, to the trumpet, etc.
Unto them - That is, to the Medes and Persians, who were to be employed in the destruction of Babylon.
Shake the hand - In the way of beckoning; as when one is at so great a distance that the voice cannot be heard, the hand is waved for a sign. This was a command to beckon to the nations to assemble for the destruction of Babylon.
That they may go into the gates of the nobles - The word rendered here 'nobles' (נדיבים nedı̂ ybı̂ ym) means, properly, "voluntary, free, liberal;" then those who are noble, or liberally-minded, from the connection between nobleness and liberality; then those who are noble or elevated in rank or office. In this sense it is used here; compare Job 12:21; Job 34:18; Sa1 2:8; Psa 107:40; and Pro 8:16, where it is rendered 'princes;' Num 21:18, where it is rendered 'nobles.' Lowth renders it here 'princes.' Noyes renders it 'tyrants ' - a sense which the word has in Job 21:28 (see the note at that place). There is no doubt that it refers to Babylon; and the prophet designs probably to speak of Babylon as a magnificent city - a city of princes, or nobles. The Chaldee renders it, 'That they may enter its gates, which open to them of their own accord;' retaining the original signification of "voluntariness" in the Hebrew word, and expressing the idea that the conquest would be easy. Our common translation has expressed the correct sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: Lift ye up: Isa 5:26, Isa 11:12, Isa 18:3; Jer 50:2, Jer 51:27, Jer 51:28
upon the high: Jer 51:25
shake: Isa 10:32, Isa 11:15
go into: Isa 45:1-3; Jer 51:58
Carl Friedrich Keil and Franz Delitzsch
13:2
The prophet hears a call to war. From whom it issues, and to whom or against whom it is directed, still remains a secret; but this only adds to the intensity."On woodless mountain lift ye up a banner, call to them with loud sounding voice, shake the hand, that they may enter into gates of princes!" The summons is urgent: hence a threefold signal, viz., the banner-staff planted on a mountain "made bald" (nishpeh, from which comes shephi, which only occurs in Isaiah and Jeremiah), the voice raised high, and the shaking of the hand, denoting a violent beckoning - all three being favourite signs with Isaiah. The destination of this army is to enter into a city of princes (nedı̄bı̄m, freemen, nobles, princes, Ps 107:40, cf., Ps 113:8), namely, to enter as conquerors; for it is not the princes who invite them, but Jehovah.
Geneva 1599
13:2 Lift ye up a banner upon the high mountain, exalt the voice to them, shake the (b) hand, that they may go into the gates of the nobles.
(b) That is, the Medes and Persians.
John Gill
13:2 Lift ye up a banner upon the high mountain,.... Or "upon the mountain Nishphah"; some high mountain in Media or Persia, proper to set a standard on, or erect a banner for the gathering men together, to enlist themselves as soldiers, and so form an army to march into the land of Chaldea. Vitringa thinks there may be an allusion to the mountain Zagrius, which divides Media and Persia from Assyria, mentioned by Strabo (x). Or "upon a high mountain"; any high mountain fit for such a purpose; or "against the high mountain", as some (y) read it; meaning Babylon, called a mountain, Jer 51:25 not because of its situation, for it was in a plain; but because of its eminence above other cities and states. The Targum is,
"against the city that dwells securely, lift up a sign;''
a token of war, proclaim war against it, that lives at ease, and is in peace; and so the word is used in the Talmudic language, as Kimchi observes; and to this agrees Jarchi's note,
"to gather against the mountain that is quiet, and trusts in its tranquillity, lift up a banner to the nations.''
Exalt the voice unto them; the Medes, mentioned by name in Is 13:17 such as were within call, or were gathered together by the lifting up of the banner; such were to be urged with great vehemency to enlist themselves, and engage in a war against Babylon:
shake the hand; beckon with it to them that are afar off, that cannot hear the voice:
that they may go into the gates of the nobles; that dwell in the city of Babylon, where they might expect to find rich plunder; though some understand this of the nobles or princes of the Medes and Persians, as Kimchi observes, that should enter through the gates of Babylon into the city; and by others it is interpreted of the soldiers coming to the doors of the leaders or generals of the army, to give in their names, and enlist themselves in their service; which well agrees with what goes before.
(x) Geograph. l. 11. p. 359. (y) "contra montem excelsum", Forerius, Sanctius.
John Wesley
13:2 A banner - To gather soldiers together. Mountain - Whence it may be discerned at a considerable distance. Withal he seems to intimate, that their enemies should come from the mountainous country of Media. Them - To the Medes. Shake - Beckon to them with your hand, that they may come to this service, that they may go and fight against Babylon, and take it, and so enter in to the palaces of the king, and his princes.
Robert Jamieson, A. R. Fausset and David Brown
13:2 Lift . . . banner-- (Is 5:26; Is 11:10).
the high mountain--rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon.
unto them--unto the Medes (Is 13:17), the assailants of Babylon. It is remarkable that Isaiah does not foretell here the Jews' captivity in Babylon, but presupposes that event, and throws himself beyond, predicting another event still more future, the overthrow of the city of Israel's oppressors. It was now one hundred seventy-four years before the event.
shake . . . hand--beckon with the hand--wave the hand to direct the nations to march against Babylon.
nobles--Babylonian. Rather, in a bad sense, tyrants; as in Is 14:5, "rulers" in parallelism to "the wicked"; and Job 21:28 [MAURER].
13:313:3: եւ ե՛ս տաց հրաման։ Նուիրեալք են՝ եւ ես ածից զնոսա. դիմեա՛լ գան սկայք յագեցուցանել զսրտմտութիւն իմ. խնդա՛ն՝ գա՛ն միանգամայն, եւ թշնամանեն։
3 Իմ նուիրեալներն են նրանք, որոնց ես եմ բերել. ելել գալիս են հսկաները, որպէսզի գոհացում տան իմ բարկութեանը. միահամուռ գալիս են խինդով ու նախատինք թափում:
3 Իմ որոշածներուս* հրաման ըրի. Իմ զօրաւորներս, իմ փառքիս համար ուրախացողները, Իմ բարկութիւնս գործադրելու կանչեցի։
Նուիրեալք են եւ ես ածից զնոսա. դիմեալ գան սկայք յագեցուցանել զսրտմտութիւն իմ. խնդան` գան միանգամայն, եւ թշնամանեն:

13:3: եւ ե՛ս տաց հրաման։ Նուիրեալք են՝ եւ ես ածից զնոսա. դիմեա՛լ գան սկայք յագեցուցանել զսրտմտութիւն իմ. խնդա՛ն՝ գա՛ն միանգամայն, եւ թշնամանեն։
3 Իմ նուիրեալներն են նրանք, որոնց ես եմ բերել. ելել գալիս են հսկաները, որպէսզի գոհացում տան իմ բարկութեանը. միահամուռ գալիս են խինդով ու նախատինք թափում:
3 Իմ որոշածներուս* հրաման ըրի. Իմ զօրաւորներս, իմ փառքիս համար ուրախացողները, Իմ բարկութիւնս գործադրելու կանչեցի։
zohrab-1805▾ eastern-1994▾ western am▾
13:313:3 Я дал повеление избранным Моим и призвал для {совершения} гнева Моего сильных Моих, торжествующих в величии Моем.
13:3 ἐγὼ εγω I συντάσσω συντασσω coordinate; arrange καὶ και and; even ἐγὼ εγω I ἄγω αγω lead; pass αὐτούς αυτος he; him ἡγιασμένοι αγιαζω hallow εἰσίν ειμι be καὶ και and; even ἐγὼ εγω I ἄγω αγω lead; pass αὐτούς αυτος he; him γίγαντες γιγας come; go πληρῶσαι πληροω fulfill; fill τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine χαίροντες χαιρω rejoice; hail ἅμα αμα at once; together καὶ και and; even ὑβρίζοντες υβριζω insolent; insult
13:3 אֲנִ֥י ʔᵃnˌî אֲנִי i צִוֵּ֖יתִי ṣiwwˌêṯî צוה command לִ li לְ to מְקֻדָּשָׁ֑י mᵊquddāšˈāy קדשׁ be holy גַּ֣ם gˈam גַּם even קָרָ֤אתִי qārˈāṯî קרא call גִבֹּורַי֙ ḡibbôrˌay גִּבֹּור vigorous לְ lᵊ לְ to אַפִּ֔י ʔappˈî אַף nose עַלִּיזֵ֖י ʕallîzˌê עַלִּיז rejoicing גַּאֲוָתִֽי׃ gaʔᵃwāṯˈî גַּאֲוָה uproar
13:3. ego mandavi sanctificatis meis et vocavi fortes meos in ira mea exultantes in gloria meaI have commanded my sanctified ones, and have called my strong ones in my wrath, them that rejoice in my glory.
3. I have commanded my consecrated ones, yea, I have called my mighty men for mine anger, even my proudly exulting ones.
13:3. In my wrath, I commanded my sanctified ones, and I called my strong ones, those who exult in my glory.
13:3. I have commanded my sanctified ones, I have also called my mighty ones for mine anger, [even] them that rejoice in my highness.
I have commanded my sanctified ones, I have also called my mighty ones for mine anger, [even] them that rejoice in my highness:

13:3 Я дал повеление избранным Моим и призвал для {совершения} гнева Моего сильных Моих, торжествующих в величии Моем.
13:3
ἐγὼ εγω I
συντάσσω συντασσω coordinate; arrange
καὶ και and; even
ἐγὼ εγω I
ἄγω αγω lead; pass
αὐτούς αυτος he; him
ἡγιασμένοι αγιαζω hallow
εἰσίν ειμι be
καὶ και and; even
ἐγὼ εγω I
ἄγω αγω lead; pass
αὐτούς αυτος he; him
γίγαντες γιγας come; go
πληρῶσαι πληροω fulfill; fill
τὸν ο the
θυμόν θυμος provocation; temper
μου μου of me; mine
χαίροντες χαιρω rejoice; hail
ἅμα αμα at once; together
καὶ και and; even
ὑβρίζοντες υβριζω insolent; insult
13:3
אֲנִ֥י ʔᵃnˌî אֲנִי i
צִוֵּ֖יתִי ṣiwwˌêṯî צוה command
לִ li לְ to
מְקֻדָּשָׁ֑י mᵊquddāšˈāy קדשׁ be holy
גַּ֣ם gˈam גַּם even
קָרָ֤אתִי qārˈāṯî קרא call
גִבֹּורַי֙ ḡibbôrˌay גִּבֹּור vigorous
לְ lᵊ לְ to
אַפִּ֔י ʔappˈî אַף nose
עַלִּיזֵ֖י ʕallîzˌê עַלִּיז rejoicing
גַּאֲוָתִֽי׃ gaʔᵃwāṯˈî גַּאֲוָה uproar
13:3. ego mandavi sanctificatis meis et vocavi fortes meos in ira mea exultantes in gloria mea
I have commanded my sanctified ones, and have called my strong ones in my wrath, them that rejoice in my glory.
13:3. In my wrath, I commanded my sanctified ones, and I called my strong ones, those who exult in my glory.
13:3. I have commanded my sanctified ones, I have also called my mighty ones for mine anger, [even] them that rejoice in my highness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Я дал повеление. Значит и предшествующее приказание принадлежит Господу.

Избранным. В евр. тексте употреблено более сильное выражение: освященный. Так названы языческие войска потому, что они являются в настоящем случае орудиями праведного гнева Божия (ср. Иоил 2:9; Иер 22:7; 51:27: и сл.).

Торжествующих, т. е. радостно совершающих волю Божию.
Adam Clarke: Commentary on the Bible - 1831
13:3: I have commanded my sanctified ones - מקדשי mekuddashai, the persons consecrated to this very purpose. Nothing can be plainer than that the verb כדש kadash, "to make holy," signifies also to consecrate or appoint to a particular purpose. Bishop Lowth translates, "my enrolled warriors." This is the sense.
Albert Barnes: Notes on the Bible - 1834
13:3: I have commanded - This is the language of God in reference to those who were about to destroy Babylon. "He" claimed the control and direction of all their movements; and though the command was not understood by "them" as coming from him, yet it was by his direction, and in accordance with his plan (compare the notes at Isa 10:7; Isa 45:5-6). The "command" was not given by the prophets, or by an audible voice; but it was his secret purpose and direction that led them to this enterprise.
My sanctified ones - The Medes and Persians; not called 'sanctified because they were holy, but because they were set apart by the divine intention and purpose to accomplish this. The word 'sanctify' (קדשׁ qâ dash) often means "to set apart" - either to God; to an office; to any sacred use; or to any purpose of religion, or of accomplishing any of the divine plans. Thus, it means to dedicate one to the office of priest Exo 28:41; to set apart or dedicate an altar Exo 39:36; to dedicate a people Exo 19:10-14; to appoint, or institute a fast Joe 1:14; Joe 2:15; to sanctify a war Joe 3:9, that is, to prepare one's-self for it, or make it ready. Here it means, that the Medes and Persians were set apart, in the purpose of God, to accomplish his designs in regard to Babylon (compare the note at Isa 10:5-6).
My mighty ones - Those who are strong; and who are so entirely under my direction, that they may be called mine.
For mine anger - To accomplish the purposes of my anger against Babylon.
Even them that rejoice in my highness - It cannot be supposed that the Medes and Persians really exulted, or rejoiced in God or in his plans, for it is evident that, like Sennacherib isa 10, they were seeking to accomplish their own purposes, and were not solicitous about the plans of God (compare the note at Isa 47:6). The word rendered 'my highness' (גאותי ga'ă vā thı̂ y) means, properly, "my majesty," or "glory." When applied to people, as it often is, it means pride or arrogance. It means here, the high and exalted plan of God in regard to Babylon. It was a mighty undertaking; and one in which the power, the justice, and the dominion of God over nations would be evinced. In accomplishing this, the Medes and Persians would rejoice or exult, not as the fulfilling of the plan of God; but they would exult as if it were their own plan, though it would be really the glorious plan of God. Wicked people often exult in their success; they glory in the execution of their purposes; but they are really accomplishing the plans of God, and executing his great designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: commanded: Isa 23:11, Isa 44:27, Isa 44:28, Isa 45:4, Isa 45:5; jer 50:21-46
mighty ones: Jer 51:20-24; Joe 3:11; Rev 17:12-18
them that: Ezr 1:1-11, Ezr 6:1-22, Ezr 7:12-26; Psa 149:2, Psa 149:5-9; Rev 18:4-8, Rev 18:20-24, Rev 19:1-7
Carl Friedrich Keil and Franz Delitzsch
13:3
"I have summoned my sanctified ones, also called my heroes to my wrath, my proudly rejoicing ones." "To my wrath" is to be explained in accordance with Is 10:5. To execute His wrath He had summoned His "sanctified ones" (mekuddâshim), i.e., according to Jer 22:7 (compare Jer 51:27-28), those who had already been solemnly consecrated by Him to go into the battle, and had called the heroes whom He had taken into His service, and who were His instruments in this respect, that they rejoiced with the pride of men intoxicated with victory (vid., Zeph 1:7, cf., Is 3:11). עליז is a word peculiarly Isaiah's; and the combination גאוה עליזי is so unusual, that we could hardly expect to find it employed by two authors who stood in no relation whatever to one another.
Geneva 1599
13:3 I have commanded my (c) sanctified ones, I have also called my mighty ones for my anger, [even] them that rejoice in my (d) highness.
(c) That is, prepared and appointed to execute my judgments.
(d) Who willingly go about to the work to which I appoint them, but how the wicked do this, read (Is 10:6).
John Gill
13:3 I have commanded my sanctified ones,.... The Medes and Persians, so called, not because sanctified by the Spirit of God, or made holy persons, through the regenerating and renewing grace of God, or purified by the blood of Christ, and prepared for glory; but because they were set apart in the mind and counsel of God for a special work and service, and were qualified by him with courage and strength to perform it, and therefore said to be his; and this command that was given them was not by a voice from heaven, or in a message by one of his prophets; but by a secret instinct, and, by the power of his providence, stirring them up to engage in such an enterprise (z).
I have also called my mighty ones; meaning Cyrus and Darius, and the officers of their armies, with the common soldiers, who were furnished with might and strength to do his will, to which they were called in his providence:
for mine anger; to execute his wrath upon the Babylonians; so the Targum,
"that they may avenge my wrath upon them:''
or, "in mine anger"; which being stirred up, put him upon calling those mighty ones to his service, and fitting them for it: literally it is, "to my nose" (a); to be before him, to be at his beck and will, and to minister his wrath and vengeance:
even them that rejoice in my highness; in doing that which tended to the exaltation and glory of God; they went cheerfully about the work, and exulted and triumphed in their success: or, "that rejoice my highness" (b); make me glad, because I am glorified by them. So seven angels, the Lord's holy and mighty ones, will be employed in pouring out the vials of his wrath on mystical Babylon, Rev_ 15:1.
(z) Vid. T. Bab. Beracot, fol. 8. 2. & Gloss. in ib. (a) "in ira mea", Vatablus; "ad iram meam", Junius & Tremellius, Piscator; "in naso meo", Montanus. (b) "exultantis celsitudinis meae", Montanus.
John Wesley
13:3 Sanctified ones - The Medes and Persians, so called, because they were set apart by God, for this holy work of executing his just vengeance. Mighty ones - Those whom I have made mighty for this work. Highness - Or, as others render it, in my glory, in the doing of that work which tends to the advancement of my glory. Tho' the Medes had no regard to God, but only to their own ends.
Robert Jamieson, A. R. Fausset and David Brown
13:3 sanctified ones--the Median and Persian soldiers solemnly set apart by Me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfil God's holy purpose (Jer 51:27-28; Joel 3:9, Joel 3:11; where the Hebrew for prepare war is "sanctify" war).
for mine anger--to execute it.
rejoice in my highness--"Those who are made to triumph for My honor" [HORSLEY]. The heathen Medes could not be said to "rejoice in God's highness" MAURER translates, "My haughtily exulting ones" (Zeph 3:11); a special characteristic of the Persians [HERODOTUS,1.88]. They rejoiced in their own highness, but it was His that they were unconsciously glorifying.
13:413:4: Ձա՛յն ազգաց բազմաց ՚ի վերայ լերանց՝ ՚ի նմանութիւն ազգաց բազմաց. ձա՛յն թագաւորաց եւ ազանց միահամուռ ժողովելոց։ Տէր զօրութեանց հրամա՛ն ետ ազգաց սպառազինաց[9726], [9726] Ոմանք. Թագաւորաց ազանց միահամուռն ժո՛՛։
4 Լեռների վրայ բազում ցեղերի ձայնն է հնչում, կարծես անհամար ժողովուրդներ լինեն. միահամուռ հաւաքուած թագաւորների ու ցեղերի ձայնն է հնչում»: Զօրութիւնների Տէրը հրաման է արձակել սպառազէն ազգերին,
4 Լեռներուն վրայ բազմութեան ձայն մը կայ, Մեծ ժողովուրդի մը ձայնին պէս, Մէկտեղ հաւաքուած ազգերու թագաւորութիւններուն աղմուկին ձայնը կայ. Զօրքերու Տէրը պատերազմի համար իր զօրքերը աչքէ կ’անցընէ։
Ձայն ազգաց բազմաց ի վերայ լերանց` ի նմանութիւն ազգաց բազմաց, ձայն թագաւորաց եւ ազանց միահամուռ ժողովելոց. Տէր զօրութեանց հրաման ետ ազգաց սպառազինաց:

13:4: Ձա՛յն ազգաց բազմաց ՚ի վերայ լերանց՝ ՚ի նմանութիւն ազգաց բազմաց. ձա՛յն թագաւորաց եւ ազանց միահամուռ ժողովելոց։ Տէր զօրութեանց հրամա՛ն ետ ազգաց սպառազինաց[9726],
[9726] Ոմանք. Թագաւորաց ազանց միահամուռն ժո՛՛։
4 Լեռների վրայ բազում ցեղերի ձայնն է հնչում, կարծես անհամար ժողովուրդներ լինեն. միահամուռ հաւաքուած թագաւորների ու ցեղերի ձայնն է հնչում»: Զօրութիւնների Տէրը հրաման է արձակել սպառազէն ազգերին,
4 Լեռներուն վրայ բազմութեան ձայն մը կայ, Մեծ ժողովուրդի մը ձայնին պէս, Մէկտեղ հաւաքուած ազգերու թագաւորութիւններուն աղմուկին ձայնը կայ. Զօրքերու Տէրը պատերազմի համար իր զօրքերը աչքէ կ’անցընէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:413:4 Большой шум на горах, как бы от многолюдного народа, мятежный шум царств и народов, собравшихся вместе: Господь Саваоф обозревает боевое войско.
13:4 φωνὴ φωνη voice; sound ἐθνῶν εθνος nation; caste πολλῶν πολυς much; many ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount ὁμοία ομοιος like; similar to ἐθνῶν εθνος nation; caste πολλῶν πολυς much; many φωνὴ φωνη voice; sound βασιλέων βασιλευς monarch; king καὶ και and; even ἐθνῶν εθνος nation; caste συνηγμένων συναγω gather κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐντέταλται εντελλομαι direct; enjoin ἔθνει εθνος nation; caste ὁπλομάχῳ οπλομαχος drill sergeant; armed fighter
13:4 קֹ֥ול qˌôl קֹול sound הָמֹ֛ון hāmˈôn הָמֹון commotion בֶּֽ bˈe בְּ in † הַ the הָרִ֖ים hārˌîm הַר mountain דְּמ֣וּת dᵊmˈûṯ דְּמוּת likeness עַם־ ʕam- עַם people רָ֑ב rˈāv רַב much קֹ֠ול qôl קֹול sound שְׁאֹ֞ון šᵊʔˈôn שָׁאֹון roar מַמְלְכֹ֤ות mamlᵊḵˈôṯ מַמְלָכָה kingdom גֹּויִם֙ gôyˌim גֹּוי people נֶֽאֱסָפִ֔ים nˈeʔᵉsāfˈîm אסף gather יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service מְפַקֵּ֖ד mᵊfaqqˌēḏ פקד miss צְבָ֥א ṣᵊvˌā צָבָא service מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
13:4. vox multitudinis in montibus quasi populorum frequentium vox sonitus regum gentium congregatarum Dominus exercituum praecepit militiae belliThe noise of a multitude in the mountains, as it were of many people, the noise of the sound of kings, of nations gathered together: the Lord of hosts hath given charge to the troops of war.
4. The noise of a multitude in the mountains, like as of a great people! the noise of a tumult of the kingdoms of the nations gathered together! the LORD of hosts mustereth the host for the battle.
13:4. On the mountains, there is the voice of a multitude, as if of a numerous people, a voice with the sound of kings, of nations gathered together. For the Lord of hosts has given orders to soldiers of war,
13:4. The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.
The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle:

13:4 Большой шум на горах, как бы от многолюдного народа, мятежный шум царств и народов, собравшихся вместе: Господь Саваоф обозревает боевое войско.
13:4
φωνὴ φωνη voice; sound
ἐθνῶν εθνος nation; caste
πολλῶν πολυς much; many
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
ὁμοία ομοιος like; similar to
ἐθνῶν εθνος nation; caste
πολλῶν πολυς much; many
φωνὴ φωνη voice; sound
βασιλέων βασιλευς monarch; king
καὶ και and; even
ἐθνῶν εθνος nation; caste
συνηγμένων συναγω gather
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐντέταλται εντελλομαι direct; enjoin
ἔθνει εθνος nation; caste
ὁπλομάχῳ οπλομαχος drill sergeant; armed fighter
13:4
קֹ֥ול qˌôl קֹול sound
הָמֹ֛ון hāmˈôn הָמֹון commotion
בֶּֽ bˈe בְּ in
הַ the
הָרִ֖ים hārˌîm הַר mountain
דְּמ֣וּת dᵊmˈûṯ דְּמוּת likeness
עַם־ ʕam- עַם people
רָ֑ב rˈāv רַב much
קֹ֠ול qôl קֹול sound
שְׁאֹ֞ון šᵊʔˈôn שָׁאֹון roar
מַמְלְכֹ֤ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
גֹּויִם֙ gôyˌim גֹּוי people
נֶֽאֱסָפִ֔ים nˈeʔᵉsāfˈîm אסף gather
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
מְפַקֵּ֖ד mᵊfaqqˌēḏ פקד miss
צְבָ֥א ṣᵊvˌā צָבָא service
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
13:4. vox multitudinis in montibus quasi populorum frequentium vox sonitus regum gentium congregatarum Dominus exercituum praecepit militiae belli
The noise of a multitude in the mountains, as it were of many people, the noise of the sound of kings, of nations gathered together: the Lord of hosts hath given charge to the troops of war.
13:4. On the mountains, there is the voice of a multitude, as if of a numerous people, a voice with the sound of kings, of nations gathered together. For the Lord of hosts has given orders to soldiers of war,
13:4. The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Шум на горах. Так как пророк имеет в виду нашествие вражеских полчищ на Вавилон, то и под горами, вероятно, разумеет горы хребта Загра и северные отрасли гор Пушши, отделявшие Вавилон от Мидии и Персии.

Царств и народов. Известно, что царства Мидийское (ст. 17) и Персидское (ср. Ис 21:2), а также и армяне, соединились в союз для того, чтобы сокрушить Вавилонское царство. Конечно, в мидо-персидсхом войске находилось немало и других народностей, подчиненных этим союзным царям.
Adam Clarke: Commentary on the Bible - 1831
13:4: Of the battle "For the battle" - The Bodleian MS. has למלחמה lemilchamah. Cyrus's army was made up of many different nations. Jeremiah calls it an "assembly of great nations from the north country," Jer 50:9. And afterwards mentions the kingdoms of "Ararat, Minni, and Ashchenaz, (i.e. Armenia, Corduene, Pontus or Phrygia, Vitring.), with the kings of the Medes," Jer 51:27, Jer 51:28. See Xenophon. Cyrop.
Albert Barnes: Notes on the Bible - 1834
13:4: The noise of a multitude in the mountains - The prophet here represents himself as hearing the confused tumult of the nations assembling to the standard reared on the mountains Isa 13:2. This is a highly beautiful figure - a graphic and vivid representation of the scene before him. Nations are seen to hasten to the elevated banner, and to engage in active preparations for the mighty war. The sound is that of a tumult, an excited multitude hastening to the encampment, and preparing for the conquest of Babylon.
Like as of a great people - Hebrew, 'The likeness of a great people.' That is, such a confused and tumultuous sound as attends a great multitude when they collect together.
A tumultuous noise - Hebrew, 'The voice of the tumultuous noise of the kingdoms of nations gathered together.'
The Lord of hosts - Yahweh, the God of hosts, or armies (note Isa 1:9).
Mustereth - Collects; puts in military array. Over all this multitude of nations, hastening with confused sounds and tumult like the noise of the sea, putting themselves in military array, God, unseen, presides, and prepares them for his own great designs. It is not easy to conceive a more sublime image than these mighty hosts of war, unconscious of the hand that directs them, and of the God that presides over them, moving as he wills, and accomplishing his plans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: noise: Isa 22:1-9; Jer 50:2, Jer 50:3, Jer 21-46, Jer 51:11, Jer 51:27, Jer 51:28; Ezek. 38:3-23; Joe 3:14; Zac 14:1-3, Zac 14:13, Zac 14:14; Rev 19:11-21
like as: Heb. the likeness of, Joe 2:4-11; Rev 9:7-19
the Lord: Isa 10:5, Isa 10:6, Isa 45:1, Isa 45:2; Jer 50:14, Jer 50:15, Jer 51:6-25; Joe 2:1-11, Joe 2:25; Rev 18:8
Carl Friedrich Keil and Franz Delitzsch
13:4
The command of Jehovah is quickly executed. The great army is already coming down from the mountains. "Hark, a rumbling on the mountains after the manner of a great people; hark, a rumbling of kingdoms of nations met together! Jehovah of hosts musters an army, those that have come out of a distant land, from the end of the heaven: Jehovah and His instruments of wrath, to destroy the whole earth." Kōl commences an interjectional sentence, and thus becomes almost an interjection itself (compare Is 52:8; Is 66:6, and on Gen 4:10). There is rumbling on the mountains (Is 17:12-13), for there are the peoples of Eran, and in front the Medes inhabiting the mountainous north-western portion of Eran, who come across the lofty Shahu (Zagros), and the ranges that lie behind it towards the Tigris, and descend upon the lowlands of Babylon; and not only the peoples of Eran, but the peoples of the mountainous north of Asia generally (Jer 51:27) - an army under the guidance of Jehovah, the God of hosts of spirits and stars, whose wrath it will execute over the whole earth, i.e., upon the world-empire; for the fall of Babel is a judgment, and accompanied with judgments upon all the tribes under Babylonian rule.
John Gill
13:4 The noise of a multitude in the mountains, like as of a great people,.... That is, like the noise of a very numerous people; this noise was heard either on the mountains of Media, where they flocked in vast numbers to the standard set; or on the mountains upon the borders of Chaldea, when the army under Cyrus was marching towards Babylon:
a tumultuous noise of the kingdoms of nations gathered together; for Cyrus's army consisted of several kingdoms and nations; for besides the thirty thousand Persians he brought with him into Media, where he was made general of the Medes also, and was sent with the joint forces of both nations against Babylon, the kingdoms of Ararat, Minni, and Ashchenaz, were prepared, gathered together, and called forth against it, Jer 51:27,
the Lord of hosts mustereth the host of the battle; or the warlike army: it was the Lord, that has the armies of heaven and earth at his command, who in his providence caused such a numerous army to be formed, directed them where to march, and put them in battle array, and gave them the victory.
John Wesley
13:4 Nations - The Medes and Persians and other nations, which served under them in this war.
Robert Jamieson, A. R. Fausset and David Brown
13:4 the mountains--namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared.
tumultuous noise--The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive a tumultuous noise.
nations--Medes, Persians, and Armenians composed Cyrus' army.
13:513:5: գա՛լ յերկրէ հեռաստանէ ՚ի ծագա՛ց հիմանց երկնից։ Հասեա՛լ է Տէր իւրովք սպառազինօք սատակե՛լ զամենայն տիեզերս։
5 որ գան հեռու երկրներից. երկնային հաստատութեան ծայրերից հասել է Տէրն իր սպառազէններով՝ բնաջնջելու ամբողջ աշխարհը:
5 Հեռաւոր երկրէն, երկնքի ծայրէն, Տէրը ու անոր բարկութեանը գործիքները Բոլոր երկիրը աւերելու կու գան։
գալ յերկրէ հեռաստանէ ի ծագաց [195]հիմանց երկնից. հասեալ է Տէր իւրովք սպառազինօք սատակել զամենայն տիեզերս:

13:5: գա՛լ յերկրէ հեռաստանէ ՚ի ծագա՛ց հիմանց երկնից։ Հասեա՛լ է Տէր իւրովք սպառազինօք սատակե՛լ զամենայն տիեզերս։
5 որ գան հեռու երկրներից. երկնային հաստատութեան ծայրերից հասել է Տէրն իր սպառազէններով՝ բնաջնջելու ամբողջ աշխարհը:
5 Հեռաւոր երկրէն, երկնքի ծայրէն, Տէրը ու անոր բարկութեանը գործիքները Բոլոր երկիրը աւերելու կու գան։
zohrab-1805▾ eastern-1994▾ western am▾
13:513:5 Идут из отдаленной страны, от края неба, Господь и орудия гнева Его, чтобы сокрушить всю землю.
13:5 ἔρχεσθαι ερχομαι come; go ἐκ εκ from; out of γῆς γη earth; land πόρρωθεν πορρωθεν from afar ἀπ᾿ απο from; away ἄκρου ακρον top; tip θεμελίου θεμελιος foundation τοῦ ο the οὐρανοῦ ουρανος sky; heaven κύριος κυριος lord; master καὶ και and; even οἱ ο the ὁπλομάχοι οπλομαχος he; him τοῦ ο the καταφθεῖραι καταφθειρω decompose; corrupt τὴν ο the οἰκουμένην οικουμενη habitat ὅλην ολος whole; wholly
13:5 בָּאִ֛ים bāʔˈîm בוא come מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מֶרְחָ֖ק merḥˌāq מֶרְחָק distance מִ mi מִן from קְצֵ֣ה qᵊṣˈē קָצֶה end הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and כְלֵ֣י ḵᵊlˈê כְּלִי tool זַעְמֹ֔ו zaʕmˈô זַעַם curse לְ lᵊ לְ to חַבֵּ֖ל ḥabbˌēl חבל be corrupt כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
13:5. venientibus de terra procul a summitate caeli Dominus et vasa furoris eius ut disperdat omnem terramTo them that come from a country afar off, from the end of heaven: the Lord and the instruments of his wrath, to destroy the whole land.
5. They come from a far country, from the uttermost part of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.
13:5. to those who are arriving from a far off land, from the heights of the heavens. It is the Lord and the instruments of his fury, so that he may bring ruin to all the earth.
13:5. They come from a far country, from the end of heaven, [even] the LORD, and the weapons of his indignation, to destroy the whole land.
They come from a far country, from the end of heaven, [even] the LORD, and the weapons of his indignation, to destroy the whole land:

13:5 Идут из отдаленной страны, от края неба, Господь и орудия гнева Его, чтобы сокрушить всю землю.
13:5
ἔρχεσθαι ερχομαι come; go
ἐκ εκ from; out of
γῆς γη earth; land
πόρρωθεν πορρωθεν from afar
ἀπ᾿ απο from; away
ἄκρου ακρον top; tip
θεμελίου θεμελιος foundation
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
κύριος κυριος lord; master
καὶ και and; even
οἱ ο the
ὁπλομάχοι οπλομαχος he; him
τοῦ ο the
καταφθεῖραι καταφθειρω decompose; corrupt
τὴν ο the
οἰκουμένην οικουμενη habitat
ὅλην ολος whole; wholly
13:5
בָּאִ֛ים bāʔˈîm בוא come
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מֶרְחָ֖ק merḥˌāq מֶרְחָק distance
מִ mi מִן from
קְצֵ֣ה qᵊṣˈē קָצֶה end
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וּ û וְ and
כְלֵ֣י ḵᵊlˈê כְּלִי tool
זַעְמֹ֔ו zaʕmˈô זַעַם curse
לְ lᵊ לְ to
חַבֵּ֖ל ḥabbˌēl חבל be corrupt
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
13:5. venientibus de terra procul a summitate caeli Dominus et vasa furoris eius ut disperdat omnem terram
To them that come from a country afar off, from the end of heaven: the Lord and the instruments of his wrath, to destroy the whole land.
13:5. to those who are arriving from a far off land, from the heights of the heavens. It is the Lord and the instruments of his fury, so that he may bring ruin to all the earth.
13:5. They come from a far country, from the end of heaven, [even] the LORD, and the weapons of his indignation, to destroy the whole land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: От края неба. Мидия и Персия действительно были едва ли не самыми отдаленными, известными евреям, странами. Всю землю. Некоторые толкователи рассматривают это выражение как действительно обозначающее собою всю населенную землю. Но правильнее думать, что пророк этими словами обозначил Вавилонскую монархию, которая могла, находясь на зените своего могущества, назваться всемирной.
Adam Clarke: Commentary on the Bible - 1831
13:5: They come from a far country - The word מארץ meerets is wanting in one MS. and in the Syriac: "They come from afar."
From the end of heaven - Kimchi says, Media, "the end of heaven," in Scripture phrase, means, the East.
Albert Barnes: Notes on the Bible - 1834
13:5: They come - That is, 'Yahweh and the weapons of his indignation' - the collected armies come. The prophet sees these assembled armies with Yahweh, as their leader, at their head.
From a far country - The country of the Medes and Persians. These nations, indeed, bordered on Babylonia, but still they stretched far to the north and east, and, probably, occupied nearly all the regions to the east of Babylon which were then known.
From the end of heaven - The Septuagint renders this, Ἀπ ̓ ἄκρου θεμελίου τοῦ οὐρανοῦ Ap' akrou themeliou tou ouranou - 'From the "extreme foundation" of the heaven.' The expression in the Hebrew, 'From the end, or extreme peri of heaven,' means, the distant horizon by which the earth appears to be bounded, where the sky and the land seem to meet. In Psa 19:6, the phrase, 'from the end of the heaven' denotes the east, where the sun appears to rise; and 'unto the ends of it' denotes the west:
His going forth is from the end of the heaven;
And his circuit unto the ends of it.
It is here synonymous with the phrase, 'the end of the earth,' in Isa 5:26.
Even the Lord - The word 'even,' introduced here by the translators, weakens the three of this verse. The prophet means to say that Yahweh is coming at the head of those armies, which are the weapons of his indignation.
The weapons of his indignation - The assembled armies of the Medes and Persians, called 'the weapons of his indignation,' because by them he will accomplish the purposes of his anger against the city of Babylon (see the note at Isa 10:5).
To destroy the whole land - The whole territory of Babylonia, or Chaldea. Not only the city, but the nation and kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: from a far: Isa 13:17; Jer 50:3, Jer 50:9, Jer 51:11, Jer 51:27, Jer 51:28; Mat 24:31
and the weapons: jer 51:20-46
Geneva 1599
13:5 They come from a far country, from the end of heaven, [even] the LORD, and the (e) weapons of his indignation, to destroy the whole land.
(e) The army of the Medes and the Persians against Babylon.
John Gill
13:5 They come from a far country, from the end of heaven,.... The east, as Kimchi observes; the Targum is, from the ends of the earth; the furthermost parts of it, as Persia and Media were: the former is bounded on the south side by the main ocean; and the latter, part of it by the Caspian sea; and between Babylon and these kingdoms lay the large kingdom of Assyria; so that this army might be truly said to come from a far country:
even the Lord, and the weapons of his indignation; the Medes and Persians, who were the instruments of his wrath and vengeance against Babylon; just as Assyria is called the rod of his anger, Is 10:5 with these he is said to come, because this army was of his gathering, mustering, ordering, and directing, in his providence; the end and design of which was,
to destroy the whole land; not the whole world, as the Septuagint render it; but the whole land of Chaldea, of which Babylon was the metropolis. The Targum is,
"to destroy all the wicked of the earth.''
John Wesley
13:5 Thy come - From the ends of the earth under heaven, which is not to be understood strictly. The weapons - The Medes and Persians, who were but a rod in God's hand, and the instruments of his anger. Land - Of Babylon.
Robert Jamieson, A. R. Fausset and David Brown
13:5 They--namely, "Jehovah," and the armies which are "the weapons of His indignation."
far country--Media and Persia, stretching to the far north and east.
end of heaven--the far east (Ps 19:6).
destroy--rather, "to seize" [HORSLEY].
13:613:6: Ողբացէ՛ք զի մերձ է օր Տեառն, եւ բեկումն յԱստուծոյ հասեալ է։
6 Ողբացէ՛ք, քանզի մօտ է Տիրոջ օրը, եւ հասել է Աստծու պատուհասը:
6 Ողբացէ՛ք, վասն զի Տէրոջը օրը մօտ է. Անիկա Ամենակարողէն եկած աւերման պէս պիտի գայ։
Ողբացէք, զի մերձ է օր Տեառն, եւ բեկումն [196]յԱստուծոյ հասեալ է:

13:6: Ողբացէ՛ք զի մերձ է օր Տեառն, եւ բեկումն յԱստուծոյ հասեալ է։
6 Ողբացէ՛ք, քանզի մօտ է Տիրոջ օրը, եւ հասել է Աստծու պատուհասը:
6 Ողբացէ՛ք, վասն զի Տէրոջը օրը մօտ է. Անիկա Ամենակարողէն եկած աւերման պէս պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:613:6 Рыдайте, ибо день Господа близок, идет как разрушительная сила от Всемогущего.
13:6 ὀλολύζετε ολολυζω howl ἐγγὺς εγγυς close γὰρ γαρ for ἡ ο the ἡμέρα ημερα day κυρίου κυριος lord; master καὶ και and; even συντριβὴ συντριβη from; by τοῦ ο the θεοῦ θεος God ἥξει ηκω here
13:6 הֵילִ֕ילוּ hêlˈîlû ילל howl כִּ֥י kˌî כִּי that קָרֹ֖וב qārˌôv קָרֹוב near יֹ֣ום yˈôm יֹום day יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as שֹׁ֖ד šˌōḏ שֹׁד violence מִ mi מִן from שַּׁדַּ֥י ššaddˌay שַׁדַּי Almighty יָבֹֽוא׃ yāvˈô בוא come
13:6. ululate quia prope est dies Domini quasi vastitas a Domino venietHowl ye, for the day of the Lord is near: it shall come as a destruction from the Lord.
6. Howl ye; for the day of the LORD is at hand; as destruction from the Almighty shall it come.
13:6. Wail aloud! For the day of the Lord draws near! It will arrive like a devastation from the Lord.
13:6. Howl ye; for the day of the LORD [is] at hand; it shall come as a destruction from the Almighty.
Howl ye; for the day of the LORD [is] at hand; it shall come as a destruction from the Almighty:

13:6 Рыдайте, ибо день Господа близок, идет как разрушительная сила от Всемогущего.
13:6
ὀλολύζετε ολολυζω howl
ἐγγὺς εγγυς close
γὰρ γαρ for
ο the
ἡμέρα ημερα day
κυρίου κυριος lord; master
καὶ και and; even
συντριβὴ συντριβη from; by
τοῦ ο the
θεοῦ θεος God
ἥξει ηκω here
13:6
הֵילִ֕ילוּ hêlˈîlû ילל howl
כִּ֥י kˌî כִּי that
קָרֹ֖וב qārˌôv קָרֹוב near
יֹ֣ום yˈôm יֹום day
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
שֹׁ֖ד šˌōḏ שֹׁד violence
מִ mi מִן from
שַּׁדַּ֥י ššaddˌay שַׁדַּי Almighty
יָבֹֽוא׃ yāvˈô בוא come
13:6. ululate quia prope est dies Domini quasi vastitas a Domino veniet
Howl ye, for the day of the Lord is near: it shall come as a destruction from the Lord.
13:6. Wail aloud! For the day of the Lord draws near! It will arrive like a devastation from the Lord.
13:6. Howl ye; for the day of the LORD [is] at hand; it shall come as a destruction from the Almighty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: 6-13. День Господень уже близок и оттого вавилоняне впали в отчаяние. Этот день для Вавилона будет страшен как день всеобщего суда Божия над миром, когда светила небесные померкнут и земля сотрясется.

Рыдайте - обращение к вавилонянам.

День Господень - см. Ис 2:12.

От Всемогущего. Разрушение, следовательно, будет полное, окончательное.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty. 7 Therefore shall all hands be faint, and every man's heart shall melt: 8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames. 9 Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. 10 For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. 11 And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. 12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir. 13 Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger. 14 And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land. 15 Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword. 16 Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished. 17 Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it. 18 Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.
We have here a very elegant and lively description of the terrible confusion and desolation which should be made in Babylon by the descent which the Medes and Persians should make upon it. Those that were now secure and easy were bidden to howl and make sad lamentation; for,
I. God was about to appear in wrath against them, and it is a fearful thing to fall into his hands: The day of the Lord is at hand (v. 6), a little day of judgment, when God will act as a just avenger of his own and his people's injured cause. And there are those who will have reason to tremble when that day is at hand. The day of the Lord cometh, v. 9. Men have their day now, and they think to carry the day; but God laughs at them, for he sees that his day is coming, Ps. xxxvii. 13. Fury is not with God, and yet his day of reckoning with the Babylonians is said to be cruel with wrath and fierce anger. God will deal in severity with them for the severities they exercised upon God's people; with the froward, with the cruel, he will show himself froward, will show himself cruel, and give the blood-thirsty blood to drink.
II. Their hearts shall fail them, and they shall have neither courage nor comfort left; they shall not be able either to resist the judgment coming or to bear up under it, either to oppose the enemy or to support themselves, v. 7, 8. Those that in the day of their peace were proud, and haughty, and terrible (v. 11), shall, when trouble comes, be quite dispirited and at their wits' end: All hands shall be faint, and unable to hold a weapon, and every man's heart shall melt, so that they shall be ready to die for fear. The pangs of their fear shall be like those of a woman in hard labour, and they shall be amazed one at another. In frightening themselves, they shall frighten one another; they shall wonder to see those tremble that used to be bold and daring; or they shall be amazed looking one at another, as men at a loss, Gen. xlii. 1. Their faces shall be as flames, pale as flames, through fear (so some), or red as flames sometimes are, blushing at their own cowardice; or their faces shall be as faces scorched with the flame, or as theirs that labour in the fire, their visage blacker than a coal, or like a bottle in the smoke, Ps. cxix. 83.
III. All comfort and hope shall fail them (v. 10): The stars of heaven shall not give their light, but shall be clouded and overcast; the sun shall be darkened in his going forth, rising bright, but lost again, a certain sign of foul weather. They shall be as men in distress at sea, when neither sun nor stars appear, Acts xxvii. 20. It shall be as dreadful a time with them as it would be with the earth if all the heavenly luminaries were turned into darkness, a resemblance of the day of judgment, when the sun shall be turned into darkness. The heavens frowning thus is an indication of the displeasure of the God of heaven. When things look dark on earth, yet it is well enough if all be clear upwards; but, if we have no comfort thence, wherewith shall we be comforted?
IV. God will visit them for their iniquity; and all this is intended for the punishment of sin, and particularly the sin of pride, v. 11. This puts wormwood and gall into the affliction and misery, 1. That sin must now have its punishment. Though Babylon be a little world, yet, being a wicked world, it shall not go unpunished. Sin brings desolation on the world of the ungodly; and when the kingdoms of the earth are quarrelling with one another it is the fruit of God's controversy with them all. 2. That pride must now have its fall: The haughtiness of the terrible must now be laid low, particularly of Nebuchadnezzar and his son Belshazzar, who had, in their pride, trampled upon, and made themselves very terrible to, the people of God. A man's pride will bring him low.
V. There shall be so great a slaughter as will produce a scarcity of men (v. 12): I will make a man more precious than fine gold. You could not have a man to be employed in any of the affairs of state, not a man to be enlisted in the army, not a man to match a daughter to, for the building up of a family, if you would give any money for one. The troops of the neighbouring nations would not be hired into the service of the king of Babylon, because they saw every thing go against him. Populous countries are soon depopulated by war. And God can soon make a kingdom that has been courted and admired to be dreaded and shunned by all, as a house that is falling, or a ship that is sinking.
VI. There shall be a universal confusion and consternation, such a confusion of their affairs that it shall be like the shaking of the heavens with dreadful thunders and the removing of the earth by no less dreadful earthquakes. All shall go to rack and ruin in the day of the wrath of the Lord of hosts, v. 13. And such a consternation shall seize their spirits that Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become as a chased roe and as a sheep that no man takes up, v. 14. The army they shall bring into the field, consisting of troops of divers nations (as great armies usually do), shall be so dispirited by their own apprehensions and so dispersed by their enemies' sword that they shall turn every man to his own people; each man shall shift for his own safety; the men of might shall not find their hands (Ps. lxxvi. 5), but take to their heels.
VII. There shall be a general scene of blood and horror, as is usual where the sword devours. No wonder that every one makes the best of his way, since the conqueror gives no quarter, but puts all to the sword, and not those only that are found in arms, as is usual with us even in the most cruel slaughters (v. 15): Every one that is found alive shall be run through, as soon as ever it appears that he is a Babylonian. Nay, because the sword devours one as well as another, every one that is joined to them shall fall by the sword; those of other nations that come in to their assistance shall be cut off with them. It is dangerous being in bad company, and helping those whom God is about to destroy. Those particularly that join themselves to Babylon must expect to share in her plagues, Rev. xviii. 4. And, since the most sacred laws of nature, and of humanity itself, are silenced by the fury of war (though they cannot be cancelled), the conquerors shall, in the most barbarous brutish manner, dash the children to pieces, and ravish the wives. Jusque datum sceleri--Wickedness shall have free course, v. 16. They had thus dealt with God's people (Lam. v. 11), and now they shall be paid in their own coin, Rev. xiii. 10. It was particularly foretold (Ps. cxxxvii. 9) that the little ones of Babylon should be dashed against the stones. How cruel soever and unjust those were that did it, God was righteous who suffered it to be done, and to be done before their eyes, to their greater terror and vexation. It was just also that the houses which they had filled with the spoil of Israel should be spoiled and plundered. What is got by rapine is often lost in the same manner.
VIII. The enemy that God will send against them shall be inexorable, probably being by some provocation or other more than ordinarily exasperated against them; or, in whatever way it may be brought about, God himself will stir up the Medes to use this severity with the Babylonians. He will not only serve his own purposes by their dispositions and designs, but will put it into their hearts to make this attempt upon Babylon, and suffer them to prosecute it with all this fury. God is not the author of sin, but he would not permit it if he did not know how to bring glory to himself out of it. These Medes, in conjunction with the Persians, shall make thorough work of it; for, 1. They shall take no bribes, v. 17. All that men have they would give for their lives, but the Medes shall not regard silver; it is blood they thirst for, not gold; no man's riches shall with them be the ransom of his life. 2. They shall show no pity (v. 18), not to the young men that are in the prime of their time--they shall shoot them through with their bows, and then dash them to pieces; not to the age of innocency--they shall have no pity on the fruit of the womb, nor spare little children, whose cries and frights one would think should make even marble eyes to weep, and hearts of adamant to relent. Pause a little here and wonder, (1.) That men should be thus cruel and inhuman, and so utterly divested of all compassion; and in it see how corrupt and degenerate the nature of man has become. (2.) That the God of infinite mercy should suffer it, nay, and should make it to be the execution of his justice, which shows that, though he is gracious, yet he is the God to whom vengeance belongs. (3.) That little infants, who have never been guilty of any actual sin, should be thus abused, which shows that there is an original guilt by which life is forfeited as soon as it is had.
Albert Barnes: Notes on the Bible - 1834
13:6: Howl ye - Ye inhabitants of Babylon, in view of the approaching destruction.
The day of the Lord - The time when Yahweh will inflict vengeance on you draws near (see the note at Isa 2:12; compare Isa 13:9).
As a destruction from the Almighty - Not as a desolation from man, but as destruction sent from him who has all power in heaven and on earth. Destruction meditated by man might be resisted; but destruction that should come from the Almighty must be final and irresistible. The word 'Almighty' שׁדי shadday, one of the names given to God in the Scriptures, denotes, properly, "one who is mighty," or who has all power; and is correctly rendered Almighty, or Omnipotent; Gen 17:1; Gen 28:3; Gen 48:3; Exo 6:3; Rut 1:20; Job 5:17; Job 6:4, Job 6:14; Job 8:3, Job 8:5; Job 11:7; Job 13:4; Job 15:25. In the Hebrew here, there is a paronomasia or "pun" - a figure of speech quite common in the Scriptures, which cannot be retained in the translation - 'It shall come as a destruction (כשׁד keshod) from the Almighty (משׁדי mı̂ shadday).'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: Howl ye: Isa 14:31, Isa 23:1, Isa 52:5, Isa 65:14; Jer 25:34, Jer 49:3, Jer 51:8; Eze 21:12, Eze 30:2; Joe 1:5, Joe 1:11, Joe 1:13; Zep 1:14; Jam 5:1; Rev 18:10
for the day: Isa 13:9, Isa 34:8; Eze 30:3; Joe 2:11, Joe 2:31; Amo 5:18; Zep 1:7, Zep 2:2, Zep 2:3; Mal 4:5; Th1 5:2, Th1 5:3
as a: Job 31:23; Joe 1:15
Carl Friedrich Keil and Franz Delitzsch
13:6
Then all sink into anxious and fearful trembling. "Howl; for the day of Jehovah is near; like a destructive force from the Almighty it comes. Therefore all arms hang loosely down, and every human heart melts away. And they are troubled: they fall into cramps and pangs; like a woman in labour they twist themselves: one stares at the other; their faces are faces of flame." The command הילילוּ (not written defectively, הלילוּ) is followed by the reason for such a command, viz., "the day of Jehovah is near," the watchword of prophecy from the time of Joel downwards. The Caph in ceshod is the so-called Caph veritatis, or more correctly, the Caph of comparison between the individual and its genus. It is destruction by one who possesses unlimited power to destroy (shōd, from shâdad, from which we have shaddai, after the form chaggai, the festive one, from châgag). In this play upon the words, Isaiah also repeats certain words of Joel (Joel 1:15). Then the heads hang down from despondency and helplessness, and the heart, the seat of lift, melts (Is 19:1) in the heat of anguish. Universal consternation ensues. This is expressed by the word venibhâlu, which stands in half pause; the word has shalsheleth followed by psik (pasek), an accent which only occurs in seven passages in the twenty-one prose books of the Old Testament, and always with this dividing stroke after it.
(Note: For the seven passages, see Ewald, Lehrbuch (ed. 7), p. 224.)
Observe also the following fut. paragogica, which add considerably to the energy of the description by their anapaestic rhythm. The men (subj.) lay hold of cramps and pangs (as in Job 18:20; Job 21:6), the force of the events compelling them to enter into such a condition. Their faces are faces of flames. Knobel understands this as referring to their turning pale, which is a piece of exegetical jugglery. At the same time, it does not suggest mere redness, nor a convulsive movement; but just as a flame alternates between light and darkness, so their faces become alternately flushed and pale, as the blood ebbs and flows, as it were, being at one time driven with force into their faces, and then again driven back to the heart, so as to leave deadly paleness, in consequence of their anguish and terror.
Geneva 1599
13:6 Wail (f) ye; for the day of the LORD [is] at hand; it shall come as a destruction from the Almighty.
(f) You Babylonians.
John Gill
13:6 Howl ye, for the day of the Lord is at hand,.... These words are an address to the Babylonians, who instead of rejoicing and feasting, as Belshazzar and his nobles were the night that Babylon was taken, had reason to howl and lament; seeing the day that the Lord had fixed for their destruction was very near, and he was just about to come forth as a judge to take vengeance on them; for though it was about two hundred and fifty years from the time of this prophecy, to the taking of Babylon, yet it is represented as at hand, to show the certainty of it, both for the comfort of the Jewish captives, when they should be in it, and for the awakening of the sluggish inhabitants, who were secure, and thought themselves out of danger:
Tit shall come as a destruction from the Almighty: suddenly, swiftly, and irresistibly: there is a beautiful paronomasia in the Hebrew text, "ceshod mishaddai" (c); as destruction from the destroyer; from God, who is able to save, and to destroy; he is almighty and all sufficient, so some render the word; the hand of God was visible in it.
(c) .
Robert Jamieson, A. R. Fausset and David Brown
13:6 day of the Lord--day of His vengeance on Babylon (Is 2:12). Type of the future "day of wrath" (Rev_ 6:17).
destruction--literally, "a devastating tempest."
from the Almighty--not from mere man; therefore irresistible. "Almighty," Hebrew, Shaddai.
13:713:7: Վասն այսորիկ ամենայն ձեռք լքցի՛ն, եւ ամենայն անձն մարդոյ դողասցէ՛։
7 Ահա թէ ինչու բոլորի ձեռքերը պիտի թուլանան, ամէն մարդու սիրտը պիտի դողայ:
7 Անոր համար բոլոր ձեռքերը պիտի թուլնան Ու ամէն մարդու սիրտ պիտի հալի։
Վասն այսորիկ ամենայն ձեռք լքցին, եւ ամենայն [197]անձն մարդոյ դողասցէ:

13:7: Վասն այսորիկ ամենայն ձեռք լքցի՛ն, եւ ամենայն անձն մարդոյ դողասցէ՛։
7 Ահա թէ ինչու բոլորի ձեռքերը պիտի թուլանան, ամէն մարդու սիրտը պիտի դողայ:
7 Անոր համար բոլոր ձեռքերը պիտի թուլնան Ու ամէն մարդու սիրտ պիտի հալի։
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13:713:7 Оттого руки у всех опустились, и сердце у каждого человека растаяло.
13:7 διὰ δια through; because of τοῦτο ουτος this; he πᾶσα πας all; every χεὶρ χειρ hand ἐκλυθήσεται εκλυω faint; let loose καὶ και and; even πᾶσα πας all; every ψυχὴ ψυχη soul ἀνθρώπου ανθρωπος person; human δειλιάσει δειλιαω intimidated
13:7 עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus כָּל־ kol- כֹּל whole יָדַ֣יִם yāḏˈayim יָד hand תִּרְפֶּ֑ינָה tirpˈeʸnā רפה be slack וְ wᵊ וְ and כָל־ ḵol- כֹּל whole לְבַ֥ב lᵊvˌav לֵבָב heart אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man יִמָּס׃ yimmˌās מסס melt
13:7. propter hoc omnes manus dissolventur et omne cor hominis tabescetTherefore shall all hands be faint, and every heart of man shall melt,
7. Therefore shall all hands be feeble, and every heart of man shall melt:
13:7. Because of it, every hand will fail, and every heart of man will waste away and be crushed.
13:7. Therefore shall all hands be faint, and every man’s heart shall melt:
Therefore shall all hands be faint, and every man' s heart shall melt:

13:7 Оттого руки у всех опустились, и сердце у каждого человека растаяло.
13:7
διὰ δια through; because of
τοῦτο ουτος this; he
πᾶσα πας all; every
χεὶρ χειρ hand
ἐκλυθήσεται εκλυω faint; let loose
καὶ και and; even
πᾶσα πας all; every
ψυχὴ ψυχη soul
ἀνθρώπου ανθρωπος person; human
δειλιάσει δειλιαω intimidated
13:7
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
כָּל־ kol- כֹּל whole
יָדַ֣יִם yāḏˈayim יָד hand
תִּרְפֶּ֑ינָה tirpˈeʸnā רפה be slack
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
לְבַ֥ב lᵊvˌav לֵבָב heart
אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man
יִמָּס׃ yimmˌās מסס melt
13:7. propter hoc omnes manus dissolventur et omne cor hominis tabescet
Therefore shall all hands be faint, and every heart of man shall melt,
13:7. Because of it, every hand will fail, and every heart of man will waste away and be crushed.
13:7. Therefore shall all hands be faint, and every man’s heart shall melt:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Вавилоняне сознают, что всякое сопротивление - напрасно.

Сердце растаяло - стало подобно воде, перестало быть сильным и твердым (Втор 20:8; Ис 19:1).

Лица разгорелись. Кровь, от ужаса, приливает к голове, и лицо может сделаться вследствие этого очень красным.
Albert Barnes: Notes on the Bible - 1834
13:7: Therefore shall all hands be faint - This is designed to denote the consternation and alarm of the people. They would be so terrified and alarmed that they would have no courage, no hope, and no power to make resistance. They would abandon their plans of defense, and give themselves up to despair (compare Jer 50:43 : 'The king of Babylon hath heard the report of them, and his hands waxed feeble; anguish took hold of him, and pangs as of a Women in travail;' Eze 7:17; Zep 3:16).
And every man's heart shall melt - Or, shall faint, so that he shall have no courage or strength (compare Deu 20:8). The fact was, that the destruction of Babylon took place in the night. It came suddenly upon the city, while Belshazzar was at his impious feast; and the alarm was so unexpected and produced such consternation, that no defense was attempted (see Dan 5:30; compare the notes at Isa 45:1).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: shall all: Isa 10:3, Isa 10:4, Isa 37:27, Isa 51:20; Jer 50:43; Eze 7:17, Eze 21:7; Nah 1:6
be faint: or, fall down
every: Isa 19:1; Exo 15:15; Nah 2:10
John Gill
13:7 Therefore shall all hands be faint,.... Or hang down; that is, the hands of all the Babylonians, the city being taken suddenly and at once, so that they should not be able to lift them up to lay hold on a weapon, and defend themselves:
and every man's heart shall melt; like wax before the fire; be dispirited, and lose all their valour and courage, have neither power nor heart to resist their enemies, and attempt to save themselves.
John Wesley
13:7 Amazed - To see so impregnable a city as Babylon, so easily and unexpectedly taken. Flames - Heb. faces of flame, inflamed with rage and torment.
Robert Jamieson, A. R. Fausset and David Brown
13:7 faint . . . melt--So Jer 50:43; compare Josh 7:5. Babylon was taken by surprise on the night of Belshazzar's impious feast (Dan 5:30). Hence the sudden fainting and melting of hearts.
13:813:8: Խռովեսցի՛ն հրեշտակք, եւ երկո՛ւնք կալցին զնոսա իբրեւ զկանայս ծննդականս. փռընկայցե՛ն այր ընդ ընկերի՝ եւ զայրասցին. եւ զդէմս իւրեանց ՚ի բոցագոյն դարձուսցեն[9727]։ [9727] Ոմանք. ՚Ի բոցագոյնս դարձ՛՛։
8 Պատգամախօսները տագնապի մէջ պիտի ընկնեն, երկունքի ցաւը պիտի բռնի նրանց, ինչպէս ծննդաբերող կանանց: Տրտնջալով մէկը միւսին պիտի նայի, պիտի զայրանան, եւ զայրոյթից պիտի կարմրեն իրենց դէմքերը,
8 Անոնք պիտի սոսկան։Նեղութիւն ու անձկութիւն պիտի տիրէ անոնց, Ծննդական կնոջ պէս ցաւ պիտի քաշեն։Ամէն մարդ իր ընկերին վրայ պիտի նայի ու ապշի։Անոնց երեսները բոցագոյն պիտի ըլլան։
Խռովեսցին հրեշտակք, եւ`` երկունք կալցին զնոսա իբրեւ զկանայս ծննդականս. [198]փռնկայցեն այր ընդ ընկերի` եւ զայրասցին, եւ զդէմս իւրեանց ի բոցագոյն դարձուսցեն:

13:8: Խռովեսցի՛ն հրեշտակք, եւ երկո՛ւնք կալցին զնոսա իբրեւ զկանայս ծննդականս. փռընկայցե՛ն այր ընդ ընկերի՝ եւ զայրասցին. եւ զդէմս իւրեանց ՚ի բոցագոյն դարձուսցեն[9727]։
[9727] Ոմանք. ՚Ի բոցագոյնս դարձ՛՛։
8 Պատգամախօսները տագնապի մէջ պիտի ընկնեն, երկունքի ցաւը պիտի բռնի նրանց, ինչպէս ծննդաբերող կանանց: Տրտնջալով մէկը միւսին պիտի նայի, պիտի զայրանան, եւ զայրոյթից պիտի կարմրեն իրենց դէմքերը,
8 Անոնք պիտի սոսկան։Նեղութիւն ու անձկութիւն պիտի տիրէ անոնց, Ծննդական կնոջ պէս ցաւ պիտի քաշեն։Ամէն մարդ իր ընկերին վրայ պիտի նայի ու ապշի։Անոնց երեսները բոցագոյն պիտի ըլլան։
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13:813:8 Ужаснулись, судороги и боли схватили их; мучатся, как рождающая, с изумлением смотрят друг на друга, лица у них разгорелись.
13:8 καὶ και and; even ταραχθήσονται ταρασσω stir up; trouble οἱ ο the πρέσβεις πρεσβυς and; even ὠδῖνες ωδιν contraction αὐτοὺς αυτος he; him ἕξουσιν εχω have; hold ὡς ως.1 as; how γυναικὸς γυνη woman; wife τικτούσης τικτω give birth; produce καὶ και and; even συμφοράσουσιν συμφοραζω different; alternate πρὸς προς to; toward τὸν ο the ἕτερον ετερος different; alternate καὶ και and; even ἐκστήσονται εξιστημι astonish; beside yourself καὶ και and; even τὸ ο the πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him ὡς ως.1 as; how φλὸξ φλοξ blaze μεταβαλοῦσιν μεταβαλλω reverse
13:8 וְֽ wᵊˈ וְ and נִבְהָ֓לוּ׀ nivhˈālû בהל disturb צִירִ֤ים ṣîrˈîm צִיר convulsion וַֽ wˈa וְ and חֲבָלִים֙ ḥᵃvālîm חֵבֶל labour pains יֹֽאחֵז֔וּן yˈōḥēzˈûn אחז seize כַּ ka כְּ as † הַ the יֹּולֵדָ֖ה yyôlēḏˌā ילד bear יְחִיל֑וּן yᵊḥîlˈûn חיל have labour pain, to cry אִ֤ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow יִתְמָ֔הוּ yiṯmˈāhû תָּמַהּ be astounded פְּנֵ֥י pᵊnˌê פָּנֶה face לְהָבִ֖ים lᵊhāvˌîm לַהַב flame פְּנֵיהֶֽם׃ pᵊnêhˈem פָּנֶה face
13:8. et conteretur tortiones et dolores tenebunt quasi parturiens dolebunt unusquisque ad proximum suum stupebit facies conbustae vultus eorumAnd shall be broken. Gripings and pains, shall take hold of them, they shall be in pain as a woman in labour. Every one shall be amazed at his neighbour, their countenances shall be as faces burnt.
8. and they shall be dismayed; pangs and sorrows shall take hold ; they shall be in pain as a woman in travail: they shall be amazed one at another; their faces faces of flame.
13:8. Writhing and pain will seize them. They will be in pain, like a woman in labor. Each one will appear stupefied to his neighbor. Their countenances will be like faces which have been burned up.
13:8. And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] flames.
And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] flames:

