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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10. Пророчество о падении Вавилона. 11-12. О судьбе Едома. 13-17. И Аравии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have a prophecy of sad times coming, and heavy burdens, I. Upon Babylon, here called "the desert of the sea," that it should be destroyed by the Medes and Persians with a terrible destruction, which yet God's people should have advantage by, ver. 1-10. II. Upon Dumah, or Idumea, ver. 11, 12. III. Upon Arabia, or Kedar, the desolation of which country was very near, ver. 13-17. These and other nations which the princes and people of Israel had so much to do with the prophets of Israel could not but have something to say to. Foreign affairs must be taken notice of as well as domestic ones, and news from abroad enquired after as well as news at home.
Adam Clarke: Commentary on the Bible - 1831
Prediction of the taking of Babylon by the Medes and Persians at the time of a great festival, Isa 21:1-9. Short application of the prophecy to the Jews, partly in the person of God, and partly in his own, Isa 21:10. Obscure prophecy respecting Dumah, Isa 21:11, Isa 21:12. Prophecy concerning the Arabians to be fulfilled in a very short time after its delivery, Isa 21:13-17.
The first ten verses of this chapter contain a prediction of the taking of Babylon by the Medes and Persians. It is a passage singular in its kind for its brevity and force, for the variety and rapidity of the movements, and for the strength and energy of coloring with which the action and event are painted. It opens with the prophet's seeing at a distance the dreadful storm that is gathering and ready to burst upon Babylon. The event is intimated in general terms, and God's orders are issued to the Persians and Medes to set forth upon the expedition which he has given them in charge. Upon this the prophet enters into the midst of the action; and in the person of Babylon expresses, in the strongest terms, the astonishment and horror that seizes her on the sudden surprise of the city at the very season dedicated to pleasure and festivity, Isa 21:3, Isa 21:4. Then, in his own person, describes the situation of things there, the security of the Babylonians, and in the midst of their feasting the sudden alarm of war, Isa 21:5. The event is then declared in a very singular manner. God orders the prophet to set a watchman to look out, and to report what he sees; he sees two companies marching onward, representing by their appearance the two nations that were to execute God's orders, who declare that Babylon is fallen, Isa 21:6-9.
But what is this to the prophet, and to the Jews, the object of his ministry? The application, the end, and design of the prophecy are admirably given in a short, expressive address to the Jews, partly in the person of God, partly in that of the prophet: "O my threshing" "O my people, whom for your punishment I shall make subject to the Babylonians, to try and to prove you, and to separate the chaff from the corn, the bad from the good, among you; hear this for your consolation: your punishment, your slavery, and oppression will have an end in the destruction of your oppressors." - L.
Albert Barnes: Notes on the Bible - 1834
21:0: The prophecy which commences this chapter occupies the first ten verses. That it relates to Babylon is apparent from Isa 21:2, Isa 21:9. The object is to foretell the destruction of that city by the Medes and Persians, and the design is the same as in the more extended and minute description of the same event in isa 13; 14: Whether it was delivered at the same, or at another time, cannot be determined from the prophecy. The purpose, however, of the prophecy is the same as there - to give consolation to the Jews who should be carried captive to that city; to assure them that Babylon would be destroyed, and that they would be delivered from their long and severe bondage. This is indicated in a brief and graphic manner in Isa 21:10.
This oracle, or ode, is one of singular beauty. It is distinguished for its bRev_ity, energy, and force, for the variety and the rapidity of the action, and for the vivid manner in which the events are made to pass before the mind. It is the language of strong excitement and of alarm; language that expresses rapid and important movements; and language appropriate to great vigor of conception and sublimity in description. In the oracle the prophet supposes himself in Babylon, and the events which are described are made to pass rapidly in vision (see the Introduction, Section 7, 4) before him. He first sees Isa 21:1 the dreadful storm coming at a distance (the hostile armies), approaching like a whirlwind and threatening destruction to everything in its way. He then Isa 21:2 hears God's direction to the invading armies; represents himself as made acquainted with the design of the vision, and hears the command of God to Elam (Persia) and Media to go up and commence the siege.
Regarding himself as among the exiles in the midst of Babylon, he Isa 21:3-4 describes himself as deeply affected in view of this sudden invasion, and of the calamities that were coming upon Babylon. In Isa 21:5, he describes the state of the Babylonians. They are represented, first as preparing the table, making ready for feasting and Rev_elry, setting the watch on the watch-tower, and giving themselves up to dissipation; and secondly, as suddenly alarmed, and summoned to prepare for war. He then (Isa 21:6-9 declares the way in which the princes of Babylon would be roused from their Rev_elry. But it is described in a very remarkable manner. He does not "narrate" the events, but he represents himself as directed to appoint a watchman Isa 21:6 to announce what he should see. That watchman Isa 21:7 sees two chariots - representing two nations coming rapidly onward to execute the orders of God. So rapid is their approach, so terrible their march, that the watchman cries out Isa 21:9 that Babylon is fallen, and will be inevitably destroyed. The prophecy is then closed Isa 21:10 by an address to the afflicted Jews whom God had 'threshed,' or punished by sending them captive to Babylon, and with the declaration that this was intended by the Lord of hosts to be declared unto them. The whole design of the prophecy, therefore, is to console them, and to repeat the assurance given in isa 13; 14, that Babylon would be destroyed, and that they would be delivered from bondage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 21:1, The prophet, bewailing the captivity of his people, sees in a vision the fall of Babylon by the Medes and Persians; Isa 21:11, Edom, scorning the prophet, is moved to repentance; Isa 21:13, The set time of Arabia's calamity.
Carl Friedrich Keil and Franz Delitzsch

The Oracle Concerning the Desert of the Sea (Babylon) - Is 21:1-10
Ewald pronounces this and other headings to be the glosses of ancient readers (proph. i. 56, 57). Even Vitringa at first attributed it to the collectors, but he afterwards saw that this was inadmissible. In fact, it is hardly possible to understand how the expression "desert of the sea" (midbar-yâm) could have been taken from the prophecy itself; for yâm cannot signify the south (as though synonymous with negeb), but is invariably applied to the west, whilst there is nothing about a sea in the prophecy. The heading, therefore, is a peculiar one; and this Knobel admits, though he nevertheless adheres to the opinion that it sprang from a later hand. But why? According to modern critics, the hand by which the whole massa was written was certainly quite late enough. From Koppe to Knobel they are almost unanimous in asserting that it emanated from a prophet who lived at the end of the Babylonian captivity. And Meier asserts with dictatorial brevity, that no further proof is needed that Isaiah was not the author. But assuming, what indeed seems impossible to modern critics - namely, that a prophet's insight into futurity might stretch over hundreds of years - the massa contains within itself and round about itself the strongest proofs of its genuineness. Within itself: for both the thoughts themselves, and the manner in which they are expressed, are so thoroughly Isaiah's, even in the most minute points, that it is impossible to conceive of any prophecy in a form more truly his own. And round about itself: inasmuch as the four massa's (Is 21:1-10, Is 21:11-12, Is 21:13-17; 22), are so intertwined the one with the other as to form a tetralogy, not only through their emblematical titles (compare Is 30:6) and their visionary bearing, but also in many ways through the contexts themselves. Thus the designation of the prophet as a "watchman" is common to the first and second massa's; and in the fourth, Jerusalem is called the valley of vision, because the watch-tower was there, from which the prophet surveyed the future fate of Babylon, Edom, and Arabia. And just as in the first, Elam and Madai march against Babylon; so in the fourth (Is 22:6) Kir and Elam march against Jerusalem. The form of expression is also strikingly similar in both instances (compare Is 22:6-7, with Is 21:7). Is it then possible that the first portion of the tetralogy should be spurious, and the other three genuine? We come to the same conclusion in this instance as we did at Is 13:1.; and that, most truly, neither from a needless apologetical interest, nor from forced traditional prejudice. Just as the massâ Bâbel rests upon a prophecy against Asshur, which forms, as it were, a pedestal to it, and cannot be supposed to have been placed there by any one but Isaiah himself; so that massa midbar-yâm rests, as it were, upon the pillars of its genuineness, and announces itself velut de tripode as Isaiah's. This also applies to the heading. We have already noticed, in connection with Is 15:1, how closely the headings fit in to the prophecies themselves. Isaiah is fond of symbolical names (Is 29:1; Is 30:7). And midbar-yâm (desert of the sea) is a name of this kind applied to Babylon and the neighbourhood. The continent on which Babylon stood was a midbâr, a great plain running to the south into Arabia deserta; and so intersected by the Euphrates as well as by marshes and lakes, that it floated, as it were, in the sea. The low-lying land on the Lower Euphrates had been wrested, as it were, from the sea; for before Semiramis constructed the dams, the Euphrates used to overflow the whole just like a sea (πελαγίζειν, Herod. i. 184). Abydenus even says, that at first the whole of it was covered with water, and was called thalassa (Euseb. praep. ix. 41). We may learn from Is 14:23, why it was that the prophet made use of this symbolical name. The origin and natural features of Babylon are made into ominous prognostics of its ultimate fate. The true interpretation is found in Jeremiah (Jer 51:13; Jer 50:38), who was acquainted with this oracle.
John Gill
INTRODUCTION TO ISAIAH 21
This chapter contains prophecies against Babylon, Idumea, and Arabia. The prophecy against Babylon is called "the burden of the desert of the sea"; whose enemies are described by the fierce manner of their coming, and by the land from whence they came, Is 21:1 which vision being declared to the prophet, is called a grievous one; what made it so was treachery among themselves; and the Medes and Persians are invited to besiege them, Is 21:2 their terror and distress upon it are represented by the pains of a woman in travail, whom the prophet personates, Is 21:3 and by the methods they took to defend themselves, to which they were alarmed, when in the greatest security and jollity, Is 21:5 all which is illustrated by the vision of the watchman, who saw the Medes and Persians on the march, signified by a chariot and a couple of horsemen, who declares the fall of Babylon, and the destruction of its gods, Is 21:6 which would issue in the good and comfort of the church and people of God, Is 21:10 then follows the prophecy against Idumea, which consists of a question put to the watchman, and his answer to it; to which an exhortation is added, Is 21:11 and the chapter concludes with another prophecy against Arabia: the calamities threatened are lodging in a forest, thirst, famine, and fleeing from the sword Is 21:13, and the time is fixed when all this should be, by which their glory would fail, and the number of their archers and mighty men be lessened; for the confirmation of which the divine testimony is annexed, Is 21:16.
21:121:1: Տեսիլ անապատին ՚ի ծովու։ Իբրեւ մրրիկ ընդ անապա՛տ անցցէ, յանապատէ եկեալ յերկրէ։ Ահագի՛ն է տեսիլն[9796], [9796] Ոսկան. Տեսիլ անապատին ծովու։
1 Տեսիլք ծովափնեայ անապատի վրայ: Ինչպէս անապատով անցնող մրրիկ, այդպէս նա եկաւ անապատային երկրից:
21 Ծովուն անապատին պատգամը։Հարաւէն յարձակող մրրիկներուն պէս Անիկա անապատէն, սոսկալի երկրէն կու գայ։
Տեսիլ անապատին ի ծովու: Իբրեւ մրրիկ [296]ընդ անապատ անցցէ, յանապատէ եկեալ յերկրէ:

21:1: Տեսիլ անապատին ՚ի ծովու։ Իբրեւ մրրիկ ընդ անապա՛տ անցցէ, յանապատէ եկեալ յերկրէ։ Ահագի՛ն է տեսիլն[9796],
[9796] Ոսկան. Տեսիլ անապատին ծովու։
1 Տեսիլք ծովափնեայ անապատի վրայ: Ինչպէս անապատով անցնող մրրիկ, այդպէս նա եկաւ անապատային երկրից:
21 Ծովուն անապատին պատգամը։Հարաւէն յարձակող մրրիկներուն պէս Անիկա անապատէն, սոսկալի երկրէն կու գայ։
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21:121:1 Пророчество о пустыне приморской. Как бури на юге носятся, идет он от пустыни, из земли страшной.
21:1 τὸ ο the ὅραμα οραμα vision τῆς ο the ἐρήμου ερημος lonesome; wilderness ὡς ως.1 as; how καταιγὶς καταιγις through; because of ἐρήμου ερημος lonesome; wilderness διέλθοι διερχομαι pass through; spread ἐξ εκ from; out of ἐρήμου ερημος lonesome; wilderness ἐρχομένη ερχομαι come; go ἐκ εκ from; out of γῆς γη earth; land φοβερὸν φοβερος fearful; fearsome
21:1 מַשָּׂ֖א maśśˌā מַשָּׂא utterance מִדְבַּר־ miḏbar- מִדְבָּר desert יָ֑ם yˈom יָם sea כְּ kᵊ כְּ as סוּפֹ֤ות sûfˈôṯ סוּפָה storm בַּ ba בְּ in † הַ the נֶּ֨גֶב֙ nnˈeḡev נֶגֶב south לַֽ lˈa לְ to חֲלֹ֔ף ḥᵃlˈōf חלף come after מִ mi מִן from מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert בָּ֔א bˈā בוא come מֵ mē מִן from אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth נֹורָאָֽה׃ nôrāʔˈā ירא fear
21:1. onus deserti maris sicut turbines ab africo veniunt de deserto venit de terra horribiliThe burden of the desert of the sea. As whirlwinds come from the south, it cometh from the desert from a terrible land.
1. The burden of the wilderness of the sea. As whirlwinds in the South sweep through, it cometh from the wilderness, from a terrible land.
21:1. The burden of the desert of the sea. Just as the whirlwinds approach from Africa, it approaches from the desert, from a terrible land.
21:1. The burden of the desert of the sea. As whirlwinds in the south pass through; [so] it cometh from the desert, from a terrible land.
The burden of the desert of the sea. As whirlwinds in the south pass through; [so] it cometh from the desert, from a terrible land:

21:1 Пророчество о пустыне приморской. Как бури на юге носятся, идет он от пустыни, из земли страшной.
21:1
τὸ ο the
ὅραμα οραμα vision
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
ὡς ως.1 as; how
καταιγὶς καταιγις through; because of
ἐρήμου ερημος lonesome; wilderness
διέλθοι διερχομαι pass through; spread
ἐξ εκ from; out of
ἐρήμου ερημος lonesome; wilderness
ἐρχομένη ερχομαι come; go
ἐκ εκ from; out of
γῆς γη earth; land
φοβερὸν φοβερος fearful; fearsome
21:1
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
מִדְבַּר־ miḏbar- מִדְבָּר desert
יָ֑ם yˈom יָם sea
כְּ kᵊ כְּ as
סוּפֹ֤ות sûfˈôṯ סוּפָה storm
בַּ ba בְּ in
הַ the
נֶּ֨גֶב֙ nnˈeḡev נֶגֶב south
לַֽ lˈa לְ to
חֲלֹ֔ף ḥᵃlˈōf חלף come after
מִ mi מִן from
מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert
בָּ֔א bˈā בוא come
מֵ מִן from
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
נֹורָאָֽה׃ nôrāʔˈā ירא fear
21:1. onus deserti maris sicut turbines ab africo veniunt de deserto venit de terra horribili
The burden of the desert of the sea. As whirlwinds come from the south, it cometh from the desert from a terrible land.
21:1. The burden of the desert of the sea. Just as the whirlwinds approach from Africa, it approaches from the desert, from a terrible land.
21:1. The burden of the desert of the sea. As whirlwinds in the south pass through; [so] it cometh from the desert, from a terrible land.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10. Пророк видит сильную бурю, надвигающуюся на приморскую пустыню или Вавилон. Буря эта - вражеские полчища мидян и еламитян, которые положат конец страданиям подчиненных Вавилону народов. Бедствие, которое обрушится на Вавилон, так тяжело, что даже сам пророк сочувствует жителям Вавилона. Затем пророк подробно рассказывает о том, как ему открыта была от Бога судьба Вавилона. Пророчество заключается радостным восклицанием пророка, обращенным к освобожденному из-под ига Вавилона Израилю.