13:8 Ужаснулись, судороги и боли схватили их; мучатся, как рождающая, с изумлением смотрят друг на друга, лица у них разгорелись.
13:8
καὶ και and; even
ταραχθήσονται ταρασσω stir up; trouble
οἱ ο the
πρέσβεις πρεσβυς and; even
ὠδῖνες ωδιν contraction
αὐτοὺς αυτος he; him
ἕξουσιν εχω have; hold
ὡς ως.1 as; how
γυναικὸς γυνη woman; wife
τικτούσης τικτω give birth; produce
καὶ και and; even
συμφοράσουσιν συμφοραζω different; alternate
πρὸς προς to; toward
τὸν ο the
ἕτερον ετερος different; alternate
καὶ και and; even
ἐκστήσονται εξιστημι astonish; beside yourself
καὶ και and; even
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτῶν αυτος he; him
ὡς ως.1 as; how
φλὸξ φλοξ blaze
μεταβαλοῦσιν μεταβαλλω reverse
13:8
וְֽ wᵊˈ וְ and
נִבְהָ֓לוּ׀ nivhˈālû בהל disturb
צִירִ֤ים ṣîrˈîm צִיר convulsion
וַֽ wˈa וְ and
חֲבָלִים֙ ḥᵃvālîm חֵבֶל labour pains
יֹֽאחֵז֔וּן yˈōḥēzˈûn אחז seize
כַּ ka כְּ as
הַ the
יֹּולֵדָ֖ה yyôlēḏˌā ילד bear
יְחִיל֑וּן yᵊḥîlˈûn חיל have labour pain, to cry
אִ֤ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow
יִתְמָ֔הוּ yiṯmˈāhû תָּמַהּ be astounded
פְּנֵ֥י pᵊnˌê פָּנֶה face
לְהָבִ֖ים lᵊhāvˌîm לַהַב flame
פְּנֵיהֶֽם׃ pᵊnêhˈem פָּנֶה face
13:8. et conteretur tortiones et dolores tenebunt quasi parturiens dolebunt unusquisque ad proximum suum stupebit facies conbustae vultus eorum
And shall be broken. Gripings and pains, shall take hold of them, they shall be in pain as a woman in labour. Every one shall be amazed at his neighbour, their countenances shall be as faces burnt.
13:8. Writhing and pain will seize them. They will be in pain, like a woman in labor. Each one will appear stupefied to his neighbor. Their countenances will be like faces which have been burned up.
13:8. And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] flames.
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Adam Clarke: Commentary on the Bible - 1831
13:8: And they shall be afraid "And they shall be terrified" - I join this verb, ונבהלו venibhalu, to the preceding verse, with the Syriac and Vulgate.
Pangs and sorrows shall take hold on them "Pangs shall seize them" - The Septuagint, Syriac, and Chaldee read יאחזום yochezum, instead of יאחזון yochezun, which does not express the pronoun then, necessary to the sense.
Albert Barnes: Notes on the Bible - 1834
13:8: They shall be in pain as a woman that travaileth - This comparison is often used in the Scriptures to denote the deepest possible pain and sorrow, as well as the suddenness with which any calamity comes upon a people Psa 48:6; Isa 21:3; Isa 42:14; Jer 6:24; Jer 13:21; Jer 22:23; Jer 49:24; Jer 50:43; Hos 13:13; Mic 4:9-10; Joh 16:21; Gal 4:19; Th1 5:3.
They shall be amazed one at another - They shall stare with a stupid gaze on one another, indicating a state of great distress, anxiety, and alarm. They shall look to each other for aid, and shall meet in the countenances of others the same expressions of wonder and consternation.
Their faces shall be as flames - Their faces shall glow or burn like fire. When grief and anguish come upon us, the face becomes inflamed. The face in fear is usually pale. But the idea here is not so much that of fear as of anguish; and, perhaps, there is mingled also here the idea of indignation against their invaders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: pangs: Isa 21:3, Isa 21:4, Isa 26:17; Psa 48:5, Psa 48:6; Jer 30:6, Jer 50:43; Dan 5:5, Dan 5:6; Th1 5:3
be amazed one at another: Heb. wonder every man at his neighbour
flames: Heb. faces of the flames, Joe 2:6; Nah 2:10
Geneva 1599
13:8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] (g) flames.
(g) The Babylonians anger and grief will be so much that their faces will burn as fire.
John Gill
13:8 And they shall be afraid,.... Troubled, dismayed, frightened, at the sudden taking of the city, and at the sight of Cyrus's troops marching up into the very heart of it, and to the king's palace:
pangs and sorrow shall take hold of them; as convulsions, pains in the bowels, &c. more fully explained in the next clause:
they shall be in pain, as a woman that travaileth; that is in labour, and ready to bring forth her child, whose pains are very sharp, and agonies great; the same is said of the king of Babylon, Jer 50:43,
they shall be amazed one at another; that so great a city should be so surprised, and so suddenly taken; and that they shall not be able to help one another; and that such as were so famous for courage and valour should be at once so dispirited:
their faces shall be as flames; not red with blushing, through shame, as Kimchi; but pale with fear, as the colour of flame, or, as the faces of smiths, that work at a forge: the words may be rendered, "their faces are as the faces of Lehabim" (d); the name of a people mentioned in Gen 10:13 the same with the Libians, which were of a blackish or tawny colour; so Jarchi interprets it, and says they were a people of a yellow complexion: and Aben Ezra observes, that some interpret it of a nation like the Ethiopians; and so it denotes, that the Babylonians, their faces should be black with distress and anguish; see Joel 2:6.
(d) "ut facies Lehabim, sive Lybiorum facies eorum", Gataker.
Robert Jamieson, A. R. Fausset and David Brown
13:8 pangs--The Hebrew means also a "messenger." HORSLEY, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." MAURER agrees with English Version, literally, "they shall take hold of pangs and sorrows."
woman . . . travaileth-- (Th1 5:3).
amazed--the stupid, bewildered gaze of consternation.
faces . . . flames--"their visages have the livid hue of flame" [HORSLEY]; with anguish and indignation.
13:913:9: Զի ահաւասիկ Տէր զօրութեանց հասեալ է անհնարին լի բարկութեամբ՝ ոխակալութեամբ սրտմտութեամբ. առնել զտիեզերս անապատ, եւ զմեղաւորս սատակե՛լ ՚ի նմանէ[9728]։ [9728] Ոմանք. Զի ահաւասիկ օր Տեառն հասեալ է. եւ ոմանք. Տէր հասեալ է։ ՚Ի լուս՛՛. ՚ի վերայ՝ անհնարին, նշանակի՝ անբժշկական։
9 քանզի Տիրոջ օրն ահաւասիկ հասել է՝ լի անսահման բարկութեամբ, ոխակալութեամբ ու զայրոյթով, որպէսզի աշխարհն անապատ դարձնի եւ մեղաւորներին վերացնի այնտեղից:
9 Ահա Տէրոջը օրը կու գայ՝ Անգթութեամբ, սրտմտութեամբ եւ սաստիկ բարկութեամբ, Որպէս զի երկիրը աւերակ դարձնէ Ու մեղաւորները անկէ բնաջինջ ընէ։
Զի ահաւասիկ օր Տեառն հասեալ է անհնարին լի բարկութեամբ` ոխակալութեամբ եւ սրտմտութեամբ, առնել [199]զտիեզերս անապատ, եւ զմեղաւորս սատակել ի նմանէ:

13:9: Զի ահաւասիկ Տէր զօրութեանց հասեալ է անհնարին լի բարկութեամբ՝ ոխակալութեամբ սրտմտութեամբ. առնել զտիեզերս անապատ, եւ զմեղաւորս սատակե՛լ ՚ի նմանէ[9728]։
[9728] Ոմանք. Զի ահաւասիկ օր Տեառն հասեալ է. եւ ոմանք. Տէր հասեալ է։ ՚Ի լուս՛՛. ՚ի վերայ՝ անհնարին, նշանակի՝ անբժշկական։
9 քանզի Տիրոջ օրն ահաւասիկ հասել է՝ լի անսահման բարկութեամբ, ոխակալութեամբ ու զայրոյթով, որպէսզի աշխարհն անապատ դարձնի եւ մեղաւորներին վերացնի այնտեղից:
9 Ահա Տէրոջը օրը կու գայ՝ Անգթութեամբ, սրտմտութեամբ եւ սաստիկ բարկութեամբ, Որպէս զի երկիրը աւերակ դարձնէ Ու մեղաւորները անկէ բնաջինջ ընէ։
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13:913:9 Вот, приходит день Господа лютый, с гневом и пылающею яростью, чтобы сделать землю пустынею и истребить с нее грешников ее.
13:9 ἰδοὺ ιδου see!; here I am γὰρ γαρ for ἡμέρα ημερα day κυρίου κυριος lord; master ἀνίατος ανιατος come; go θυμοῦ θυμος provocation; temper καὶ και and; even ὀργῆς οργη passion; temperament θεῖναι τιθημι put; make τὴν ο the οἰκουμένην οικουμενη habitat ὅλην ολος whole; wholly ἔρημον ερημος lonesome; wilderness καὶ και and; even τοὺς ο the ἁμαρτωλοὺς αμαρτωλος sinful ἀπολέσαι απολλυμι destroy; lose ἐξ εκ from; out of αὐτῆς αυτος he; him
13:9 הִנֵּ֤ה hinnˈē הִנֵּה behold יֹום־ yôm- יֹום day יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בָּ֔א bˈā בוא come אַכְזָרִ֥י ʔaḵzārˌî אַכְזָרִי cruel וְ wᵊ וְ and עֶבְרָ֖ה ʕevrˌā עֶבְרָה anger וַ wa וְ and חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אָ֑ף ʔˈāf אַף nose לָ lā לְ to שׂ֤וּם śˈûm שׂים put הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to שַׁמָּ֔ה šammˈā שַׁמָּה destruction וְ wᵊ וְ and חַטָּאֶ֖יהָ ḥaṭṭāʔˌeʸhā חַטָּא sinful יַשְׁמִ֥יד yašmˌîḏ שׁמד destroy מִמֶּֽנָּה׃ mimmˈennā מִן from
13:9. ecce dies Domini venit crudelis et indignationis plenus et irae furorisque ad ponendam terram in solitudine et peccatores eius conterendos de eaBehold, the day of the Lord shall come, a cruel day, and full of indignation, and of wrath, and fury, to lay the land desolate, and to destroy the sinners thereof out of it.
9. Behold, the day of the LORD cometh, cruel, with wrath and fierce anger; to make the land a desolation, and to destroy the sinners thereof out of it.
13:9. Behold, the day of the Lord approaches: a cruel day, full of indignation and wrath and fury, which will place the earth in solitude and crush the sinners from it.
13:9. Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it.
Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it:

13:9 Вот, приходит день Господа лютый, с гневом и пылающею яростью, чтобы сделать землю пустынею и истребить с нее грешников ее.
13:9
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
ἡμέρα ημερα day
κυρίου κυριος lord; master
ἀνίατος ανιατος come; go
θυμοῦ θυμος provocation; temper
καὶ και and; even
ὀργῆς οργη passion; temperament
θεῖναι τιθημι put; make
τὴν ο the
οἰκουμένην οικουμενη habitat
ὅλην ολος whole; wholly
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
τοὺς ο the
ἁμαρτωλοὺς αμαρτωλος sinful
ἀπολέσαι απολλυμι destroy; lose
ἐξ εκ from; out of
αὐτῆς αυτος he; him
13:9
הִנֵּ֤ה hinnˈē הִנֵּה behold
יֹום־ yôm- יֹום day
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בָּ֔א bˈā בוא come
אַכְזָרִ֥י ʔaḵzārˌî אַכְזָרִי cruel
וְ wᵊ וְ and
עֶבְרָ֖ה ʕevrˌā עֶבְרָה anger
וַ wa וְ and
חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger
אָ֑ף ʔˈāf אַף nose
לָ לְ to
שׂ֤וּם śˈûm שׂים put
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
שַׁמָּ֔ה šammˈā שַׁמָּה destruction
וְ wᵊ וְ and
חַטָּאֶ֖יהָ ḥaṭṭāʔˌeʸhā חַטָּא sinful
יַשְׁמִ֥יד yašmˌîḏ שׁמד destroy
מִמֶּֽנָּה׃ mimmˈennā מִן from
13:9. ecce dies Domini venit crudelis et indignationis plenus et irae furorisque ad ponendam terram in solitudine et peccatores eius conterendos de ea
Behold, the day of the Lord shall come, a cruel day, and full of indignation, and of wrath, and fury, to lay the land desolate, and to destroy the sinners thereof out of it.
13:9. Behold, the day of the Lord approaches: a cruel day, full of indignation and wrath and fury, which will place the earth in solitude and crush the sinners from it.
13:9. Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Грозный день Господень пророк изображает под образом страшной бури, которая все разрушает на своем пути и затмевает самое небо густыми облаками, так что на земле водворяется мрак.

Звезды небесные - (kochvej) общее обозначение небесных светил.

И светила - по-евр. (chesilehem) буквально: их образы. Единственное число этого слова встречается у Иов 9:9; 38:31: и у Ам 5:8: и переводится так собственным именем Кесиль (у Иова) и Орион (у Амоса). Это созвездие - Орион - отличается яркостью составляющих его звезд и потому Исаия упоминает о нем, чтобы сказать, что померкнут даже самые блестящие светила. (Впрочем, блаженный Иероним понимает это затмение самых блестящих звезд как явление чисто объективного представления вавилонян, которым будет казаться, что звезды потеряли свет свой.)
Albert Barnes: Notes on the Bible - 1834
13:9: The day of the Lord cometh - See Isa 13:6.
Cruel - (אכזרי 'akezā rı̂ y). This does not mean that "God" is cruel, but that the 'day of Yahweh' that was coming should be unsparing and destructive to them. It would be the exhibition of "justice," but not of "cruelty;" and the word stands opposed here to mercy, and means that God would not spare them. The effect would be that the inhabitants of Babylon would be destroyed.
Fierce anger - Hebrew, (חרון אף 'aph chă rô n) 'A glow, or burning of anger.' The phrase denotes the most intense indignation (compare Num 25:4; Num 32:14; Sa1 28:18).
To lay the land desolate - Chaldea, Isa 13:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: cruel: Isa 13:15-18, Isa 47:10-15; Jer 6:22, Jer 6:23, Jer 50:40-42, Jer 51:35-58; Nah 1:2, Nah 1:6; Mal 4:1; Rev 17:16, Rev 17:17, Rev 18:8, Rev 19:17-21
he shall: Psa 104:35; Pro 2:22
Carl Friedrich Keil and Franz Delitzsch
13:9
The day of Jehovah's wrath is coming - a starless night - a nightlike, sunless day. "Behold, the day of Jehovah cometh, a cruel one, and wrath and fierce anger, to turn the earth into a wilderness: and its sinners He destroys out of it. For the stars of heaven, and its Orions, will not let their light shine: the sun darkens itself at its rising, and the moon does not let its light shine." The day of Jehovah cometh as one cruelly severe ('aczâri, an adj. rel. from 'aczâr, chosh, kosh, to be dry, hard, unfelling), as purely an overflowing of inward excitement, and as burning anger; lâsūm is carried on by the finite verb, according to a well-known alteration of style (= ūlehashmı̄d). It is not indeed the general judgment which the prophet is depicting here, but a certain historical catastrophe falling upon the nations, which draws the whole world into sympathetic suffering. 'Eretz, therefore (inasmuch as the notions of land generally, and some particular land or portion of the earth, are blended together - a very elastic term, with vanishing boundaries), is not merely the land of Babylon here, as Knobel supposes, but the earth. Verse 10 shows in what way the day of Jehovah is a day of wrath. Even nature clothes itself in the colour of wrath, which is the very opposite to light. The heavenly lights above the earth go out; the moon does not shine; and the sun, which is about to rise, alters its mind. "The Orions" are Orion itself and other constellations like it, just as the morning stars in Job 38:7 are Hesperus and other similar stars. It is more probable that the term cesiil is used for Orion in the sense of "the fool" (= foolhardy),
(Note: When R. Samuel of Nehardea, the astronomer, says in his b. Berachoth 58b, "If it were not for the heat of the cesil, the world would perish from the cold of the Scorpion, and vice versa," - he means by the cesil Orion; and the true meaning of the passage is, that the constellations of Orion and the Scorpion, one of which appears in the hot season, and the other in the cold, preserve the temperature in equilibrium.)
according to the older translators (lxx ὁ ̓Ωρίων, Targum nephilehon from nephila', Syr. gaboro, Arab. gebbâr, the giant), than that it refers to Suhêl, i.e., Canopus (see the notes on Job 9:9; Job 38:31), although the Arabic suhêl does occur as a generic name for stars of surpassing splendour (see at Job 38:7). The comprehensive term employed is similar to the figure of speech met with in Arabic (called taglı̄b, i.e., the preponderance of the pars potior), in such expressions as "the two late evenings" for the evening and late evening, "the two Omars" for Omar and Abubekr, though the resemblance is still greater to the Latin Scipiones, i.e., men of Scipio's greatness. Even the Orions, i.e., those stars which are at other times the most conspicuous, withhold their light; for when God is angry, the principle of anger is set in motion even in the natural world, and primarily in the stars that were created "for signs (compare Gen 1:14 with Jer 10:2).
John Gill
13:9 Behold, the day of the Lord cometh,.... Or "is come" (e); said in Is 13:6 to be at hand, but now it is represented in prophecy as already come:
cruel both with wrath and fierce anger; which, whether referred to "the Lord", or to "the day", the sense is the same; the day may be said to be cruel, and full of wrath and fury, because of the severity and fierceness of the Lord's anger, exercised upon the Babylonians in it; and he may be said to be so, not that he really is cruel, or exceeds the bounds of justice, but because he seemed to be so to the objects of his displeasure; as a judge may be thought to be cruel and severe by the malefactor, when he only pronounces and executes a righteous judgment on him; a heap of words are here made use of, to express the greatness and fierceness of divine wrath:
to lay the land desolate; the land of the Chaldeans:
and he shall destroy the sinners thereof out of it; this shows that what is before said most properly belongs to the Lord, to whom the destruction of Babylon, and the country belonging to it, must be ascribed; and indeed it was such as could not be brought about by human force; the moving cause of which was the sin of the inhabitants, some of whom were notorious sinners, for whose sakes it was destroyed by the Lord, and they in the midst of it, or out of it; see Ps 104:35.
(e) "venit", Piscator; "veniens", Montanus.
John Wesley
13:9 Behold - Divers words are heaped together, to signify the extremity of his anger.
Robert Jamieson, A. R. Fausset and David Brown
13:9 cruel--not strictly, but unsparingly just; opposed to mercy. Also answering to the cruelty (in the strict sense) of Babylon towards others (Is 14:17) now about to be visited on itself.
the land--"the earth" [HORSLEY]. The language of Is 13:9-13 can only primarily and partially apply to Babylon; fully and exhaustively, the judgments to come, hereafter, on the whole earth. Compare Is 13:10 with Mt 24:29; Rev_ 8:12. The sins of Babylon, arrogancy (Is 13:11; Is 14:11; Is 47:7-8), cruelty, false worship (Jer 50:38), persecution of the people of God (Is 47:6), are peculiarly characteristic of the Antichristian world of the latter days (Dan 11:32-37; Rev_ 17:3, Rev_ 17:6; Rev_ 18:6-7, Rev_ 18:9-14, Rev_ 18:24).
13:1013:10: Զի աստեղք երկնից Հայկի՛ւն հանդերձ, եւ ամենայն զարդուն երկնից լոյս մի՛ տացեն. եւ խաւարեսցի արեգակն ՚ի ծագել իւրում, եւ լուսին մի՛ տացէ զլոյս իւր[9729]։ [9729] Ոմանք. Մի տայցեն... մի՛ տայցէ։
10 Արդարեւ, երկնքի աստղերը, Հայկի համաստեղութեան եւ երկնային բոլոր լուսատուների հետ միասին, լոյս չեն տալու, արեգակն իր ծագման պահին պիտի խաւարի, լուսինը նոյնպէս իր լոյսը չպիտի տայ»:
10 Վասն զի երկնքի աստղերն ու անոնց համաստեղութիւնները Իրենց լոյսը պիտի չտան։Արեւը իր ելած ատենը պիտի խաւարի Եւ լուսինը իր լոյսը պիտի չտայ։
Զի աստեղք երկնից` [200]Հայկիւն հանդերձ եւ ամենայն զարդուն երկնից`` լոյս մի՛ տացեն, եւ խաւարեսցի արեգակն ի ծագել իւրում, եւ լուսին մի՛ տացէ զլոյս իւր:

13:10: Զի աստեղք երկնից Հայկի՛ւն հանդերձ, եւ ամենայն զարդուն երկնից լոյս մի՛ տացեն. եւ խաւարեսցի արեգակն ՚ի ծագել իւրում, եւ լուսին մի՛ տացէ զլոյս իւր[9729]։
[9729] Ոմանք. Մի տայցեն... մի՛ տայցէ։
10 Արդարեւ, երկնքի աստղերը, Հայկի համաստեղութեան եւ երկնային բոլոր լուսատուների հետ միասին, լոյս չեն տալու, արեգակն իր ծագման պահին պիտի խաւարի, լուսինը նոյնպէս իր լոյսը չպիտի տայ»:
10 Վասն զի երկնքի աստղերն ու անոնց համաստեղութիւնները Իրենց լոյսը պիտի չտան։Արեւը իր ելած ատենը պիտի խաւարի Եւ լուսինը իր լոյսը պիտի չտայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1013:10 Звезды небесные и светила не дают от себя света; солнце меркнет при восходе своем, и луна не сияет светом своим.
13:10 οἱ ο the γὰρ γαρ for ἀστέρες αστηρ star τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ὁ ο the Ὠρίων ωριων and; even πᾶς πας all; every ὁ ο the κόσμος κοσμος world; adornment τοῦ ο the οὐρανοῦ ουρανος sky; heaven τὸ ο the φῶς φως light οὐ ου not δώσουσιν διδωμι give; deposit καὶ και and; even σκοτισθήσεται σκοτιζω darken τοῦ ο the ἡλίου ηλιος sun ἀνατέλλοντος ανατελλω spring up; rise καὶ και and; even ἡ ο the σελήνη σεληνη moon οὐ ου not δώσει διδωμι give; deposit τὸ ο the φῶς φως light αὐτῆς αυτος he; him
13:10 כִּֽי־ kˈî- כִּי that כֹוכְבֵ֤י ḵôḵᵊvˈê כֹּוכָב star הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens וּ û וְ and כְסִ֣ילֵיהֶ֔ם ḵᵊsˈîlêhˈem כְּסִיל orion לֹ֥א lˌō לֹא not יָהֵ֖לּוּ yāhˌēllû הלל light אֹורָ֑ם ʔôrˈām אֹור light חָשַׁ֤ךְ ḥāšˈaḵ חשׁך be dark הַ ha הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun בְּ bᵊ בְּ in צֵאתֹ֔ו ṣēṯˈô יצא go out וְ wᵊ וְ and יָרֵ֖חַ yārˌēₐḥ יָרֵחַ moon לֹֽא־ lˈō- לֹא not יַגִּ֥יהַ yaggˌîha נָגַהּ shine אֹורֹֽו׃ ʔôrˈô אֹור light
13:10. quoniam stellae caeli et splendor earum non expandent lumen suum obtenebratus est sol in ortu suo et luna non splendebit in lumine suoFor the stars of heaven, and their brightness shall not display their light: the sun shall be darkened in his rising, and the moon shall not shine with her light.
10. For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.
13:10. For the stars of the heavens, in their splendor, will not display their light. The sun will be obscured at its rising, and the moon will not shine in her brightness.
13:10. For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.
For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine:

13:10 Звезды небесные и светила не дают от себя света; солнце меркнет при восходе своем, и луна не сияет светом своим.
13:10
οἱ ο the
γὰρ γαρ for
ἀστέρες αστηρ star
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ο the
Ὠρίων ωριων and; even
πᾶς πας all; every
ο the
κόσμος κοσμος world; adornment
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τὸ ο the
φῶς φως light
οὐ ου not
δώσουσιν διδωμι give; deposit
καὶ και and; even
σκοτισθήσεται σκοτιζω darken
τοῦ ο the
ἡλίου ηλιος sun
ἀνατέλλοντος ανατελλω spring up; rise
καὶ και and; even
ο the
σελήνη σεληνη moon
οὐ ου not
δώσει διδωμι give; deposit
τὸ ο the
φῶς φως light
αὐτῆς αυτος he; him
13:10
כִּֽי־ kˈî- כִּי that
כֹוכְבֵ֤י ḵôḵᵊvˈê כֹּוכָב star
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
כְסִ֣ילֵיהֶ֔ם ḵᵊsˈîlêhˈem כְּסִיל orion
לֹ֥א lˌō לֹא not
יָהֵ֖לּוּ yāhˌēllû הלל light
אֹורָ֑ם ʔôrˈām אֹור light
חָשַׁ֤ךְ ḥāšˈaḵ חשׁך be dark
הַ ha הַ the
שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun
בְּ bᵊ בְּ in
צֵאתֹ֔ו ṣēṯˈô יצא go out
וְ wᵊ וְ and
יָרֵ֖חַ yārˌēₐḥ יָרֵחַ moon
לֹֽא־ lˈō- לֹא not
יַגִּ֥יהַ yaggˌîha נָגַהּ shine
אֹורֹֽו׃ ʔôrˈô אֹור light
13:10. quoniam stellae caeli et splendor earum non expandent lumen suum obtenebratus est sol in ortu suo et luna non splendebit in lumine suo
For the stars of heaven, and their brightness shall not display their light: the sun shall be darkened in his rising, and the moon shall not shine with her light.
13:10. For the stars of the heavens, in their splendor, will not display their light. The sun will be obscured at its rising, and the moon will not shine in her brightness.
13:10. For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:10: For the stars of heaven "Yea, the stars of heaven" - The Hebrew poets, to express happiness, prosperity, the instauration and advancement of states, kingdoms, and potentates, make use of images taken from the most striking parts of nature, from the heavenly bodies, from the sun, moon, and stars: which they describe as shining with increased splendor, and never setting. The moon becomes like the meridian sun, and the sun's light is augmented sevenfold; (see Isa 30:26); new heavens and a new earth are created, and a brighter age commences. On the contrary, the overflow and destruction of kingdoms is represented by opposite images. The stars are obscured, the moon withdraws her light, and the sun shines no more! The earth quakes, and the heavens tremble; and all things seem tending to their original chaos, See Joe 2:10; Joe 3:15, Joe 3:16; Amo 8:9; Mat 24:29; and De S. Poes. Herb. Prael. 6 et IX.
And the moon shall not cause her light to shine - This in its farther reference may belong to the Jewish polity, both in Church and state, which should be totally eclipsed, and perhaps shine no more in its distinct state for ever.
Albert Barnes: Notes on the Bible - 1834
13:10: For the stars of heaven - This verse cannot be understood literally, but is a metaphorical representation of the calamities that were coming upon Babylon The meaning of the figure evidently is, that those calamities would be such as would be appropriately denoted by the sudden extinguishment of the stars, the sun, and the moon. As nothing would tend more to anarchy, distress, and ruin, than thus to have all the lights of heaven suddenly and foRev_er quenched, this was an apt and forcible representation of the awful calamities that were coming upon the people. Darkness and night, in the Scriptures, are often the emblem of calamity and distress (see the note at Mat 24:29). The Rev_olutions and destructions of kingdoms and nations are often represented in the Scriptures under this image. So respecting the destruction of Idumea Isa 34:4 :
And all the hosts of heaven shall be dissolved,
And the heavens shall be rolled together as a scroll;
And all their host shall fall down,
As the leaf falleth from off the vine,
And as a falling fig from the fig-tree.
So in Eze 32:7-8, in a prophecy respecting the destruction of Pharaoh, king of Egypt:
And when I shall put time out,
I will cover the heavens, and make the stoa thereof dark,
I will cover the sun with a cloud,
And the moon shall not give her light.
And the bright lights of heaven will I make dark over thee.
And set darkness upon thy land.
(Compare Joe 2:10; Joe 3:15-16.) Thus in Amo 8:9 :
I will cause the sun to go down at noon,
And I will darken the earth in a clear day.
See also Rev 6:12-14 :
And I beheld when he had opened the sixth seal, and lo,
The sun became black as sackcloth of hair,
And the moon became as blood;
And the stars of heaven fell unto the earth,
Even as a fig-tree casteth her untimely figs
When she is shaken of a mighty wind:
And the heaven deputed as a scroll when it is rolled together.
Many have supposed that these expressions respecting the sun, moon, and stars, refer to kings, and princes, and magistrates, as the "lights" of the state; and that the sense is, that their power arid glory should cease. But it is rather a figurative representation, denoting calamity "in general,' and describing a state of extreme distress, such as would be if all the lights of heaven should suddenly become extinct.
And the constellations thereof - (וּכסיליהם û kı̂ sı̂ ylē yhem). The word (כסיל kesı̂ yl) means properly "a fool;" Pro 1:32; Pro 10:1, Pro 10:18; Pro 13:19-20, "et al." It also denotes "hope, confidence, expectation" Job 31:24; Pro 3:26; Job 8:14; also "the reins, the flanks or loins" Lev 3:4, Lev 3:10, Lev 3:15; Psa 38:7. It is also, as here, applied to a constellation in the heavens, but the connection of this meaning of the word with the other significations is uncertain. In Job 9:9; Job 38:31, it is translated 'Orion.' In Amo 5:8, it is translated the 'seven stars' - the Pleiades. In Arabic, that constellation is called 'the giant.' According to an Eastern tradition, it was Nimrod, the founder of Babylon, afterward translated to the skies; and it has been supposed that the name the "impious" or "foolish one" was thus given to the deified Nimrod, and thus to the constellation. The rabbis interpret it "Simis." The word 'constellations' denotes clusters of stars, or stars that appear to be near to each other in the heavens, and which, on the celestial globe, are reduced to certain figures for the convenience of classification and memory, as the bear, the bull, the virgin, the balance. This arrangement was early made, and there is no reason to doubt that it existed in the time of Isaiah (compare the notes at Job 9:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: Isa 5:30, Isa 24:21, Isa 24:23; Eze 32:7, Eze 32:8; Joe 2:10, Joe 2:31, Joe 3:15; Amo 8:9, Amo 8:10; Zep 1:15, Zep 1:16; Mat 24:29; Mar 13:24; Luk 21:25; Rev 6:12-14, Rev 8:12
Geneva 1599
13:10 For the (h) stars of heaven and its constellations shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.
(h) They who are overcome will think that all the powers of heaven and earth are against them, (Ezek 32:7; Joel 3:15; Mt 24:29).
John Gill
13:10 For the stars of heaven,.... This and what follows are to be understood, not literally, but figuratively, as expressive of the dismalness and gloominess of the dispensation, of the horror and terror of it, in which there was no light, no comfort, no relief, nor any hope of any; the heavens and all the celestial bodies frowning upon them, declaring the displeasure of him that dwells there:
and the constellations thereof shall not give their light; which are assemblages of stars, or certain configurations of the heavenly bodies, devised by the ancients; to which each of the names are given for the help of the imagination and memory; the number of them are forty eight, twelve in the Zodiac, twenty one on the northern side of it, and fifteen on the southern. R. Jonah, mentioned both by Aben Ezra and Kimchi, says that "Cesil", the word here used, is a large star, called in the Arabic language "Suel", and the stars that are joined unto it are called by its name "Cesilim"; so that, according to this, only one constellation is meant; and Aben Ezra observes, that there are some that say that Cesil is a star near to the south pole, on which, if camels look, they die; but, says he, in my opinion it is "the scorpion's heart". Jerom's Hebrew master interpreted it to him Arcturus; and it is in Job 9:9 rendered Orion, and by the Septuagint here; which is one of the constellations, and one of the brightest; and the word being here in the plural number, the sense may be, were there ever so many Orions in the heavens, they should none of them give light. The Targum and Jarchi interpret it of the planets:
the sun shall be darkened in his going forth; as soon as it rises, when it goes forth out of its chamber, as in Ps 19:5 either by an eclipse of it, or by dark clouds covering it:
and the moon shall not cause her light to shine: by night, which she borrows from the sun; so that it would be very uncomfortable, day and night, neither sun, moon, nor stars appearing, see Acts 27:20 by the sun, moon, and stars, may be meant king, queen, and nobles, whose destruction is here prophesied of; it being usual in prophetic language, as well as in other writers (f), to express great personages hereby.
(f) "Solem Asiae Brutum appellat, stellasque salubres appellat comites", Hor. Serm. 1. Satyr. 7.
John Wesley
13:10 Constellations - Which consist of many stars, and therefore give a greater sight. Darkened - All things shall look darkly and dismally; men shall have no comfort or hope. Going forth - As soon as he rises. As soon as they have any appearance or hope of amendment, they shall be instantly disappointed.
Robert Jamieson, A. R. Fausset and David Brown
13:10 stars, &c.--figuratively for anarchy, distress, and revolutions of kingdoms (Is 34:4; Joel 2:10; Ezek 32:7-8; Amos 8:9; Rev_ 6:12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Rev_ 21:1).
constellations--Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on Job 38:31.
13:1113:11: Եւ հրամա՛ն տաց ընդ ամենայն տիեզերս զչարիս, եւ ամպարշտաց զմե՛ղս իւրեանց. եւ կորուսի՛ց զհպարտութիւն զանօրինաց, եւ զբարձրութիւն ամբարտաւանից խոնարհեցուցի՛ց։
11 Չարիքի համար, ամբարիշտների մեղքերի համար վճիռ պիտի արձակեմ համայն աշխարհին, պիտի կործանեմ անիրաւների հպարտութիւնը, ամբարտաւանների մեծամտութիւնը պիտի խոնարհեցնեմ:
11 Ես պիտի պատժեմ աշխարհը իր չարութեանը համար Եւ ամբարիշտները՝ իրենց անօրէնութեանը համար։Հպարտներուն ամբարտաւանութիւնը պիտի դադրեցնեմ Եւ բռնաւորներուն գոռոզութիւնը պիտի ցածցնեմ։
[201]Եւ հրաման տաց ընդ ամենայն տիեզերս զչարիս, եւ ամպարշտաց զմեղս իւրեանց``. եւ կորուսից զհպարտութիւն զանօրինաց, եւ զբարձրութիւն ամբարտաւանից խոնարհեցուցից:

13:11: Եւ հրամա՛ն տաց ընդ ամենայն տիեզերս զչարիս, եւ ամպարշտաց զմե՛ղս իւրեանց. եւ կորուսի՛ց զհպարտութիւն զանօրինաց, եւ զբարձրութիւն ամբարտաւանից խոնարհեցուցի՛ց։
11 Չարիքի համար, ամբարիշտների մեղքերի համար վճիռ պիտի արձակեմ համայն աշխարհին, պիտի կործանեմ անիրաւների հպարտութիւնը, ամբարտաւանների մեծամտութիւնը պիտի խոնարհեցնեմ:
11 Ես պիտի պատժեմ աշխարհը իր չարութեանը համար Եւ ամբարիշտները՝ իրենց անօրէնութեանը համար։Հպարտներուն ամբարտաւանութիւնը պիտի դադրեցնեմ Եւ բռնաւորներուն գոռոզութիւնը պիտի ցածցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1113:11 Я накажу мир за зло, и нечестивых за беззакония их, и положу конец высокоумию гордых, и уничижу надменность притеснителей;
13:11 καὶ και and; even ἐντελοῦμαι εντελλομαι direct; enjoin τῇ ο the οἰκουμένῃ οικουμενη habitat ὅλῃ ολος whole; wholly κακὰ κακος bad; ugly καὶ και and; even τοῖς ο the ἀσεβέσιν ασεβης irreverent τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him καὶ και and; even ἀπολῶ απολλυμι destroy; lose ὕβριν υβρις insolence; insult ἀνόμων ανομος lawless καὶ και and; even ὕβριν υβρις insolence; insult ὑπερηφάνων υπερηφανος proud ταπεινώσω ταπεινοω humble; bring low
13:11 וּ û וְ and פָקַדְתִּ֤י fāqaḏtˈî פקד miss עַל־ ʕal- עַל upon תֵּבֵל֙ tēvˌēl תֵּבֵל world רָעָ֔ה rāʕˈā רָעָה evil וְ wᵊ וְ and עַל־ ʕal- עַל upon רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty עֲוֹנָ֑ם ʕᵃwōnˈām עָוֹן sin וְ wᵊ וְ and הִשְׁבַּתִּי֙ hišbattˌî שׁבת cease גְּאֹ֣ון gᵊʔˈôn גָּאֹון height זֵדִ֔ים zēḏˈîm זֵד insolent וְ wᵊ וְ and גַאֲוַ֥ת ḡaʔᵃwˌaṯ גַּאֲוָה uproar עָרִיצִ֖ים ʕārîṣˌîm עָרִיץ ruthless אַשְׁפִּֽיל׃ ʔašpˈîl שׁפל be low
13:11. et visitabo super orbis mala et contra impios iniquitatem eorum et quiescere faciam superbiam infidelium et arrogantiam fortium humiliaboAnd I will visit the evils of the world, and against the wicked for their iniquity: and I will make the pride of infidels to cease, and will bring down the arrogancy of the mighty.
11. And I will punish the world for evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.
13:11. And I will act against the evils of the world, and against the impious for their iniquity. And I will cause the pride of the unfaithful to cease, and I will bring down the arrogance of the strong.
13:11. And I will punish the world for [their] evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.
And I will punish the world for [their] evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible:

13:11 Я накажу мир за зло, и нечестивых за беззакония их, и положу конец высокоумию гордых, и уничижу надменность притеснителей;
13:11
καὶ και and; even
ἐντελοῦμαι εντελλομαι direct; enjoin
τῇ ο the
οἰκουμένῃ οικουμενη habitat
ὅλῃ ολος whole; wholly
κακὰ κακος bad; ugly
καὶ και and; even
τοῖς ο the
ἀσεβέσιν ασεβης irreverent
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
ὕβριν υβρις insolence; insult
ἀνόμων ανομος lawless
καὶ και and; even
ὕβριν υβρις insolence; insult
ὑπερηφάνων υπερηφανος proud
ταπεινώσω ταπεινοω humble; bring low
13:11
וּ û וְ and
פָקַדְתִּ֤י fāqaḏtˈî פקד miss
עַל־ ʕal- עַל upon
תֵּבֵל֙ tēvˌēl תֵּבֵל world
רָעָ֔ה rāʕˈā רָעָה evil
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty
עֲוֹנָ֑ם ʕᵃwōnˈām עָוֹן sin
וְ wᵊ וְ and
הִשְׁבַּתִּי֙ hišbattˌî שׁבת cease
גְּאֹ֣ון gᵊʔˈôn גָּאֹון height
זֵדִ֔ים zēḏˈîm זֵד insolent
וְ wᵊ וְ and
גַאֲוַ֥ת ḡaʔᵃwˌaṯ גַּאֲוָה uproar
עָרִיצִ֖ים ʕārîṣˌîm עָרִיץ ruthless
אַשְׁפִּֽיל׃ ʔašpˈîl שׁפל be low
13:11. et visitabo super orbis mala et contra impios iniquitatem eorum et quiescere faciam superbiam infidelium et arrogantiam fortium humiliabo
And I will visit the evils of the world, and against the wicked for their iniquity: and I will make the pride of infidels to cease, and will bring down the arrogancy of the mighty.
13:11. And I will act against the evils of the world, and against the impious for their iniquity. And I will cause the pride of the unfaithful to cease, and I will bring down the arrogance of the strong.
13:11. And I will punish the world for [their] evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Здесь говорит Сам Господь.

Мир - по-евр.: tevel, собств. земной шар, но здесь, очевидно, вавилонская всемирная монархия (ср. 24:4; 26:9, где под "землей" - haarez - разумеется земля Израильская).

Люди будут дороже... т. е. из вавилонян малое число останется в живых.

Об Офире см. Толк. Библию т. 1-й. Из четырех предполагаемых стран (Южная Аравия, Восточная Африка, Индия и южные области вообще) вероятнее всего видеть в Офире Африку, самое название которой (Afer у древних) напоминает имя Офира.
Adam Clarke: Commentary on the Bible - 1831
13:11: I will punish the world "I will visit the world" - That is, the Babylonish empire; as η οικουμενη, for the Roman empire, or for Judea, Luk 2:1; Act 11:28. So the universus orbis Romanus, for the Roman empire; Salvian. lib. 5 Minos calls Crete his world: "Creten, quae meus est orbis," Ovid. Metamorph. 8:9.
Albert Barnes: Notes on the Bible - 1834
13:11: And I will punish the world - By the 'world' here is evidently meant the Babylonian empire, in the same way as 'all the world' in Luk 2:1, means Judea; and in Act 11:28, means the Roman empire. Babylonia, or Chaldea, was the most mighty empire then on earth, and might be said to comprehend the whole world.
And I will cause the arrogancy - This was the pRev_ailing sin of Babylon, and it was on account of this pride mainly that it was overthrown (see the notes at isa 14; notes at Isa 47:1-7; compare Dan 4:22, Dan 4:30).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: I will punish: Isa 14:21, Isa 24:4-6; Jer 51:34-38; Rev 12:9, Rev 12:10, Rev 18:2, Rev 18:3
and I will cause: Isa 2:17, Isa 5:15, Isa 14:12-16; Jer 50:29-32; Dan 5:22, Dan 5:23
Carl Friedrich Keil and Franz Delitzsch
13:11
The prophet now hears again the voice of Jehovah revealing to him what His purpose is - namely, a visitation punishing the wicked, humbling the proud, and depopulating the countries. "And I visit the evil upon the world, and upon sinners their guilt, and sink into silence the pomp of the proud; and the boasting of tyrants I throw to the ground. I make men more precious than fine gold, and people than a jewel of Ophir." The verb pâkad is construed, as in Jer 23:2, with the accusative of the thing punished, and with על of the person punished. Instead of 'eretz we have here tēbel, which is always used like a proper name (never with the article), to denote the earth in its entire circumference. We have also ‛ârı̄tzı̄m instead of nedı̄bı̄m: the latter signifies merely princes, and it is only occasionally that it has the subordinate sense of despots; the former signifies men naturally cruel, or tyrants (it occurs very frequently in Isaiah). Everything here breathes the spirit of Isaiah both in thought and form. "The lofty is thrown down:" this is one of the leading themes of Isaiah's proclamation; and the fact that the judgment will only leave a remnant is a fundamental thought of his, which also runs through the oracles concerning the heathen (Is 16:14; Is 21:17; Is 24:6), and is depicted by the prophet in various ways (Is 10:16-19; Is 17:4-6; Is 24:13; Is 30:17). There it is expressed under the figure that men become as scarce as the finest kinds of gold. Word-painting is Isaiah's delight and strength. 'Ophir, which resembles 'okir in sound, was the gold country of India, that lay nearest to the Phoenicians, the coast-land of Abhira on the northern shore of the Runn (Irina), i.e., the salt lake to the east of the mouths of the Indus (see at Gen 10:29 and Job 22:24; and for the Egypticized Souphir of the lxx, Job 28:16).
Geneva 1599
13:11 And I will punish the (i) world for [their] evil, and the wicked for their iniquity; and I will cause the arrogance of the (k) proud to cease, and will lay low the haughtiness of the terrible.
(i) He compares Babylon to the whole world because they so esteemed themselves by reason of their great empire.
(k) He notes the principal vice, to which they are most given as are all that abound in wealth.
John Gill
13:11 And I will punish the world for their evil,.... Not the whole world, but the kingdom of Babylon, so called because of its large extent, and the number of its inhabitants, just as the Roman empire is called the whole world, Lk 2:1 "evil" may be meant, either of the evil of sin, which was the cause of punishment, or else of the evil of punishment itself; and the sense be this, I will visit, or, in a way of visitation, I will bring evil, or evils, upon the world; so the Targum,
and the wicked for their iniquity, or "on the wicked their iniquity"; that is, I will visit on them, or inflict upon them, the punishment of their iniquity; meaning the notorious and abandoned sinners among them, see Is 13:9,
and I will cause the arrogancy of the proud to cease, and I will lay low the haughtiness of the terrible: such as Nebuchadnezzar and Belshazzar, famous for their pride, arrogance, and haughtiness, tyranny and oppression, whereby they became terrible to others.
John Wesley
13:11 The world - The Babylonish empire, which is called the world, as the Roman empire afterwards was, because it was extended to a great part of the world.
Robert Jamieson, A. R. Fausset and David Brown
13:11 world--the impious of the world (compare Is 11:4).
arrogancy--Babylon's besetting sin (Dan 4:22, Dan 4:30).
the terrible--rather, tyrants [HORSLEY].
13:1213:12: Եւ եղիցին մնացեալքն պատուականք առաւե՛լ քան զոսկի անհուր. եւ մարդն պատուակա՛ն եղիցի քան զականս Սովփերայ[9730]։ [9730] Բազումք յաւելուն. Քան զականս պատուականս Սովփերայ։
12 Իսկ մնացածներն աւելի յարգի պիտի լինեն, քան մաքուր ոսկին, մարդն աւելի յարգանքի պիտի արժանանայ, քան սոփերական թանկագին քարերը[17]»:[17] 17. Եբրայերէնում՝ քան Ոփիրի ոսկին:
12 Մարդը զուտ ոսկիէն Ու Ոփիրի ոսկիէն պատուական պիտի ընեմ։
[202]Եւ եղիցին մնացեալքն պատուականք առաւել քան զոսկի անհուր, եւ մարդն պատուական եղիցի քան զականս պատուականս Սովփերայ:

13:12: Եւ եղիցին մնացեալքն պատուականք առաւե՛լ քան զոսկի անհուր. եւ մարդն պատուակա՛ն եղիցի քան զականս Սովփերայ[9730]։
[9730] Բազումք յաւելուն. Քան զականս պատուականս Սովփերայ։
12 Իսկ մնացածներն աւելի յարգի պիտի լինեն, քան մաքուր ոսկին, մարդն աւելի յարգանքի պիտի արժանանայ, քան սոփերական թանկագին քարերը[17]»:
[17] 17. Եբրայերէնում՝ քան Ոփիրի ոսկին:
12 Մարդը զուտ ոսկիէն Ու Ոփիրի ոսկիէն պատուական պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1213:12 сделаю то, что люди будут дороже чистого золота, и мужи дороже золота Офирского.
13:12 καὶ και and; even ἔσονται ειμι be οἱ ο the καταλελειμμένοι καταλειπω leave behind; remain ἔντιμοι εντιμος valued; valuable μᾶλλον μαλλον rather; more ἢ η or; than τὸ ο the χρυσίον χρυσιον gold piece; gold leaf τὸ ο the ἄπυρον απυρος and; even ὁ ο the ἄνθρωπος ανθρωπος person; human μᾶλλον μαλλον rather; more ἔντιμος εντιμος valued; valuable ἔσται ειμι be ἢ η or; than ὁ ο the λίθος λιθος stone ὁ ο the ἐκ εκ from; out of Σουφιρ σουφιρ Souphir; Sufir
13:12 אֹוקִ֥יר ʔôqˌîr יקר be precious אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man מִ mi מִן from פָּ֑ז ppˈāz פַּז topaz וְ wᵊ וְ and אָדָ֖ם ʔāḏˌām אָדָם human, mankind מִ mi מִן from כֶּ֥תֶם kkˌeṯem כֶּתֶם gold אֹופִֽיר׃ ʔôfˈîr אֹופִיר [land of gold]
13:12. pretiosior erit vir auro et homo mundo obrizoA man shall be more precious than gold, yea a man than the finest of gold.
12. I will make a man more rare than fine gold, even a man than the pure gold of Ophir.
13:12. A man will be more precious than gold, and mankind will become like pure refined gold.
13:12. I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.
I will make a man more precious than fine gold; even a man than the golden wedge of Ophir:

13:12 сделаю то, что люди будут дороже чистого золота, и мужи дороже золота Офирского.
13:12
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
καταλελειμμένοι καταλειπω leave behind; remain
ἔντιμοι εντιμος valued; valuable
μᾶλλον μαλλον rather; more
η or; than
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
τὸ ο the
ἄπυρον απυρος and; even
ο the
ἄνθρωπος ανθρωπος person; human
μᾶλλον μαλλον rather; more
ἔντιμος εντιμος valued; valuable
ἔσται ειμι be
η or; than
ο the
λίθος λιθος stone
ο the
ἐκ εκ from; out of
Σουφιρ σουφιρ Souphir; Sufir
13:12
אֹוקִ֥יר ʔôqˌîr יקר be precious
אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man
מִ mi מִן from
פָּ֑ז ppˈāz פַּז topaz
וְ wᵊ וְ and
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
מִ mi מִן from
כֶּ֥תֶם kkˌeṯem כֶּתֶם gold
אֹופִֽיר׃ ʔôfˈîr אֹופִיר [land of gold]
13:12. pretiosior erit vir auro et homo mundo obrizo
A man shall be more precious than gold, yea a man than the finest of gold.
12. I will make a man more rare than fine gold, even a man than the pure gold of Ophir.
13:12. A man will be more precious than gold, and mankind will become like pure refined gold.
13:12. I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:12: I will make a man more precious than fine gold-wedge of Ophir - The Medes and Persians will not be satisfied with the spoils of the Babylonians. They seek either to destroy or enslave them; and they will accept no ransom for any man - either for אנוש enosh, the poor man, or for אדם adam, the more honorable person. All must fall by the sword, or go into captivity together; for the Medes, (Isa 13:17), regard not silver, and delight not in gold.
Albert Barnes: Notes on the Bible - 1834
13:12: I will make a man ... - I will so cut off and destroy the men of Babylon, that a single man to defend the city will be more rare and valuable than fine gold. The expression indicates that there would be a great slaughter of the people of Babylon.
Than fine gold - Pure, unalloyed gold. The word used here (פז pâ z) is often distinguished from common gold Psa 19:11; Psa 119:127; Pro 8:19.
Than the golden wedge of Ophir - The word (כתם kethem) rendered 'wedge' means properly "gold;" yellow gold; what is hidden, precious, or hoarded; and is used only in poetry. It indicates nothing about the shape of the gold, as the word, wedge would seem to suppose. 'Ophir was a country to which the vessels of Solomon traded, and which was particularly distinguished for producing gold; but respecting its particular situation, there has been much discussion. The 'ships of Tarshish' sailed from Ezion-geber on the Red Sea, and went to Ophir Kg1 9:26; Kg1 10:22; Kg1 22:48. Three years were required for the voyage; and they returned freighted with gold, peacocks, apes, spices, ivory, and ebony (Kg1 9:28; Kg1 10:11-12; compare Ch2 8:18). The gold of that country was more celebrated than that of any other country for its purity. Josephus supposes that it was in the East Indies; Bruce that it was in South Africa; Rosenmuller and others suppose that it was in Southern Arabia. It is probable that the situation of Ophir must ever remain a matter of conjecture. The Chaldee Paraphrase gives a different sense to this passage. 'I will love those who fear me, more than gold in which people glory; and those who observe the law more than the tried gold of Ophir.' (On the situation of Ophir the following works may be consulted: The "Pictorial Bible," vol. ii. pp. 364-369; Martini Lipenii, "Dissert. de Ophir;" Joan. Christophori Wichmanshausen "Dissert. de Navig. Ophritica:" H. Relandi, "Dissert. de Ophir;" Ugolini, "Thes. Sac. Ant." vol. viii.; and Forster "On Arabia.")
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: Isa 13:15-18, Isa 4:1, Isa 24:6; Psa 137:9
Geneva 1599
13:12 I will make a (l) man more rare than fine gold; even a man than the golden wedge of Ophir.
(l) He notes the great slaughter that will be, seeing the enemy will neither for gold or silver spare a man's life as in (Is 13:17).
John Gill
13:12 I will make a man more precious than fine gold,.... Which may denote either the scarcity of men in Babylon, through the slaughter made of them; so things that are scarce and rare are said to be precious, 1Kings 3:1 or the resolution of the Medes to spare none, though ever so much gold were offered to them, they being not to be bribed therewith, Is 13:17 or that such should be the fear of men, that they would not be prevailed upon to take up arms to defend themselves or their king, whatever quantity of gold, even the best, was proposed unto them, a man was not to be got for money:
even a man than the golden wedge of Ophir; which designs the same thing in different words. The Targum gives another sense of the whole, paraphrasing it thus,
"I will love them that fear me more than gold, of which men glory; and those that keep the law more than the fine gold of Ophir;''
understanding it of the Israelites, that were in Babylon when it was taken, and who were precious and in high esteem with the Medes and Persians, more than gold, and whose lives they spared. Jarchi interprets it particularly of Daniel, and of the honour that was done him by Belshazzar, upon his reading and interpreting the writing on the wall, Dan 5:29. This is interpreted by the Jews also of the King Messiah; for in an ancient writing (g) of theirs, where having mentioned this passage, it is added, this is the Messiah, that shall ascend and be more precious than all the children of the world, and all the children of the world shall worship and bow before him. Some take "Phaz", the word for fine gold, to be the name of a place from whence it came, and therefore was so called; and that the kingdom of Phez, in Africa, has its name from hence; and Ophir is taken to be Peru in America; though others place it in India; and the Arabic version renders it, "a man shall be more precious than a little stone that is" brought "from India"; and the Septuagint version is, "than a stone in", or "of sapphire".
(g) Zohar in Gen. fol. 71, 1.
John Wesley
13:12 More precious - The city and nation shall be so depopulated.
Robert Jamieson, A. R. Fausset and David Brown
13:12 man . . . precious--I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.
13:1313:13: Զի երկինք զայրասցի՛ն, եւ երկիր սասանեսցի՛ ՚ի հիմանց իւրոց, վասն սրտմտութեան բարկութեան Տեառն զօրութեանց. յաւուր յորում հասեալ իցէ սրտմտութիւն նորա։
13 Այն օրը, երբ Զօրութիւնների Տիրոջ բարկութիւնը վրայ հասնի, նրա զայրոյթից ու ցասումից երկինքը պիտի մոլեգնի, եւ երկիրն իր հիմքերից պիտի սասանուի:
13 Ուստի պիտի սարսեմ երկինքը Ու երկիր իր տեղէն պիտի սասանի Զօրքերու Տէրոջը սրտմտութիւնովը՝ Անոր սաստիկ բարկութեանը օրը։
Զի երկինք զայրասցին`` եւ երկիր սասանեսցի ի հիմանց իւրոց` վասն սրտմտութեան բարկութեան Տեառն զօրութեանց, յաւուր յորում հասեալ իցէ սրտմտութիւն նորա:

13:13: Զի երկինք զայրասցի՛ն, եւ երկիր սասանեսցի՛ ՚ի հիմանց իւրոց, վասն սրտմտութեան բարկութեան Տեառն զօրութեանց. յաւուր յորում հասեալ իցէ սրտմտութիւն նորա։
13 Այն օրը, երբ Զօրութիւնների Տիրոջ բարկութիւնը վրայ հասնի, նրա զայրոյթից ու ցասումից երկինքը պիտի մոլեգնի, եւ երկիրն իր հիմքերից պիտի սասանուի:
13 Ուստի պիտի սարսեմ երկինքը Ու երկիր իր տեղէն պիտի սասանի Զօրքերու Տէրոջը սրտմտութիւնովը՝ Անոր սաստիկ բարկութեանը օրը։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313:13 Для сего потрясу небо, и земля сдвинется с места своего от ярости Господа Саваофа, в день пылающего гнева Его.
13:13 ὁ ο the γὰρ γαρ for οὐρανὸς ουρανος sky; heaven θυμωθήσεται θυμοω provoke; be / get angry καὶ και and; even ἡ ο the γῆ γη earth; land σεισθήσεται σειω shake ἐκ εκ from; out of τῶν ο the θεμελίων θεμελιος foundation αὐτῆς αυτος he; him διὰ δια through; because of θυμὸν θυμος provocation; temper ὀργῆς οργη passion; temperament κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth τῇ ο the ἡμέρᾳ ημερα day ᾗ ος who; what ἂν αν perhaps; ever ἐπέλθῃ επερχομαι come on / against ὁ ο the θυμὸς θυμος provocation; temper αὐτοῦ αυτος he; him
13:13 עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens אַרְגִּ֔יז ʔargˈîz רגז quake וְ wᵊ וְ and תִרְעַ֥שׁ ṯirʕˌaš רעשׁ quake הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מִ mi מִן from מְּקֹומָ֑הּ mmᵊqômˈāh מָקֹום place בְּ bᵊ בְּ in עֶבְרַת֙ ʕevrˌaṯ עֶבְרָה anger יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and בְ vᵊ בְּ in יֹ֖ום yˌôm יֹום day חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַפֹּֽו׃ ʔappˈô אַף nose
13:13. super hoc caelum turbabo et movebitur terra de loco suo propter indignationem Domini exercituum et propter diem irae furoris eiusFor this I will trouble the heaven: and the earth shall be moved out of her place, for the indignation of the Lord of hosts, and for the day of his fierce wrath.
13. Therefore I will make the heavens to tremble, and the earth shall be shaken out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.
13:13. For this purpose, I will stir up heaven, and the earth will be moved from its place, because of the indignation of the Lord of hosts, because of the day of his furious wrath.
13:13. Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.
Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger:

13:13 Для сего потрясу небо, и земля сдвинется с места своего от ярости Господа Саваофа, в день пылающего гнева Его.
13:13
ο the
γὰρ γαρ for
οὐρανὸς ουρανος sky; heaven
θυμωθήσεται θυμοω provoke; be / get angry
καὶ και and; even
ο the
γῆ γη earth; land
σεισθήσεται σειω shake
ἐκ εκ from; out of
τῶν ο the
θεμελίων θεμελιος foundation
αὐτῆς αυτος he; him
διὰ δια through; because of
θυμὸν θυμος provocation; temper
ὀργῆς οργη passion; temperament
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
τῇ ο the
ἡμέρᾳ ημερα day
ος who; what
ἂν αν perhaps; ever
ἐπέλθῃ επερχομαι come on / against
ο the
θυμὸς θυμος provocation; temper
αὐτοῦ αυτος he; him
13:13
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
אַרְגִּ֔יז ʔargˈîz רגז quake
וְ wᵊ וְ and
תִרְעַ֥שׁ ṯirʕˌaš רעשׁ quake
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
מִ mi מִן from
מְּקֹומָ֑הּ mmᵊqômˈāh מָקֹום place
בְּ bᵊ בְּ in
עֶבְרַת֙ ʕevrˌaṯ עֶבְרָה anger
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וּ û וְ and
בְ vᵊ בְּ in
יֹ֖ום yˌôm יֹום day
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַפֹּֽו׃ ʔappˈô אַף nose
13:13. super hoc caelum turbabo et movebitur terra de loco suo propter indignationem Domini exercituum et propter diem irae furoris eius
For this I will trouble the heaven: and the earth shall be moved out of her place, for the indignation of the Lord of hosts, and for the day of his fierce wrath.
13:13. For this purpose, I will stir up heaven, and the earth will be moved from its place, because of the indignation of the Lord of hosts, because of the day of his furious wrath.
13:13. Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Потрясения политические у пророков нередко изображаются как потрясения, происходящие в природе (ср. Ис 24:19; 34:4; Иер 4:23, 26; Иоил 3:15, 16).
Albert Barnes: Notes on the Bible - 1834
13:13: Therefore I will shake the heavens - A strong, but common figure of speech in the Scriptures, to denote great commotions, judgments, and Rev_olutions. The figure is taken from the image of a furious storm and tempest, when the sky, the clouds, the heavens, appear to be in commotion; compare Sa1 22:8 :
Then the earth shook and trembled,
The foundation of heaven moved and shook,
Because he was wroth.
See also Isa 24:19-20; Hag 2:6-7.
And the earth shall remove out of her place - A common figure in the Scriptures to denote the great effects of the wrath of God; as if even the earth should be appalled at his presence, and should tremble and flee away from the dread of his anger. It is a very sublime representation, and, as carried out often by the sacred writers, it is unequalled in grandeur, probably, in any language. Thus the hills, the mountains, the trees, the streams, the very heavens, are represented as shaken, and thrown into consternation at the presence of God; see Hab 3:6, Hab 3:10 :
He stood and measured the earth;
He beheld and drove asunder the nations;
And the everlasting mountains were scattered.
The perpetual hills did bow;
His ways are everlasting.
The mountains saw thee and they trembled;
The overflowing of the water passed by;
The deep uttered his voice,
And did lift up his hands on high.
See Rev 20:11 : 'And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away.' The figure in Isaiah is a strong one to denote the terror of the anger of God against Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: I will: Joe 3:16; Hag 2:6, Hag 2:7, Hag 2:21, Hag 2:22; Mat 24:29; Heb 12:26, Heb 12:27; Rev 6:13, Rev 6:14
the earth: Jer 4:23, Jer 4:24; Mat 24:35; Pe2 3:10; Rev 20:11
in the wrath: Psa 110:5, Psa 110:6; Lam 1:12; Nah 1:4-6
Carl Friedrich Keil and Franz Delitzsch
13:13
Thus does the wrath of God prevail among men, casting down and destroying; and the natural world above and below cannot fail to take part in it. "Therefore I shake the heavens, and the earth trembles away from its place, because of the wrath of Jehovah of hosts, and because of the day of His fierce anger." The two Beths have a causative meaning (cf., Is 9:18). They correspond to ‛al-cēn (therefore), of which they supply the explanation. Because the wrath of God falls upon men, every creature which is not the direct object of the judgment must become a medium in the infliction of it. We have here the thought of Is 13:9 repeated as a kind of refrain (in a similar manner to Is 5:25). Then follow the several disasters. The first is flight.
John Gill
13:13 Therefore will I shake the heavens,.... Some think this was literally fulfilled at the taking of Babylon, when the heavens were shook with dreadful thunders and lightnings; as well as what is said above of the sun, moon, and stars, not giving their light; and so is likewise what follows,
and the earth shall remove out of her place; and that there was a violent shock by an earthquake at the same time; but rather all this is to be understood figuratively, as expressive of the great confusion men would then be in, it being as if all nature was convulsed, and heaven and earth were coming together, or rather dissolving:
in the wrath of the Lord of hosts, and in the day of his fierce anger; when that should be; or through it, or because of it, as the Septuagint, see Is 13:6 compare with this Rev_ 16:18 which expresses the destruction of mystical Babylon in much such language.
John Wesley
13:13 Therefore - A poetical and prophetical description of great horrors and confusions, as if heaven and earth were about to meet together.
Robert Jamieson, A. R. Fausset and David Brown
13:13 Image for mighty revolutions (Is 24:19; Is 34:4; Hab 3:6, Hab 3:10; Hag 2:6-7; Rev_ 20:11).
13:1413:14: Եւ եղիցին մնացեալքն իբրեւ զայծեա՛մն փախուցեալ, եւ իբրեւ զոչխա՛րս մոլորեալ. եւ ո՛չ ոք իցէ որ ժողովիցէ. զի մարդն անդրէն ՚ի ժողովուրդ իւր դարձցի, եւ ա՛յր իւրաքանչիւր յերկի՛ր իւր հալածեսցի[9731]։ [9731] Ոմանք. Եւ իբրեւ զոչխար մոլորեալ։
14 Կենդանի մնացածները պիտի լինեն ինչպէս սարսափից փախած այծեամ եւ մոլորեալ ոչխար, նրանց հաւաքող չի լինելու, ամէն մարդ իր ժողովրդի մօտ պիտի վերադառնայ, իւրաքանչիւր մարդ իր երկիրը պիտի փախչի:
14 Բաբելոնի բնակիչները հալածուած այծեամի պէս պիտի ըլլան Ու մոլորած ոչխարներու պէս, ու զանոնք հաւաքող մը պիտի չըլլայ։Անոնց ամէն մէկը իր ժողովուրդին պիտի դառնայ Եւ ամէն մարդ իր երկիրը պիտի փախչի։
Եւ եղիցին [203]մնացեալքն իբրեւ զայծեամն փախուցեալ, եւ իբրեւ զոչխար մոլորեալ. եւ ոչ ոք իցէ որ ժողովիցէ. զի մարդն անդրէն ի ժողովուրդ իւր դարձցի, եւ այր իւրաքանչիւր յերկիր իւր հալածեսցի:

13:14: Եւ եղիցին մնացեալքն իբրեւ զայծեա՛մն փախուցեալ, եւ իբրեւ զոչխա՛րս մոլորեալ. եւ ո՛չ ոք իցէ որ ժողովիցէ. զի մարդն անդրէն ՚ի ժողովուրդ իւր դարձցի, եւ ա՛յր իւրաքանչիւր յերկի՛ր իւր հալածեսցի[9731]։
[9731] Ոմանք. Եւ իբրեւ զոչխար մոլորեալ։
14 Կենդանի մնացածները պիտի լինեն ինչպէս սարսափից փախած այծեամ եւ մոլորեալ ոչխար, նրանց հաւաքող չի լինելու, ամէն մարդ իր ժողովրդի մօտ պիտի վերադառնայ, իւրաքանչիւր մարդ իր երկիրը պիտի փախչի:
14 Բաբելոնի բնակիչները հալածուած այծեամի պէս պիտի ըլլան Ու մոլորած ոչխարներու պէս, ու զանոնք հաւաքող մը պիտի չըլլայ։Անոնց ամէն մէկը իր ժողովուրդին պիտի դառնայ Եւ ամէն մարդ իր երկիրը պիտի փախչի։
zohrab-1805▾ eastern-1994▾ western am▾
13:1413:14 Тогда каждый, как преследуемая серна и как покинутые овцы, обратится к народу своему, и каждый побежит в свою землю.
13:14 καὶ και and; even ἔσονται ειμι be οἱ ο the καταλελειμμένοι καταλειπω leave behind; remain ὡς ως.1 as; how δορκάδιον δορκαδιον flee καὶ και and; even ὡς ως.1 as; how πρόβατον προβατον sheep πλανώμενον πλαναω mislead; wander καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the συνάγων συναγω gather ὥστε ωστε as such; that ἄνθρωπον ανθρωπος person; human εἰς εις into; for τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἀποστραφῆναι αποστρεφω turn away; alienate καὶ και and; even ἄνθρωπον ανθρωπος person; human εἰς εις into; for τὴν ο the χώραν χωρα territory; estate αὐτοῦ αυτος he; him διῶξαι διωκω go after; pursue
13:14 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כִּ ki כְּ as צְבִ֣י ṣᵊvˈî צְבִי gazelle מֻדָּ֔ח muddˈāḥ נדח wield וּ û וְ and כְ ḵᵊ כְּ as צֹ֖אן ṣˌōn צֹאן cattle וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מְקַבֵּ֑ץ mᵊqabbˈēṣ קבץ collect אִ֤ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to עַמֹּו֙ ʕammˌô עַם people יִפְנ֔וּ yifnˈû פנה turn וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to אַרְצֹ֖ו ʔarṣˌô אֶרֶץ earth יָנֽוּסוּ׃ yānˈûsû נוס flee
13:14. et erit quasi dammula fugiens et quasi ovis et non erit qui congreget unusquisque ad populum suum convertetur et singuli ad terram suam fugientAnd they shall be as a doe fleeing away, and as a sheep: and there shall be none to gather them together: every man shall turn to his own people, and every one shall flee to his own land.
14. And it shall come to pass, that as the chased roe, and as sheep that no man gathereth, they shall turn every man to his own people, and shall flee every man to his own land.
13:14. And they will be like a doe fleeing away, or like sheep; and there will be no one who may gather them together. Each one will turn to his own people, and every one will flee to his own land.
13:14. And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land.
And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land:

13:14 Тогда каждый, как преследуемая серна и как покинутые овцы, обратится к народу своему, и каждый побежит в свою землю.
13:14
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
καταλελειμμένοι καταλειπω leave behind; remain
ὡς ως.1 as; how
δορκάδιον δορκαδιον flee
καὶ και and; even
ὡς ως.1 as; how
πρόβατον προβατον sheep
πλανώμενον πλαναω mislead; wander
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
συνάγων συναγω gather
ὥστε ωστε as such; that
ἄνθρωπον ανθρωπος person; human
εἰς εις into; for
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ἀποστραφῆναι αποστρεφω turn away; alienate
καὶ και and; even
ἄνθρωπον ανθρωπος person; human
εἰς εις into; for
τὴν ο the
χώραν χωρα territory; estate
αὐτοῦ αυτος he; him
διῶξαι διωκω go after; pursue
13:14
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כִּ ki כְּ as
צְבִ֣י ṣᵊvˈî צְבִי gazelle
מֻדָּ֔ח muddˈāḥ נדח wield
וּ û וְ and
כְ ḵᵊ כְּ as
צֹ֖אן ṣˌōn צֹאן cattle
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מְקַבֵּ֑ץ mᵊqabbˈēṣ קבץ collect
אִ֤ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
עַמֹּו֙ ʕammˌô עַם people
יִפְנ֔וּ yifnˈû פנה turn
וְ wᵊ וְ and
אִ֥ישׁ ʔˌîš אִישׁ man
אֶל־ ʔel- אֶל to
אַרְצֹ֖ו ʔarṣˌô אֶרֶץ earth
יָנֽוּסוּ׃ yānˈûsû נוס flee
13:14. et erit quasi dammula fugiens et quasi ovis et non erit qui congreget unusquisque ad populum suum convertetur et singuli ad terram suam fugient
And they shall be as a doe fleeing away, and as a sheep: and there shall be none to gather them together: every man shall turn to his own people, and every one shall flee to his own land.
13:14. And they will be like a doe fleeing away, or like sheep; and there will be no one who may gather them together. Each one will turn to his own people, and every one will flee to his own land.
13:14. And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-18. Пророк изображает бегство из Вавилона живущих там иностранцев и печальную судьбу оставшихся там и называет по имени народ, который сокрушит величие Вавилона.

В Вавилоне, без сомнения, обитало немалое число иностранцев, поддерживавших торговые сношения с этим великим городом (ср. Иер 2:16; 51:3).

Картина избиения младенцев у пророка нарисована совершенно согласно с теми известиями древних писателей, какие они сообщают о жестокостях, какими сопровождалось взятие в древности вражеских городов, долго сопротивлявшихся.
Adam Clarke: Commentary on the Bible - 1831
13:14: "And the remnant" - Here is plainly a defect in this sentence, as it stands in the Hebrew text; the subject of the proposition is lost. What is it that shall be like a roe chased? The Septuagint happily supply it, οἱ καταλελειμμενοι, שאר shear, the remnant. A MS. here supplies the word יושב yosheb, the inhabitant; which makes a tolerably good sense; but I much prefer the reading of the Septuagint.
They shall - turn "They shall look" - That is, the forces of the king of Babylon, destitute of their leader, and all his auxiliaries, collected from Asia Minor, and other distant countries, shall disperse and flee to their respective homes.
Albert Barnes: Notes on the Bible - 1834
13:14: And it shall be - Babylon shall be.
As the chased roe - Once so proud. lofty, arrogant, and self-confident; it shall be as the trembling gazelle, or the timid deer pursued by the hunter, and panting for safety. The word (צבי tsebı̂ y) denotes a deer of the most delicate frame; the species that is most fleet and graceful in its movements; properly the "gazelle" (see Bochart's "Hieroz." i. 3. 25). 'To hunt the antelope is a favorite amusement in the East, but which, from its extraordinary swiftness, is attended with great difficulty. On the first alarm, it flies like an arrow from the bow, and leaves the best-mounted hunter, and the fleetest dog, far behind. The sportsman is obliged to call in the aid of the falcon, trained to the work, to seize on the animal, and impede its motions, to give the dogs time to overtake it. Dr. Russel thus describes the chase of the antelope: "They permit horsemen, without dogs, if they advance gently, to approach near, and do not seem much to regard a caravan that passes within a little distance; but the moment they take the alarm, they bound away, casting from time to time a look behind: and if they find themselves pursued, they lay their horns backward, almost close on the shoulders, and flee with incredible swiftness. When dogs appear, they instantly take the alarm, for which reason the sportsmen endeavor to steal upon the antelope unawares, to get as near as possible before slipping the dogs; and then, pushing on at full speed, they throw off the falcon, which being taught to strike or fix upon the cheek of the game, retards its course by repeated attacks, until the greyhounds have time to get up."' - (Burder's "Orient. Cus.")
As a sheep - Or like a scattered flock of sheep in the wilderness that has no shepherd, and no one to collect them together; an image also of that which is timid and defenseless.
That no man taketh up - That is astray, and not under the protection of any shepherd. The meaning is, that that people, once so proud and self-confident, would become alarmed, and scattered, and be afraid of everything.
They shall every man turn unto his own people - Babylon was the capital of the pagan world. It was a vast and magnificent city; the center of many nations. It would be the place, therefore, where numerous foreigners would take up a temporary residence, as London and other large cities are now. Jeremiah Jer 50:37 describes Babylon as containing a mingled population - 'and upon all the mingled people that are in the midst of her' - that is, "the colluvies gentium," as Tacitus describes Rome in his time. Jeremiah also Jer 50:28 describes this mingled multitude as fleeing and escaping out of the land of Babylon, when these calamities should come upon them. The idea in Isaiah is, that this great and mixed multitude would endeavor to escape the impending calamities, and flee to their own nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: as the: Isa 17:13; Kg1 22:17, Kg1 22:36
they shall: Isa 47:15; Jer 50:16, Jer 51:9; Rev 18:9, Rev 18:10
Carl Friedrich Keil and Franz Delitzsch
13:14
"And it comes to pass as with a gazelle which is scared, and as with a flock without gatherers: they turn every one to his people, and they flee every one to his land." The neuter v'hâyâh affirms that it will then be as described in the simile and the interpretation which follows. Babylon was the market for the world in central Asia, and therefore a rendezvous for the most diverse nations (Jer 50:16, cf., Is 51:9, 44) - for a πάμμικτος ὄχλος, as Aeschylus says in his Persae, v. 52. This great and motley mass of foreigners would now be scattered in the wildest flight, on the fall of the imperial city. The second disaster is violent death.
Geneva 1599
13:14 And (m) it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one to his own land.
(m) Meaning the power of Babylon with their hired soldiers.
John Gill
13:14 And it shall be as the chased roe,.... That is, Babylon, and the inhabitants thereof, shall be like a roe when hunted by the dogs; which is a very fearful creature, and at the sight and noise of the dogs flies here and there for safety; just so should be the most courageous of the Babylonians, when their city should be taken. The Syriac version renders it, "they shall be"; and the Septuagint and Arabic versions, "they that are left shall be as the fleeing roe", such who fall not by the sword. Kimchi interprets it of people of other nations that should be in Babylon when taken, which agrees with the latter part of the verse:
and as a sheep that no man taketh up; the Septuagint and Arabic versions read, "as a straying sheep", that flees from the wolf; and there being none to fetch it back, and bring it to the flock, it wanders about and perishes:
they shall every man turn to his own people, and flee everyone into his own land; this is to be understood of such foreigners, who were called in by the king of Babylon to his assistance, and the defence of the city; who perceiving it to be taken, or in danger, fled to their own countries, from whence they came, and so left the city naked and defenceless, see Jer 50:16.
John Wesley
13:14 It - Babylon. A roe - Fearful in itself, especially when it is pursued by the hunter. A sheep - In a most forlorn condition. Every man - Those soldiers of other nations, whom she had hired to assist her.
Robert Jamieson, A. R. Fausset and David Brown
13:14 it--Babylon.
roe--gazelle; the most timid and easily startled.
no man taketh up--sheep defenseless, without a shepherd (Zech 13:7).
every man . . . to his own people--The "mingled peoples" of foreign lands shall flee out of her (Jer 50:16, Jer 50:28, Jer 50:37; Jer 51:9).
13:1513:15: Զի որ ըմբռնեսցի՝ ՚ի պարտութի՛ւն մատնեսցի, եւ ժողովեալքն ՚ի սո՛ւր անկցին։
15 Ով որ բռնուի, պարտութեան պիտի մատնուի, իսկ մի տեղ հաւաքուածները սրով պիտի ընկնեն:
15 Ով որ գտնուի՝ պիտի խոցուի Եւ ով որ գտնուի՝ սուրով պիտի իյնայ։
Զի որ ըմբռնեսցի` [204]ի պարտութիւն մատնեսցի, եւ ժողովեալքն`` ի սուր անկցին:

13:15: Զի որ ըմբռնեսցի՝ ՚ի պարտութի՛ւն մատնեսցի, եւ ժողովեալքն ՚ի սո՛ւր անկցին։
15 Ով որ բռնուի, պարտութեան պիտի մատնուի, իսկ մի տեղ հաւաքուածները սրով պիտի ընկնեն:
15 Ով որ գտնուի՝ պիտի խոցուի Եւ ով որ գտնուի՝ սուրով պիտի իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1513:15 Но кто попадется, будет пронзен, и кого схватят, тот падет от меча.
13:15 ὃς ος who; what γὰρ γαρ for ἂν αν perhaps; ever ἁλῷ αλισκω defeat καὶ και and; even οἵτινες οστις who; that συνηγμένοι συναγω gather εἰσίν ειμι be μαχαίρᾳ μαχαιρα short sword πεσοῦνται πιπτω fall
13:15 כָּל־ kol- כֹּל whole הַ ha הַ the נִּמְצָ֖א nnimṣˌā מצא find יִדָּקֵ֑ר yiddāqˈēr דקר pierce וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the נִּסְפֶּ֖ה nnispˌeh ספה sweep away יִפֹּ֥ול yippˌôl נפל fall בֶּ be בְּ in † הַ the חָֽרֶב׃ ḥˈārev חֶרֶב dagger
13:15. omnis qui inventus fuerit occidetur et omnis qui supervenerit cadet in gladioEvery one that shall be found, shall be slain: and every one that shall come to their aid, shall fall by the sword.
15. Every one that is found shall be thrust through; and every one that is taken shall fall by the sword.
13:15. All who are found will be killed, and all who are caught unaware will fall by the sword.
13:15. Every one that is found shall be thrust through; and every one that is joined [unto them] shall fall by the sword.
Every one that is found shall be thrust through; and every one that is joined [unto them] shall fall by the sword:

13:15 Но кто попадется, будет пронзен, и кого схватят, тот падет от меча.
13:15
ὃς ος who; what
γὰρ γαρ for
ἂν αν perhaps; ever
ἁλῷ αλισκω defeat
καὶ και and; even
οἵτινες οστις who; that
συνηγμένοι συναγω gather
εἰσίν ειμι be
μαχαίρᾳ μαχαιρα short sword
πεσοῦνται πιπτω fall
13:15
כָּל־ kol- כֹּל whole
הַ ha הַ the
נִּמְצָ֖א nnimṣˌā מצא find
יִדָּקֵ֑ר yiddāqˈēr דקר pierce
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נִּסְפֶּ֖ה nnispˌeh ספה sweep away
יִפֹּ֥ול yippˌôl נפל fall
בֶּ be בְּ in
הַ the
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
13:15. omnis qui inventus fuerit occidetur et omnis qui supervenerit cadet in gladio
Every one that shall be found, shall be slain: and every one that shall come to their aid, shall fall by the sword.
13:15. All who are found will be killed, and all who are caught unaware will fall by the sword.
13:15. Every one that is found shall be thrust through; and every one that is joined [unto them] shall fall by the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:15: Every one that is found "Every one that is overtaken" - That is, none shall escape from the slaughter; neither they who flee singly, dispersed and in confusion; nor they who endeavor to make their retreat in a more regular manner, by forming compact bodies: they shall all be equally cut off by the sword of the enemy. The Septuagint have understood it in this sense, which they have well expressed: -
Ὁς γαρ αν ἁλῳ ἡττηθησεται,
Και οἱτινες συνηγμενοι εισι πεσουνται μαχαιρα.
"Whosoever is caught shall be overthrown,
And all that are collected together shall fall by the sword."
Where, for ἡττηθησεται, MS. Pachom has εκκενθησεται, et οἱ Γ Cod. Marchal. in margine, et MS. 1. D. 2: εκκεντηθησεται, which seems to be right, being properly expressive of the Hebrew.
Albert Barnes: Notes on the Bible - 1834
13:15: Every one that is found - In Babylon, or that is overtaken in fleeing from it. This is a description of the capture of the city, and of the slaughter that would ensue, when the invaders would spare neither age nor sex.
Every one that is joined unto them - Their allies and friends. There shall be a vast, indiscriminate slaughter of all that are found in the city, and of those that attempt to flee from it. Lowth renders this, 'And all that are collected in a body;' but the true sense is given in our translation. The Chaldee renders it, 'And every one who enters into fortified cities shall be slain with the sword.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: Isa 14:19-22, Isa 47:9-14; Jer 50:27, Jer 50:35-42, Jer 51:3
Carl Friedrich Keil and Franz Delitzsch
13:15
"Every one that is found is pierced through, and every one that is caught falls by the sword." By "every one that is found," we understand those that are taken in the city by the invading conquerors; and by "every one that is caught," those that are overtaken in their flight (sâphâh, abripere, Is 7:20). All are put to the sword. - The third and fourth disasters are plunder and ravage. Is 13:16 "And their infants are dashed to pieces before their eyes, their houses plundered, and their wives ravished." Instead of tisshâgalnâh, the keri has the euphemistic term tisshâcabnâh (concubitum patientur), a passive which never occurs in the Old Testament text itself. The keri readings shuccabt in Jer 3:2, and yishcâbennâh in Deut 28:30, also do violence to the language, which required עם שכב and את (the latter as a preposition in Gen 19:34) for the sake of euphemism; or rather they introduce a later (talmudic) usage of speech into the Scriptures (see Geiger, Urschrift, pp. 407-8). The prophet himself intentionally selects the base term shâgal, though, as the queen's name Shegal shows, it must have been regarded in northern Palestine and Aramaean as by no means a disreputable word. In this and other passages of the prophecy Knobel scents a fanaticism which is altogether strange to Isaiah.
John Gill
13:15 Every one that is found shall be thrust through,.... With a sword, spear, or lance, and be slain; that is, everyone that is found in the city of Babylon; and so the Targum adds,
"and everyone that is found in it shall be slain;''
so Kimchi, in the midst of it, or without; in the street, as Jarchi. The orders of Cyrus (h) were, that those that were found without (in the streets) should be slain; and to proclaim in the Syriac language, that those that were within doors should continue there, but, if they were found without, they should be put to death; which orders were executed, and well agrees with this prophecy:
and everyone that is joined unto them shall fall by the sword; or "added" unto them; any of other nations that joined them as auxiliaries, see Rev_ 18:4 or "that is gathered"; so the Septuagint, "they that are gathered"; that are gathered together in a body to resist the enemy, and defend themselves. Some render the word, "every one that is consumed", with age; neither old nor young, as follows, should be spared. The Targum is,
"everyone that enters into the fortified cities,''
flees there for safety and protection.
(h) Xenophon. Cyropaedia, l. 7. sect. 23.
John Wesley
13:15 Found - In Babylon, at the taking of it.
Robert Jamieson, A. R. Fausset and David Brown
13:15 found--in the city.
joined--"intercepted" [MAURER]. "Every one that has withdrawn himself," namely, to hide in the houses [GESENIUS].
13:1613:16: Եւ զորդիս նոցա՝ առաջի նոցա սատակեսցեն, եւ զտունս նոցա աւա՛ր հարկանիցեն, եւ զկանայս նոցա խայտառակեսցե՛ն։
16 Նրանց որդիներին նրանց աչքերի առաջ պիտի սպանեն, նրանց տները պիտի կողոպտեն, իսկ նրանց կանանց պիտի խայտառակեն:
16 Անոնց տղաքը աչքերնուն առջեւ գետինը պիտի զարնուին, Անոնց տուները պիտի կողոպտուին Եւ անոնց կիները պիտի պղծուին։
Եւ զորդիս նոցա առաջի նոցա սատակեսցեն, եւ զտունս նոցա աւար հարկանիցեն, եւ զկանայս նոցա խայտառակեսցեն:

13:16: Եւ զորդիս նոցա՝ առաջի նոցա սատակեսցեն, եւ զտունս նոցա աւա՛ր հարկանիցեն, եւ զկանայս նոցա խայտառակեսցե՛ն։
16 Նրանց որդիներին նրանց աչքերի առաջ պիտի սպանեն, նրանց տները պիտի կողոպտեն, իսկ նրանց կանանց պիտի խայտառակեն:
16 Անոնց տղաքը աչքերնուն առջեւ գետինը պիտի զարնուին, Անոնց տուները պիտի կողոպտուին Եւ անոնց կիները պիտի պղծուին։
zohrab-1805▾ eastern-1994▾ western am▾
13:1613:16 И младенцы их будут разбиты пред глазами их; домы их будут разграблены и жены их обесчещены.
13:16 καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him ῥάξουσιν ρασσω and; even τὰς ο the οἰκίας οικια house; household αὐτῶν αυτος he; him προνομεύσουσιν προνομευω and; even τὰς ο the γυναῖκας γυνη woman; wife αὐτῶν αυτος he; him ἕξουσιν εχω have; hold
13:16 וְ wᵊ וְ and עֹלְלֵיהֶ֥ם ʕōlᵊlêhˌem עֹולֵל child יְרֻטְּשׁ֖וּ yᵊruṭṭᵊšˌû רטשׁ dash לְ lᵊ לְ to עֵֽינֵיהֶ֑ם ʕˈênêhˈem עַיִן eye יִשַּׁ֨סּוּ֙ yiššˈassû שׁסס plunder בָּֽתֵּיהֶ֔ם bˈāttêhˈem בַּיִת house וּ û וְ and נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman תִּשָּׁכַֽבְנָהתשׁגלנה *tiššāḵˈavnā שׁכב lie down
13:16. infantes eorum adlident in oculis eorum diripientur domus eorum et uxores eorum violabunturTheir inhabitants shall be dashed in pieces before their eyes: their houses shall be pillaged, and their wives shall be ravished.
16. Their infants also shall be dashed in pieces before their eyes; their houses shall be spoiled, and their wives ravished.
13:16. Their infants will be thrown down violently before their eyes. Their houses will be plundered, and their wives will be violated.
13:16. Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.
Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished:

13:16 И младенцы их будут разбиты пред глазами их; домы их будут разграблены и жены их обесчещены.
13:16
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
ῥάξουσιν ρασσω and; even
τὰς ο the
οἰκίας οικια house; household
αὐτῶν αυτος he; him
προνομεύσουσιν προνομευω and; even
τὰς ο the
γυναῖκας γυνη woman; wife
αὐτῶν αυτος he; him
ἕξουσιν εχω have; hold
13:16
וְ wᵊ וְ and
עֹלְלֵיהֶ֥ם ʕōlᵊlêhˌem עֹולֵל child
יְרֻטְּשׁ֖וּ yᵊruṭṭᵊšˌû רטשׁ dash
לְ lᵊ לְ to
עֵֽינֵיהֶ֑ם ʕˈênêhˈem עַיִן eye
יִשַּׁ֨סּוּ֙ yiššˈassû שׁסס plunder
בָּֽתֵּיהֶ֔ם bˈāttêhˈem בַּיִת house
וּ û וְ and
נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman
תִּשָּׁכַֽבְנָהתשׁגלנה
*tiššāḵˈavnā שׁכב lie down
13:16. infantes eorum adlident in oculis eorum diripientur domus eorum et uxores eorum violabuntur
Their inhabitants shall be dashed in pieces before their eyes: their houses shall be pillaged, and their wives shall be ravished.
13:16. Their infants will be thrown down violently before their eyes. Their houses will be plundered, and their wives will be violated.
13:16. Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:16: Their children also shall be dashed to pieces - This is a description of the horrors of the capture of Babylon; and there can be none more frightful and appalling than that which is here presented. That this is done in barbarous nations in the time of war, there can be no doubt. Nothing was more common among American savages, than to dash out the brains of infants against a rock or a tree, and it was often done before the eyes of the afflicted and heartbroken parents. That these horrors were not unknown in Oriental nations of antiquity, is evident. Thus, the Psalmist implies that it would be done in Babylon, in exact accordance with this prediction of Isaiah; Psa 137:8-9 :
O daughter of Babylon, who art to be destroyed:
Happy shall he be who rewardeth these as thou hast served us;
Happy shall he be who taketh and dasheth thy little ones
Against the stones.
Thus, also, it is said of Hazael, that when he came to be king of Syria, he would be guilty of this barbarity in regard to the Jews (Kg2 8:13; compare Nah 3:10). It was an evidence of the barbarous feelings of the times; and a proof that they were far, very far, from the humanity which is now deemed indispensable even in war.
Their houses shall be spoiled - Plundered. It is implied here, says Kimchi, that this was to be done also 'before their eyes,' and thus the horrors of the capture would be greatly increased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: children: Psa 137:8, Psa 137:9; Hos 10:14; Nah 3:10
and their: Lam 5:11; Zac 14:2
Geneva 1599
13:16 Their (n) children also shall be dashed to pieces before their eyes; their houses shall be plundered, and their wives ravished.
(n) This was not accomplished when Cyrus took Babylon, but after the death of Alexander the great.
John Gill
13:16 Their children also shall be dashed to pieces before their eyes,.... Upon the ground, or against the wall, as was foretold should be, Ps 137:8 and in way of retaliation for what they did to the Jews, 2Chron 36:17 and this was to be done "before their eyes", in the sight of the inhabitants, which must make it the more distressing and afflicting; and, as Kimchi observes, this phrase is to be applied to the following clauses:
their houses shall be spoiled; plundered of the substance, wealth, and riches in them, by the Persian soldiers:
and their wives ravished; by the same, and both before their eyes, and after that slain, in like manner as they had ravished the women in Zion, Lam 5:11.
Robert Jamieson, A. R. Fausset and David Brown
13:16 (Ps 137:8-9).
13:1713:17: Ահաւասիկ յարուցանեմ ՚ի վերայ ձեր զՄա՛րս՝ որ ո՛չ ինչ համարին զարծա՛թ եւ զոսկի։
17 «Ահա նրանց վրայ պիտի հանեմ մարերին, որոնք արհամարհում են արծաթն ու ոսկին:
17 Ահա անոնց դէմ Մարերու ազգը ոտքի պիտի հանեմ, Որոնք արծաթը բանի տեղ չեն դներ Ու ոսկիէն չեն ախորժիր։
Ահաւասիկ յարուցանեմ ի վերայ [205]ձեր զՄարս` որ ոչ ինչ համարին զարծաթ եւ [206]զոսկի:

13:17: Ահաւասիկ յարուցանեմ ՚ի վերայ ձեր զՄա՛րս՝ որ ո՛չ ինչ համարին զարծա՛թ եւ զոսկի։
17 «Ահա նրանց վրայ պիտի հանեմ մարերին, որոնք արհամարհում են արծաթն ու ոսկին:
17 Ահա անոնց դէմ Մարերու ազգը ոտքի պիտի հանեմ, Որոնք արծաթը բանի տեղ չեն դներ Ու ոսկիէն չեն ախորժիր։
zohrab-1805▾ eastern-1994▾ western am▾
13:1713:17 Вот, Я подниму против них М{и}дян, которые не ценят серебра и не пристрастны к золоту.
13:17 ἰδοὺ ιδου see!; here I am ἐπεγείρω επεγειρω arouse ὑμῖν υμιν you τοὺς ο the Μήδους μηδος Mēdos; Mithos οἳ ος who; what οὐ ου not λογίζονται λογιζομαι account; count ἀργύριον αργυριον silver piece; money οὐδὲ ουδε not even; neither χρυσίου χρυσιον gold piece; gold leaf χρείαν χρεια need ἔχουσιν εχω have; hold
13:17 הִנְנִ֛י hinnˈî הִנֵּה behold מֵעִ֥יר mēʕˌîr עור be awake עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon אֶת־ ʔeṯ- אֵת [object marker] מָדָ֑י māḏˈāy מָדַי Media אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כֶּ֨סֶף֙ kˈesef כֶּסֶף silver לֹ֣א lˈō לֹא not יַחְשֹׁ֔בוּ yaḥšˈōvû חשׁב account וְ wᵊ וְ and זָהָ֖ב zāhˌāv זָהָב gold לֹ֥א lˌō לֹא not יַחְפְּצוּ־ yaḥpᵊṣû- חפץ desire בֹֽו׃ vˈô בְּ in
13:17. ecce ego suscitabo super eos Medos qui argentum non quaerant nec aurum velintBehold I will stir up the Medes against them, who shall not seek silver, nor desire gold:
17. Behold, I will stir up the Medes against them, which shall not regard silver, and as for gold, they shall not delight in it.
13:17. Behold, I will stir up the Medes against them. They will not seek silver, nor desire gold.
13:17. Behold, I will stir up the Medes against them, which shall not regard silver; and [as for] gold, they shall not delight in it.
Behold, I will stir up the Medes against them, which shall not regard silver; and [as for] gold, they shall not delight in it:

13:17 Вот, Я подниму против них М{и}дян, которые не ценят серебра и не пристрастны к золоту.
13:17
ἰδοὺ ιδου see!; here I am
ἐπεγείρω επεγειρω arouse
ὑμῖν υμιν you
τοὺς ο the
Μήδους μηδος Mēdos; Mithos
οἳ ος who; what
οὐ ου not
λογίζονται λογιζομαι account; count
ἀργύριον αργυριον silver piece; money
οὐδὲ ουδε not even; neither
χρυσίου χρυσιον gold piece; gold leaf
χρείαν χρεια need
ἔχουσιν εχω have; hold
13:17
הִנְנִ֛י hinnˈî הִנֵּה behold
מֵעִ֥יר mēʕˌîr עור be awake
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
מָדָ֑י māḏˈāy מָדַי Media
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
כֶּ֨סֶף֙ kˈesef כֶּסֶף silver
לֹ֣א lˈō לֹא not
יַחְשֹׁ֔בוּ yaḥšˈōvû חשׁב account
וְ wᵊ וְ and
זָהָ֖ב zāhˌāv זָהָב gold
לֹ֥א lˌō לֹא not
יַחְפְּצוּ־ yaḥpᵊṣû- חפץ desire
בֹֽו׃ vˈô בְּ in
13:17. ecce ego suscitabo super eos Medos qui argentum non quaerant nec aurum velint
Behold I will stir up the Medes against them, who shall not seek silver, nor desire gold:
13:17. Behold, I will stir up the Medes against them. They will not seek silver, nor desire gold.
13:17. Behold, I will stir up the Medes against them, which shall not regard silver; and [as for] gold, they shall not delight in it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Мидяне. Это имя (ср. Быт 10:2; 4: Цар 17:6; 18:11) подразумевает под собой, может быть, не только обитателей древней Мидии, а и всех арийских обитателей Ирана. Во времена Исаии мидяне причинили немало вреда Ассирийскому государству. Тиглат-Пилезер и Саргон Ассирийские смирили этот беспокойный народ и последний переселил даже значительное число мидян в Емаф и Келесирию (712: г.). Но чем больше ослабевало могущество Ассирии, тем больше возвышалось значение Мидии. И Вавилону, таким образом, в свою очередь, приходилось считаться с этим народом. О персах, как союзниках мидян, пророк не упоминает, потому что персы во времена Исаии были евреям еще не известны (еламитяне, упоминаемые у Исаии в гл. 21, ст. 2, не имеют ничего общего с персами).

Не ценят серебра. Мидяне нападут на Вавилон не из простого желания ограбить этот богатый город. Исаия хочет сказать, что они явятся бессознательными исполнителями воли Божией относительно Вавилона (ср. Иер 51:11, 28).

Луки были главным орудием у северных народов (Герод VII, 61; Кироп II, 1. 1), и это оружие в руках мидян будет смертоносно для юношей вавилонских, которых мидяне будут расстреливать без жалости, так как молодые, сильные люди, естественно, казались им опасными.

Не пощадит плода чрева. В древности при взятии вражеских городов иногда победители рассекали чрево у беременных женщин, чтобы вражеское племя уничтожить до последнего зародыша (4: Цар 8:12: и др.)