В 21: и 22-й главах содержатся пророчества, так сказать, эмблематического характера. Известные страны являются здесь не под своими собственными именами, а получают несколько загадочные названия. Так Вавилон назван здесь пустынею приморской. Откуда это название? В памятниках ассирийской письменности Вавилония иногда называется морем или страною моря. Повод к такому наименованию мог быть дан или тем, что Евфрат, протекавший по Вавилонии, разливался на юге, как море, или же тем, что, как видно из новейших исследований, в древности Персидский залив доходил почти до самого Вавилона, который таким образом оказывался городом приморским (см. Брокгауза и Ефрон. Энцикл. словарь см. Вавилон). Но так как при Исаии и северная и южная Халдея были соединены под одним скипетром ассирийского царя, то пророк, очевидно, имел в виду, что со временем вся Халдея или вся Месопотамия станет безлюдной пустыней (ср. 14:23).

Весь стих можно перевести с евр. так: "как безудержный южный ураган, идет это (т. е. видение, описываемое дальше) из пустыни, из земли страшной". Так названа Мидия потому, что там жили страшные и многочисленные враги Вавилона. Кроме того, Мидия была отделена от Вавилона пустынями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land. 2 A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease. 3 Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it. 4 My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me. 5 Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, and anoint the shield. 6 For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth. 7 And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed: 8 And he cried, A lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights: 9 And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. 10 O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.
We had one burden of Babylon before (ch. xiii.); here we have another prediction of its fall. God saw fit thus to possess his people with the belief of this event by line upon line, because Babylon sometimes pretended to be a friend to them (as ch. xxxix. 1), and God would hereby warn them not to trust to that friendship, and sometimes was really an enemy to them, and God would hereby warn them not to be afraid of that enmity. Babylon is marked for ruin; and all that believe God's prophets can, through that glass, see it tottering, see it tumbling, even when with an eye of sense they see it flourishing and sitting as a queen. Babylon is here called the desert or plain of the sea; for it was a flat country, and full of lakes, or loughs (as they call them in Ireland), like little seas, and was abundantly watered with the many streams of the river Euphrates. Babylon did but lately begin to be famous, Nineveh having outshone it while the monarchy was in the Assyrian hands; but in a little time it became the lady of kingdoms; and, before it arrived at that pitch of eminency which it was at in Nebuchadnezzar's time, God by this prophet plainly foretold its fall, again and again, that his people might not be terrified at its rise, nor despair of relief in due time when they were its prisoners, Job v. 3; Ps. xxxvii. 35, 36. Some think it is here called a desert because, though it was now a populous city, it should in time be made a desert. And therefore the destruction of Babylon is so often prophesied of by this evangelical prophet, because it was typical of the destruction of the man of sin, the great enemy of the New-Testament church, which is foretold in the Revelation in many expressions borrowed from these prophecies, which therefore must be consulted and collated by those who would understand the prophecy of that book. Here is,
I. The powerful irruption and descent which the Medes and Persians should make upon Babylon (v. 1, 2): They will come from the desert, from a terrible land. The northern parts of Media and Persia, where their soldiers were mostly bred, was waste and mountainous, terrible to strangers that were to pass through it and producing soldiers that were very formidable. Elam (that is, Persia) is summoned to go up against Babylon, and, in conjunction with the forces of Media, to besiege it. When God has work of this kind to do he will find, though it be in a desert, in a terrible land, proper instruments to be employed in it. These forces come as whirlwinds from the south, so suddenly, so strongly, so terribly, such a mighty noise shall they make, and throw down every thing that stands in their way. As is usual in such a case, some deserters will go over to them: The treacherous dealers will deal treacherously. Historians tell us of Gadatas and Gobryas, two great officers of the king of Babylon, that went over to Cyrus, and, being well acquainted with all the avenues of the city, led a party directly to the palace, where Belshazzar was slain. Thus with the help of the treacherous dealers the spoilers spoiled. Some read it thus: There shall be a deceiver of that deceiver, Babylon, and a spoiler of that spoiler, or, which comes all to one, The treacherous dealer has found one that deals treacherously, and the spoiler one that spoils, as it is expounded, ch. xxxiii. 1. The Persians shall pay the Babylonians in their own coin; those that by fraud and violence, cheating and plundering, unrighteous wars and deceitful treaties, have made a prey of their neighbours, shall meet with their match, and by the same methods shall themselves be made a prey of.
II. The different impressions made hereby upon those concerned in Babylon. 1. To the poor oppressed captives it would be welcome news; for they had been told long ago that Babylon's destroyer would be their deliverer, and therefore, "when they hear that Elam and Media are coming up to besiege Babylon, all their sighing will be made to cease; they shall no longer mingle their tears with Euphrates' streams, but resume their harps, and smile when they remember Zion, which, before, they wept at the thought of." For the sighing of the needy the God of pity will arise in due time (Ps. xii. 5); he will break the yoke from all their neck, will remove the rod of the wicked from off their lot, and so make their sighing to cease. 2. To the proud oppressors it would be a grievous vision (v. 2), particularly to the king of Babylon for the time being, and it should seem that he it is who is here brought in sadly lamenting his inevitable fate (v. 3, 4): Therefore are my loins filled with pain; pangs have taken hold upon me, &c., which was literally fulfilled in Belshazzar, for that very night in which his city was taken, and himself slain, upon the sight of a hand writing mystic characters upon the wall his countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed and his knees smote one against another, Dan. v. 6. And yet that was but the beginning of sorrows. Daniel's deciphering the writing could not but increase his terror, and the alarm which immediately followed of the executioners at the door would be the completing of it. And those words, The night of my pleasure has he turned into fear to me, plainly refer to that aggravating circumstance of Belshazzar's fall that he was slain on that night when he was in the height of his mirth and jollity, with his cups and concubines about him and a thousand of his lords revelling with him; that night of his pleasure, when he promised himself an undisturbed unallayed enjoyment of the most exquisite gratifications of sense, with a particular defiance of God and religion in the profanation of the temple vessels, was the night that was turned into all this fear. Let this give an effectual check to vain mirth and sensual pleasures, and forbid us ever to lay the reins on the neck of them--that we know not what heaviness the mirth may end in, nor how soon laughter may be turned into mourning; but this we know that for all these things God shall bring us into judgment; let us therefore mix trembling always with our joys.
III. A representation of the posture in which Babylon should be found when the enemy should surprise it--all in festival gaiety (v. 5): "Prepare the table with all manner of dainties. Set the guards; let them watch in the watch-tower while we eat and drink securely and make merry; and, if any alarm should be given, the princes shall arise and anoint the shield, and be in readiness to give the enemy a warm reception." Thus secure are they, and thus do they gird on the harness with as much joy as if they were putting it off.
IV. A description of the alarm which should be given to Babylon upon its being forced by Cyrus and Darius. The Lord, in vision, showed the prophet the watchman set in his watch-tower, near the watch-tower, near the palace, as is usual in times of danger; the king ordered those about him to post a sentinel in the most advantageous place for discovery, and, according to the duty of a watchman, let him declare what he sees, v. 6. We read of watchmen thus set to receive intelligence in the story of David (2 Sam. xviii. 24), and in the story of Jehu, 2 Kings ix. 17. This watchman here discovered a chariot with a couple of horsemen attending it, in which we may suppose the commander-in-chief to ride. He then saw another chariot drawn by asses or mules, which were much in use among the Persians, and a chariot drawn by camels, which were likewise much in use among the Medes; so that (as Grotius thinks) these two chariots signify the two nations combined against Babylon, or rather these chariots come to bring tidings to the palace; compare Jer. li. 31, 32. One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at one end while he is revelling at the other end and knows nothing of the matter. The watchman, seeing these chariots at some distance, hearkened diligently with much heed, to receive the first tidings. And (v. 8) he cried, A lion; this word, coming out of a watchman's mouth, no doubt gave them a certain sound, and everybody knew the meaning of it, though we do not know it now. It is likely that it was intended to raise attention: he that has an ear to hear, let him hear, as when a lion roars. Or he cried as a lion, very loud and in good earnest, the occasion being very urgent. And what has he to say? 1. He professes his constancy to the post assigned him: "I stand, my lord, continually upon the watch-tower, and have never discovered any thing material till just now; all seemed safe and quiet." Some make it to be a complaint of the people of God that they had long expected the downfall of Babylon, according to the prophecy, and it had not yet come; but withal a resolution to continue waiting; as Hab. ii. 1, I will stand upon my watch, and set me upon the tower, to see what will be the issue of the present providences. 2. He gives notice of the discoveries he had made (v. 9): Here comes a chariot of men with a couple of horsemen, a vision representing the enemy's entry into the city with all their force or the tidings brought to the royal palace of it.
V. A certain account is at length given of the overthrow of Babylon. He in the chariot answered and said (when he heard the watchman speak), Babylon has fallen, has fallen; or God answered thus to the prophet enquiring concerning the issue of these affairs: "It has now come to this, Babylon has surely and irrecoverably fallen. Babylon's business is done now. All the graven images of her gods he has broken unto the ground." Babylon was the mother of harlots (that is, of idolatry), which was one of the grounds of God's quarrel with her; but her idols should now be so far from protecting her that some of them should be broken down to the ground, and others of them, that were worth carrying way, should go into captivity, and be a burden to the beasts that carried them, ch. xlvi. 1, 2.
VI. Notice is given to the people of God, who were then captives in Babylon, that this prophecy of the downfall of Babylon was particularly intended for their comfort and encouragement, and they might depend upon it that it should be accomplished in due season, v. 10. Observe,
1. The title the prophet gives them in God's name: O my threshing, and the corn of my floor! The prophet calls them his, because they were his countrymen, and such as he had a particular interest in and concern for; but he speaks it as from God, and directs his speech to those that were Israelites indeed, the faithful in the land. Note, (1.) The church is God's floor, in which the most valuable fruits and products of this earth are, as it were, gathered together and laid up. (2.) True believers are the corn of God's floor. Hypocrites are but as the chaff and straw, which take up a great deal of room, but are of small value, with which the wheat is now mixed, but from which it shall be shortly and for ever separated. (3.) The corn of God's floor must expect to be threshed by afflictions and persecutions. God's Israel of old was afflicted from her youth, often under the plougher's plough (Ps. cxxix. 3) and the thresher's flail. (4.) Even then God owns it for his threshing; it is his still; nay, the threshing of it is by his appointment, and under his restraint and direction. The threshers could have no power against it but what was given them from above.
2. The assurance he gives them of the truth of what he had delivered to them, which therefore they might build their hopes upon: That which I have heard of the Lord of hosts, the God of Israel--that, and nothing else, that, and no fiction or fancy of my own--have I declared unto you. Note, In all events concerning the church, past, present, and to come, we must have an eye to God both as the Lord of hosts and as the God of Israel, who has power enough to do any thing for his church and grace enough to do every thing that is for her good, and to the words of his prophets, as words received from the Lord. As they dare not smother any thing which he has entrusted them to declare, so they dare not declare any thing as from him which he has not made known to them, 1 Cor. xi. 23.
Adam Clarke: Commentary on the Bible - 1831
21:1: The desert of the sea - This plainly means Babylon, which is the subject of the prophecy. The country about Babylon, and especially below it towards the sea, was a great flat morass, overflowed by the Euphrates and Tigris. It became habitable by being drained by the many canals that were made in it.
Herodotus, lib. 1:184, says that "Semiramis confined the Euphrates within its channel by raising great dams against it; for before it overflowed the whole country like a sea." And Abydenus, (quoting Megasthenes, apud Euseb. Praep. Evang. 9:41), speaking of the building of Babylon by Nebuchadonosor, says, "it is reported that all this part was covered with water and was called the sea; and that Belus drew off the waters, conveying them into proper receptacles, and surrounded Babylon with a wall." When the Euphrates was turned out of its channel by Cyrus, it was suffered still to drown the neighboring country; and, the Persian government, which did not favor the place, taking no care to remedy this inconvenience, it became in time a great barren morassy desert, which event the title of the prophecy may perhaps intimate. Such it was originally; such it became after the taking of the city by Cyrus; and such it continues to this day.
As whirlwinds in the south "Like the southern tempests" - The most vehement storms to which Judea was subject came from the desert country to the south of it. "Out of the south cometh the whirlwind," Job 37:9. "And there came a great wind from the wilderness, and smote the four corners of the house," Job 1:19. For the situation of Idumea, the country (as I suppose) of Job, see Lam 4:21 compared with Job 1:1, was the same in this respect with that of Judea: -
"And Jehovah shall appear over them,
And his arrow shall go forth as the lightning;
And the Lord Jehovah shall sound the trumpet;
And shall march in the whirlwinds of the south."
Zac 9:14.
Albert Barnes: Notes on the Bible - 1834
21:1: The burden - (see the note at Isa 13:1).
Of the desert - There have been almost as many interpretations of this expression, as there have been interpreters. That it means Babylon, or the country about Babylon, there can be no doubt; but the question why this phrase was applied, has given rise to a great diversity of opinions. The term 'desert' (מדבר midbâ r) is usually applied to a wilderness, or to a comparatively barren and uncultivated country - a place for flocks and herds (Psa 65:13; Jer 9:9 ff); to an actual waste, sandy desert Isa 32:15; Isa 35:1; and particularly to the deserts of Arabia Gen 14:6; Gen 16:7; Deu 11:24. It may here be applied to Babylon either historically, as having been "once" an unreclaimed desert: or by "anticipation," as descriptive of what it "would be" after it should be destroyed by Cyrus, or possibly both these ideas may have been combined. That it was "once" a desert before it was reclaimed by Semiramis is the testimony of all history; that it is "now" a vast waste is the united testimony of all travelers. There is every reason to think that a large part of the country about Babylon was formerly overflowed with water "before" it was reclaimed by dykes; and as it was naturally a waste, when the artificial dykes and dams should be removed, it would again be a desert.
Of the sea - (ים yâ m). There has been also much difference of opinion in regard to this word. But there can be no doubt that it refers to the Euphrates, and to the extensive region of marsh that was covered by its waters. The name 'sea' (ים yâ m) is not unfrequently given to a large river, to the Nile, and to the Euphrates (see the note at Isa 11:15; compare Isa 19:5). Herodotus (i. 184), says, that 'Semiramis confined the Euphrates within its channel by raisin great dams against it; for before, it overflowed the whole country like a sea.' And Abydenus, in Eusebius, ("Prepara. Evang.," ix. 457) says, respecting the building of Babylon by Nebuchadnezzar, that 'it is reported that all this was covered with water, and was called a sea - λέγεται δὲ πάντα μεν ἐξ ἀρχῆς ὕδωρ εἶναι, θαλασσων καλουμένην legetai de panta men ech archē s hudō r einai, thalassō n kaloumenē n (Compare Strabo, "Geog." xvi. 9, 10; and Arrianus, "De Expedit. Alexandri," vii. 21). Cyrus removed these dykes, reopened the canals, and the waters were suffered to remain, and again converted the whole country into a vast marsh (see the notes at isa 13; 14)
As whirlwinds - That is, the army comes with the rapidity of a whirlwind. In Isa 8:8 (compare Hab 1:11), an army is compared to an overflowing and rapid river.
In the south - Whirlwinds or tempests are often in the Scriptures represented as coming from the south, Zac 9:14; Job 37:9 :
Out of the south cometh the whirlwind,
And cold out of the north.
So Virgil:
- creberque procellis
Africus -
AEneid, i. 85.
The deserts of Arabia were situated to the south of Babylon, and the south winds are described as the winds of the desert. Those winds are represented as being so violent as to tear away the tents occupied by a caravan (Pietro della Valle, "Travels," vol. iv. pp. 183, 191). In Job 1:19, the whirlwind is represented as coming 'from the wilderness; that is, from the "desert" of Arabia (compare Jer 13:24; Hos 13:15).
So it cometh from the desert - (see Isa 13:4, and the note on that place). God is there represented as collecting the army for the destruction of Babylon 'on the mountains,' and by mountains are probably denoted the same as is here denoted by the desert. The country of the "Medes" is doubtless intended, which, in the view of civilized and refined Babylon, was an uncultivated region, or a vast waste or wilderness.
From a terrible land - A country rough and uncultivated, abounding in forests or wastes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: The burden: The first ten verses of this chapter contain a prediction of the taking of Babylon by the Medes and Persians; which is here denominated "the desert of the sea," because the country around it, and especially towards the sea, was a great morass, often overflowed by the Tigris and Euphrates, and only rendered habitable by being drained by a number of canals. Isa 13:1, Isa 17:1
the desert: Isa 13:20-22, Isa 14:23; Jer 51:42
As whirlwinds: Job 37:9; Dan 11:40; Zac 9:14
from: Isa 13:4, Isa 13:5, Isa 13:17, Isa 13:18; Eze 30:11, Eze 31:12
Carl Friedrich Keil and Franz Delitzsch
21:1
The power which first brings destruction upon the city of the world, is a hostile army composed of several nations. "As storms in the south approach, it comes from the desert, from a terrible land. Hard vision is made known to me: the spoiler spoils, and the devastator devastates. Go up, Elam! Surround, Maday! I put an end to all their sighing." "Storms in the south" (compare Is 28:21; Amos 3:9) are storms which have their starting-point in the south, and therefore come to Babylon from Arabia deserta; and like all winds that come from boundless steppes, they are always violent (Job 1:19; Job 37:9; see Hos 13:15). It would be natural, therefore, to connect mimmidbâr with lachalōph (as Knobel and Umbreit do), but the arrangement of the words is opposed to this; lachalōōph ("pressing forwards") is sued instead of yachalōph (see Ges. 132, Anm. 1, and still more fully on Hab 1:17). The conjunctio periphrastica stands with great force at the close of the comparison, in order that it may express at the same time the violent pressure with which the progress of the storm is connected. It is true that, according to Herod. i. 189, Cyrus came across the Gyndes, so that he descended into the lowlands to Babylonia through Chalonitis and Apolloniatis, by the road described by Isidor V. Charax in his Itinerarium,
(Note: See C. Masson's "Illustration of the route from Seleucia to Apobatana, as given by Isid. of Charax," in the Asiatic Journal, xii. 97ff.)
over the Zagros pass through the Zagros-gate (Ptolem. vi. 2) to the upper course of the Gyndes (the present Diyala), and then along this river, which he crossed before its junction with the Tigris. But if the Medo-Persian army came in this direction, it could not be regarded as coming "from the desert." If, however, the Median portion of the army followed the course of the Choaspes (Kerkha) so as to descend into the lowland of Chuzistan (the route taken by Major Rawlinson with a Guran regiment),
(Note: See Rawlinson's route as described in Ritter's Erdkunde, ix. 3 (West-asien), p. 397ff.)
and thus approached Babylon from the south-east, it might be regarded in many respects as coming mimmidbâr (from the desert), and primarily because the lowland of Chuzistan is a broad open plain - that is to say, a midbâr. According to the simile employed of storms in the south, the assumption of the prophecy is really this, that the hostile army is advancing from Chuzistan, or (as geographical exactitude is not to be supposed) from the direction of the desert of ed-Dahna, that portion of Arabia deserta which bounded the lowland of Chaldean on the south-west. The Medo-Persian land itself is called "a terrible land," because it was situated outside the circle of civilised nations by which the land of Israel was surrounded. After the thematic commencement in Is 21:1, which is quite in harmony with Isaiah's usual custom, the prophet begins again in Is 21:2. Châzuth (a vision) has the same meaning here as in Is 29:11 (though not Is 28:18); and châzuth kâshâh is the object of the passive which follows (Ges. 143, 1, b). The prophet calls the look into the future, which is given to him by divine inspiration, hard or heavy (though in the sense of difficilis, not gravis, câbēd), on account of its repulsive, unendurable, and, so to speak, indigestible nature. The prospect is wide-spread plunder and devastation (the expression is the same as in Is 33:1, compare Is 16:4; Is 24:16, bâgad denoting faithless or treacherous conduct, then heartless robbery), and the summoning of the nations on the east and north of Babylonia to the conquest of Babylon; for Jehovah is about to put an end (hishbatti, as in Is 16:10) to all their sighing (anchâthâh, with He raf. and the tone upon the last syllable), i.e., to all the lamentations forced out of them far and wide by the oppressor.
Geneva 1599
21:1 The burden of the (a) desert of the sea. As whirlwinds in the south pass through; [so] it cometh from the desert, (b) from a terrible land.
(a) On the seaside between Judea and Caldea was a wilderness, by which he means Caldea.
(b) That is, the ruin of Babylon by the Medes and Persians.
John Gill
21:1 The burden of the desert of the sea,.... That this is a prophecy of the destruction of Babylon is clear from the express mention both of the Medes and Persians, by whom it should be, and of Babylon itself, and its fall, Is 21:2 which, though prophesied of before, is here repeated, partly for the certainty of it, and partly for the comfort of the people of the Jews, who would be captives in it, and so break off and prevent their confidence in a nation that would be ruined; and perhaps this prophecy might be delivered out about the time or on account of Merodach king of Babylon sending letters and a present to Hezekiah, who showed to his messengers all his treasures. Babylon is here called "the desert of the sea", not because it was a desert land, for it was a very fruitful one; or because it would be laid desolate, and become as a wilderness; but either because there was one between that and the countries of Media and Persia, as Kimchi, from whence its destroyers would come; or rather, because it was, as the word may be rendered, a "plain", for so the land of Chaldea was, and the city of Babylon particularly was built in a plain, Gen 11:2 and because this country abounded with pools and lakes, which with the Hebrews are called seas; and especially since the city of Babylon was situated by the river Euphrates, which ran about it, and through it and which therefore is said to dwell upon many waters, Jer 51:13 hence it has this name of the desert of the sea; besides, Abydenus (l), from Megasthenes, informs us, that all the places about Babylon were from the beginning water, and were called a sea; and it should be observed that mystical Babylon is represented by a woman in a desert, sitting on many waters, which are interpreted of a multitude of people and nations, Rev_ 17:1 and some here by "sea" understand the multitude of its riches, power, and people. The Targum is,
"the burden of the armies, which come from the wilderness, as the waters of the sea;''
understanding it not of Babylon, but of its enemies and invaders, as follows:
as whirlwinds in the south pass through; and nothing can hinder them, such is their force and power; they bear all before them, come suddenly, blow strongly, and there is no resisting them; see Zech 9:14,
so it cometh from the desert; or "he", that is, Cyrus; or "it", the army under him, would come with like irresistible force and power as the southern whirlwinds do, which come from a desert country; at least that part of it in which their soldiers were trained up, and which in their march to Babylon must come through the desert, that lay, as before observed, between that and their country, and through which Cyrus did pass (m):
from a terrible land; a land of serpents and scorpions, as Jarchi; or a land afar off, as Kimchi and Ben Melech; whose power and usage, or customs, were not known, and so dreaded, as the Medes and Persians were by Nitocris queen of Babylon, who took care to preserve her people, and prevent their falling into their hands. The Targum is,
"from a land in which terrible things are done.''
(l) Apud Euseb. Prepar. Evangel. l. 9. c. 41. (m) Xenophon. Cyropaedia, l. 5. c. 5, 6.
John Wesley
21:1 The plain - Of Babylon, which lay in a very plain country. And the title of the sea might well be given to the waters of Babylon, because of the great plenty and multitude of them. South - In those parts which lay southward from Judea, where there were many and great deserts. Pass through - As meeting with no opposition. It - The burden or judgment. Desert - From Media and Persia; a great desert lay between them and Chaldea. A terrible land - From the Medes, a warlike and formidable people.
Robert Jamieson, A. R. Fausset and David Brown
21:1 REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Is 21:1-10)
desert--the champaign between Babylon and Persia; it was once a desert, and it was to become so again.
of the sea--The plain was covered with the water of the Euphrates like a "sea" (Jer 51:13, Jer 51:36; so Is 11:15, the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted the whole country again into a vast desert marsh.
whirlwinds in the south-- (Job 37:9; Zech 9:14). The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from its course being unbroken along the plain (Job 1:19).
desert--the plain between Babylon and Persia.
terrible land--Media; to guard against which was the object of Nitocris' great works [HERODOTUS, 1.185]. Compare as to "terrible" applied to a wilderness, as being full of unknown dangers, Deut 1:29.
21:221:2: եւ խստութիւն պատմեցաւ ինձ. որ արհամարհելոցն է՝ արհամարհէ, եւ որ անօրինելոցն է՝ անօրինէ։ ՚Ի վերայ իմ հասին Ելամացիք, եւ հրեշտակք Պարսից գա՛ն ՚ի վերայ իմ. արդ հեծեծից՝ եւ մխիթարեցի՛ց զանձն իմ[9797]։ [9797] Ոմանք. Եւ որ անիրաւելոցն է անիրաւէ... արդ հեծեծեցից։ ՚Ի լուս՛՛. Ելեմացիք։ Ուր ոմանք. Իղ՚իմացիք։
2 Ահաւոր էր եւ սարսափելի այն տեսիլքը, որ երեւաց ինձ: Անարգողն անարգում է, անիրաւը՝ անիրաւութիւն գործում: Ինձ վրայ յարձակուեցին էլամացիք, ինձ վրայ եկան պարսից պատգամաւորները: Հեծեծում եմ ու ինքս ինձ քաջալերում:
2 Ինծի վշտալի տեսիլք մը յայտնուեցաւ։Յափշտակողը կը յափշտակէ ու կործանողը կը կործանէ։Ո՛վ Եղեմացիներ, վե՛ր ելէք. ո՛վ Մարեր, պաշարեցէ՛ք։Անոր պատճառած բոլոր հառաչանքը դադրեցուցի։
Ահագին է տեսիլն, եւ խստութիւն պատմեցաւ ինձ. որ արհամարհելոցն է` արհամարհէ, եւ որ անօրինելոցն է` անօրինէ: Ի վերայ իմ հասին Եղամացիք, եւ հրեշտակք Պարսից գան ի վերայ իմ. արդ հեծեծեցից եւ մխիթարեցից զանձն իմ:

21:2: եւ խստութիւն պատմեցաւ ինձ. որ արհամարհելոցն է՝ արհամարհէ, եւ որ անօրինելոցն է՝ անօրինէ։ ՚Ի վերայ իմ հասին Ելամացիք, եւ հրեշտակք Պարսից գա՛ն ՚ի վերայ իմ. արդ հեծեծից՝ եւ մխիթարեցի՛ց զանձն իմ[9797]։
[9797] Ոմանք. Եւ որ անիրաւելոցն է անիրաւէ... արդ հեծեծեցից։ ՚Ի լուս՛՛. Ելեմացիք։ Ուր ոմանք. Իղ՚իմացիք։
2 Ահաւոր էր եւ սարսափելի այն տեսիլքը, որ երեւաց ինձ: Անարգողն անարգում է, անիրաւը՝ անիրաւութիւն գործում: Ինձ վրայ յարձակուեցին էլամացիք, ինձ վրայ եկան պարսից պատգամաւորները: Հեծեծում եմ ու ինքս ինձ քաջալերում:
2 Ինծի վշտալի տեսիլք մը յայտնուեցաւ։Յափշտակողը կը յափշտակէ ու կործանողը կը կործանէ։Ո՛վ Եղեմացիներ, վե՛ր ելէք. ո՛վ Մարեր, պաշարեցէ՛ք։Անոր պատճառած բոլոր հառաչանքը դադրեցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
21:221:2 Грозное видение показано мне: грабитель грабит, опустошитель опустошает; восходи, Елам, осаждай, Мид! всем стенаниям я положу конец.
21:2 τὸ ο the ὅραμα οραμα vision καὶ και and; even σκληρὸν σκληρος hard; harsh ἀνηγγέλη αναγγελλω announce μοι μοι me ὁ ο the ἀθετῶν αθετεω displace; put off ἀθετεῖ αθετεω displace; put off ὁ ο the ἀνομῶν ανομεω in; on ἐμοὶ εμοι me οἱ ο the Αιλαμῖται αιλαμιτης and; even οἱ ο the πρέσβεις πρεσβυς the Περσῶν περσης in; on ἐμὲ εμε me ἔρχονται ερχομαι come; go νῦν νυν now; present στενάξω στεναζω groan καὶ και and; even παρακαλέσω παρακαλεω counsel; appeal to ἐμαυτόν εμαυτου myself
21:2 חָז֥וּת ḥāzˌûṯ חָזוּת vision קָשָׁ֖ה qāšˌā קָשֶׁה hard הֻגַּד־ huggaḏ- נגד report לִ֑י lˈî לְ to הַ ha הַ the בֹּוגֵ֤ד׀ bbôḡˈēḏ בגד deal treacherously בֹּוגֵד֙ bôḡˌēḏ בגד deal treacherously וְ wᵊ וְ and הַ ha הַ the שֹּׁודֵ֣ד׀ ššôḏˈēḏ שׁדד despoil שֹׁודֵ֔ד šôḏˈēḏ שׁדד despoil עֲלִ֤י ʕᵃlˈî עלה ascend עֵילָם֙ ʕêlˌām עֵילָם Elam צוּרִ֣י ṣûrˈî צור bind מָדַ֔י māḏˈay מָדַי Media כָּל־ kol- כֹּל whole אַנְחָתָ֖ה ʔanḥāṯˌā אֲנָחָה sigh הִשְׁבַּֽתִּי׃ hišbˈattî שׁבת cease
21:2. visio dura nuntiata est mihi qui incredulus est infideliter agit et qui depopulator est vastat ascende Aelam obside Mede omnem gemitum eius cessare feciA grievous vision is told me: he that is unfaithful dealeth unfaithfully: and he that is a spoiler, spoileth. Go up, O Elam, besiege, O Mede: I have made all the mourning thereof to cease.
2. A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam; besiege, O Media; all the sighing thereof have I made to cease.
21:2. A difficult vision has been announced to me: he who is unbelieving, he acts unfaithfully, and he who is a plunderer, he devastates. Ascend, O Elam! Lay siege, O Media! I have caused all its mourning to cease.
21:2. A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease.
A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease:

21:2 Грозное видение показано мне: грабитель грабит, опустошитель опустошает; восходи, Елам, осаждай, Мид! всем стенаниям я положу конец.
21:2
τὸ ο the
ὅραμα οραμα vision
καὶ και and; even
σκληρὸν σκληρος hard; harsh
ἀνηγγέλη αναγγελλω announce
μοι μοι me
ο the
ἀθετῶν αθετεω displace; put off
ἀθετεῖ αθετεω displace; put off
ο the
ἀνομῶν ανομεω in; on
ἐμοὶ εμοι me
οἱ ο the
Αιλαμῖται αιλαμιτης and; even
οἱ ο the
πρέσβεις πρεσβυς the
Περσῶν περσης in; on
ἐμὲ εμε me
ἔρχονται ερχομαι come; go
νῦν νυν now; present
στενάξω στεναζω groan
καὶ και and; even
παρακαλέσω παρακαλεω counsel; appeal to
ἐμαυτόν εμαυτου myself
21:2
חָז֥וּת ḥāzˌûṯ חָזוּת vision
קָשָׁ֖ה qāšˌā קָשֶׁה hard
הֻגַּד־ huggaḏ- נגד report
לִ֑י lˈî לְ to
הַ ha הַ the
בֹּוגֵ֤ד׀ bbôḡˈēḏ בגד deal treacherously
בֹּוגֵד֙ bôḡˌēḏ בגד deal treacherously
וְ wᵊ וְ and
הַ ha הַ the
שֹּׁודֵ֣ד׀ ššôḏˈēḏ שׁדד despoil
שֹׁודֵ֔ד šôḏˈēḏ שׁדד despoil
עֲלִ֤י ʕᵃlˈî עלה ascend
עֵילָם֙ ʕêlˌām עֵילָם Elam
צוּרִ֣י ṣûrˈî צור bind
מָדַ֔י māḏˈay מָדַי Media
כָּל־ kol- כֹּל whole
אַנְחָתָ֖ה ʔanḥāṯˌā אֲנָחָה sigh
הִשְׁבַּֽתִּי׃ hišbˈattî שׁבת cease
21:2. visio dura nuntiata est mihi qui incredulus est infideliter agit et qui depopulator est vastat ascende Aelam obside Mede omnem gemitum eius cessare feci
A grievous vision is told me: he that is unfaithful dealeth unfaithfully: and he that is a spoiler, spoileth. Go up, O Elam, besiege, O Mede: I have made all the mourning thereof to cease.
21:2. A difficult vision has been announced to me: he who is unbelieving, he acts unfaithfully, and he who is a plunderer, he devastates. Ascend, O Elam! Lay siege, O Media! I have caused all its mourning to cease.
21:2. A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease.
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
2: Грабитель - по Orelli здесь стоящее евр. слово следует перевести выражением: изменник bohed. По замечанию этого толкователя, здесь можно находить указание на то, что разрушителями Вавилона будут изменившие ему вассальные цари.