Глаз - выражение, взятое вместо термина сердце.
Adam Clarke: Commentary on the Bible - 1831
13:17: Which shall not regard silver "Who shall hold silver of no account" - That is, who shall not be induced, by large offers of gold and silver for ransom, to spare the lives of those whom they have subdued in battle; their rage and cruelty will get the better of all such motives. We have many examples in the Iliad and in the Aeneid of addresses of the vanquished to the pity and avarice of the vanquishers, to induce them to spare their lives.
Est domus alta: jacent penitus defossa talenta
Caelati argenti: sunt auri ponders facti
Infectique mihi: non hic victoria Teucrum
Vertitur; aut anima una dalbit discrimina tanta.
Dixerat: Aeneas contra cui talia reddit:
Argenti atque auri memoras quae multa talenta
Gnatis parce tuis.
Aen. 10:526.
"High in my dome are silver talents rolled,
With piles of labored and unlaboured gold.
These, to procure my ransom, I resign;
The war depends not on a life like mine:
One, one poor life can no such difference yield,
Nor turn the mighty balance of the field.
Thy talents, (cried the prince), thy treasured store
Keep for thy sons."
Pitt.
It is remarkable that Xenophon makes Cyrus open a speech to his army, and in particular to the Medes, who made the principal part of it, with praising them for their disregard of riches. Ανδρες Μηδοι, και παντες οἱ παροντες, εγω ὑμας οιδα σαφως, ὁτι ουτε χρηματων δεομενοι συν εμοι εξελθετε· "Ye Medes, and others who now hear me, I well know that you have not accompanied me in this expedition with a view of acquiring wealth." - Cyrop. lib. v.
Albert Barnes: Notes on the Bible - 1834
13:17: Behold, I will stir up - I will cause them to engage in this enterprise. This is an instance of the control which God claims over the nations, and of his power to excite and direct them as he pleases.
The Medes - This is one of the places in which the prophet specified, "by name," the instrument of the wrath of God. Cyrus himself is subsequently mentioned Isa 44:28; Isa 45:1 as the agent by which God would accomplish his purposes. It is remarkable, also, that 'the Medes' are mentioned here many years before they became a separate and independent nation. It was elsewhere predicted that the Medes would be employed in this siege of Babylon; thus, in Isa 21:2 : 'Go up, O Elam (that is, Persia), besiege, O Media;' Jer 51:11 : 'Jehovah hath raised up the spirit of the kings of the Medes, for his device is against Babylon to destroy it.' Media was a country east of Assyria, which is supposed to have been populated by the descendants of Madai, son of Japheth Gen 10:2. Ancient Media extended on the west and south of the Caspian Sea, from Armenia, on the north, to Faristan or Persia proper, on the south.
It was one of the most fertile regions of Asia. It was an ancient kingdom. Ninus, the founder of the Assyrian monarchy, is said to have encountered one of its kings, whom he subdued, and whose province he made a part of the Assyrian empire. For 520 years, the Medes were subject to the Assyrians; but, in the time of Tiglath-pileser and Shalmaneser, they Rev_olted, and, by the destruction of the army of Sennacherib before Jerusalem - an event which was itself subsequent to the delivery of this prophecy respecting Babylon - they were enabled to achieve their independence. At the time when this prophecy was uttered, therefore, Media was a dependent province of the kingdom of Assyria. Six years they passed in a sort of anarchy, until, about 700 years b. c., they found in Dejoces an upright statesman, who was proclaimed king by universal consent. His son and successor, Phraortes, subdued the Persians, and all upper Asia, and united them to his kingdom.
He also attacked Assyria, and laid siege to Nineveh, the capital, but was defeated. Nineveh was finally taken by his successor, Cyaxares, with the aid of his ally, the king of Babylon; and Assyria became a province of Media. This widely-extended empire was delivered by him to his son Astyages, the father of Cyrus. Astyages reigned about 35 years, and then delivered the vast kingdom to Cyrus, about 556 years b. c., under whom the prediction of Isaiah respecting Babylon was fulfilled. In this way arose the Medo-Persian kingdom, and henceforward "the laws of the Medes and Persians" are always mentioned together Est 1:9; Est 10:2; Dan 6:8, Dan 6:12. From this time, all their customs, rites, and laws, became amalgamated. - (Herod. i. 95-130). In looking at this prophecy, therefore, we are to bear in mind:
(1) the fact that, when it was uttered, Media was a dependent province of the kingdom of Assyria;
(2) that a long time was yet to elapse before it would become an independent kingdom;
(3) that it was yet to secure its independence by the aid of that very Babylon which it would finally destroy;
(4) that no human foresight could predict these Rev_olutions, and that every circumstance conspired to render this event improbable.
The great strength and resources of Babylon; the fact that Media was a dependent province, and that such great Rev_olutions must occur before this prophecy could be fulfilled, render this one of the most striking and remarkable predictions in the sacred volume.
Which shall not regard silver ... - It is remarkable, says Lowth, that Xenophon makes Cyrus open a speech to his army, and, in particular, to the Medes, who made the principal part of it, with praising them for their disregard of riches. 'Ye Medes and others who now hear me, I well know, that you have not accompanied me in this expedition with a view of acquiring wealth.' - ("Cyrop." v.) That this was the character of the Medes, is further evident from several circumstances. 'He reckoned, says Xenophon, that his riches belonged not anymore to himself than to his friends. So little did he regard silver, or delight in gold, that Croesus told him that, by his liberality, he would make himself poor, instead of storing up vast treasures for himself. The Medes possessed, in this respect, the spirit of their chief, of which an instance, recorded by Xenophon, is too striking and appropriate to be passed over.
When Gobryas, an Assyrian governor, whose son the king of Babylon had slain, hospitably entertained him and his army, Cyrus appealed to the chiefs of the Medes and Hyrcanians, and to the noblest and most honorable of the Persians, whether, giving first what was due to the gods, and leaving to the rest of the army their portion, they would not overmatch his generosity by ceding to him their whole share of the first and plentiful booty which they had won from the land of Babylon. Loudly applauding the proposal, they immediately and unanimously consented; and one of them said, "Gobryas may have thought us poor, because we came not loaded with coins, and drink not out of golden cups; but by this he will know, that men can be generous even without gold."' ("See" Keith "On the Prophecies," p. 198, Ed. New York, 1833.) This is a remarkable prediction, because this is a very unusual circumstance in the character of conquerors. Their purpose has been chiefly to obtain plunder, and, especially, gold and silver have been objects to them of great value. Few, indeed, have been the invading armies which were not influenced by the hope of spoil; and the want of that characteristic among the Medes is a circumstance which no human sagacity could have foreseen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: I will: Isa 13:3-5, Isa 21:2, Isa 41:25; Jer 50:9, Jer 51:11, Jer 51:27, Jer 51:28; Dan 5:28-31
shall not regard: Pro 6:34, Pro 6:35
Carl Friedrich Keil and Franz Delitzsch
13:17
With Is 13:17 the prophecy takes a fresh turn, in which the veil that has hitherto obscured it is completely broken through. We now learn the name of the conquerors. "Behold, I rouse up the Medes over them, who do not regard silver, and take no pleasure in gold." It was the Medes (Darius Medus = Cyaxares II) who put an end to the Babylonian kingdom in combination with the Persians (Cyrus). The Persians are mentioned for the first time in the Old Testament by Ezekiel and Daniel. Consequently Mâdi (by the side of which Elam is mentioned in Is 21:2) appears to have been a general term applied to the Arian populations of Eran from the most important ruling tribe. Until nearly the end of Hezekiah's reign, the Medes lived scattered about over different districts, and in hamlets (or villages) united together by a constitutional organization. After they had broken away from the Assyrians (714 b.c.) they placed themselves in 709-8 b.c. under one common king, namely Deyoces, probably for the purpose of upholding their national independence; or, to speak more correctly, under a common monarch, for even the chiefs of the villages were called kings.
(Note: See Spiegel's Eran das Land zwischen dem Indus und Tigris (1863), p. 308ff.)
Tit is in this sense that Jeremiah speaks of "king of Madai;" at any rate, this is a much more probable supposition than that he refers to monarchs in a generic sense. But the kings of Media, i.e., the rulers of the several villages, are mentioned in Jer 25:25 among those who will have to drink the intoxicating cup which Jehovah is about to give to the nations through Nebuchadnezzar. So that their expedition against Babylon is an act of revenge for the disgrace of bondage that has been inflicted upon them. Their disregarding silver and gold is not intended to describe them as a rude, uncultivated people: the prophet simply means that they are impelled by a spirit of revenge, and do not come for the purpose of gathering booty. Revenge drives them on to forgetfulness of all morality, and humanity also.
John Gill
13:17 Behold, I will stir up the Medes against them,.... The Babylonians; this explains who are meant by the sanctified and mighty ones, Is 13:3 the Medes were a people that descended from Medai, one of the sons of Japheth, Gen 10:2 as Josephus observes (i); under these the Persians are included, though they are only mentioned, because Cyrus was sent by Cyaxares king of Media on this expedition against Babylon, and was made by him general of the Medes, and acted as such under him; and when Babylon was taken, and Belshazzar slain, Darius the Median took the kingdom, Dan 5:31 now these are mentioned by name some hundreds of years before the thing came to pass, as Cyrus their general in Is 45:1 which is a strong proof of the truth of prophecy, and of divine revelation; and, whatever might be the moving causes of this expedition, the affair was of God; it was he that put it into the hearts of the Medes, and stirred up their spirits to make war against Babylon; and though God is not the author of sin, yet he not only suffered the things to be done before and after mentioned, but in his providence ordered them as just punishments on a sinful people:
which shall not regard silver; and as for gold, they shall not delight in it; not but that they had a regard for, gold and silver, as appears by their spoiling of the houses of the Babylonians, Is 13:16 but that they had not so great a regard for these things as to spare the lives of any for the sake of them; they were so intent upon taking away their lives, that they disregarded their substance; their first work was to slay, and then to spoil; they first destroyed, and then plundered; no man with his gold and silver could obtain a ransom of his life from them. Cyrus (k) in his speech to his army said,
"O ye Medes, and all present, I truly know that not for want of money are ye come out with me,'' &c.
(i) Antiqu. Jud. l. 1. c. 6. sect. 1. (k) Cyropaedia, l. 5. sect. 3.
John Wesley
13:17 Medes - Under whom he comprehends the Persians. Not delight - Which is to be understood comparatively. They shall more eagerly pursue the destruction of the people, than the getting of spoil.
Robert Jamieson, A. R. Fausset and David Brown
13:17 Medes-- (Is 21:2; Jer 51:11, Jer 51:28). At that time they were subject to Assyria; subsequently Arbaces, satrap of Media, revolted against the effeminate Sardanapalus, king of Assyria, destroyed Nineveh, and became king of Media, in the ninth century B.C.
not regard silver--In vain will one try to buy his life from them for a ransom. The heathen XENOPHON (CyropÃ&brvbr;dia, 5,1,10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.
13:1813:18: Զաղեղունս երիտասարդաց խորտակեսցեն, եւ որդւոցն ձերոց մի՛ ողորմեսցին, եւ ՚ի մանկունս ձեր ո՛չ խնայեսցէ ակն նոցա։
18 Նրանք երիտասարդների աղեղները պիտի ջարդեն, ձեր որդիներին չեն գթալու, նրանց աչքը չի խնայելու ձեր մանուկներին»:
18 Անոնց աղեղները երիտասարդները պիտի խոցեն Ու անոնք որովայնի պտուղին գթութիւն պիտի չընեն։Անոնց աչքը պիտի չգթայ տղաքներուն։
Զաղեղունս երիտասարդաց խորտակեսցեն, եւ որդւոցն ձերոց`` մի՛ ողորմեսցին, եւ ի մանկունս [207]ձեր ոչ խնայեսցէ ակն նոցա:

13:18: Զաղեղունս երիտասարդաց խորտակեսցեն, եւ որդւոցն ձերոց մի՛ ողորմեսցին, եւ ՚ի մանկունս ձեր ո՛չ խնայեսցէ ակն նոցա։
18 Նրանք երիտասարդների աղեղները պիտի ջարդեն, ձեր որդիներին չեն գթալու, նրանց աչքը չի խնայելու ձեր մանուկներին»:
18 Անոնց աղեղները երիտասարդները պիտի խոցեն Ու անոնք որովայնի պտուղին գթութիւն պիտի չընեն։Անոնց աչքը պիտի չգթայ տղաքներուն։
zohrab-1805▾ eastern-1994▾ western am▾
13:1813:18 Л{у}ки их сразят юношей и не пощадят плода чрева: глаз их не сжалится над детьми.
13:18 τοξεύματα τοξευμα young man συντρίψουσιν συντριβω fracture; smash καὶ και and; even τὰ ο the τέκνα τεκνον child ὑμῶν υμων your οὐ ου not μὴ μη not ἐλεήσωσιν ελεεω show mercy; have mercy on οὐδὲ ουδε not even; neither ἐπὶ επι in; on τοῖς ο the τέκνοις τεκνον child οὐ ου not φείσονται φειδομαι spare; refrain οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτῶν αυτος he; him
13:18 וּ û וְ and קְשָׁתֹ֖ות qᵊšāṯˌôṯ קֶשֶׁת bow נְעָרִ֣ים nᵊʕārˈîm נַעַר boy תְּרַטַּ֑שְׁנָה tᵊraṭṭˈašnā רטשׁ dash וּ û וְ and פְרִי־ fᵊrî- פְּרִי fruit בֶ֨טֶן֙ vˈeṭen בֶּטֶן belly לֹ֣א lˈō לֹא not יְרַחֵ֔מוּ yᵊraḥˈēmû רחם have compassion עַל־ ʕal- עַל upon בָּנִ֖ים bānˌîm בֵּן son לֹֽא־ lˈō- לֹא not תָח֥וּס ṯāḥˌûs חוס pity עֵינָֽם׃ ʕênˈām עַיִן eye
13:18. sed sagittis parvulos interficiant et lactantibus uteri non misereantur et super filios non parcat oculus eorumBut with their arrows they shall kill the children, and shall have no pity upon the sucklings of the womb, and their eye shall not spare their sons.
18. And bows shall dash the young men in pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.
13:18. Instead, with their arrows, they will put the little children to death, and they will take no pity on breastfeeding women, and their eye will not spare their children.
13:18. [Their] bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.
bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children:

13:18 Л{у}ки их сразят юношей и не пощадят плода чрева: глаз их не сжалится над детьми.
13:18
τοξεύματα τοξευμα young man
συντρίψουσιν συντριβω fracture; smash
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
ὑμῶν υμων your
οὐ ου not
μὴ μη not
ἐλεήσωσιν ελεεω show mercy; have mercy on
οὐδὲ ουδε not even; neither
ἐπὶ επι in; on
τοῖς ο the
τέκνοις τεκνον child
οὐ ου not
φείσονται φειδομαι spare; refrain
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτῶν αυτος he; him
13:18
וּ û וְ and
קְשָׁתֹ֖ות qᵊšāṯˌôṯ קֶשֶׁת bow
נְעָרִ֣ים nᵊʕārˈîm נַעַר boy
תְּרַטַּ֑שְׁנָה tᵊraṭṭˈašnā רטשׁ dash
וּ û וְ and
פְרִי־ fᵊrî- פְּרִי fruit
בֶ֨טֶן֙ vˈeṭen בֶּטֶן belly
לֹ֣א lˈō לֹא not
יְרַחֵ֔מוּ yᵊraḥˈēmû רחם have compassion
עַל־ ʕal- עַל upon
בָּנִ֖ים bānˌîm בֵּן son
לֹֽא־ lˈō- לֹא not
תָח֥וּס ṯāḥˌûs חוס pity
עֵינָֽם׃ ʕênˈām עַיִן eye
13:18. sed sagittis parvulos interficiant et lactantibus uteri non misereantur et super filios non parcat oculus eorum
But with their arrows they shall kill the children, and shall have no pity upon the sucklings of the womb, and their eye shall not spare their sons.
13:18. Instead, with their arrows, they will put the little children to death, and they will take no pity on breastfeeding women, and their eye will not spare their children.
13:18. [Their] bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:18: Their bows also shall dash "Their bows shall dash" - Both Herodotus, 1:61, and Xenophon, Anab. iii., mention, that the Persians used large bows τοξα μεγαλα: and the latter says particularly that their bows were three cubits long, Anab. 4. They were celebrated for their archers, see Isa 22:6; Jer 49:35. Probably their neighbours and allies, the Medes, dealt much in the same sort of arms. In Psa 18:34, and Job 20:24, mention is made of a bow of steel; if the Persian bows were of metal, we may easily conceive that with a metalline bow of three cubits' length, and proportionably strong, the soldiers might dash and slay the young men, the weaker and unresisting of the inhabitants (for they are joined with the fruit of the womb and the children) in the general carnage on taking the city. תרתשנה terattashnah, shall be broken or shivered to pieces. This seems to refer, not to נערים nearim, young men, but to קשתות keshathoth, their bows. The bows of the young men shall be broken to pieces.
On the fruit, etc. "And on the fruit," etc. - A MS. of Dr. Kennicott's reads ועל פרי veal peri and on the fruit. And nine MSS. (three ancient) and two editions, with the Septuagint, Vulgate, and Syriac, add likewise the conjunction ו vau, and, to על al, upon, afterwards.
Albert Barnes: Notes on the Bible - 1834
13:18: Their bows also - Bows and arrows were the usual weapons of the ancients in war; and the Persians were particularly skilled in their use. According to Xenophon, Cyrus came to Babylon with a great number of archers and slingers (Cyrop. ii. 1).
Shall dash the young men ... - That is, they shall dash the young men to pieces, or kill them by their bows and arrows. Vulgate, 'And with their arrows shall they slay the young.' The meaning of the word here rendered 'dash to pieces,' is to smite suddenly to the ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: shall dash: Isa 13:16; Kg2 8:12; Hos 13:16; Nah 2:1, Nah 3:10
their eye: Ch2 36:17; Eze 9:5, Eze 9:6, Eze 9:10
Carl Friedrich Keil and Franz Delitzsch
13:18
"And bows dash down young men; and they have no compassion on the fruit of the womb: their eye has no pity on children." The bows do not stand for the bowmen (see Is 21:17), but the bows of the latter dash the young men to the ground by means of the arrows shot from them. They did not spare the fruit of the womb, since they ripped up the bodies of those that were with child (4Kings 8:12; 4Kings 15:16, etc.). Even towards children they felt no emotion of compassionate regard, such as would express itself in the eye: chuus, to feel, more especially to feel with another, i.e., to sympathize; here and in Ezek 5:11 it is ascribed to the eye as the mirror of the soul (compare the Arabic chasyet el-‛ain ala fulânin, carefulness of eye for a person: Hariri, Comment. p. 140). With such inhuman conduct on the part of the foe, the capital of the empire becomes the scene of a terrible conflagration.
John Gill
13:18 Their bows also shall dash their young men to pieces,.... That is, the bows of the Medes should dash in pieces the young men of the Babylonians. The meaning is, either that they should put them into their bows, instead of arrows, and shoot them upon the ground, or against a wall, and so dash them to pieces; or that they should first shoot them through with their arrows, and then dash them with their bows; according to Xenophon (l), Cyrus came to Babylon with great numbers of archers and slingers:
and they shall have no pity on the fruit of the womb; even of those that were in the womb, but should rip up women with child, and cut them in pieces:
their eyes shall not spare children; in the arms of their parents, or running to them, shrieking and crying, and in the utmost fright; and yet their tender and innocent age would meet with no mercy. The Medes were notorious for their cruelty (m), and which issued at last in the ruin of their empire.
(l) Cyropaedia, l. 2. sect. 1. (m) Ammian. Marcellin. l. 23. c. 6. Diodor. Sicul. l. 13. p. 342.
John Wesley
13:18 Bows - Under which are comprehended, other weapons of war. Dash - Or, shalt pierce the young men through, as the Chaldee, renders it.
Robert Jamieson, A. R. Fausset and David Brown
13:18 bows--in the use of which the Persians were particularly skilled.
13:1913:19: Եւ եղիցի Բաբելովն որ փառաւորն կոչի ՚ի թագաւորէն Քաղդէացւոց. որպէս կործանեա՛ց Աստուած զՍոդո՛մ եւ զԳոմոր։
19 Եւ Բաբելոնը, որ քաղդէացի թագաւորից փառապանծ է կոչւում, պիտի դառնայ այնպէս, ինչպէս Սոդոմն ու Գոմորը, որոնց Աստուած կործանեց:
19 Թագաւորութիւններուն փառքը Եւ Քաղդէացիներուն փառաւորութեանը պարծանքը եղող Բաբելոնը Տակնուվրայ պիտի ըլլայ, Ինչպէս Աստուած Սոդոմն ու Գոմորը կործանեց։
Եւ եղիցի Բաբելոն, որ [208]փառաւորն կոչի ի թագաւորէն`` Քաղդէացւոց, որպէս կործանեաց Աստուած զՍոդոմ եւ զԳոմոր:

13:19: Եւ եղիցի Բաբելովն որ փառաւորն կոչի ՚ի թագաւորէն Քաղդէացւոց. որպէս կործանեա՛ց Աստուած զՍոդո՛մ եւ զԳոմոր։
19 Եւ Բաբելոնը, որ քաղդէացի թագաւորից փառապանծ է կոչւում, պիտի դառնայ այնպէս, ինչպէս Սոդոմն ու Գոմորը, որոնց Աստուած կործանեց:
19 Թագաւորութիւններուն փառքը Եւ Քաղդէացիներուն փառաւորութեանը պարծանքը եղող Բաբելոնը Տակնուվրայ պիտի ըլլայ, Ինչպէս Աստուած Սոդոմն ու Գոմորը կործանեց։
zohrab-1805▾ eastern-1994▾ western am▾
13:1913:19 И Вавилон, краса царств, гордость Халдеев, будет ниспровержен Богом, как Содом и Гоморра,
13:19 καὶ και and; even ἔσται ειμι be Βαβυλών βαβυλων Babylōn; Vavilon ἣ ος who; what καλεῖται καλεω call; invite ἔνδοξος ενδοξος glorious ὑπὸ υπο under; by βασιλέως βασιλευς monarch; king Χαλδαίων χαλδαιος Chaldaios; Khaltheos ὃν ος who; what τρόπον τροπος manner; by means κατέστρεψεν καταστρεφω overturn ὁ ο the θεὸς θεος God Σοδομα σοδομα Sodoma; Sothoma καὶ και and; even Γομορρα γομορρα Gomorra
13:19 וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be בָבֶל֙ vāvˌel בָּבֶל Babel צְבִ֣י ṣᵊvˈî צְבִי beauty מַמְלָכֹ֔ות mamlāḵˈôṯ מַמְלָכָה kingdom תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour גְּאֹ֣ון gᵊʔˈôn גָּאֹון height כַּשְׂדִּ֑ים kaśdˈîm כַּשְׂדִּים Chaldeans כְּ kᵊ כְּ as מַהְפֵּכַ֣ת mahpēḵˈaṯ מַהְפֵּכָה overthrow אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] סְדֹ֖ם sᵊḏˌōm סְדֹם Sodom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲמֹרָֽה׃ ʕᵃmōrˈā עֲמֹרָה Gomorrah
13:19. et erit Babylon illa gloriosa in regnis inclita in superbia Chaldeorum sicut subvertit Deus Sodomam et GomorramAnd that Babylon, glorious among kingdoms, the famous pride of the Chaldeans, shall be even as the Lord destroyed Sodom and Gomorrha.
19. And Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, shall be as when God overthrew Sodom and Gomorrah.
13:19. And then Babylon, the glorious one among kingdoms, that famous pride of the Chaldeans, will be destroyed, even as the Lord destroyed Sodom and Gomorrah.
13:19. And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah.
And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah:

13:19 И Вавилон, краса царств, гордость Халдеев, будет ниспровержен Богом, как Содом и Гоморра,
13:19
καὶ και and; even
ἔσται ειμι be
Βαβυλών βαβυλων Babylōn; Vavilon
ος who; what
καλεῖται καλεω call; invite
ἔνδοξος ενδοξος glorious
ὑπὸ υπο under; by
βασιλέως βασιλευς monarch; king
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
ὃν ος who; what
τρόπον τροπος manner; by means
κατέστρεψεν καταστρεφω overturn
ο the
θεὸς θεος God
Σοδομα σοδομα Sodoma; Sothoma
καὶ και and; even
Γομορρα γομορρα Gomorra
13:19
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
בָבֶל֙ vāvˌel בָּבֶל Babel
צְבִ֣י ṣᵊvˈî צְבִי beauty
מַמְלָכֹ֔ות mamlāḵˈôṯ מַמְלָכָה kingdom
תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour
גְּאֹ֣ון gᵊʔˈôn גָּאֹון height
כַּשְׂדִּ֑ים kaśdˈîm כַּשְׂדִּים Chaldeans
כְּ kᵊ כְּ as
מַהְפֵּכַ֣ת mahpēḵˈaṯ מַהְפֵּכָה overthrow
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
סְדֹ֖ם sᵊḏˌōm סְדֹם Sodom
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֲמֹרָֽה׃ ʕᵃmōrˈā עֲמֹרָה Gomorrah
13:19. et erit Babylon illa gloriosa in regnis inclita in superbia Chaldeorum sicut subvertit Deus Sodomam et Gomorram
And that Babylon, glorious among kingdoms, the famous pride of the Chaldeans, shall be even as the Lord destroyed Sodom and Gomorrha.
13:19. And then Babylon, the glorious one among kingdoms, that famous pride of the Chaldeans, will be destroyed, even as the Lord destroyed Sodom and Gomorrah.
13:19. And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-22. Вавилон после разрушения его мидянами, совершенно запустеет. Никто не захочет поселиться на тех местах, какие занимал этот обширный город, и только дикие животные и птицы будут находить себе приют в развалинах вавилонских дворцов.

Вавилон, краса царств, гордость Халдеев. Значение Вавилонского царства было чрезвычайно велико. Новейшая наука принимает как факт, что Вавилония была первоначальною колыбелью всемирной культуры. Математические и астрономические науки имеют свой корень в древней Халдее: наше разделение времени - вавилонского происхождения; наш алфавит имеет свой источник в первобытных формах древне-вавилонского клинообразного письма (Прав. богосл. энциклопедия т. 3-й с. 11-14). Первоначальными обитателями Вавилонии были потомки Хама - кушиты, известные у евреев под именем касдим, а в туземных надписях называемые калдаи (отсюда халдеи). Они распадались на два племени - сумиров и аккадов. Впоследствии в Вавилонии поселились семитические племена, но они воспользовались уже готовой халдейской культурой, слились с аборигенами во всем, кроме языка, и из этого слияния выработался тот могучий семитско-кушитский тип, который и создал знаменитые монархии - Вавилонию и Ассирию (ibid с. 16). Во время своего наивысшего расцвета Вавилонская монархия (при Навуходоносоре) обладала всеми источниками богатств, которыми жили культурные страны древнего мира и Вавилон, столица царства, стал самым обширным и роскошным городом древнего мира.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. 20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. 21 But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. 22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.
The great havoc and destruction which it was foretold should be made by the Medes and Persians in Babylon here end in the final destruction of it. 1. It is allowed that Babylon was a noble city. It was the glory of kingdoms and the beauty of the Chaldees' excellency; it was that head of gold (Dan. ii. 37, 38); it was called the lady of kingdoms (ch. xlvii. 5), the praise of the whole earth (Jer. li. 41), like a pleasant roe (so the word signifies); but it shall be as a chased roe, v. 14. The Chaldeans gloried in the beauty and wealth of this their metropolis. 2. It is foretold that it should be wholly destroyed, like Sodom and Gomorrah; not so miraculously, nor so suddenly, but as effectually, though gradually; and the destruction should come upon them as that upon Sodom, when they were secure, eating and drinking, Luke xvii. 28, 29. Babylon was taken when Belshazzar was in his revels; and, though Cyrus and Darius did not demolish it, yet by degrees it wasted away and in process of time it went all to ruin. It is foretold here (v. 20) that it shall never be inhabited; in Adrian's time nothing remained but the wall. And whereas it is prophesied concerning Nineveh, that great city, that when it should be deserted and left desolate yet flocks should lie down in the midst of it, it is here said concerning Babylon that the Arabians, who were shepherds, should not make their folds there; the country about should be so barren that there would be no grazing there; no, not for sheep. Nay, it shall be the receptacle of wild beasts, that affect solitude; the houses of Babylon, where the sons and daughters of pleasure used to rendezvous, shall be full of doleful creatures, owls and satyrs, that are themselves frightened thither, as to a place proper for them, and by whom all others are frightened thence. Historians say that this was fulfilled in the letter. Benjamin Bar-Jona, in his Itinerary, speaking of Babel, has these words: "This is that Babel which was of old thirty miles in breadth; it is now laid waste. There are yet to be seen the ruins of a palace of Nebuchadnezzar, but the sons of men dare not enter in, for fear of serpents and scorpions, which possess the place." Let none be proud of their pompous palaces, for they know not but they may become worse than cottages; nor let any think that their houses shall endure for ever (Ps. xlix. 11), when perhaps nothing may remain but the ruins and reproaches of them. 3. It is intimated that this destruction should come shortly (v. 22): Her time is near to come. This prophecy of the destruction of Babylon was intended for the support and comfort of the people of God when they were captives there and grievously oppressed; and the accomplishment of the prophecy was nearly 200 years after the time when it was delivered; yet it followed soon after the time for which it was calculated. When the people of Israel were groaning under the heavy yoke of Babylonish tyranny, sitting down in tears by the rivers of Babylon and upbraided with the songs of Zion, when their insolent oppressors were most haughty and arrogant (v. 11), then let them know, for their comfort, that Babylon's time, her day to fall, is near to come, and the days of her prosperity shall not be prolonged, as they have been. When God begins with her he will make an end. Thus it is said of the destruction of the New-Testament Babylon, whereof the former was a type, In one hour has her judgment come.
Adam Clarke: Commentary on the Bible - 1831
13:19: And Babylon - The great city of Babylon was at this time rising to its height of glory, while the Prophet Isaiah was repeatedly denouncing its utter destruction. From the first of Hezekiah to the first of Nebuchadnezzar, under whom it was brought to the highest degree of strength and splendor, are about one hundred and twenty years. I will here very briefly mention some particulars of the greatness of the place, and note the several steps by which this remarkable prophecy was at length accomplished in the total ruin of it.
It was, according to the lowest account given of it by ancient historians, a regular square, forty-five miles in compass, inclosed by a wall two hundred feet high and fifty broad; in which there were a hundred gates of brass. Its principal ornaments were the temple of Belus, in the middle of which was a tower of eight stories of building, upon a base of a quarter of a mile square, a most magnificent palace, and the famous hanging gardens, which were an artificial mountain, raised upon arches, and planted with trees of the largest as well as the most beautiful sorts.
Cyrus took the city by diverting the waters of the Euphrates which ran through the midst of it, and entering the place at night by the dry channel. The river being never restored afterward to its proper course, overflowed the whole country, and made it little better than a great morass; this and the great slaughter of the inhabitants, with other bad consequences of the taking of the city, was the first step to the ruin of the place. The Persian monarchs ever regarded it with a jealous eye; they kept it under, and took care to prevent its recovering its former greatness. Darius Hystaspes not long afterward most severely punished it for a revolt, greatly depopulated the place, lowered the walls, and demolished the gates. Xerxes destroyed the temples, and with the rest the great temple of Belus, Herod. 3:159, Arrian Exp. Alexandri, lib. 7. The building of Seleucia on the Tigris exhausted Babylon by its neighborhood, as well as by the immediate loss of inhabitants taken away by Seleucus to people his new city, Strabo, lib. 16. A king of the Parthians soon after carried away into slavery a great number of the inhabitants, and burned and destroyed the most beautiful parts of the city, Valesii Excerpt. Diodori, p. 377. Strabo (ibid.) says that in his time great part of it was a mere desert; that the Persians had partly destroyed it; and that time and the neglect of the Macedonians, while they were masters of it, had nearly completed its destruction. Jerome (in loc.) says that in his time it was quite in ruins, and that the walls served only for the inclosure for a park or forest for the king's hunting. Modern travelers, who have endeavored to find the remains of it, have given but a very unsatisfactory account of their success. What Benjamin of Tudela and Pietro della Valle supposed to have been some of its ruins, Tavernier thinks are the remains of some late Arabian building. Upon the whole, Babylon is so utterly annihilated, that even the place where this wonder of the world stood cannot now be determined with any certainty! See also note on Isa 43:14 (note).
We are astonished at the accounts which ancient historians of the best credit give of the immense extent, height, and thickness of the walls of Nineveh and Babylon; nor are we less astonished when we are assured, by the concurrent testimony of modern travelers, that no remains, not the least traces, of these prodigious works are now to be found. Scattered fragments of its tiles and bricks are yet to be found. Proud Babylon reduced now to a few brick-bats! Our wonder will, I think, be moderated in both respects, if we consider the fabric of these celebrated walls, and the nature of the materials of which they consisted. Buildings in the east have always been, and are to this day, made of earth or clay, mixed or beat up with straw to make the parts cohere, and dried only in the sun. This is their method of making bricks; see on Isa 9:9 (note). The walls of the city were built of the earth digged out on the spot, and dried upon the place, by which means both the ditch and the wall were at once formed, the former furnishing materials for the latter. That the walls of Babylon were of this kind is well known; and Berosus expressly says, (apud Joseph. Antiq. 10:11), that Nebuchadnezzar added three new walls both to the old and new city, partly of brick and bitumen, and partly of brick alone. A wall of this sort must have a great thickness in proportion to its height, otherwise it cannot stand. The thickness of the walls of Babylon is said to have been one-fourth of their height, which seems to have been no more than was absolutely necessary. Maundrell, speaking of the garden walls of Damascus, says, "They are of a very singular structure. They are built of great pieces of earth, made in the fashion of brick, and hardened in the sun. In their dimensions they are two yards long each, and somewhat more than one broad, and half a yard thick." And afterward, speaking of the walls of the houses, he says, "From this dirty way of building they have this amongst other inconveniences, that upon any violent rain the whole city becomes, by the washing of the houses, as it were a quagmire," p. 124. And see note on Isa 30:13. When a wall of this sort comes to be out of repair, and is neglected, it is easy to conceive the necessary consequences, namely, that in no long course of ages it must be totally destroyed by the heavy rains, and at length washed away, and reduced to its original earth. - L.
Albert Barnes: Notes on the Bible - 1834
13:19: And Babylon, the glory of kingdoms - That is, the capital or chief ornament of many nations. Appellations of this kind, applied to Babylon, abound in the Scriptures. In Dan 4:30, it is called 'great Babylon;' in Isa 14:4, it is called 'the golden city;' in Isa 47:5, 'the lady of kingdoms;' in Jer 51:13, it is, spoken of as 'abundant in treasures;' and, in Jer 51:41, as 'the praise of the whole earth.' All these expressions are designed to indicate its immense wealth and magnificence. It was the capital of a mighty empire, and was the chief city of the pagan world.
The beauty of the Chaldees' excellency - Hebrew, 'The glory of the pride of the Chaldees;' or the ornament of the proud Chaldees. It was their boast and glory; it was that on which they chiefly prided themselves. How well it deserved these appellations we have already seen.
Shall be as when God overthrew Sodom and Gomorrah - Gen 19:24. That is, shall be completely and entirely overthrown; shall cease to be inhabited, and shall be perfectly desolate. It does not mean that it shall be overthrown in the same manner as Sodom was, but that it should be as completely and entirely ruined. The successive steps in the overthrow of Babylon, by which this prophecy was so signally fulfilled, were the following:
(1) The taking of the city by Cyrus. This was accomplished by his clearing out the "Pallacopas," a canal that was made for the purpose of emptying the superfluous waters of the Euphrates into the lakes and marshes formed by it in the south - west borders of the province toward Arabia. Into this canal he directed the waters of the Euphrates, and was thus enabled to enter the city in the channel of the river under the walls (see the notes at Isa 45:1-2). He took the city by surprise, and when the inhabitants, confident of security, had given themselves up to the riot of a grand public festival; and the king and the nobles were Rev_elling at a public entertainment. From this cause, also, it happened that the waters, which were thus diverted from their usual channel, converted the whole country into a vast, unhealthy morass, that contributed greatly to the decline of Babylon.
(2) The "second" capture of Babylon by Darius Hystaspes. Cyrus was not the destroyer of the city, but he rather sought to preserve its magnificence, and to perpetuate its pre-eminence among the nations. He left it to his successor in all its strength and magnificence. But, after his death, it rebelled against Darius, and bade defiance to the power of the whole Persian empire. Fully resolved not to yield, they adopted the resolution of putting every woman in the city to death, with the exception of their mothers and one female, the best beloved in every family, to bake their bread. All the rest, says Herodotus (iii. 150), were assembled together and strangled. The city was taken at that time by Darius, by the aid of Zopyrus, son of Megabyzus, who, in order to do it, mutilated himself beyond the power of recovery. He cut off his nose and ears, and having scourged himself severely, presented himself before Darius. He proposed to Darius to enter the city, apparently as a deserter who had been cruelly treated by Darius, and to deliver the city into his hands.
He was one of the chief nobles of Persia; was admitted in this manner within the walls; represented himself as having been punished because he advised Darius to raise the siege; was admitted to the confidence of the Babylonians; and was finally entrusted with an important military command. After several successful conflicts with the Persians, and when it was supposed his fidelity had been fully tried, he was raised to the chief command of the army; and was appointed to the responsible office of τειχοφύλαξ teichophulax, or guardian of the walls. Having obtained this object, he opened the gates of Babylon to the Persian army, as he had designed, and the city was taken without difficulty (Herod. iii. 153-160). As soon as Darius had taken the city, he 'leveled the walls, and took away the gates, neither of which things had Cyrus done before. Three thousand of the most distinguished of the nobility he ordered to be crucified; the rest he suffered to remain.' - (Herod. iii. 159.)
(3) After its conquest by Darius, it was always regarded by the Persian monarchs with a jealous eye. Xerxes destroyed the temples of the city, and, among the rest, the celebrated temple or tower of Belus (Strabo, xvi. 1, 5.) 'Darius,' says Herodotus, 'had designs upon the golden statue in the temple of Belus, but did not dare to take it; but Xerxes, his son, took it, and slew the priest who resisted its removal.'
(4) The city was captured a third time, by Alexander the Great. Mazaeus, the Persian general, surrendered the city into his hands, and he entered it with his army - "velut in aciem irent" - 'as if they were marching to battle.' - (Q. Curtius, v. 3.) It was afterward taken by Antigonus, by Demetrius, by Antiochus the Great, and by the Parthians; and each successive conquest contributed to its reduction.
(5) Cyrus transferred the capital from Babylon to Susa or Shusan Neh 1:1; Ezr 2:8; Ezr 4:16; Ezr 9:11, Ezr 9:15, which became the capital of the kingdom of Persia, and, of course, contributed much to diminish the importance of Babylon itself.
(6) Seleucus Nicator founded Seleucia in the neighborhood of Babylon, on the Tigris, chiefly with a design to draw off the inhabitants of Babylon to a rival city, and to pRev_ent its importance. A great part of its population migrated to the new city of Seleucia (Plin. "Nat. Hist." vi. 30). Babylon thus gradually declined until it lost all its importance, and the very place where it stood was, for a long time, unknown. About the beginning of the first century, a small part of it only was inhabited, and the greater portion was cultivated (Diod. Sic. ii. 27). In the second century, nothing but the walls remained (Pausanius, "Arcad." c. 33). It became gradually a great desert; and, in the fourth century, its walls, repaired for that purpose, formed an enclosure for wild beasts, and Babylon was converted into a hunting place for the pastime of the Persian monarchs. After this, there is an interval of many ages in the history of its mutilated remains, and of its mouldering decay (Keith, "On the Prophecies," p. 216; Jerome, "Commentary on isa" ch. xiv.) Benjamin of Tudela vaguely alludes to the palace of Nebuchadnezzar, which, he says, could not be entered, on account of its being the abode of dragons and wild beasts. Sir John Maundeville, who traveled over Asia, 1322 a. d., says, that 'Babylone is in the grete desertes of Arabye, upon the waye as men gert towarde the kyngdome of Caldce. But it is full longe sithe ony man durste neyhe to the toure, for it is alle deserte and full of dragons and grete serpentes, and fulle dyverse veneymouse bestes all abouten.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: Babylon: Babylon, whose destruction and utter ruin are here predicted, was situated in the midst of a large plain, having a very deep and fruitful soil, on the Euphrates, about 252 miles south-east of Palmyra, and the same distance north-west of Susa and the Persian gulf, in lat. 32 degrees 30 minutes n and long. 44 degrees 20 minutes e. According to Herodotus, it formed a perfect square, each side of which was 120 stadia, and consequently its circumference 480 stadia, or sixty miles; inclosed by a wall 200 cubits high, and fifty wide, on the top of which were small watch towers of one story high, leaving a space between them, through which a chariot and four might pass and turn. On each side were twenty-five gates of solid brass; from each of which proceeded a street, 150 feet broad, making in all fifty streets; which, crossing each other at right angles, intersected the city into 676 squares, extending four stadia and a half on each side, along which stood the houses, all built three or four stories high, and highly decorated towards the street; the interior of these squares being employed as gardens, pleasure grounds, etc. Its principal ornaments were the temple of Belus, having a tower of eight stories, upon a base of a quarter of a mile square; a most magnificent palace; and the famous hanging gardens, or artificial mountains raised upon arches, and planted with large and beautiful trees. Cyrus took it by diverting the waters of the Euphrates, which ran through the midst, and entering by the channel; and the river being never restored to its proper course, overflowed the whole country, and made it a morass. Darius Hystaspes afterwards depopulated the place, lowered the walls, and demolished the gates; Xerxes destroyed the temples; the building of Seleucia nearly exhausted it of its inhabitants; a king of the Parthians carried a number of them into slavery, and destroyed the most beautiful parts; so that modern travellers describe it as a mass of shapeless ruins, the habitation of wild beasts. Isa 14:4-6, Isa 14:12-15; Jer 51:41; Dan 2:37, Dan 2:38, Dan 4:30
when God overthrew: Heb. the overthrowing of, Gen 19:24; Deu 29:23; Jer 49:18, Jer 50:40; Zep 2:9
Carl Friedrich Keil and Franz Delitzsch
13:19
"And Babel, the ornament of kingdoms, the proud boast of the Chaldeans, becomes like Elohim's overthrowing judgment upon Sodom and Gomorrah." The ornament of kingdoms (mamlâcoth), because it was the centre of many conquered kingdoms, which now avenged themselves upon it (Is 13:4); the pride (cf., Is 28:1), because it was the primitive dwelling-place of the Chaldeans of the lowlands, that ancient cultivated people, who were related to the Chaldean tribes of the Carduchisan mountains in the north-east of Mesopotamia, though not of the same origin, and of totally different manners (see at Is 23:13). Their present catastrophe resembled that of Sodom and Gomorrah: the two eths are accusative; mahpēcâh (καταστροφή) is used like de‛âh in Is 11:9 with a verbal force (τὸ καταστρέψαι, well rendered by the lxx ὄν τρόπον κατέστρεψεν ὁ Θεός. On the arrangement of the words, see Ges. 133, 3).
John Gill
13:19 And Babylon, the glory of kingdoms,.... The first and most ancient kingdom, Gen 10:10 and now, at the time of its fall, the largest and most extensive; wherefore of the image Nebuchadnezzar saw in his dream, which was a representation of several kingdoms, this was the head, the head of gold, Dan 2:31 so Babylon is called the "lady of kingdoms", Is 47:5 the word here used for "glory" is the same with that which is rendered a "roe", Is 13:14. Babylon was once as a pleasant roe, but now a chased one:
the beauty of the Chaldees excellency; the glory of that nation; what they gloried in, being so famous for pompous buildings, number of inhabitants, riches and wealth, see Dan 4:30. Pliny (n) calls it the head of the Chaldean nations, and says it obtained great fame in the whole world:
shall be as when God overthrew Sodom and Gomorrah; which, though not at once, and by fire from heaven, as that was, yet was of God, and, when completed, was, like that, irrecoverable; which was begun by Cyrus and Darius, and in after times finished; and besides there was a circumstance which made it similar to that; for as the men of Sodom were eating and drinking, when their destruction came upon them, so Belshazzar, and his nobles, were feasting and revelling when the city was taken. The Jews (o) say, that, after Belshazzar was slain, Darius reigned one year, and in his second year the city was overthrown, as God overthrew Sodom and Gomorrah by fire from heaven; but without any foundation; for certain it is that Babylon was in being many years after this, and continued to the time of Alexander the great.
(n) Nat. Hist. l. 6. c. 26. (o) Jarchi & Kimchi ex Seder Olam Rabba, c. 28.
John Wesley
13:19 Glory - Which once was the most noble of all the kingdoms. Beauty - The beautiful seat of the Chaldean monarchy shall be totally and irrecoverably destroyed.
Robert Jamieson, A. R. Fausset and David Brown
13:19 glory of kingdoms-- (Is 14:4; Is 47:5; Jer 51:41).
beauty of . . . excellency--Hebrew, "the glory of the pride" of the Chaldees; it was their glory and boast.
as . . . Gomorrah--as utterly (Jer 49:18; Jer 50:40; Amos 4:11). Taken by Cyrus, by clearing out the canal made for emptying the superfluous waters of the Euphrates, and directing the river into this new channel, so that he was able to enter the city by the old bed in the night.
13:2013:20: Եւ ո՛չ բնակեսցէ յաւիտեանս ժամանակաց. եւ մի՛ մտցեն ՚ի նմա յազգս բազումս, եւ մի՛ եւս անցցեն ընդ նա Արաբացիք. եւ հովիւք մի՛ հանգիցեն ՚ի նմա[9732]։ [9732] Ոմանք. Եւ ոչ եւս բնակեաց յաւիտեանս ժամանակաց եւ մի՛ մտցեն ՚ի նա ազգք բազումք։
20 Այնտեղ յաւիտեանս յաւիտենից բնակուող չպիտի լինի, բազմաթիւ ցեղեր այլեւս այնտեղ մուտք չպիտի գործեն, արաբացիներն այլեւս այնտեղով չպիտի անցնեն, հովիւներն այնտեղ այլեւս հանգիստ չպիտի առնեն:
20 Հոն յաւիտեան բնակութիւն պիտի չըլլայ Եւ ազգէ ազգ մարդ պիտի չբնակի։Հոն Արաբացիները վրան պիտի չկանգնեցնեն Եւ հովիւները իրենց հօտը հոն պիտի չպառկեցնեն
Եւ ոչ բնակեսցէ յաւիտեանս ժամանակաց, եւ [209]մի՛ մտցեն ի նա յազգս բազումս``, եւ մի՛ եւս անցցեն ընդ նա Արաբացիք, եւ հովիւք մի՛ հանգիցեն ի նմա:

13:20: Եւ ո՛չ բնակեսցէ յաւիտեանս ժամանակաց. եւ մի՛ մտցեն ՚ի նմա յազգս բազումս, եւ մի՛ եւս անցցեն ընդ նա Արաբացիք. եւ հովիւք մի՛ հանգիցեն ՚ի նմա[9732]։
[9732] Ոմանք. Եւ ոչ եւս բնակեաց յաւիտեանս ժամանակաց եւ մի՛ մտցեն ՚ի նա ազգք բազումք։
20 Այնտեղ յաւիտեանս յաւիտենից բնակուող չպիտի լինի, բազմաթիւ ցեղեր այլեւս այնտեղ մուտք չպիտի գործեն, արաբացիներն այլեւս այնտեղով չպիտի անցնեն, հովիւներն այնտեղ այլեւս հանգիստ չպիտի առնեն:
20 Հոն յաւիտեան բնակութիւն պիտի չըլլայ Եւ ազգէ ազգ մարդ պիտի չբնակի։Հոն Արաբացիները վրան պիտի չկանգնեցնեն Եւ հովիւները իրենց հօտը հոն պիտի չպառկեցնեն
zohrab-1805▾ eastern-1994▾ western am▾
13:2013:20 не заселится никогда, и в роды родов не будет жителей в нем; не раскинет Аравитянин шатра своего, и пастухи со стадами не будут отдыхать там.
13:20 οὐ ου not κατοικηθήσεται κατοικεω settle εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever χρόνον χρονος time; while οὐδὲ ουδε not even; neither μὴ μη not εἰσέλθωσιν εισερχομαι enter; go in εἰς εις into; for αὐτὴν αυτος he; him διὰ δια through; because of πολλῶν πολυς much; many γενεῶν γενεα generation οὐδὲ ουδε not even; neither μὴ μη not διέλθωσιν διερχομαι pass through; spread αὐτὴν αυτος he; him Ἄραβες αραψ Araps οὐδὲ ουδε not even; neither ποιμένες ποιμην shepherd οὐ ου not μὴ μη not ἀναπαύσωνται αναπαυω have respite; give relief ἐν εν in αὐτῇ αυτος he; him
13:20 לֹֽא־ lˈō- לֹא not תֵשֵׁ֣ב ṯēšˈēv ישׁב sit לָ lā לְ to נֶ֔צַח nˈeṣaḥ נֵצַח glory וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִשְׁכֹּ֖ן ṯiškˌōn שׁכן dwell עַד־ ʕaḏ- עַד unto דֹּ֣ור dˈôr דֹּור generation וָ wā וְ and דֹ֑ור ḏˈôr דֹּור generation וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַהֵ֥ל yahˌēl אהל pitch a tent שָׁם֙ šˌām שָׁם there עֲרָבִ֔י ʕᵃrāvˈî עֲרָבִי Arab וְ wᵊ וְ and רֹעִ֖ים rōʕˌîm רעה pasture לֹא־ lō- לֹא not יַרְבִּ֥צוּ yarbˌiṣû רבץ lie down שָֽׁם׃ šˈām שָׁם there
13:20. non habitabitur usque in finem et non fundabitur usque ad generationem et generationem nec ponet ibi tentoria Arabs nec pastores requiescent ibiIt shall no more be inhabited for ever, and it shall not be founded unto generation and generation: neither shall the Arabian pitch his tents there, nor shall shepherds rest there.
20. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there.
13:20. It will not be inhabited, even unto the end, and it will not be reestablished, even from generation to generation. The Arab will not pitch his tents there, nor will the shepherds take rest there.
13:20. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.
It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there:

13:20 не заселится никогда, и в роды родов не будет жителей в нем; не раскинет Аравитянин шатра своего, и пастухи со стадами не будут отдыхать там.
13:20
οὐ ου not
κατοικηθήσεται κατοικεω settle
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
χρόνον χρονος time; while
οὐδὲ ουδε not even; neither
μὴ μη not
εἰσέλθωσιν εισερχομαι enter; go in
εἰς εις into; for
αὐτὴν αυτος he; him
διὰ δια through; because of
πολλῶν πολυς much; many
γενεῶν γενεα generation
οὐδὲ ουδε not even; neither
μὴ μη not
διέλθωσιν διερχομαι pass through; spread
αὐτὴν αυτος he; him
Ἄραβες αραψ Araps
οὐδὲ ουδε not even; neither
ποιμένες ποιμην shepherd
οὐ ου not
μὴ μη not
ἀναπαύσωνται αναπαυω have respite; give relief
ἐν εν in
αὐτῇ αυτος he; him
13:20
לֹֽא־ lˈō- לֹא not
תֵשֵׁ֣ב ṯēšˈēv ישׁב sit
לָ לְ to
נֶ֔צַח nˈeṣaḥ נֵצַח glory
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִשְׁכֹּ֖ן ṯiškˌōn שׁכן dwell
עַד־ ʕaḏ- עַד unto
דֹּ֣ור dˈôr דֹּור generation
וָ וְ and
דֹ֑ור ḏˈôr דֹּור generation
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַהֵ֥ל yahˌēl אהל pitch a tent
שָׁם֙ šˌām שָׁם there
עֲרָבִ֔י ʕᵃrāvˈî עֲרָבִי Arab
וְ wᵊ וְ and
רֹעִ֖ים rōʕˌîm רעה pasture
לֹא־ lō- לֹא not
יַרְבִּ֥צוּ yarbˌiṣû רבץ lie down
שָֽׁם׃ šˈām שָׁם there
13:20. non habitabitur usque in finem et non fundabitur usque ad generationem et generationem nec ponet ibi tentoria Arabs nec pastores requiescent ibi
It shall no more be inhabited for ever, and it shall not be founded unto generation and generation: neither shall the Arabian pitch his tents there, nor shall shepherds rest there.
13:20. It will not be inhabited, even unto the end, and it will not be reestablished, even from generation to generation. The Arab will not pitch his tents there, nor will the shepherds take rest there.
13:20. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Не заселится никогда. После Кира его преемники Дарий и Ксеркс окончательно разрушили Вавилон. Постепенно уходили из него жители и с течением времени забыто было даже точное место его расположения. Пророк, очевидно, имеет в виду не один момент его разрушения при Кире, а и всю постепенную историю его запустения.
Albert Barnes: Notes on the Bible - 1834
13:20: It shall never be inhabited - This has been completely fulfilled. It is now, and has been for centuries, a scene of wide desolation, and is a heap of ruins, and there is every indication that it will continue so to be. From Rauwolff's testimony it appears, that in the sixteenth century 'there was not a house to be seen;' and now the 'eye wanders over a barren desert, in which the ruins are nearly the only indication that it had ever been inhabited. It is impossible to behold this scene and not be reminded how exactly the predictions of Isaiah and Jeremiah have been fulfilled, even in the appearance Babylon was doomed to present, "that she should never be inhabited."' - (Keppel's "Narrative," p. 234.) 'Babylon is spurned alike by the heel of the Ottoman, the Israelites, and the sons of Ishmael.' - (Mignan's "Travels," p. 108.) 'It is a tenantless and desolate metropolis.' - (Ibid. p. 235; see Keith "On Prophecy," p. 221.)
Neither shall it be dwelt in ... - This is but another form of the expression, denoting that it shall be utterly desolate. The following testimonies of travelers will show how this accomplished: 'Ruins composed, like those of Babylon, of heaps of rubbish impregnated with nitre, cannot be cultivated.' - (Rich's "Memoir," p. 16.) 'The decomposing materials of a Babylonian structure doom the earth on which they perish, to lasting sterility. On this part of the plain, both where traces of buildings are left, and where none stood, all seemed equally naked of vegetation; the whole ground appearing as if it had been washed over and over again by the coming and receding waters, until every bit of genial soil was swept away; its half-clay, half-sandy surface being left in ridgy streaks, like what is often seen on the flat shores of the sea after the retreating of the tide.' - (Sir R. K. Porter's "Travels," vol. ii. p. 392.) 'The ground is low and marshy, and presents not the slightest vestige of former buildings, of any description whatever.' - (Buckingham's "Travels," vol. ii. p. 278.) 'The ruins of Babylon are thus inundated so as to render many parts of them inaccessible, by converting the valleys among them into morasses.' - (Rich's "Memoir," p. 13.)
Neither shall the Arabian pitch tent there - The Arabians dwelt chiefly in tents; and were a wandering people, or engaged in traffic which was conducted in caravans traveling from place to place. The idea here is, that Babylon, so far from being occupied as a permanent residence for any people, would be unfit even for a resting place. It would be so utterly desolate, so forsaken, and so unhealthy, that the caravan would not even stop there for a night. What a charge this from its former splendor! How different from the time when it was the place of magnificent palaces, when strangers flocked to it, and when people from all nations were collected there!
Neither shall the shepherds ... - This is an additional image of desolation. Babylon was situated in the midst of a most fertile region. It might be supposed that, though it was to be destroyed, it would still furnish pasturage for flocks. But no, says the prophet, it shall be so utterly and entirely desolate, that it shall not even afford pasturage for them. The reasons of this are:
(1) that the whole region round about Babylon was laid under water by the Euphrates after the city was taken, and became a stagnant pool, and of course an unfit place for flocks; and
(2) that Babylon was reduced to an extended scene of ruins; and on those ruins - those extended wastes of broken walls, of bricks and cement - no grass would grow.
The prophecy has been remarkably fulfilled. It is said that the Arabs cannot be persuaded to remain there even for a night. They traverse these ruins by day without fear; but at night the superstitious dread of evil spirits deters them from remaining there. 'Captain Mignan was accompanied by six Arabs completely armed, but he "could not induce them to remain toward night, from the apprehension of evil spirits. It is impossible to eradicate this idea from the minds of these people, who are very deeply imbued with superstition ... And when the sun sunk behind the Mujelibe, and the moon would have lighted his way among the ruins, it was with infinite regret that he obeyed the summons of his guides."' - (Mignan's "Travels," as quoted by Keith, pp. 221, 222.) 'All the people of the country assert that it is extremely dangerous to approach the mound' (the mound in Babylon called Kasr, or Palad) 'after nightfall, on account of the multitude of evil spirits by which it is haunted.' - (Rich's "Memoir on the Ruins of Babylon," p. 27.) The Joseph Wolff, speaking of his visit to Babylon, says, 'I inquired of them (the Yezeedes), whether the Arabs ever pitched their tents among the ruins of Babylon. No, said they, the Arabs believe that the ghost of Nimrod walks amidst them in the darkness, and no Arab would venture on so hazardous an experiment.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:20: Isa 14:23; Jer 50:3, Jer 50:13, Jer 50:21, Jer 50:39, Jer 50:45, Jer 51:25, Jer 51:29, Jer 51:43, Jer 51:62-64; Rev 18:21-23
Carl Friedrich Keil and Franz Delitzsch
13:20
Babel, like the cities of the Pentapolis, had now become a perpetual desert. "She remains uninhabited for ever, and unoccupied into generation of generations; and not an Arab pitches his tent there, and shepherds do not make their folds there. And there lie beasts of the desert, and horn-owls fill their houses; and ostriches dwell there, and field-devils hop about there. And jackals howl in her castles, and wild dogs in palaces of pleasure; and her time is near to come, and her days will not be prolonged." The conclusion is similar to that of the prophecy against Edom, in Is 34:16-17. There the certainty of the prediction, even in its most minute particulars, is firmly declared; here the nearness of the time of fulfilment. But the fulfilment did not take place so soon as the words of the prophecy might make it appear. According to Herodotus, Cyrus, the leader of the Medo-Persian army, left the city still standing, with its double ring of walls. Darius Hystaspis, who had to conquer Babylon a second time in 518 b.c., had the walls entirely destroyed, with the exception of fifty cubits. Xerxes gave the last thrust to the glory of the temple of Belus. Having been conquered by Seleucus Nicator (312), it declined just in proportion as Seleucia rose. Babylon, says Pliny, ad solitudinem rediit exhausta vicinitate Seleuciae. At the time of Strabo (born 60 b.c.) Babylon was a perfect desert; and he applies to it (16:15) the words of the poet, ἐρημία μεγάλη ̓στὶν ἡ μεγάλη πόλις. Consequently, in the passage before us the prophecy falls under the law of perspective foreshortening. But all that it foretells has been literally fulfilled. The curse that Babylon would never come to be settled in and inhabited again (a poetical expression, like Jer 17:25; Jer 33:16), proved itself an effectual one, when Alexander once thought of making Babylon the metropolis of his empire. He was carried off by an early death. Ten thousand workmen were at that time employed for two months in simply clearing away the rubbish of the foundations of the temple of Belus (the Nimrod-tower). "Not an Arab pitches his tent there" (‛Arâbi, from ‛Arâbâh, a steppe, is used here for the first time in the Old Testament, and then again in Jer 3:2; yăhēl, different from yâhēl in Is 13:10 and Job 31:26, is a syncopated form of יאהל, tentorium figet, according to Ges. 68, Anm. 2, used instead of the customary יאהל): this was simply the natural consequence of the great field of ruins, upon which there was nothing but the most scanty vegetation. But all kinds of beasts of the desert and waste places make their homes there instead. The list commences with ziyyim (from zi, dryness, or from ziyi, an adj. relat. of the noun zi), i.e., dwellers in the desert; the reference here is not to men, but, as in most other instances, to animals, though it is impossible to determine what are the animals particularly referred to. That ochim are horned owls (Uhus) is a conjecture of Aurivillius, which decidedly commends itself. On benoth ya‛ănâh, see at Job 39:13-18. Wetzstein connects ya‛ănâh with an Arabic word for desert; it is probably more correct, however, to connect it with the Syriac יענא, greedy. The feminine plural embraces ostriches of both sexes, just as the 'iyyim (sing. אי = אוי, from 'âvâh, to howl: see Bernstein's Lex. on Kirsch's Chrestom. Syr. p. 7), i.e., jackals, are called benât āwa in Arabic, without distinction of sex (awa in this appellation is a direct reproduction of the natural voice of the animal, which is called wawi in vulgar Arabic). Tan has also been regarded since the time of Pococke and Schnurrer as the name of the jackal; and this is supported by the Syriac and Targum rendering yaruro (see Bernstein, p. 220), even more than by the Arabic name of the wolf, tinân, which only occurs here and there. אי, ibnu āwa, is the common jackal found in Hither Asia (Canis aureus vulgaris), the true type of the whole species, which is divided into at least ten varieties, and belongs to the same genus as dogs and wolves (not foxes). Tan may refer to one of these varieties, which derived its name from its distinctive peculiarity as a long-stretched animal, whether the extension was in the trunk, the snout, or the tail.
The animals mentioned, both quadrupeds (râbatz) and birds (shâcan), are really found there, on the soil of ancient Babylon. When Kerporter was drawing near to the Nimrod-tower, he saw lions sunning themselves quietly upon its walls, which came down very leisurely when alarmed by the cries of the Arabs. And as Rich heard in Bagdad, the ruins are still regarded as a rendezvous for ghosts: sâ‛ir, when contrasted with ‛attūd, signifies the full-grown shaggy buck-goat; but here se‛irim is applied to demons in the shape of goats (as in Is 34:14). According to the Scriptures, the desert is the abode of unclean spirits, and such unclean spirits as the popular belief or mythology pictured to itself were se‛irim. Virgil, like Isaiah, calls them saltantes Satyros. It is remarkable also that Joseph Wolf, the missionary and traveller to Bochâra, saw pilgrims of the sect of Yezidis (or devil-worshippers) upon the ruins of Babylon, who performed strange and horrid rites by moonlight, and danced extraordinary dances with singular gestures and sounds. On seeing these ghost-like, howling, moonlight pilgrims, he very naturally recalled to mind the dancing se‛irim of prophecy (see Moritz Wagner's Reise nach Persien und dem Lande der Kurden, Bd. ii. p. 251). And the nightly howling and yelling of jackals (‛ânâh after rikkēd, as in 1Kings 18:6-7) produces its natural effect upon every traveller there, just as in all the other ruins of the East. These are now the inhabitants of the royal 'armenoth, which the prophet calls 'almenoth with a sarcastic turn, on account of their widowhood and desolation; these are the inhabitants of the palaces of pleasure, the luxurious villas and country-seats, with their hanging gardens. The Apocalypse, in Rev_ 18:2, takes up this prophecy of Isaiah, and applies it to a still existing Babylon, which might have seen itself in the mirror of the Babylon of old.
Geneva 1599
13:20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the (o) Arabian pitch tent there; neither shall the shepherds make their fold there.
(o) Who used to go from country to country to find pasture for their beasts, but they will find none.
John Gill
13:20 It shall never be inhabited,.... As it has not been since its utter destruction. Pausanias (p), who lived in the times of Adrian, says, Babylon, the greatest city that ever the sun saw, that then there was nothing left of it but a wall: what is now called Babylon is a new city, and built in another place:
neither shall it be dwelt in from generation to generation; which is the same thing repeated in other and stronger terms, for the confirmation of it:
neither shall the Arabian pitch tent there; that sort of the Arabians called Scenitae, because they dwelt in tents, and moved from place to place with their flocks, for the sake of pasture; but here there should be none for them, and therefore would not pitch their tents at it:
neither shall the shepherds make their folds there; as they had used to do in the pastures adjoining to it, which were formerly exceeding good, but now would be barren and unfruitful; and as there would be no shepherds in the city, so neither would any neighbouring ones come hither, or any from distant parts; partly because of the unfruitfulness of the place, and partly through fear of wild beasts, which had their habitation there, as follows. Pliny (q) says it was reduced to a mere desert.
(p) Arcadica sive, l. 8. p. 509. (q) Ut supra. (Nat. Hist. l. 6. c. 26.)
John Wesley
13:20 Inhabited - After the destruction threatened shall be fully accomplished. Arabian - Who dwelt in tents, and wandered from place to place, where they could find pasture.
Robert Jamieson, A. R. Fausset and David Brown
13:20 Literally fulfilled.
neither . . . Arabian pitch tent--Not only shall it not be a permanent residence, but not even a temporary resting-place. The Arabs, through dread of evil spirits, and believing the ghost of Nimrod to haunt it, will not pass the night there (compare Is 13:21).
neither . . . shepherds--The region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit for flocks; and on the wastes of its ruins (bricks and cement) no grass grows.
13:2113:21: Այլ անդ հանգիցեն գազա՛նք վայրենիք. եւ լցցի՛ն տունք նոցա աղաղակաւ. եւ ա՛նդ հանգիցեն համբարուք, եւ անդ դեւ՛ք կաքաւեսցեն.
21 Այնտեղ կայան են գտնելու վայրի գազանները, նրանց տները լցուելու են աղաղակով, այնտեղ բուն են դնելու համբարուները, դեւերն են կաքաւելու այնտեղ,
21 Հապա հոն վայրենի կատուներ* պիտի պառկին Ու անոնց տուները ոռնացող անասուններով պիտի լեցուին Եւ հոն ջայլամներ պիտի բնակին Ու հոն այծամարդեր պիտի կաքաւեն։
Այլ անդ հանգիցեն գազանք վայրենիք, եւ լցցին տունք նոցա [210]աղաղակաւ. եւ անդ հանգիցեն համբարուք, եւ անդ դեւք կաքաւեսցեն:

13:21: Այլ անդ հանգիցեն գազա՛նք վայրենիք. եւ լցցի՛ն տունք նոցա աղաղակաւ. եւ ա՛նդ հանգիցեն համբարուք, եւ անդ դեւ՛ք կաքաւեսցեն.
21 Այնտեղ կայան են գտնելու վայրի գազանները, նրանց տները լցուելու են աղաղակով, այնտեղ բուն են դնելու համբարուները, դեւերն են կաքաւելու այնտեղ,
21 Հապա հոն վայրենի կատուներ* պիտի պառկին Ու անոնց տուները ոռնացող անասուններով պիտի լեցուին Եւ հոն ջայլամներ պիտի բնակին Ու հոն այծամարդեր պիտի կաքաւեն։
zohrab-1805▾ eastern-1994▾ western am▾
13:2113:21 Но будут обитать в нем звери пустыни, и домы наполнятся филинами; и страусы поселятся, и косматые будут скакать там.
13:21 καὶ και and; even ἀναπαύσονται αναπαυω have respite; give relief ἐκεῖ εκει there θηρία θηριον beast καὶ και and; even ἐμπλησθήσονται εμπιπλημι fill in; fill up αἱ ο the οἰκίαι οικια house; household ἤχου ηχος noise; sound καὶ και and; even ἀναπαύσονται αναπαυω have respite; give relief ἐκεῖ εκει there σειρῆνες σειρην and; even δαιμόνια δαιμονιον demon ἐκεῖ εκει there ὀρχήσονται ορχεομαι dance
13:21 וְ wᵊ וְ and רָבְצוּ־ rāvᵊṣû- רבץ lie down שָׁ֣ם šˈām שָׁם there צִיִּ֔ים ṣiyyˈîm צִי demon וּ û וְ and מָלְא֥וּ mālᵊʔˌû מלא be full בָתֵּיהֶ֖ם vāttêhˌem בַּיִת house אֹחִ֑ים ʔōḥˈîm אֹחַ eagle owl וְ wᵊ וְ and שָׁ֤כְנוּ šˈāḵᵊnû שׁכן dwell שָׁם֙ šˌām שָׁם there בְּנֹ֣ות bᵊnˈôṯ בַּת daughter יַֽעֲנָ֔ה yˈaʕᵃnˈā יַעֲנָה [uncertain] וּ û וְ and שְׂעִירִ֖ים śᵊʕîrˌîm שָׂעִיר demon יְרַקְּדוּ־ yᵊraqqᵊḏû- רקד skip שָֽׁם׃ šˈām שָׁם there
13:21. sed requiescent ibi bestiae et replebuntur domus eorum draconibus et habitabunt ibi strutiones et pilosi saltabunt ibiBut wild beasts shall rest there, and their houses shall be filled with serpents, and ostriches shall dwell there, and the hairy ones shall dance there:
21. But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and ostriches shall dwell there, and satyrs shall dance there.
13:21. Instead, the wild beasts will rest there, and their houses will be filled with serpents, and ostriches will live there, and the hairy ones will leap about there.
13:21. But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.
But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there:

13:21 Но будут обитать в нем звери пустыни, и домы наполнятся филинами; и страусы поселятся, и косматые будут скакать там.
13:21
καὶ και and; even
ἀναπαύσονται αναπαυω have respite; give relief
ἐκεῖ εκει there
θηρία θηριον beast
καὶ και and; even
ἐμπλησθήσονται εμπιπλημι fill in; fill up
αἱ ο the
οἰκίαι οικια house; household
ἤχου ηχος noise; sound
καὶ και and; even
ἀναπαύσονται αναπαυω have respite; give relief
ἐκεῖ εκει there
σειρῆνες σειρην and; even
δαιμόνια δαιμονιον demon
ἐκεῖ εκει there
ὀρχήσονται ορχεομαι dance
13:21
וְ wᵊ וְ and
רָבְצוּ־ rāvᵊṣû- רבץ lie down
שָׁ֣ם šˈām שָׁם there
צִיִּ֔ים ṣiyyˈîm צִי demon
וּ û וְ and
מָלְא֥וּ mālᵊʔˌû מלא be full
בָתֵּיהֶ֖ם vāttêhˌem בַּיִת house
אֹחִ֑ים ʔōḥˈîm אֹחַ eagle owl
וְ wᵊ וְ and
שָׁ֤כְנוּ šˈāḵᵊnû שׁכן dwell
שָׁם֙ šˌām שָׁם there
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
יַֽעֲנָ֔ה yˈaʕᵃnˈā יַעֲנָה [uncertain]
וּ û וְ and
שְׂעִירִ֖ים śᵊʕîrˌîm שָׂעִיר demon
יְרַקְּדוּ־ yᵊraqqᵊḏû- רקד skip
שָֽׁם׃ šˈām שָׁם there
13:21. sed requiescent ibi bestiae et replebuntur domus eorum draconibus et habitabunt ibi strutiones et pilosi saltabunt ibi
But wild beasts shall rest there, and their houses shall be filled with serpents, and ostriches shall dwell there, and the hairy ones shall dance there:
13:21. Instead, the wild beasts will rest there, and their houses will be filled with serpents, and ostriches will live there, and the hairy ones will leap about there.
13:21. But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Звери пустыни - по евр. zijim от zijah - сухая земля, пустыня. Значит zijim - обитатели пустыни.

Филины по-евр. ochim; слово это происходит от восклицания ох! или ах!, которое напоминает крик сов или филинов. (LXX перевели это выражение словом hcoV (шум), которое, может быть, выбрано ими как близкое к крику, испускаемому филинами.)

Страусы по-евр. benot jaanah собств. "дочери крика". Так назывались самки страусов, испускающие особые крики. (LXX поняли это слово jaanah как значащее: петь в ответ кому-нибудь (Исх 15:21) и вместо страусы поставили здесь слово seirhneV - сирены.)

Косматые - по-евр. seirim, собств. волосатые. Это, по всей вероятности, дикие козлы (LXX видели здесь указание на демонов). 3: Цар 9:20; Иез 14:7), козлы (LXX видели здесь указание на демонов). [И почиют тамо зверие, и наполнятся домове шума, и почиют ту сирини, и беси тамо воспляшут. Прим. ред.]
Adam Clarke: Commentary on the Bible - 1831
13:21: Satyrs - A kind of beast like to man, which is called מרמוטש marmots, a monkey. - Rabbi Parchon.
Albert Barnes: Notes on the Bible - 1834
13:21: But wild beasts of the desert shall lie there - Hebrew, (ציים tsı̂ yı̂ ym). This word denotes properly those animals that dwell in dry and desolate places, from צי tsı̂ y "a waste, a desert." The ancient versions have differed considerably in the interpretation. The Septuagint in different places renders it, Θηριά Thē ria - 'Wild animals;' or δαιμόνια daimonia - 'Demons.' The Syriac, 'Wild animals, spirits, sirens.' Vulgate, 'Beasts, demons, dragons.' Abarbanel renders it, 'Apes.' This word is applied to people, in Psa 72:9; Psa 74:14; to animals, Isa 23:13; Isa 34:14; Jer 50:39. Bochart supposes that wild cats or catamounts are here intended. He has proved that they abound in eastern countries. They feed upon dead carcasses, and live in the woods, or in desert places, and are remarkable for their howl. Their yell resembles that of infants. ("See" Bochart's "Hieroz." i. 3. 14. pp. 860-862.)
And their houses shall be full of doleful creatures - Margin, 'Ochim,' or 'Ostriches.' אחים 'ochı̂ ym. The Septuagint renders this 'Clamours,' or 'Howlings,' without supposing that it refers to any particular animals. The Hebrew word is found nowhere else. Bochart supposes that the yell or howl of wild animals is intended, and not animals themselves ("Hieroz." i. 3. 15).
And owls shall dwell there - Hebrew, 'Daughters of the owl or ostrich.' The owl is a well-known bird that dwells only in obscure and dark retreats, giving a doleful screech, and seeking its food only at night. It is not certain, however, that the owl is intended here. The Septuagint renders it, Σειρῆνες Seirē nes - 'Sirens.' The Chaldee, 'The daughter of the ostrich.' Bochart has gone into an extended argument to prove that the ostrich is intended here ("Hieroz." xi. 2. 14). The Hebrew does not particularly denote the kind of bird intended, but means those that are distinguished for their sound - 'the daughters of sound or clamor.' 'The ostrich is a sly and timorous creature, delighting in solitary barren deserts. In the night they frequently make a very doleful and hideous noise; sometimes groaning as if they were in the greatest agonies.' (Shaw's "Travels," vol. ii. p. 348, 8vo; Taylor's "Heb. Con.;" see Job 30:29; Isa 34:13; Isa 43:20; Jer 50:39; Mic 1:8; Lev 11:16; Deu 14:15; Lam 4:3.) The word does not elsewhere occur.
And satyrs shall dance there - (שׂערים s'e‛ı̂ rı̂ ym). A "satyr," in mythology, was a sylvan deity or demigod, represented as a monster, half man and half goat, having horns on his head, a hairy body, with the feet and tail of a goat (Webster). The word used here properly denotes that which is "hairy," or "rough," and is applied to "goats" in Gen 25:25; Psa 68:21; Lev 13:10, Lev 13:25-26, Lev 13:30, Lev 13:32. It is often rendered "hair." ("see" Taylor). In Isa 34:14, it is rendered 'satyr;' in Deu 32:2, it is rendered 'the small ram;' in Lev 17:7, and Ch2 11:15, it is rendered 'the devils,' meaning objects of worship, or idols. Bochart supposes that it refers to the idols that were worshipped among the Egyptians, who placed "goats" among their gods. Doderlin supposes that it means either "fawns," or a species of the monkey tribe, resembling in their rough and shaggy appearance the wild goat.
They are here represented as 'dancing;' and in Isa 34:14, as 'crying to each other.' It is evident that the prophet intends animals of a rough and shaggy appearance; such as are quick and nimble in their motions; such as dwell in deserts, in forests, or in old ruins; and such as answer to each other, or chatter. The description would certainly seem more applicable to some of the "simia" or monkey tribe than to any other animals. It is "possible," indeed, that he means merely to make use of language that was well known, as describing animals that the ancients "supposed" had an existence, but which really had not, as the imaginary beings called satyrs. But it is possible, also, that he means simply wild goats (compare Bochart's "Hieroz." xi. 6. 7). The Septuagint renders it Δαιμόνια Daimonia - 'Demons, or devils.' The Vulgate, Pilosi - 'Shaggy, or hairy animals.' The Chaldee, 'Demons.' The essential idea is, that such wild animals as are supposed to dwell in wastes and ruins, would hold their Rev_els in the forsaken and desolate palaces of Babylon. The following remarks of Joseph Wolff may throw light on this passage: 'I then went to the mountain of Sanjaar, which was full of Yezeedes. One hundred and fifty years ago, they believed in the glorious doctrine of the Trinity, and worshipped the true God; but being severely persecuted by the neighboring Yezeedes, they have now joined them, and are worshippers of the devil.
These people frequent the ruins of Babylon, and dance around them. On a certain night, which they call the Night of Life, they hold their dances around the desolate ruins, in honor of the devil. The passage which declares that "satyrs shall dance there," evidently has respect to this very practice. The original word translated "satyr," literally means, according to the testimony of the most eminent Jewish rabbis, "devil worshippers."' 'It is a curious circumstance,' says Mr. Rich, in his "Memoir on the Ruins of Babylon," p. 30, in describing the Mujelibe, 'that here I first heard the oriental account of satyrs. I had always imagined the belief of their existence was confined to the mythology of the west; but a Choadar who was with me when I examined this ruin, mentioned by accident, that in this desert an animal is found resembling a man from the head to the waist, but having the thighs and legs of a sheep or a goat; he said also that the Arabs hunt it with dogs, and eat the lower parts, abstaining from the upper on account of their resemblance to the human species.' 'The Arabians call them Sied-as-sad, and say that they abound in some woody places near Semava on the Euphrates.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: But: Isa 34:11-15; Rev 18:2
wild beasts: Heb. Ziim
doleful creatures: Heb. Ochim, owls. or, ostriches. Heb. daughters of the owl.
Geneva 1599
13:21 But (p) wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.
(p) Who were either wild beasts or fools, or wicked spirits, by which Satan deluded man, as by the fairies, goblins, and such like fantasies.
John Gill
13:21 But wild beasts of the desert shall lie there,.... What sort of creatures are meant is not certain. The Targum renders it by a word which signifies monstrous, astonishing creatures; the Latin interpreter of it calls them apes. Jarchi and Kimchi say such are intended as are called martens or sables, a creature of the weasel kind. The Hebrew word does not much differ from the Arabic one used for "wild cats":
and their houses shall be full of doleful creatures; whose voices are very mournful and unpleasant. Aben Ezra says such creatures are meant, that those that see them are amazed at them. Jarchi declares they are a kind of creatures he was ignorant of; and Kimchi thinks they are the same with "furon", or "ferrets": and the Latin interpreter of the Targum renders the word that uses by "weasels":
and owls shall dwell there; or "the daughters of the owl", or "of the ostriches", as the Targum and Syriac version; with which agrees the Vulgate Latin, rendering the word "ostriches", as it is in Lam 4:3; the Septuagint version translates it "sirens", or "mermaids":
and satyrs shall dance there; a sort of monstrous creatures with the ancients, painted half men and half goats; the upper part of them like men, except the horns on their heads, and the lower parts like goats, and all over hairy; and the word here used signifies hairy; and is used for goats, and sometimes for devils, either because they have appeared in this form, as Kimchi says, to them that believe them; or because they, by their appearance, inject such horror in men, as cause their hair to stand upright: hence the Targum, Jarchi, and Kimchi, interpret it of devils here; and so the Septuagint version, and those that follow it, the Syriac and Arabic, render it, "and demons shall dance there": with this agrees the account of mystical Babylon, Rev_ 18:2.
John Wesley
13:21 Satyrs - The learned agree, that these are frightful and solitary creatures.
Robert Jamieson, A. R. Fausset and David Brown
13:21 wild beasts--Hebrew, tsiyim, animals dwelling in arid wastes. Wild cats, remarkable for their howl [BOCHART].
doleful creatures--"howling beasts," literally, "howlings" [MAURER].
owls--rather, "ostriches"; a timorous creature, delighting in solitary deserts and making a hideous noise [BOCHART].
satyrs--sylvan demi-gods--half man, half goat--believed by the Arabs to haunt these ruins; probably animals of the goat-ape species [VITRINGA]. Devil-worshippers, who dance amid the ruins on a certain night [J. WOLFF].
13:2213:22: եւ յուշկապարի՛կք բնակեսցեն ՚ի նմա, եւ ոզնիք ձա՛գս հանցեն յապարանս նորա։
[21] յուշկապարիկներն են բնակուելու նրա մէջ, ոզնիներն են ձագ հանելու նրա ապարանքներում:
22 Անոր պալատներուն մէջ բորենիներ Ու զբօսանքի տուներուն մէջ ճագարներ պիտի կանչվռտեն։Եւ անոր ժամանակը հասնելու վրայ է Ու անոր օրերը ա՛լ պիտի չերկննան։
եւ յուշկապարիկք [211]բնակեսցեն ի նմա, եւ ոզնիք ձագս հանցեն յապարանս նորա: Վաղվաղակի հասեալ եւ գայ, եւ ոչ անագանեսցի.`` եւ աւուրք նորա մի՛ յերկարեսցին:

13:22: եւ յուշկապարի՛կք բնակեսցեն ՚ի նմա, եւ ոզնիք ձա՛գս հանցեն յապարանս նորա։
[21] յուշկապարիկներն են բնակուելու նրա մէջ, ոզնիներն են ձագ հանելու նրա ապարանքներում:
22 Անոր պալատներուն մէջ բորենիներ Ու զբօսանքի տուներուն մէջ ճագարներ պիտի կանչվռտեն։Եւ անոր ժամանակը հասնելու վրայ է Ու անոր օրերը ա՛լ պիտի չերկննան։
zohrab-1805▾ eastern-1994▾ western am▾
13:2213:22 Шакалы будут выть в чертогах их, и гиены в увеселительных домах.
13:22 καὶ και and; even ὀνοκένταυροι ονοκενταυρος there κατοικήσουσιν κατοικεω settle καὶ και and; even νοσσοποιήσουσιν νοσσοποιεω in τοῖς ο the οἴκοις οικος home; household αὐτῶν αυτος he; him ταχὺ ταχυ quickly ἔρχεται ερχομαι come; go καὶ και and; even οὐ ου not χρονιεῖ χρονιζω delay
13:22 וְ wᵊ וְ and עָנָ֤ה ʕānˈā ענה sing אִיִּים֙ ʔiyyîm אִי islander בְּ bᵊ בְּ in אַלְמנֹותָ֔יו ʔalmnôṯˈāʸw אַלְמָנָה widow וְ wᵊ וְ and תַנִּ֖ים ṯannˌîm תַּן jackal בְּ bᵊ בְּ in הֵ֣יכְלֵי hˈêḵᵊlê הֵיכָל palace עֹ֑נֶג ʕˈōneḡ עֹנֶג delight וְ wᵊ וְ and קָרֹ֤וב qārˈôv קָרֹוב near לָ lā לְ to בֹוא֙ vô בוא come עִתָּ֔הּ ʕittˈāh עֵת time וְ wᵊ וְ and יָמֶ֖יהָ yāmˌeʸhā יֹום day לֹ֥א lˌō לֹא not יִמָּשֵֽׁכוּ׃ yimmāšˈēḵû משׁך draw
13:22. et respondebunt ibi ululae in aedibus eius et sirenae in delubris voluptatisAnd owls shall answer one another there, in the houses thereof, and sirens in the temples of pleasure.
22. And wolves shall cry in their castles, and jackals in the pleasant palaces: and her time is near to come, and her days shall not be prolonged.
13:22. And the tawny owls will answer one another there, in its buildings, and the Sirens in its shrines of pleasure.
13:22. And the wild beasts of the islands shall cry in their desolate houses, and dragons in [their] pleasant palaces: and her time [is] near to come, and her days shall not be prolonged.
And the wild beasts of the islands shall cry in their desolate houses, and dragons in [their] pleasant palaces: and her time [is] near to come, and her days shall not be prolonged:

13:22 Шакалы будут выть в чертогах их, и гиены в увеселительных домах.
13:22
καὶ και and; even
ὀνοκένταυροι ονοκενταυρος there
κατοικήσουσιν κατοικεω settle
καὶ και and; even
νοσσοποιήσουσιν νοσσοποιεω in
τοῖς ο the
οἴκοις οικος home; household
αὐτῶν αυτος he; him
ταχὺ ταχυ quickly
ἔρχεται ερχομαι come; go
καὶ και and; even
οὐ ου not
χρονιεῖ χρονιζω delay
13:22
וְ wᵊ וְ and
עָנָ֤ה ʕānˈā ענה sing
אִיִּים֙ ʔiyyîm אִי islander
בְּ bᵊ בְּ in
אַלְמנֹותָ֔יו ʔalmnôṯˈāʸw אַלְמָנָה widow
וְ wᵊ וְ and
תַנִּ֖ים ṯannˌîm תַּן jackal
בְּ bᵊ בְּ in
הֵ֣יכְלֵי hˈêḵᵊlê הֵיכָל palace
עֹ֑נֶג ʕˈōneḡ עֹנֶג delight
וְ wᵊ וְ and
קָרֹ֤וב qārˈôv קָרֹוב near
לָ לְ to
בֹוא֙ בוא come
עִתָּ֔הּ ʕittˈāh עֵת time
וְ wᵊ וְ and
יָמֶ֖יהָ yāmˌeʸhā יֹום day
לֹ֥א lˌō לֹא not
יִמָּשֵֽׁכוּ׃ yimmāšˈēḵû משׁך draw
13:22. et respondebunt ibi ululae in aedibus eius et sirenae in delubris voluptatis
And owls shall answer one another there, in the houses thereof, and sirens in the temples of pleasure.
13:22. And the tawny owls will answer one another there, in its buildings, and the Sirens in its shrines of pleasure.
13:22. And the wild beasts of the islands shall cry in their desolate houses, and dragons in [their] pleasant palaces: and her time [is] near to come, and her days shall not be prolonged.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Шакалы по-евр. ijim, собств: воющие (звери).

Гиены по-евр. tannim. Животные эти издают чрезвычайно противный вой. (Вместо шакалы у LXX поставлено выражение onokentauroi (осло-быки). Это было у греков обозначением какого-то необыкновенного животного, вид которого трудно себе и представить (И. Корсунский, Перевод LXX 1898: г. с. 246). Вместо гиены LXX поставили слово ежи.)

В увеселительных домах, т. е. там, где прежде раздавались звуки арф и пение прекрасных певиц. 13-я глава представляет собою цельную поэму, которая может быть разделена на следующие строфы (по Condamtn’y). Строфа 1-ст. 2-5- (2, 2; 3, 2) Строфа 2-ст. 9-13- (2, 2; 3, 2) Строфа 3-ст. 6-8- (2, 2) Строфа 1-ст. 14-18- (2, 2,3) Строфа 2-ст. 19-22- (3, 2,2) О подлинности 13-й главы будет сказано по изъяснении гл. 14-й.
Adam Clarke: Commentary on the Bible - 1831
13:22: In their pleasant palaces "In their palaces" - באלמנותיו bealmenothaiv; a plain mistake, I presume, for בארמנתיו bearmenothaiv. It is so corrected in two MSS., the Syriac, Chaldee, and Vulgate.
Πουλυποδες δ' εν εμοι θαλαμας φωκαι τε μελαιναι
Οικα ποιησονται ακηδεα, χητεΐ λαων.
Hom. Hymn. in Apol. 77.
Of which the following passage of Milton may be taken for a translation, though not so designed: -
"And in their palaces,
Where luxury late reigned, sea monsters whelped,
And stabled."
Par. Lost, 11:750.
This image of desolation is handled with great propriety and force by some of the Persian poets: -
"The spider holds the veil in the palace of Caesar;
The owl stands centinel on the watch-tower of Afrasiab."
On this quotation Sir W. Jones observes, noubet is an Arabic word, signifying a turn, a change, a watch; hence noubet zudun in Persian signifies to relieve the guards by the sounds of drums and trumpets. Their office is given by the poet to the owl; as that of purdeh dar, or chamberlain, is elegantly assigned to the spider.
Albert Barnes: Notes on the Bible - 1834
13:22: And the wild beasts of the islands - (איים 'ı̂ yı̂ ym); see the notes at Isa 11:11; Isa 41:1, on the word rendered 'islands.' The word denotes islands, or coasts, and as those coasts and islands were unknown and unexplored, the word seems to have denoted unknown and uninhabited regions in general. Boehart supposes that by the word here used is denoted a species of wolves, the jackal, or the "thoes." It is known as a wild animal, exceedingly fierce, and is also distinguished by alternate howlings in the night ("see" Bochart's "Hieroz." i. 3. 12). The word wolf probably will not express an erroneous idea here. The Chaldee renders it, 'Cats.'
Shall cry - Hebrew, 'Shall answer, or respond to each other.' This is known to be the custom of wolves and some other wild animals, who send forth those dismal howls in alternate responses at night. This alternation of the howl or cry gives an additional impressiveness to the loneliness and desolation of forsaken Babylon.
And dragons - (תנין tannı̂ yn). This word, in its various forms of "tannim, taninim, tannin, and tannoth," denotes sometimes "jackals or thoes," as in Job 30:29; Psa 44:19; Mic 1:8; Mal 1:3. But it also denotes a great fish, a whale, a sea monster, a dragon, a serpent. It is translated 'a whale' in Gen 1:21; Job 7:12; Eze 32:2; 'serpents,' Exo 7:9-10, Exo 7:12; 'dragons,' or 'dragon,' Deu 32:33; Neh 2:13; Psa 44:19; Psa 74:13; Psa 91:13; Psa 148:7; Isa 27:1; Isa 51:9; Jer 14:6; Jer 51:34; Mal 1:3, "et al.;" and once 'sea monsters,' Lam 4:3. A "dragon" properly means a kind of winged serpent much celebrated in the dark ages. Here it may not improperly be rendered "jackal" ("see" Bochart's "Hieroz." i. 1. 9, p. 69).
In their pleasant palaces - Hebrew, 'Their palaces of luxury and pleasure.' The following testimonies from travelers will show how minutely this was accomplished: 'There are many dens of wild beasts in various parts.' 'There are quantities of porcupine quills.' 'In most of the cavities are numberless bats and owls.' 'These caverns, over which the chambers of majesty may have been spread, are now the refuge of jackals and other savage animals. The mouths of their entrances are strewed with the bones of sheep and "goats;" and the loathsome smell that issues from most of them is sufficient warning not to proceed into the den.' - (Sir R. K. Porter's "Travels," vol. ii. p. 342.) 'The mound was full of large holes; we entered some of them, and found them strewed with the carcasses and skeletons of animals recently killed. The ordure of wild beasts was so strong, that prudence got the better of curiosity, for we had no doubt as to the savage nature of the inhabitants. Our guides, indeed, told us that all the ruins abounded in lions and other wild beasts; so literally has the divine prediction been fulfilled, that wild beasts of the deserts should lie there.' - (Keppel's "Narrative," vol. i. pp. 179, 180.)
And her time is near to come - This was spoken about 174 years before the destruction of Babylon. But we are to bear in mind that the prophet is to be supposed to be speaking to the captive Jews "in" Babylon, and speaking to them respecting their release (see Isa 14:1-2; compare remarks on the Analysis of this chapter). Thus considered, supposing the prophet to be addressing the Jews in captivity, or ministering consolation to them, the time was near. Or if we suppose him speaking as in his own time, the period when Babylon was to be destroyed was at no great distance.
On this whole prophecy, we may observe:
(1) That it was uttered at least 170 years before it was fulfilled. Of this there is all the proof that can be found in regard to any ancient writings.
(2) When uttered, there was the strongest improbability that it would be fulfilled. This improbability arose from the following circumstances:
(a) The Jews were secure in their own land, and they had no reason to dread the Babylonians; they had no wars with them, and it was improbable that they would be plucked up as a nation and carried there as captives. Such a thing had never occurred, and there were no circumstances that made it probable that it would occur.
(b) The great strength and security of Babylon rendered it improbable. It was the capital of the pagan world; and if there was any city that seemed impregnable, it was this.
(c) It was improbable that it would be overthrown by "the Medes." Media, at the time when the prophecy was uttered, was a dependent province of Assyria (note, Isa 13:17), and it was wholly improbable that the Medes would Rev_olt; that they would subdue their masters; that they would be united to the Persians, and that thus a new kingdom would arise, that should overthrow the most mighty capital of the world.
(d) It was improbable that Babylon would become uninhabitable. It was in the midst of a most fertile country; and by no human sagacity could it have been seen that the capital would be removed to Susa, or that Seleucia would be founded, thus draining it of its inhabitants; or that by the inundation of waters it would become unhealthy. How could mere human sagacity have foreseen that there would not be a house in it in the sixteenth century; or that now, in 1839, it would be a wide and dreary waste? Can any man now tell what London, or Paris, or New York, or Philadelphia, will be two years hence? Yet a prediction that those cities shall be the residence of 'wild beasts of the desert,' of 'satyrs' and 'dragons,' would be as probable now as was the prediction respecting Babylon at the time when Isaiah uttered these remarkable prophecies.
(3) The prophecy is not vague conjecture. It is not a "general" statement. It is minute, and definite, and particular; and it has been as definitely, and minutely, and particularly fulfilled.
(4) This is one of the evidences of the divine origin of the Bible. How will the infidel account for this prophecy and its fulfillment? It will not do to say that it is accident. It is too minute, and too particular. It is not human sagacity. No human sagacity could have foretold it. It is not "fancied fulfillment." It is real, in the most minute particulars. And if so, then Isaiah was commissioned by Yahweh as he claimed to be - for none but the omniscient jehovah can foresee and describe future events as the destruction of Babylon was foreseen and described. And if "this" prophecy was inspired by God, by the same train of reasoning it can be proved that the whole Bible is a Rev_elation from heaven. For a very interesting account of the present state of the ruins of Babylon, furnishing the most complete evidence of the fulfillment of the Prophecies in regard to it, the reader may consult an article in the "Amos Bib. Rep.," vol. viii. pp. 177-189. (See also the two "Memoirs on the Ruins of Babylon," by C. John Rich, Esq. London, 1816 and 1818.) The frontispiece to this volume, compiled from the sketches of recent travelers, gives accurate and interesting views of those ruins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: the wild beasts: Heb. Iim
desolate houses: or, palaces, dragons. Isa 35:7
her time: Deu 32:35; Jer 51:33; Eze 7:7-10; Hab 2:3; Pe2 2:3, Pe2 3:9, Pe2 3:10
John Gill
13:22 And the wild beasts of the islands shall cry in their desolate houses,.... The Targum and Syriac version, "in their palaces", and so the Vulgate Latin; or "with their widows", such as have lost their mates: what creatures are here meant is very uncertain; we in general call them the wild beasts of the islands, because the word is sometimes used for islands; the Targum renders it "cats", wild ones; the Syriac version, "sirens"; and the Arabic, the "hyaenae"; the Septuagint version, "onocentaurs"; and the Vulgate Latin version, "owls", which live in desolate houses, and cry or answer to one another, which is the sense of the phrase here:
and dragons in their pleasant palaces; where they delight to be, though otherwise very dismal. The Septuagint and Arabic versions render it, "hedgehogs": the Syriac version, "wild dogs"; and the Vulgate Latin version, "sirens"; the word is commonly used for "whales", and sometimes for serpents, which seems to be the sense here; and to this agrees the account that R. Benjamin Tudelensis (r) gives of Babylon, who, when he was there, about five or six hundred years ago, saw the palace of Nebuchadnezzar in ruins, but men were afraid to enter into it, because of serpents and scorpions, which were within it. Rauwolff, a German traveller, about the year 1574, reports of the tower of Babylon, that it was so ruinous, so low, and so full of venomous creatures, which lodge in holes made by them in the rubbish, that no one durst approach nearer to it than within half a league, excepting during two months in the winter, when these animals never stir out of their holes (s):
and her time is near to come; that is, the time of the destruction of Babylon, as the Targum expresses it; which, though two hundred years or more from the time of this prophecy, yet but a short time with God; and when this was made known to the Jews in captivity, for whose comfort it is written, it was not afar off:
and her days shall not be prolonged; the days of her prosperity and happiness, but should be shortened.
(r) Itinerarium, p. 76. (s) Vid. Prideaux's Connection, par. 1. p. 569.
John Wesley
13:22 Prolonged - Beyond the time appointed by God.
Robert Jamieson, A. R. Fausset and David Brown
13:22 wild beasts of the islands--rather, "jackals"; called by the Arabs "sons of howling"; an animal midway between a fox and a wolf [BOCHART and MAURER].
cry--rather, "answer," "respond" to each other, as wolves do at night, producing a most dismal effect.
dragons--serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated and then dart swiftly. MAURER understands here another species of jackal.
her time . . . near--though one hundred seventy-four years distant, yet "near" to Isaiah, who is supposed to be speaking to the Jews as if now captives in Babylon (Is 14:1-2).
"It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [HERDER].
a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (Dan. 5:1-31).