Восходи. Вавилон в Библии изображается иногда как гора, поднявшаяся до небес (Иер 51:25, 53).

Елам (по-ассир. ilamti) - страна к востоку от Тигра, стоявшая к Вавилону в таких же отношениях как и Мидия. Это - не то же, что Персия: арийские персы во времена Исаии евреям не были известны.

Мид - см. 13:17.

Всем стенаниям... Русский перевод приписывает эти слова Всевышнему, но раньше шла речь пророка, след. перевод - не соответствует контексту речи. Кроме того, и далее пророк выражает свое сожаление о гибели Вавилона. Между тем это сожаление не было бы неуместно, если бы в конце 3-го стиха Господь возвещал об окончании страданий порабощенных Вавилоном евреев. Condamin поэтому, исправляя слово: haschbiti = я положу конец, на haschbit = положи конец, и вместо anechatan = стенания, читая chanenah = сострадание, переводит так это место: "не имейте более сострадания!"
Adam Clarke: Commentary on the Bible - 1831
21:2: The treacherous dealer dealeth treacherously, and the spoiler spoileth "The plunderer is plundered, and the destroyer is destroyed" - הבוגד בוגד והשודד שודד habboged boged vehashshoded shoded. The MSS. vary in expressing or omitting the ו vau, in these four words. Ten MSS. of Kennicott are without the ו vau in the second word, and eight MSS. are without the ו vau in the fourth word; which justifies Symmachus, who has rendered them passively: ὁ αθετων αθετειται και ὁ ταλαιπωριζων ταλαιπωρει. He read בגוד שדוד bagud shadud. Cocceius (Lexicon in voce) observes that the Chaldee very often renders the verb בגד bagad, by בזז bazaz, he spoiled; and in this place, and in Isa 33:1, by the equivalent word אנס anas, to press, give trouble; and in Isa 24:16 both by אנס anas and בזז bazaz; and the Syriac in this place renders it by טלם talam, he oppressed.
All the sighing thereof have I made to cease "I have put an end to all her vexations" - Hebrews "Her sighing; that is, the sighing caused by her." So Kimchi on the place: "It means those who groaned through fear of him: for the suffixes of the nouns refer both to the agent and the patient. All those who groaned before the face of the king of Babylon he caused to rest;" Chald. And so likewise Ephrem Syr. in loc., edit. Assemani: "His groans, viz., the grief and tears which the Chaldeans occasioned through the rest of the nations."
Albert Barnes: Notes on the Bible - 1834
21:2: A grievous vision - Margin, as in Hebrew 'Hard.' On the word 'vision,' see the note at Isa 1:1. The sense here is, that the vision which the prophet saw was one that indicated great calamity Isa 21:3-4.
Is declared unto me - That is, is caused to pass before me, and its meaning is made known to me.
The treacherous dealer - (חבוגד chabô gē d). The perfidious, unfaithful people. This is the usual signification of the word; but the connection here does not seem to require the signification of treachery or perfidy, but of "violence." The word has this meaning in Hab 2:5, and in Pro 11:3, Pro 11:6. It refers here to the Medes; and to the fact that oppression and violence were now to be exercised toward Babylon. Lowth renders this:
'The plunderer is plundered, and the destroyer is destroyed;'
But the authority for so rendering it is doubtful. He seems to suppose that it refers to Babylon. The Hebrew evidently means, that there is to be plundering and devastation, and that this is to be accomplished by a nation accustomed to it, and which is immediately specified; that is, the united kingdom of Media and Persia. The Chaldee renders it, 'They who bring violence, suffer violence; and the plunderers are plundered.' Jarchi says, that the sense of the Hebrew text according to the Chaldee is, 'Ah! thou who art violent! there comes another who will use thee with violence; and thou plunderer, another comes who will plunder thee, even the Medes and Persians, who will destroy and lay waste Babylon.' But the Hebrew text will not bear this interpretation. The sense is, that desolation was about to be produced by a nation "accustomed" to it, and who would act toward Babylon in their true character.
Go up - This is an address of God to Media and Persia (see the note at Isa 13:17).
O Elam - This was the name of the country originally possessed by the Persians, and was so called from Elam a son of Shem Gen 10:22. It was east of the Euphrates, and comprehended properly the mountainous countries of Khusistan and Louristan, called by the Greek writers "Elymais." In this country was Susa or Shushan, mentioned in Dan 8:2. It is here put for Persia in general, and the call on Elam and Media to go up, was a call on the united kingdom of the Medes and Persians.
Besiege - That is, besiege Babylon.
O Media - (see the note at Isa 13:17).
All the sighing thereof have I made to cease - This has been very differently interpreted by expositors. Some understand it (as Rosenmuller, Jerome, and Lowth,) as designed to be taken in an "active" sense; that is, all the groaning "caused" by Babylon in her oppressions of others, and particularly of God's people, would cease. Others refer it to the army of the Medes and Persians, as if "their" sighing should be over; that is, their fatigues and labors in the conquest of Babylon. Calvin supposes that it means that the Lord would be deaf to the sighs of Babylon; that is, he would disregard them and would bring upon them the threatened certain destruction. The probable meaning is that suggested by Jerome, that God would bring to an end all the sighs and groans which Babylon had caused in a world suffering under her oppressions (compare Isa 14:7-8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: grievous: Heb. hard, Psa 60:3; Pro 13:15
the treacherous: Isa 24:16, Isa 33:1; Sa1 24:13; Jer 51:44, Jer 51:48, Jer 51:49, Jer 51:53; Rev 13:10
Go up: Isa 13:2-4, Isa 13:17, Isa 13:18; Jer 50:14, Jer 50:34, Jer 49:34, Jer 51:11, Jer 51:27, Jer 51:28; Dan 5:28, Dan 8:20
all the: Isa 14:1-3, Isa 35:10, Isa 47:6; Psa 12:5, Psa 79:11, Psa 137:1-3; Jer 31:11, Jer 31:12, Jer 31:20, Jer 31:25; Jer 45:3, Jer 51:3, Jer 51:4; Lam 1:22; Mic 7:8-10; Zac 1:15, Zac 1:16
Geneva 1599
21:2 A grievous vision is declared to me; the (c) treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O (d) Elam: besiege, O Media; all her sighing have I made (e) to cease.
(c) The Assyrians and Chaldeans who had destroyed other nations will be overcome by the Medes and Persians: and this he prophesied a hundred years before it came to pass.
(d) By Elam he means the Persians.
(e) Because they will find no comfort, they will mourn no more, or I have caused them to cease mourning, whom Babylon had afflicted.
John Gill
21:2 A grievous vision is declared unto me,.... The prophet; meaning the vision of Babylon's destruction, which was "hard", as the word signifies, and might seem harsh and cruel; not to him, nor to the Jews, but to the Chaldeans:
the treacherous dealer dealeth treacherously, and the spoiler spoileth; that is, according to Jarchi, one treacherous dealer deals treacherously with another, and one spoiler spoils another; the Medes and Persians deal treacherously with and spoil the Babylonians, who had dealt treacherously with and spoiled other nations: and to this sense some read the words, "the treacherous dealer hath found a treacherous dealer, and the spoiler one that spoileth" (n): some take it to be a compellation of the Medes and Persians, calling upon them, under these characters, to go up and besiege Babylon, as, "O treacherous dealer, O spoiler" (o); though the words may be understood of the perfidy and treachery of the Babylonians, of which they had been frequently guilty, and which is given as a reason of their fall and ruin; or rather they suggest the treacherous means by which they should be ruined, even by some from among themselves; particularly, history (p) informs us, that Gobrias and Gadates, two noblemen of the king of Babylon, being used ill by him, revolted from him, and joined with Cyrus; and when the river Euphrates was drained, went at the head of his army in two parties, and guided them into the city, and took it; or rather Belshazzar king of Babylon himself is meant, who acted, and continued to act, most impiously and wickedly: and therefore,
go up, O Elam; or Elamites, as the Targum and Septuagint; see Acts 2:9 these were Persians, so called from Elam, a province in Persia; who are here called upon by the Lord of armies, through the mouth of the prophet, to go up to war against Babylon; and these are mentioned first, because Cyrus, who commanded the whole army, was a Persian: or if Elam is taken for a province, which was indeed subject to Babylon, of which Shushan was the capital city, Dan 8:2 the governor of it, Abradates, revolted from the Babylonians, and joined Cyrus, and fought with him (q):
besiege, O Media; or, O ye Medes, join with the Persians in the siege of Babylon; as they did:
all the sighing thereof have I made to cease; either of the army of the Medes and Persians, who, by reason of long and tedious marches, frequent battles, and hard sieges, groaned and sighed; but now it would be over with them, when Babylon was taken; or of the Babylonians themselves, who would have no mercy shown them, nor have any time for sighing, being cut off suddenly, and in a moment; or rather of other people oppressed by them, and particularly the Lord's people the Jews, who had been in captivity for the space of seventy years, during which they had sighed and groaned, because of the hardships they endured; but now sighing would be at an end, and they should have deliverance, as they had, by Cyrus the Persian. The sighing is not that with which they sighed, but which they caused in others.
(n) "praevaricator prevaricatorem et vastator, vastatorem sub. inveniet"; so some in Vatablus; also Gataker. (o) "O perfide, perfidus; O vastator, vastator", De Dieu. (p) Xenophon. Cyropaedia, l. 4. c. 24. l. 5. c. 11. & l. 7. c. 23. (q) Ib. l. 6. sect. 7, 8, 9, 26. & l. 7. sect. 4, 8.
John Wesley
21:2 A vision - A vision or prophecy, containing dreadful calamities which were to fall upon Babylon. The spoiler - The Medes and Persians used treachery as well as force against Babylon. Elam - Persia, so called, because Elam was an eminent province of Persia, bordering upon the Medes. Besiege - Namely, Babylon, Is 21:9. The sighing - The sighing and groaning of God's people, and other nations under the oppressions of that cruel empire.
Robert Jamieson, A. R. Fausset and David Brown
21:2 dealeth treacherously--referring to the military stratagem employed by Cyrus in taking Babylon. It may be translated, "is repaid with treachery"; then the subject of the verb is Babylon. She is repaid in her own coin; Is 33:1; Hab 2:8, favor this.
Go up--Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance (Is 13:3, Is 13:17).
Elam--a province of Persia, the original place of their settlement (Gen 10:22), east of the Euphrates. The name "Persia" was not in use until the captivity; it means a "horseman"; Cyrus first trained the Persians in horsemanship. It is a mark of authenticity that the name is not found before Daniel and Ezekiel [BOCHART].
thereof--the "sighing" caused by Babylon (Is 14:7-8).
21:321:3: Վասն այսորիկ լցա՛ւ մէ՛ջ իմ դողութեամբ, եւ երկունք կալա՛ն զիս իբրեւ զծննդական. պնդեցայ՝ զի մի՛ լուայց, փութացայ՝ զի մի՛ տեսից[9798]։ [9798] Ոմանք. Վասն այնորիկ լցաւ։
3 Ահա թէ ինչու մէջս սարսուռ ընկաւ, ցաւերը բռնեցին ինձ, ինչպէս ծննդկան կնոջը: Փախայ, որպէսզի չլսեմ, շտապեցի, որպէսզի չտեսնեմ:
3 Ասոր համար երիկամունքս ցաւով լեցուեցաւ Ու ծննդական կնոջ ցաւերուն պէս ցաւեր բռնեցին զիս։Այնպէս կծկուած եմ, որ չեմ կրնար լսել, Այնպէս խռոված եմ, որ չեմ կրնար տեսնել*։
Վասն այսորիկ լցաւ մէջ իմ դողութեամբ, եւ երկունք կալան զիս իբրեւ զծննդական. պնդեցայ` զի մի՛ լուայց, փութացայ` զի մի՛ տեսից:

21:3: Վասն այսորիկ լցա՛ւ մէ՛ջ իմ դողութեամբ, եւ երկունք կալա՛ն զիս իբրեւ զծննդական. պնդեցայ՝ զի մի՛ լուայց, փութացայ՝ զի մի՛ տեսից[9798]։
[9798] Ոմանք. Վասն այնորիկ լցաւ։
3 Ահա թէ ինչու մէջս սարսուռ ընկաւ, ցաւերը բռնեցին ինձ, ինչպէս ծննդկան կնոջը: Փախայ, որպէսզի չլսեմ, շտապեցի, որպէսզի չտեսնեմ:
3 Ասոր համար երիկամունքս ցաւով լեցուեցաւ Ու ծննդական կնոջ ցաւերուն պէս ցաւեր բռնեցին զիս։Այնպէս կծկուած եմ, որ չեմ կրնար լսել, Այնպէս խռոված եմ, որ չեմ կրնար տեսնել*։
zohrab-1805▾ eastern-1994▾ western am▾
21:321:3 От этого чресла мои трясутся; муки схватили меня, как муки рождающей. Я взволнован от того, что слышу; я смущен от того, что вижу.
21:3 διὰ δια through; because of τοῦτο ουτος this; he ἐνεπλήσθη εμπιπλημι fill in; fill up ἡ ο the ὀσφύς οσφυς loins; waist μου μου of me; mine ἐκλύσεως εκλυσις and; even ὠδῖνες ωδιν contraction ἔλαβόν λαμβανω take; get με με me ὡς ως.1 as; how τὴν ο the τίκτουσαν τικτω give birth; produce ἠδίκησα αδικεω injure; unjust to τὸ ο the μὴ μη not ἀκοῦσαι ακουω hear ἐσπούδασα σπουδαζω diligent τὸ ο the μὴ μη not βλέπειν βλεπω look; see
21:3 עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus מָלְא֤וּ mālᵊʔˈû מלא be full מָתְנַי֙ moṯnˌay מָתְנַיִם hips חַלְחָלָ֔ה ḥalḥālˈā חַלְחָלָה anguish צִירִ֣ים ṣîrˈîm צִיר convulsion אֲחָז֔וּנִי ʔᵃḥāzˈûnî אחז seize כְּ kᵊ כְּ as צִירֵ֖י ṣîrˌê צִיר convulsion יֹֽולֵדָ֑ה yˈôlēḏˈā ילד bear נַעֲוֵ֣יתִי naʕᵃwˈêṯî עוה do wrong מִ mi מִן from שְּׁמֹ֔עַ ššᵊmˈōₐʕ שׁמע hear נִבְהַ֖לְתִּי nivhˌaltî בהל disturb מֵ mē מִן from רְאֹֽות׃ rᵊʔˈôṯ ראה see
21:3. propterea repleti sunt lumbi mei dolore angustia possedit me sicut angustia parientis corrui cum audirem conturbatus sum cum videremTherefore are my loins filled with pain, anguish hath taken hold of me, as the anguish of a woman in labour: I fell down at the hearing of it, I was troubled at the seeing of it.
3. Therefore are my loins filled with anguish; pangs have taken hold upon me, as the pangs of a woman in travail: I am pained so that I cannot hear; I am dismayed so that I cannot see.
21:3. Because of this, my lower back has been filled with pain, and anguish has possessed me, like the anguish of a woman in labor. I fell down when I heard it. I was disturbed when I saw it.
21:3. Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing [of it]; I was dismayed at the seeing [of it].
Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing [of it]; I was dismayed at the seeing:

21:3 От этого чресла мои трясутся; муки схватили меня, как муки рождающей. Я взволнован от того, что слышу; я смущен от того, что вижу.
21:3
διὰ δια through; because of
τοῦτο ουτος this; he
ἐνεπλήσθη εμπιπλημι fill in; fill up
ο the
ὀσφύς οσφυς loins; waist
μου μου of me; mine
ἐκλύσεως εκλυσις and; even
ὠδῖνες ωδιν contraction
ἔλαβόν λαμβανω take; get
με με me
ὡς ως.1 as; how
τὴν ο the
τίκτουσαν τικτω give birth; produce
ἠδίκησα αδικεω injure; unjust to
τὸ ο the
μὴ μη not
ἀκοῦσαι ακουω hear
ἐσπούδασα σπουδαζω diligent
τὸ ο the
μὴ μη not
βλέπειν βλεπω look; see
21:3
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
מָלְא֤וּ mālᵊʔˈû מלא be full
מָתְנַי֙ moṯnˌay מָתְנַיִם hips
חַלְחָלָ֔ה ḥalḥālˈā חַלְחָלָה anguish
צִירִ֣ים ṣîrˈîm צִיר convulsion
אֲחָז֔וּנִי ʔᵃḥāzˈûnî אחז seize
כְּ kᵊ כְּ as
צִירֵ֖י ṣîrˌê צִיר convulsion
יֹֽולֵדָ֑ה yˈôlēḏˈā ילד bear
נַעֲוֵ֣יתִי naʕᵃwˈêṯî עוה do wrong
מִ mi מִן from
שְּׁמֹ֔עַ ššᵊmˈōₐʕ שׁמע hear
נִבְהַ֖לְתִּי nivhˌaltî בהל disturb
מֵ מִן from
רְאֹֽות׃ rᵊʔˈôṯ ראה see
21:3. propterea repleti sunt lumbi mei dolore angustia possedit me sicut angustia parientis corrui cum audirem conturbatus sum cum viderem
Therefore are my loins filled with pain, anguish hath taken hold of me, as the anguish of a woman in labour: I fell down at the hearing of it, I was troubled at the seeing of it.
21:3. Because of this, my lower back has been filled with pain, and anguish has possessed me, like the anguish of a woman in labor. I fell down when I heard it. I was disturbed when I saw it.
21:3. Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing [of it]; I was dismayed at the seeing [of it].
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
3-4: Я взволнован... - можно перевести так: "я так взволнован, что ничего не слышу; так смущен, что ничего не вижу!" Даже ночью, когда естественно успокаиваться от дневных тревог, пророку не дает покоя мысль об ужасной судьбе Вавилона.
Albert Barnes: Notes on the Bible - 1834
21:3: Therefore - In this verse, and the following, the prophet represents himself as "in" Babylon, and as a witness of the calamities which would come upon the city. He describes the sympathy which he feels in her sorrows, and represents himself as deeply affected by her calamities. A similar description occurred in the pain which the prophet represents himself as enduring on account of the calamities of Moab (see Isa 15:5, note; Isa 16:11, note).
My loins - (see the note at Isa 16:11).
With pain - The word used here (חלחלה chalchâ lâ h) denotes properly the pains of parturition, and the whole figure is taken from that. The sense is, that the prophet was filled with the most acute sorrow and anguish, in view of the calamities which were coming on Babylon. That is, the sufferings of Babylon would be indescribably great and dreadful (see Nah 2:11; Eze 30:4, Eze 30:9).
I was bowed down - Under the grief and sorrow produced by these calamities.
At the hearing it - The Hebrew may have this sense, and mean that these things were made to pass before the eye of the prophet, and that the sight oppressed him, and bowed him down. But more probably the Hebrew letter מ (m) in the word משׁמע mishemoa' is to be taken "privatively," and means, 'I was so bowed down or oppressed that I could not see; I was so dismayed that I could not hear;' that is, all his senses were taken away by the greatness of the calamity, and by his sympathetic sufferings. A similar construction occurs in Psa 69:23 : 'Let their eyes be darkened that they see not' (מראות mē re'ô th) that is, "from" seeing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: are: Isa 15:5, Isa 16:9, Isa 16:11; Hab 3:16
pangs have: Isa 13:8, Isa 26:17; Psa 48:6; Jer 48:41, Jer 49:22, Jer 50:43; Mic 4:9, Mic 4:10; Th1 5:3
I was bowed: Deu 28:67; Dan 5:5, Dan 5:6
Carl Friedrich Keil and Franz Delitzsch
21:3
Here again, as in the case of the prophecy concerning Moab, what the prophet has given to him to see does not pass without exciting his feelings of humanity, but works upon him like a horrible dream. "Therefore are my loins full of cramp: pangs have taken hold of me, as the pangs of a travailing woman: I twist myself, so that I do not hear; I am brought down with fear, so that I do not see. My heart beats wildly; horror hath troubled me: the darkness of night that I love, he hath turned for me into quaking." The prophet does not describe in detail what he saw; but the violent agitation produced by the impression leads us to conclude how horrible it must have been. Chalchâlâh is the contortion produced by cramp, as in Nahum 2:11; tzirim is the word properly applied to the pains of childbirth; na‛avâh means to bend, or bow one's self, and is also used to denote a convulsive utterance of pain; tâ‛âh, which is used in a different sense from Ps 95:10 (compare, however, Ps 38:11), denotes a feverish and irregular beating of the pulse. The darkness of evening and night, which the prophet loved so much (chēshek, a desire arising from inclination, 3Kings 9:1, 3Kings 9:19), and always longed for, either that he might give himself up to contemplation, or that he might rest from outward and inward labour, had bee changed into quaking by the horrible vision. It is quite impossible to imagine, as Umbreit suggests, that nesheph chishki (the darkness of my pleasure) refers to the nocturnal feast during which Babylon was stormed (Herod. i. 191, and Xenophon, Cyrop. vii. 23).
Geneva 1599
21:3 Therefore are my (f) loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing [of it]; I was dismayed at the seeing [of it].
(f) This the prophet speaks in the person of the Babylonians.
John Gill
21:3 Therefore are my loins filled with pain,.... As a woman at the time of childbirth, as the following words show: these words are spoken by the prophet, not with respect to himself, as if he was pained at heart at the prophecy and vision he had of the ruin of Babylon, since that was a mortal enemy of his people; and besides, their sighing being made to cease could never be a reason of distress in him, but of joy: these words are spoken by him in the person of the Babylonians, and particularly of Belshazzar their king:
pangs have taken hold upon me, as the pangs of a woman that travaileth; which come suddenly and at once, are very sharp and strong, and inevitable, which cannot be escaped; so the sudden destruction of the wicked, and particularly of antichrist at the last day, and the terror that shall attend it, are expressed by the same metaphor, Th1 5:2,
I was bowed down at the hearing of it; distorted and convulsed; not the prophet at the hearing of the prophecy, but Belshazzar, whom he personated, at hearing that Cyrus had entered the city, and was at the gates of his palace:
I was dismayed at the seeing of it; the handwriting upon the wall, at which his countenance changed, his thoughts were troubled, his loins loosed, and his knees smote one against another, Dan 5:6.
John Wesley
21:3 My loins - Which he mentions with respect to the following similitude of child - bearing. Pangs - Sharp and grievous pains.
Robert Jamieson, A. R. Fausset and David Brown
21:3 Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab (Is 15:5; Is 16:11).
pain--(Compare Is 13:8; Ezek 30:4, Ezek 30:19; Nahum 2:10).
at the hearing--The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" (Gen 16:2; Ps 69:23) [MAURER].
21:421:4: Սիրտ իմ դարձաւ ՚ի մոլորութիւն, եւ անօրէնութիւն դեռ ընկղմէր զիս. անձն իմ եկաց ՚ի դողութեան. դիտեա՛ զդիտաւորութիւն քո[9799]. [9799] Ոսկան. Գիտեա՛ զդիտաւո՛՛։
4 Միտքս շուարեց, յանցանքի զգացումը պատեց ինձ, մարմինս դող ընկաւ: Նայի՛ր, թէ ինչ դիտաւորութիւն ունես.
4 Սիրտս շփոթեցաւ, արհաւիրքը զիս դողացուց. Իմ ուրախութեանս գիշերը ինծի սրտադողի գիշեր ըրաւ։
[297]Սիրտ իմ դարձաւ ի մոլորութիւն, եւ անօրէնութիւն դեռ ընկղմէր զիս. անձն իմ եկաց ի դողութեան. գիտեա զդիտաւորութիւն քո:

21:4: Սիրտ իմ դարձաւ ՚ի մոլորութիւն, եւ անօրէնութիւն դեռ ընկղմէր զիս. անձն իմ եկաց ՚ի դողութեան. դիտեա՛ զդիտաւորութիւն քո[9799].
[9799] Ոսկան. Գիտեա՛ զդիտաւո՛՛։
4 Միտքս շուարեց, յանցանքի զգացումը պատեց ինձ, մարմինս դող ընկաւ: Նայի՛ր, թէ ինչ դիտաւորութիւն ունես.
4 Սիրտս շփոթեցաւ, արհաւիրքը զիս դողացուց. Իմ ուրախութեանս գիշերը ինծի սրտադողի գիշեր ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:421:4 Сердце мое трепещет; дрожь бьет меня; отрадная ночь моя превратилась в ужас для меня.
21:4 ἡ ο the καρδία καρδια heart μου μου of me; mine πλανᾶται πλαναω mislead; wander καὶ και and; even ἡ ο the ἀνομία ανομια lawlessness με με me βαπτίζει βαπτιζω immerse; baptize ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐφέστηκεν εφιστημι stand over / by; get attention εἰς εις into; for φόβον φοβος fear; awe
21:4 תָּעָ֣ה tāʕˈā תעה err לְבָבִ֔י lᵊvāvˈî לֵבָב heart פַּלָּצ֖וּת pallāṣˌûṯ פַּלָּצוּת shuddering בִּֽעֲתָ֑תְנִי bˈiʕᵃṯˈāṯᵊnî בעת terrify אֵ֚ת ˈʔēṯ אֵת [object marker] נֶ֣שֶׁף nˈešef נֶשֶׁף breeze חִשְׁקִ֔י ḥišqˈî חֵשֶׁק desire שָׂ֥ם śˌām שׂים put לִ֖י lˌî לְ to לַ la לְ to חֲרָדָֽה׃ ḥᵃrāḏˈā חֲרָדָה trembling
21:4. emarcuit cor meum tenebrae stupefecerunt me Babylon dilecta mea posita est mihi in miraculumMy heart failed, darkness amazed me: Babylon my beloved is become a wonder to me.
4. My heart panteth, horror hath affrighted me: the twilight that I desired hath been turned into trembling unto me.
21:4. My heart withered. The darkness stupefied me. Babylon, my beloved, has become a wonder to me.
21:4. My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.
My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me:

21:4 Сердце мое трепещет; дрожь бьет меня; отрадная ночь моя превратилась в ужас для меня.
21:4
ο the
καρδία καρδια heart
μου μου of me; mine
πλανᾶται πλαναω mislead; wander
καὶ και and; even
ο the
ἀνομία ανομια lawlessness
με με me
βαπτίζει βαπτιζω immerse; baptize
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐφέστηκεν εφιστημι stand over / by; get attention
εἰς εις into; for
φόβον φοβος fear; awe
21:4
תָּעָ֣ה tāʕˈā תעה err
לְבָבִ֔י lᵊvāvˈî לֵבָב heart
פַּלָּצ֖וּת pallāṣˌûṯ פַּלָּצוּת shuddering
בִּֽעֲתָ֑תְנִי bˈiʕᵃṯˈāṯᵊnî בעת terrify
אֵ֚ת ˈʔēṯ אֵת [object marker]
נֶ֣שֶׁף nˈešef נֶשֶׁף breeze
חִשְׁקִ֔י ḥišqˈî חֵשֶׁק desire
שָׂ֥ם śˌām שׂים put
לִ֖י lˌî לְ to
לַ la לְ to
חֲרָדָֽה׃ ḥᵃrāḏˈā חֲרָדָה trembling
21:4. emarcuit cor meum tenebrae stupefecerunt me Babylon dilecta mea posita est mihi in miraculum
My heart failed, darkness amazed me: Babylon my beloved is become a wonder to me.
21:4. My heart withered. The darkness stupefied me. Babylon, my beloved, has become a wonder to me.
21:4. My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:4: My heart panted - Margin, 'My mind wandered.' The Hebrew word rendered 'panted' (תעה tâ‛ â h) means to wander about; to stagger; to be giddy; and is applied often to one that staggers by being intoxicated. Applied to the heart, it means that it is disquieted or troubled. The Hebrew word "heart" here is to be taken in the sense of "mind."
The night of my pleasure - There can be no doubt that the prophet here refers to the night of Rev_elry and riot in which Babylon was taken. The prophet calls it the night of "his" pleasure, because he represents himself as being "in" Babylon when it should be taken, and, therefore, uses such language as an inhabitant of Babylon would use. "They" would call it the night of their pleasure, because it was set apart to feasting and Rev_elry.
Hath he turned into fear - God has made it a night of consternation and alarm. The prophet here refers to the fact that Babylon would be taken by Cyrus during that night, and that consternation and alarm would suddenly pervade the affrighted and guilty city (see Dan. 5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: heart panted: or, mind wandered
the night: Isa 5:11-14; Sa1 25:36-38; Sa2 13:28, Sa2 13:29; Est 5:12, Est 7:6-10; Job 21:11-13; Jer 51:39, Jer 51:57; Dan 5:1, Dan 5:5, Dan 5:30; Nah 1:10; Luk 21:34-36
turned: Heb. put
Geneva 1599
21:4 My heart panted, fearfulness terrified me: the night (g) of my pleasure hath he turned into fear to me.
(g) He prophecies the death of Belshazzar as in (Dan 5:30) who in the midst of his pleasures was destroyed.
John Gill
21:4 My heart panted,.... Fluttered about, and could hardly keep its place: or, "my mind wandered" (r); like a person in distraction and confusion, that knew not what to think say or do:
fearfulness affrighted me; the terror of Cyrus's army seized him, of its irruption into the city, and of his being destroyed by it; the writing on the wall threw him into a panic, and the news of the Medes and Persians being entered the city increased it:
the night of my pleasure hath he turned into fear unto me; in which he promised himself so much pleasure, at a feast he had made for his princes, wives, and concubines; either in honour of his god, as some think (s), being an annual one; or, as Josephus ben Gorion (t) says, on account of the victory he had obtained over the Medes and Persians; and so was quite secure, and never in the least thought of destruction being at hand; but in the midst of all his revelling, mirth, and jollity, the city was surprised and taken, and he slain, Dan 5:1. So mystical Babylon, in the midst of her prosperity, while she is saying that she sits a queen, and knows no sorrow, her judgment and plagues shall come upon her, Rev_ 18:7.
(r) "erravit cor meum", Montanus; "errat animus meus", Junius & Tremellius; "errat cor meum", Piscator. (s) Vid. Herodot. l. 1. c. 191. Xenophon. l. 7. c. 23. (t) L. 1. c. 5. p. 24. Ed. Braithaupt.
John Wesley
21:4 The night - In which I used to have sweet repose. He seems to have had this vision in a night. But withal this signified that horror and destruction, which should befal the Babylonians in a night of feasting and jollity. He - God, who shewed him that vision.
Robert Jamieson, A. R. Fausset and David Brown
21:4 panted--"is bewildered" [BARNES].
night of my pleasure--The prophet supposes himself one of the banqueters at Belshazzar's feast, on the night that Babylon was about to be taken by surprise; hence his expression, "my pleasure" (Is 14:11; Jer 51:39; Dan. 5:1-31).
21:521:5: պատրաստեա՛ սեղան, կե՛ր արբ. արի՛ք իշխանք պատրաստեցէ՛ք վահանս[9800]։ [9800] Ոմանք. Պատրաստեցէք զվահանս։
5 սեղա՛ն պատրաստիր, կե՛ր, խմի՛ր: Եկէ՜ք, իշխաննե՛ր, պատրաստեցէ՛ք ձեր վահանները,
5 Սեղան կը պատրաստեն, դէտեր կը դնեն, կ’ուտեն կը խմեն. Ելէ՛ք, ո՛վ իշխաններ, վահանները օծեցէ՛ք։
Պատրաստեա սեղան, կեր արբ. արիք, իշխանք, պատրաստեցէք վահանս:

21:5: պատրաստեա՛ սեղան, կե՛ր արբ. արի՛ք իշխանք պատրաստեցէ՛ք վահանս[9800]։
[9800] Ոմանք. Պատրաստեցէք զվահանս։
5 սեղա՛ն պատրաստիր, կե՛ր, խմի՛ր: Եկէ՜ք, իշխաննե՛ր, պատրաստեցէ՛ք ձեր վահանները,
5 Սեղան կը պատրաստեն, դէտեր կը դնեն, կ’ուտեն կը խմեն. Ելէ՛ք, ո՛վ իշխաններ, վահանները օծեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
21:521:5 Приготовляют стол, расстилают покрывала, едят, пьют. >
21:5 ἑτοίμασον ετοιμαζω prepare τὴν ο the τράπεζαν τραπεζα table; bank πίετε πινω drink φάγετε φαγω swallow; eat ἀναστάντες ανιστημι stand up; resurrect οἱ ο the ἄρχοντες αρχων ruling; ruler ἑτοιμάσατε ετοιμαζω prepare θυρεούς θυρεος shield
21:5 עָרֹ֧ךְ ʕārˈōḵ ערך arrange הַ ha הַ the שֻּׁלְחָ֛ן ššulḥˈān שֻׁלְחָן table צָפֹ֥ה ṣāfˌō צפה arrange הַ ha הַ the צָּפִ֖ית ṣṣāfˌîṯ צָפִית seat order אָכֹ֣ול ʔāḵˈôl אכל eat שָׁתֹ֑ה šāṯˈō שׁתה drink ק֥וּמוּ qˌûmû קום arise הַ ha הַ the שָּׂרִ֖ים śśārˌîm שַׂר chief מִשְׁח֥וּ mišḥˌû משׁח smear מָגֵֽן׃ פ māḡˈēn . f מָגֵן shield
21:5. pone mensam contemplare in specula comedentes bibentes surgite principes arripite clypeumPrepare the table, behold in the watchtower them that eat and drink: arise, ye princes, take up the shield.
5. They prepare the table, they set the watch, they eat, they drink: rise up, ye princes, anoint the shield.
21:5. Prepare the table. Contemplate, from a place of observation, those who eat and drink. Rise up, you leaders! Take up the shield!
21:5. Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, [and] anoint the shield.
Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, [and] anoint the shield:

21:5 Приготовляют стол, расстилают покрывала, едят, пьют. <<Вставайте, князья, мажьте щиты!>>
21:5
ἑτοίμασον ετοιμαζω prepare
τὴν ο the
τράπεζαν τραπεζα table; bank
πίετε πινω drink
φάγετε φαγω swallow; eat
ἀναστάντες ανιστημι stand up; resurrect
οἱ ο the
ἄρχοντες αρχων ruling; ruler
ἑτοιμάσατε ετοιμαζω prepare
θυρεούς θυρεος shield
21:5
עָרֹ֧ךְ ʕārˈōḵ ערך arrange
הַ ha הַ the
שֻּׁלְחָ֛ן ššulḥˈān שֻׁלְחָן table
צָפֹ֥ה ṣāfˌō צפה arrange
הַ ha הַ the
צָּפִ֖ית ṣṣāfˌîṯ צָפִית seat order
אָכֹ֣ול ʔāḵˈôl אכל eat
שָׁתֹ֑ה šāṯˈō שׁתה drink
ק֥וּמוּ qˌûmû קום arise
הַ ha הַ the
שָּׂרִ֖ים śśārˌîm שַׂר chief
מִשְׁח֥וּ mišḥˌû משׁח smear
מָגֵֽן׃ פ māḡˈēn . f מָגֵן shield
21:5. pone mensam contemplare in specula comedentes bibentes surgite principes arripite clypeum
Prepare the table, behold in the watchtower them that eat and drink: arise, ye princes, take up the shield.
21:5. Prepare the table. Contemplate, from a place of observation, those who eat and drink. Rise up, you leaders! Take up the shield!
21:5. Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, [and] anoint the shield.
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
5: Вечером, когда вавилонские князья ужинали, послышится крик тревоги.

Покрывала - т. е. ковры, на которых садились ужинавшие.

Мажьте щиты - смажьте щиты, чтобы соскальзывали рубящие и колющие удары.
Adam Clarke: Commentary on the Bible - 1831
21:5: Prepare the table "The table is prepared" - In Hebrew the verbs are in the infinitive mood absolute, as in Eze 1:14 : "And the animals ran and returned, רצוא ושוב ratso veshob, like the appearance of the lightning;" just as the Latins say, currere et reverti, for currebant et revertebantur. See Isa 33:11 (note), and the note there.
Arise, ye princes, and anoint the shield - Kimchi observes that several of the rabbins understood this of Belshazzar's impious feast and death. The king of a people is termed the shield, because he is their defense. The command, Anoint the shield, is the same with Anoint a new king. Belshazzar being now suddenly slain, while they were all eating and drinking, he advises the princes, whose business it was, to make speed and anoint another in his stead.
Albert Barnes: Notes on the Bible - 1834
21:5: Prepare the table - This verse is one of the most striking and remarkable that occurs in this prophecy, or indeed in any part of Isaiah. It is language supposed to be spoken in Babylon. The first direction - perhaps supposed to be that of the king - is to prepare the table for the feast. Then follows a direction to set a watch - to make the city safe, so that they might Rev_el without fear. Then a command to eat and drink: and then immediately a sudden order, as if alarmed at an unexpected attack, to arise and anoint the shield, and to prepare for a defense. The "table" here refers to a feast - that impious feast mentioned in Dan. 5 in the night in which Babylon was taken, and Belshazzar slain. Herodotus (i. 195), Xenophon ("Cyr." 7, 5), and Daniel Dan. 5 all agree in the account that Babylon was taken in the night in which the king and his nobles were engaged in feasting and Rev_elry. The words of Xenophon are, 'But Cyrus, when he heard that there was to be such a feast in Babylon, in which all the Babylonians would drink and Rev_el through the whole night, on that night, as soon as it began to grow dark, taking many people, opened the dams into the river;' that is, he opened the dykes which had been made by Semiramis and her successors to confine the waters of the Euphrates to one channel, and suffered the waters of the Euphrates again to flow over the country so that he could enter Babylon beneath its wall in the channel of the river. Xenophon has also given the address of Cyrus to the soldiers. 'Now,' says he, 'let us go against them. Many of them are asleep; many of them are intoxicated; and all of them are unfit for battle (ἀσὺντακτοι asuntaktoi).' Herodotus says (i. 191), 'It was a day of festivity among them, and while the citizens were engaged in dance and merriment, Babylon was, for the first time, thus taken.' Compare the account in Dan. 5.
Watch in the watch-tower - place a guard so that the city shall be secure. Babylon had on its walls many "towers," placed at convenient distances (see the notes at isa 13), in which guards were stationed to defend the city, and to give the alarm on any approach of an enemy. Xenophon has given a similar account of the taking of the city: 'They having arranged their guards, drank until light.' The oriental watch-towers are introduced in the book for the purpose of illustrating a general subject often referred to in the Scriptures.
Eat, drink - Give yourselves to Rev_elry during the night (see Dan. 5)
Arise, ye princes - This language indicates sudden alarm. It is the language either of the prophet, or more probably of the king of Babylon, alarmed at the sudden approach of the enemy, and calling upon his nobles to arm themselves and make, a defense. The army of Cyrus entered Babylon by two divisions - one on the north where the waters of the Euphrates entered the city, and the other by the channel of the Euphrates on the south. Knowing that the city was given up to Rev_elry on that night, they had agreed to imitate the sound of the Rev_ellers until they should assemble around the royal palace in the center of the city. They did so. When the king heard the noise, supposing that it was the sound of a drunken mob, he ordered the gates of the palace to be opened to ascertain the cause of the disturbance. When they were thus opened, the army of Cyrus rushed in, and made an immediate attack on all who were within. It is to this moment that we may suppose the prophet here refers, when the king, aroused and alarmed, would call on his nobles to arm themselves for battle (see Jahn's "Hebrew Commonwealth," p. 153, Ed. Andover, 1828).
Anoint the shield - That is, prepare for battle. Gesenius supposes that this means to rub over the shield with oil to make the leather more supple and impenetrable (compare Sa2 1:21). The Chaldee renders it, 'Fit, and polish your arms.' The Septuagint, 'Prepare shields.' Shields were instruments of defense prepared to ward off the spears and arrows of an enemy in battle. They were usually made of a rim of brass or wood, and over this was drawn a covering of the skin of an ox or other animal in the manner of a drum-head with us. Occasionally the hide of a rhinoceros or an elephant was used. Burckhardt ("Travels in Nubia") says that the Nubians use the hide of the hippopotamus for the making of shields. But whatever skin might be used, it was necessary occasionally to rub it over with oil lest it should become hard, and crack, or lest it should become so rigid that an arrow or a sword would easily break through it. Jarchi says, that 'shields were made of skin, and that they anointed them with the oil of olive.' The sense is, 'Prepare your arms! Make ready for battle!'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: eat: Isa 22:13, Isa 22:14; Dan 5:1-5; Co1 15:32
arise: Isa 13:2, Isa 13:17, Isa 13:18, Isa 45:1-3; Jer 51:11, Jer 51:27, Jer 51:28
Carl Friedrich Keil and Franz Delitzsch
21:5
On the other hand, what Xenophon so elaborately relates, and what is also in all probability described in Dan 5:30 (compare Jer 51:39, Jer 51:57), is referred to in Is 21:5 : "They cover the table, watch the watch, eat, drink. Rise up, ye princes! Anoint the shield!" This is not a scene from the hostile camp, where they are strengthening themselves for an attack upon Babylon: for the express allusion to the covering of the table is intended to create the impression of confident and careless good living; and the exclamation "anoint the shield" (cf., Jer 51:11) presupposes that they have first of all to prepare themselves for battle, and therefore that they have been taken by surprise. What the prophet sees, therefore, is a banquet in Babylon. The only thing that does not seem quite to square with this is one of the infinitives with which the picture is so vividly described (Ges. 131, 4, b), namely tzâpōh hatztzâphith. Hitzig's explanation, "they spread carpets" (from tzâphâh, expandere, obducere, compare the Talmudic tziphâh, tziphtâh, a mat, storea), commends itself thoroughly; but it is without any support in biblical usage, so that we prefer to follow the Targum, Peshito, and Vulgate (the Sept. does not give any translation of the words at all), and understand the hap. leg. tzâphith as referring to the watch: "they set the watch." They content themselves with this one precautionary measure, and give themselves up with all the greater recklessness to their night's debauch (cf., Is 22:13). The prophet mentions this, because (as Meier acknowledges) it is by the watch that the cry, "Rise up, ye princes," etc., is addressed to the feasters. The shield-leather was generally oiled, to make it shine and protect it from wet, and, more than all, to cause the strokes it might receive to glide off (compare the laeves clypeos in Virg. Aen. vii. 626). The infatuated self-confidence of the chief men of Babylon was proved by the fact that they had to be aroused. They fancied that they were hidden behind the walls and waters of the city, and therefore they had not even got their weapons ready for use.
Geneva 1599
21:5 Prepare the table, watch in the watchtower, eat, drink: (h) arise, ye princes, [and] anoint the shield.
(h) While they are eating and drinking, they will be commanded to run to their weapons.
John Gill
21:5 Prepare the table,.... Set it, spread it, furnish it with all kind of provisions, as at a feast; and such an one Belshazzar made, the night the city was taken: these words are directed to him by his courtiers or queen, as represented by the prophet, in order to remove his fears; see Dan 5:10,
watch in the watchtower; this is said to his servants, his soldiers, or sentinels, that were placed on watchtowers to observe the motions of the enemy, who were ordered on duty, and to be on guard, that he and his nobles might feast the more securely; and all this being done, a table furnished, and a guard set, he, his nobles, and all his guests, are encouraged to "eat" and "drink" liberally and cheerfully, without any fear of the Medes and Persians, who were now besieging the city; when, at the same time, by the Lord it would be said,
arise, ye princes; not, ye nobles of Babylon, from your table, quit it, and your feasting and mirth:
and anoint the shield; prepare your arms, see that they are in good order, get them in readiness, and defend your king, yourselves, and your city, as some; but the princes of the Medes and Persians, Cyrus and his generals, are bid to take their arms, and enter the city while indulging themselves at their feast: it was usual to anoint shields, and other pieces of armour, partly that they might be smooth and slippery, as Jarchi, that so the darts of the enemy might easily slide off; and partly for the polishing and brightening of them, being of metal, especially of brass; so the Targum,
"polish and make the arms bright;''
see 2Kings 1:21. Aben Ezra understands the words as an exhortation to the princes, to arise and anoint Darius king, in the room of Belshazzar slain; the word "shield" sometimes signifying a king, for which he mentions Ps 84:9 so Ben Melech; but they are a call of the prophet, or of the Lord, to the princes of the Medes and Persians, to take the opportunity, while the Babylonians were feasting, to fall upon them; and the words may be rendered thus (u),
"in or while preparing the table, watching in the watchtower, eating and drinking, arise, ye princes, and anoint the shield;''
which was done by their servants, though they are called upon.
(u) "disponendo, mensam, speculando speculam, comedendo, bibendo, surgite principes, ungite clypeum", Montanus; and to the same sense Grotius.
John Wesley
21:5 Prepare - Furnish it with meats and drinks. The prophet foretells what the Babylonians would be doing when their enemies were at their doors. Watch - To give us notice of any approaching danger, that in the meantime we may more securely indulge ourselves. Princes - Of Babylon: arise from the table and run to your arms. Shield - Prepare yourselves and your arms for the approaching battle. The shield is put for all their weapons of offence and defence. They used to anoint their shields with oil, to preserve and polish them, and to make them slippery.
Robert Jamieson, A. R. Fausset and David Brown
21:5 Prepare the table--namely, the feast in Babylon; during which Cyrus opened the dykes made by Semiramis to confine the Euphrates to one channel and suffered them to overflow the country, so that he could enter Babylon by the channel of the river. Isaiah first represents the king ordering the feast to be got ready. The suddenness of the irruption of the foe is graphically expressed by the rapid turn in the language to an alarm addressed to the Babylonian princes, "Arise," &c. (compare Is 22:13). MAURER translates, "They prepare the table," &c. But see Is 8:9.
watch in . . . watchtower--rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls.
anoint . . . shield--This was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defense"; the mention of the "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defense. HORSLEY translates, "Grip the oiled shield."
21:621:6: Զի ա՛յսպէս ասաց ցիս Տէր. Գնա՛ դու անձամբ անձին դէ՛տ լինիջիր, եւ զոր ինչ տեսանիցես պատմեսջի՛ր[9801]։ [9801] Յօրինակին պակասէր. Զի այսպէս ասաց ցիս։
6 քանզի այսպէս ասաց ինձ Տէրը. «Ինքդ անձամբ գնա դէ՛տ եղիր, ինչ որ տեսնես՝ կը պատմես»:
6 Քանզի Տէրը ինծի այսպէս ըսաւ.«Գնա՛, դէտ մը դի՛ր, որ տեսածը պատմէ»։
Զի այսպէս ասաց ցիս Տէր. Գնա դու [298]անձամբ անձին դէտ լինիջիր, եւ զոր ինչ տեսանիցես պատմեսջիր:

21:6: Զի ա՛յսպէս ասաց ցիս Տէր. Գնա՛ դու անձամբ անձին դէ՛տ լինիջիր, եւ զոր ինչ տեսանիցես պատմեսջի՛ր[9801]։
[9801] Յօրինակին պակասէր. Զի այսպէս ասաց ցիս։
6 քանզի այսպէս ասաց ինձ Տէրը. «Ինքդ անձամբ գնա դէ՛տ եղիր, ինչ որ տեսնես՝ կը պատմես»:
6 Քանզի Տէրը ինծի այսպէս ըսաւ.«Գնա՛, դէտ մը դի՛ր, որ տեսածը պատմէ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:621:6 Ибо так сказал мне Господь: пойди, поставь сторожа; пусть он сказывает, что увидит.
21:6 ὅτι οτι since; that οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me βαδίσας βαδιζω of yourself στῆσον ιστημι stand; establish σκοπὸν σκοπος focus; aim καὶ και and; even ὃ ος who; what ἂν αν perhaps; ever ἴδῃς οραω view; see ἀνάγγειλον αναγγελλω announce
21:6 כִּ֣י kˈî כִּי that כֹ֥ה ḵˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say אֵלַ֖י ʔēlˌay אֶל to אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord לֵ֚ךְ ˈlēḵ הלך walk הַעֲמֵ֣ד haʕᵃmˈēḏ עמד stand הַֽ hˈa הַ the מְצַפֶּ֔ה mᵊṣappˈeh צפה look out אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִרְאֶ֖ה yirʔˌeh ראה see יַגִּֽיד׃ yaggˈîḏ נגד report
21:6. haec enim dixit mihi Dominus vade et pone speculatorem et quodcumque viderit adnuntietFor thus hath the Lord said to me: Go, and set a watchman: and whatsoever he shall see, let him tell.
6. For thus hath the Lord said unto me, Go, set a watchman; let him declare what he seeth:
21:6. For the Lord has said this to me: “Go and station a watchman. And let him announce whatever he will see.”
21:6. For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth.
For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth:

21:6 Ибо так сказал мне Господь: пойди, поставь сторожа; пусть он сказывает, что увидит.
21:6
ὅτι οτι since; that
οὕτως ουτως so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
βαδίσας βαδιζω of yourself
στῆσον ιστημι stand; establish
σκοπὸν σκοπος focus; aim
καὶ και and; even
ος who; what
ἂν αν perhaps; ever
ἴδῃς οραω view; see
ἀνάγγειλον αναγγελλω announce
21:6
כִּ֣י kˈî כִּי that
כֹ֥ה ḵˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
אֵלַ֖י ʔēlˌay אֶל to
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
לֵ֚ךְ ˈlēḵ הלך walk
הַעֲמֵ֣ד haʕᵃmˈēḏ עמד stand
הַֽ hˈa הַ the
מְצַפֶּ֔ה mᵊṣappˈeh צפה look out
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִרְאֶ֖ה yirʔˌeh ראה see
יַגִּֽיד׃ yaggˈîḏ נגד report
21:6. haec enim dixit mihi Dominus vade et pone speculatorem et quodcumque viderit adnuntiet
For thus hath the Lord said to me: Go, and set a watchman: and whatsoever he shall see, let him tell.
21:6. For the Lord has said this to me: “Go and station a watchman. And let him announce whatever he will see.”
21:6. For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth.
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
6: В этом стихе Господь повелевает самому пророку приготовиться к принятию откровения о судьбе Вавилона. Что здесь под сторожем разумеется не отдельное какое-либо лицо, а сам Исаия, - это видно и из 11-го стиха, где Едом обращается к Исаии, как к стражу. Таким образом здесь мы находим особенную форму поэтической метонимии.
Albert Barnes: Notes on the Bible - 1834
21:6: Go, set a watchman - This was said to Isaiah in the vision. He represents himself as in Babylon, and as hearing God command him to set a watchman on the watch-tower who would announce what was to come to pass. All this is designed merely to bring the manner of the destruction of the city more vividly before the eye.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: Go: Isa 62:6; Kg2 9:17-20; Jer 51:12, Jer 51:13; Eze 3:17, Eze 33:2-7; Hab 2:1, Hab 2:2
Carl Friedrich Keil and Franz Delitzsch
21:6
The prophecy is continued with the conjunction "for" (ci). The tacit link in the train of thought is this: they act thus in Babylon, because the destruction of Babylon is determined. The form in which this thought is embodied is the following: the prophet receives instruction in the vision to set a metzappeh upon the watch-tower, who was to look out and see what more took place. "For thus said the Lord to me, Go, set a spy; what he seeth, let him declare." In other cases it is the prophet himself who stands upon the watch-tower (Is 21:11; Hab 2:1-2); but here in the vision a distinction is made between the prophet and the person whom he stations upon the watch-tower (specula). The prophet divides himself, as it were, into two persons (compare Is 18:4 for the introduction; and for the expression "go," Is 20:2). He now sees through the medium of a spy, just as Zechariah sees by means of the angel speaking in him; with this difference, however, that here the spy is the instrument employed by the prophet, whereas there the prophet is the instrument employed by the angel.
Geneva 1599
21:6 For thus hath the (i) Lord said to me, Go, set a watchman, let him declare what he seeth.
(i) That is, in a vision by the spirit of prophecy.
John Gill
21:6 For thus hath the Lord said unto me,.... This is a confirmation of the above prophecy from the Lord himself, he showing to the prophet, in a visionary way, the ruin of Babylon, and the means and instruments of it:
go, set a watchman; not Habakkuk, as Jarchi; nor Urias, as the Septuagint; nor Jeremiah, as others; but himself, who, in a way of vision, represented a watchman on the walls of Babylon; and which was no way unsuitable to his character and office as a prophet:
let him declare what he seeth; what he sees coming at a distance, or at hand, let him faithfully and publicly make it known: these are not the words of the king of Babylon to one of his watchmen; but of the Lord of hosts to his prophet.
John Wesley
21:6 Go set - This was now done only in a vision, but it signified what should be done really afterwards.
Robert Jamieson, A. R. Fausset and David Brown
21:6 Go, set a watchman, let him declare what he seeth--God's direction to Isaiah to set a watchman to "declare" what he sees. But as in Is 21:10, Isaiah himself is represented as the one who "declared." HORSLEY makes him the "watchman," and translates, "Come, let him who standeth on the watchtower report what he seeth."
21:721:7: Եւ տեսի հեծեալս երկուս. հեծեալ մի իշոյ, եւ հեծեալ մի ուղտու. լսել լուր բազում ※ ունկնդրութեան։ Եւ կոչեա՛ զՈւրիա ՚ի դիտանոցդ, ասէ Տէր։
7 Եւ ես տեսայ երկու հեծեալ, մի հեծեալը՝ էշի վրայ, միւս հեծեալը՝ ուղտի: Մեծ ուշադրութեամբ ականջ դրեցի: «Ուրիային կանչիր քո դիտանո՛ցը», -ասաց Տէրը:
7 Անիկա հեծեալներ տեսաւ, երկու ձիաւոր Ու էշերու վրայ հեծեալներ եւ ուղտերու վրայ հեծեալներ։Ուշադրութեամբ, մեծ ուշադրութեամբ մտիկ ըրաւ
Եւ տեսի հեծեալս երկուս. հեծեալ մի իշոյ եւ հեծեալ մի ուղտու. լսել լուր բազում ունկնդրութեան. եւ կոչեա զՈւրիա ի դիտանոցդ, ասէ Տէր:

21:7: Եւ տեսի հեծեալս երկուս. հեծեալ մի իշոյ, եւ հեծեալ մի ուղտու. լսել լուր բազում ※ ունկնդրութեան։ Եւ կոչեա՛ զՈւրիա ՚ի դիտանոցդ, ասէ Տէր։
7 Եւ ես տեսայ երկու հեծեալ, մի հեծեալը՝ էշի վրայ, միւս հեծեալը՝ ուղտի: Մեծ ուշադրութեամբ ականջ դրեցի: «Ուրիային կանչիր քո դիտանո՛ցը», -ասաց Տէրը:
7 Անիկա հեծեալներ տեսաւ, երկու ձիաւոր Ու էշերու վրայ հեծեալներ եւ ուղտերու վրայ հեծեալներ։Ուշադրութեամբ, մեծ ուշադրութեամբ մտիկ ըրաւ
zohrab-1805▾ eastern-1994▾ western am▾
21:721:7 И увидел он едущих попарно всадников на конях, всадников на ослах, всадников на верблюдах; и вслушивался он прилежно, с большим вниманием,
21:7 καὶ και and; even εἶδον οραω view; see ἀναβάτας αναβατης cavalry; rider δύο δυο two ἀναβάτην αναβατης donkey καὶ και and; even ἀναβάτην αναβατης camel ἀκρόασαι ακροαομαι much; many
21:7 וְ wᵊ וְ and רָ֣אָה rˈāʔā ראה see רֶ֗כֶב rˈeḵev רֶכֶב chariot צֶ֚מֶד ˈṣemeḏ צֶמֶד span פָּֽרָשִׁ֔ים pˈārāšˈîm פָּרָשׁ horseman רֶ֥כֶב rˌeḵev רֶכֶב chariot חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass רֶ֣כֶב rˈeḵev רֶכֶב chariot גָּמָ֑ל gāmˈāl גָּמָל camel וְ wᵊ וְ and הִקְשִׁ֥יב hiqšˌîv קשׁב give attention קֶ֖שֶׁב qˌešev קֶשֶׁב attentiveness רַב־ rav- רַב much קָֽשֶׁב׃ qˈāšev קֶשֶׁב attentiveness
21:7. et vidit currum duorum equitum ascensorem asini et ascensorem cameli et contemplatus est diligenter multo intuituAnd he saw a chariot with two horsemen, a rider upon an ass, and a rider upon a camel: and he beheld them diligently with much heed.
7. and when he seeth a troop, horsemen in pairs, a troop of asses, a troop of camels, he shall hearken diligently with much heed.
21:7. And he saw a chariot with two horsemen, and a rider on an donkey, and a rider on a camel. And he considered them diligently, with an intense gaze.
21:7. And he saw a chariot [with] a couple of horsemen, a chariot of asses, [and] a chariot of camels; and he hearkened diligently with much heed:
And he saw a chariot [with] a couple of horsemen, a chariot of asses, [and] a chariot of camels; and he hearkened diligently with much heed:

21:7 И увидел он едущих попарно всадников на конях, всадников на ослах, всадников на верблюдах; и вслушивался он прилежно, с большим вниманием,
21:7
καὶ και and; even
εἶδον οραω view; see
ἀναβάτας αναβατης cavalry; rider
δύο δυο two
ἀναβάτην αναβατης donkey
καὶ και and; even
ἀναβάτην αναβατης camel
ἀκρόασαι ακροαομαι much; many
21:7
וְ wᵊ וְ and
רָ֣אָה rˈāʔā ראה see
רֶ֗כֶב rˈeḵev רֶכֶב chariot
צֶ֚מֶד ˈṣemeḏ צֶמֶד span
פָּֽרָשִׁ֔ים pˈārāšˈîm פָּרָשׁ horseman
רֶ֥כֶב rˌeḵev רֶכֶב chariot
חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass
רֶ֣כֶב rˈeḵev רֶכֶב chariot
גָּמָ֑ל gāmˈāl גָּמָל camel
וְ wᵊ וְ and
הִקְשִׁ֥יב hiqšˌîv קשׁב give attention
קֶ֖שֶׁב qˌešev קֶשֶׁב attentiveness
רַב־ rav- רַב much
קָֽשֶׁב׃ qˈāšev קֶשֶׁב attentiveness
21:7. et vidit currum duorum equitum ascensorem asini et ascensorem cameli et contemplatus est diligenter multo intuitu
And he saw a chariot with two horsemen, a rider upon an ass, and a rider upon a camel: and he beheld them diligently with much heed.
21:7. And he saw a chariot with two horsemen, and a rider on an donkey, and a rider on a camel. And he considered them diligently, with an intense gaze.
21:7. And he saw a chariot [with] a couple of horsemen, a chariot of asses, [and] a chariot of camels; and he hearkened diligently with much heed:
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
7-8: Condamin начало этого стиха переводит так: "если он увидит...", а конец - так: "то пусть всматривается внимательно, очень внимательно и пусть кричат: "Я вижу!" Вместо последнего выражения в русском переводе, как и во многих других, стоит выражение: "как лев". Первый перевод представляется более естественным, чем второй, - да, кроме того, выражение areeh легко могло быть изменено мазоретами в выражение ariih (лев): нужно было только букву алеф заменить буквою иод.

На страже стоял я. Это слова самого пророка, которые ясно показывают, что и раньше под стражем он разумел себя.
Adam Clarke: Commentary on the Bible - 1831
21:7: And he saw a chariot, etc. "And he saw a chariot with two riders; a rider on an ass, a rider on a camel" - This passage is extremely obscure from the ambiguity of the term רכב recheb, which is used three times, and which signifies a chariot, or any other vehicle, or the rider in it; or a rider on a horse, or any other animal; or a company of chariots, or riders. The prophet may possibly mean a cavalry in two parts, with two sorts of riders; riders on asses or mules, and riders on camels; or led on by two riders, one on an ass, and one on a camel. However, so far it is pretty clear, that Darius and Cyrus, the Medes and the Persians, are intended to be distinguished by the two riders on the two sorts of cattle. It appears from Herodotus, 1:80, that the baggage of Cyrus' army was carried on camels. In his engagement with Croesus, he took off the baggage from the camels, and mounted his horsemen upon them; the enemy's horses, offended with the smell of the camels, turned back and fled. - L.
Albert Barnes: Notes on the Bible - 1834
21:7: And he saw a chariot with a couple of horsemen - This passage is very obscure from the ambiguity of the word רכב rekeb - 'chariot.' Gesenius contends that it should be rendered 'cavalry,' and that it refers to cavalry two abreast hastening to the destruction of the city. The word רכב rekeb denotes properly a chariot or wagon Jdg 5:28; a collection of wagons Ch2 1:14; Ch2 8:6; Ch2 9:25; and sometimes refers to the "horses or men" attached to a chariot. 'David houghed all the chariots' Sa2 8:4; that is, all the "horses" belonging to them. 'David killed of the Syrians seven hundred chariots' Sa2 10:18; that is, all "the men" belonging to seven hundred chariots. According to the present Masoretic pointing, the word רכב rekeb does not mean, perhaps, anything else than a chariot strictly, but other forms of the word with the same letters denote "riders or cavalry." Thus, the word רכב rakâ b denotes a horseman Kg2 9:17; a charioteer or driver of a chariot Kg1 22:34; Jer 51:21. The verb רבב râ bab means "to ride," and is usually applied to riding on the backs of horses or camels; and the sense here is, that the watchman saw "a riding," or persons riding two abreast; that is, "cavalry," or men borne on horses, and camels, and asses, and hastening to attack the city.
With a couple of horsemen - The word 'couple' (צמד tsemed) means properly a "yoke or pair;" and it means here that the cavalry was seen "in pairs, that is," two abreast.
A chariot of asses - Or rather, as above, "a riding" on donkeys - an approach of men in this manner to battle. Asses were formerly used in war where horses could not be procured. Thus Strabo (xv. 2, 14) says of the inhabitants of Caramania, 'Many use donkeys for war in the want of horses.' And Herodotus (iv. 129) says expressly that Darius Hystaspes employed donkeys in a battle with the Scythians.
And a chariot of camels - A "riding" on camels. Camels also were used in war, perhaps usually to carry the baggage (see Diod. ii. 54; iii. 44; Livy, xxxvii. 40; Strabo, xvi. 3). They are used for all purposes of burden in the East, and particularly in Arabia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: And he saw: Isa 21:9, Isa 37:24
he hearkened: Heb 2:1
Carl Friedrich Keil and Franz Delitzsch
21:7
What the man upon the watch-tower sees first of all, is a long, long procession, viz., the hostile army advancing quietly, like a caravan, in serried ranks, and with the most perfect self-reliance. "And he saw a procession of cavalry, pairs of horsemen, a procession of asses, a procession of camels; and listened sharply, as sharply as he could listen." Receb, both here and in Is 21:9, signifies neither riding-animals nor war-chariots, but a troop seated upon animals - a procession of riders. In front there was a procession of riders arranged two and two, for Persians and Medes fought either on foot or on horseback (the latter, at any rate, from the time of Cyrus; vid., Cyrop. iv 3); and pârâsh signifies a rider on horseback (in Arabic it is used in distinction from râkib, the rider on camels). Then came lines of asses and camels, a large number of which were always taken with the Persian army for different purposes. They not only carried baggage and provisions, but were taken into battle to throw the enemy into confusion. Thus Cyrus gained the victory over the Lydians by means of the great number of his camels (Herod. i. 80), and Darius Hystaspis the victory over the Scythians by means of the number of asses that he employed (Herod. iv 129). Some of the subject tribes rode upon asses and camels instead of horses: the Arabs rode upon camels in the army of Xerxes, and the Caramanians rode upon asses. What the spy saw was therefore, no doubt, the Persian army. But he only saw and listened. It was indeed "listening, greatness of listening," i.e., he stretched his ear to the utmost (rab is a substantive, as in Is 63:7; Ps 145:7; and hikshib, according to its radical notion, signifies to stiffen, viz., the ear);
(Note: Bttcher has very correctly compared kâshab (kasuba) with kâshâh (kasa), and Fleischer with sarra (tzâr), which is applied in the kal and hiphil (asarra) to any animal (horse, ass, etc.) when it holds its ears straight and erect to listen to any noise (sarra udhneı̄h, or udhnahu bi-udhneı̄h, or bi-udhnı̄h iv., asarra bi-udhnı̄h, and also absolutely asarra, exactly like hikshib).)
but he heard nothing, because the long procession was moving with the stillness of death.
Geneva 1599
21:7 And he saw a chariot [with] a couple of horsemen, a chariot of donkeys, [and] (k) a chariot of camels; and he hearkened diligently with much heed:
(k) Meaning, chariots of men of war, and others that carried the baggage.
John Gill
21:7 And he saw a chariot with a couple of horsemen,.... The drivers of it, or the riders in it; perhaps meaning Cyrus and Darius:
a chariot of asses, and a chariot of camels; by the former may be meant the Persians, who very much used mules or asses; and the Medes by the latter, who abounded in camels: the words are in the singular number, and may be rendered, "a rider of an ass, and a rider of a camel" (w); and so may describe the couple of riders along with the chariot, which may signify the whole army of the Medes and Persians, chariots being much used in war; and the rider of the ass or mule may design Cyrus, who was called a mule, because of his mixed descent, being a Persian by his father, and a Mede by his mother's side; so the oracle of Apollo told the Babylonians, that their city should stand, until a mule was king of the Medes; and the rider of the camel may point at Darius:
and he hearkened diligently with much heed; the watchman that was set to watch used the utmost attention to what he saw, and listened diligently to the noise of this chariot and horsemen, as they came nearer.
(w) , , Sept.; "ascensorem asini, et ascensorem cameli", V. L. "unum equitantium in asinis, alterum equitantium in camelis", Piscator.
John Wesley
21:7 A chariot - Hereby he signifies the variety and abundance of warlike provisions which the Medes and Persians should have for their expedition, and particularly of chariots, whereof some were for the carriage of necessary things, and others for the battle.
Robert Jamieson, A. R. Fausset and David Brown
21:7 chariot, &c.--rather, "a body of riders," namely, some riding in pairs on horses (literally, "pairs of horsemen," that is, two abreast), others on asses, others on camels (compare Is 21:9; Is 22:6). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in Is 21:7, as in Is 21:9, "a body of men riding." The Persians used asses and camels for war [MAURER]. HORSLEY translates, "One drawn in a car, with a pair of riders, drawn by an ass, drawn by a camel"; Cyrus is the man; the car drawn by a camel and ass yoked together and driven by two postilions, one on each, is the joint army of Medes and Persians under their respective leaders. He thinks the more ancient military cars were driven by men riding on the beasts that drew them; Is 21:9 favors this.
21:821:8: Եւ կացի զտիւն ողջոյն՝ եւ զգիշերն ամենայն ՚ի վերայ բանակին.
8 Ու ամբողջ ցերեկը եւ ողջ գիշերը հետեւեցի բանակին
8 Ու աղաղակեց առիւծի պէս.«Ո՛վ Տէր, ես ցորեկը միշտ իմ դիտանոցիս մէջ կը կայնիմ Ու բոլոր գիշերը իմ պահպանութեանս տեղը կը կենամ։
Եւ կացի զտիւն ողջոյն եւ զգիշերն ամենայն ի վերայ բանակին:

21:8: Եւ կացի զտիւն ողջոյն՝ եւ զգիշերն ամենայն ՚ի վերայ բանակին.
8 Ու ամբողջ ցերեկը եւ ողջ գիշերը հետեւեցի բանակին
8 Ու աղաղակեց առիւծի պէս.«Ո՛վ Տէր, ես ցորեկը միշտ իմ դիտանոցիս մէջ կը կայնիմ Ու բոլոր գիշերը իմ պահպանութեանս տեղը կը կենամ։
zohrab-1805▾ eastern-1994▾ western am▾
21:821:8 и закричал, {как} лев: господин мой! на страже стоял я весь день, и на месте моем оставался целые ночи:
21:8 καὶ και and; even κάλεσον καλεω call; invite Ουριαν ουριας Ourias; Urias εἰς εις into; for τὴν ο the σκοπιὰν σκοπια lord; master καὶ και and; even εἶπεν επω say; speak ἔστην ιστημι stand; establish διὰ δια through; because of παντὸς πας all; every ἡμέρας ημερα day καὶ και and; even ἐπὶ επι in; on τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks ἔστην ιστημι stand; establish ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night
21:8 וַ wa וְ and יִּקְרָ֖א yyiqrˌā קרא call אַרְיֵ֑ה ʔaryˈē אַרְיֵה lion עַל־ ʕal- עַל upon מִצְפֶּ֣ה׀ miṣpˈeh מִצְפֶּה watch-tower אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i עֹמֵ֤ד ʕōmˈēḏ עמד stand תָּמִיד֙ tāmîḏ תָּמִיד continuity יֹומָ֔ם yômˈām יֹומָם by day וְ wᵊ וְ and עַל־ ʕal- עַל upon מִ֨שְׁמַרְתִּ֔י mˌišmartˈî מִשְׁמֶרֶת guard-post אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i נִצָּ֖ב niṣṣˌāv נצב stand כָּל־ kol- כֹּל whole הַ ha הַ the לֵּילֹֽות׃ llêlˈôṯ לַיְלָה night
21:8. et clamavit leo super specula Domini ego sum stans iugiter per diem et super custodiam meam ego sum stans totis noctibusAnd a lion cried out: I am upon the watchtower of the Lord, standing continually by day: and I am upon my ward, standing whole nights.
8. And he cried as a lion: O Lord, I stand continually upon the watchtower in the day-time, and am set in my ward whole nights:
21:8. And a lion cried out: “I am on the watchtower of the Lord, standing continually by day. And I am at my station, standing throughout the night.
21:8. And he cried, A lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights:
And he cried, A lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights:

21:8 и закричал, {как} лев: господин мой! на страже стоял я весь день, и на месте моем оставался целые ночи:
21:8
καὶ και and; even
κάλεσον καλεω call; invite
Ουριαν ουριας Ourias; Urias
εἰς εις into; for
τὴν ο the
σκοπιὰν σκοπια lord; master
καὶ και and; even
εἶπεν επω say; speak
ἔστην ιστημι stand; establish
διὰ δια through; because of
παντὸς πας all; every
ἡμέρας ημερα day
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
ἔστην ιστημι stand; establish
ὅλην ολος whole; wholly
τὴν ο the
νύκτα νυξ night
21:8
וַ wa וְ and
יִּקְרָ֖א yyiqrˌā קרא call
אַרְיֵ֑ה ʔaryˈē אַרְיֵה lion
עַל־ ʕal- עַל upon
מִצְפֶּ֣ה׀ miṣpˈeh מִצְפֶּה watch-tower
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i
עֹמֵ֤ד ʕōmˈēḏ עמד stand
תָּמִיד֙ tāmîḏ תָּמִיד continuity
יֹומָ֔ם yômˈām יֹומָם by day
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מִ֨שְׁמַרְתִּ֔י mˌišmartˈî מִשְׁמֶרֶת guard-post
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
נִצָּ֖ב niṣṣˌāv נצב stand
כָּל־ kol- כֹּל whole
הַ ha הַ the
לֵּילֹֽות׃ llêlˈôṯ לַיְלָה night
21:8. et clamavit leo super specula Domini ego sum stans iugiter per diem et super custodiam meam ego sum stans totis noctibus
And a lion cried out: I am upon the watchtower of the Lord, standing continually by day: and I am upon my ward, standing whole nights.
21:8. And a lion cried out: “I am on the watchtower of the Lord, standing continually by day. And I am at my station, standing throughout the night.
21:8. And he cried, A lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:8: And he cried, A lion "He that looked out on the watch" - The present reading, אריה aryeh, a lion, is so unintelligible, and the mistake so obvious, that I make no doubt that the true reading is הראה haroeh, the seer; as the Syriac translator manifestly found it in his copy, who renders it by דקוא duka, a watchman.
Albert Barnes: Notes on the Bible - 1834
21:8: And he cried, A lion - Margin, 'As a lion.' This is the correct rendering. The particle כ (k) - 'as,' is not unfrequently omitted (see Isa 62:5; Psa 11:1). That is, 'I see them approach with the fierceness, rapidity, and terror of a lion (compare Rev 10:3).
My lord, I stand continually upon the watch-tower - This is the speech of the watchman, and is addressed, not to Yahweh, but to him that appointed him. It is designed to show the "diligence" with which he had attended to the object for which he was appointed. He had been unceasing in his observation; and the result was, that now at length he saw the enemy approach like a lion, and it was certain that Babylon now must fall. The language used here has a striking resemblance to the opening of the "Agamemnon" of AEschylus; being the speech of the watchman, who had been very long upon his tower looking for the signal which should make known that Troy had fallen. It thus commences:
'FoRev_er thus! O keep me not, ye gods,
FoRev_er thus, fixed in the lonely tower
Of Atreus' palace, from whose height I gaze
O'er watched and weary, like a night-dog, still
Fixed to my post; meanwhile the rolling year
Moves on, and I my wakeful vigils keep
By the cold star-light sheen of spangled skies.'
Symmons, quoted in the "Pictorial Bible."
I am set in my ward - My place where one keeps watch. It does not mean that he was confined or imprisoned, but that he had kept his watch station (משׁמרת mishemeret from שׁמר shâ mar "to watch, to keep, to attend to").
Whole nights - Margin, 'Every night.' It means that he had not left his post day or night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: cried, A lion: or, cried as a lion, Isa 5:29; Jer 4:7, Jer 25:38, Jer 49:19, Jer 50:44; Pe1 5:8
I stand: Isa 56:10, Isa 62:6; Psa 63:6, Psa 127:1; Hab 2:1, Hab 2:2
whole nights: or, every night
Carl Friedrich Keil and Franz Delitzsch
21:8
At length the procession has vanished; he sees nothing and hears nothing, and is seized with impatience. "Then he cried with lion's voice, Upon the watch-tower, O Lord, I stand continually by day, and upon my watch I keep my stand all the nights." He loses all his patience, and growls as if he were a lion (compare Rev_ 10:3), with the same dull, angry sound, the same long, deep breath out of full lungs, complaining to God that he has to stand so long at his post without seeing anything, except that inexplicable procession that has now vanished away.
Geneva 1599
21:8 And he cried, A (l) lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my post whole nights:
(l) Meaning, Darius who overcame Babylon.
John Gill
21:8 And he cried, a lion,.... That is, the watchman cried, a lion, or that he saw a lion; not Uriah the priest, as the Septuagint; nor Habakkuk, as some Jewish writers; but Cyrus, at the head of the Persian and Median armies, compared to a lion for his fierceness, courage, and strength; see Ti2 4:17 a type of Christ, the Lion of the tribe of Judah, by whom antichrist, or mystical Babylon, will be destroyed, Rev_ 5:5. The Targum is,
"the prophet said, the voice of armies, coming with coats of mail, as a lion.''
Aben Ezra interprets it, the watchman cried as a lion, with a great voice; upon sight of the chariots and horsemen, he lifted up his voice, and roared like a lion, to express the terror he was in, and the greatness of the calamity that was coming upon the city.
I stand continually upon the watchtower in the daytime: so that nothing could escape his notice:
and I am set in my ward whole nights: which expresses his diligence, vigilance, and constancy, in the discharge of his duty; and therefore what he said he saw might be depended on.
John Wesley
21:8 A lion - The watchmen cried out, I see also a lion marching before the horsemen and chariots: which they suppose to represent Cyrus or Darius marching in the head of their armies. My lord - The watchman speaks to the prophet, who had set him in this station. Whole nights - According to thy command I have stood, and do yet stand continually, both day and night, upon my watch - tower.
Robert Jamieson, A. R. Fausset and David Brown
21:8 A lion--rather, "(The watchman) cried, I am as a lion"; so as is understood (Is 62:5; Ps 11:1). The point of comparison to "a lion" is in Rev_ 10:3, the loudness of the cry. But here it is rather his vigilance. The lion's eyelids are short, so that, even when asleep, he seems to be on the watch, awake; hence he was painted on doors of temples as the symbol of watchfulness, guarding the place (Hor. Apollo) [HORSLEY].
21:921:9: եւ տեսի զի գայր նո՛յն հեծեալ երկձի. պատասխանի՛ ետ եւ ասէ. Անկա՛ւ կործանեցաւ Բաբելովն, եւ ամենայն պատկերք նորա եւ ձեռագործք իւր կործանեցա՛ն յերկրի[9802]։ [9802] Ոմանք. Կործանեցան յերկիր։
9 ու տեսայ, որ գալիս է նոյն հեծեալ զոյգը՝ ձայն տալով եւ ասելով. «Ընկաւ, կործանուեց Բաբելոնը, նրա բոլոր արձաններն ու կուռքերը գետին տապալուեցին»:
9 Ահա հեծեալ մարդիկ, Երկու ձիաւոր՝ կու գան»։Նաեւ պատասխան տուաւ ու ըսաւ.«Ինկաւ Բաբելոն, ինկաւ Ու անոր աստուածներուն բոլոր արձանները Կոտրտեցան ու գետինը նետուեցան»։
եւ տեսի զի գայր նոյն հեծեալ երկձի.`` պատասխանի ետ եւ ասէ. Անկաւ կործանեցաւ Բաբելոն, եւ ամենայն պատկերք [299]նորա եւ ձեռագործք իւր`` կործանեցան յերկիր:

21:9: եւ տեսի զի գայր նո՛յն հեծեալ երկձի. պատասխանի՛ ետ եւ ասէ. Անկա՛ւ կործանեցաւ Բաբելովն, եւ ամենայն պատկերք նորա եւ ձեռագործք իւր կործանեցա՛ն յերկրի[9802]։
[9802] Ոմանք. Կործանեցան յերկիր։
9 ու տեսայ, որ գալիս է նոյն հեծեալ զոյգը՝ ձայն տալով եւ ասելով. «Ընկաւ, կործանուեց Բաբելոնը, նրա բոլոր արձաններն ու կուռքերը գետին տապալուեցին»:
9 Ահա հեծեալ մարդիկ, Երկու ձիաւոր՝ կու գան»։Նաեւ պատասխան տուաւ ու ըսաւ.«Ինկաւ Բաբելոն, ինկաւ Ու անոր աստուածներուն բոլոր արձանները Կոտրտեցան ու գետինը նետուեցան»։
zohrab-1805▾ eastern-1994▾ western am▾
21:921:9 и вот, едут люди, всадники на конях попарно. Потом он возгласил и сказал: пал, пал Вавилон, и все идолы богов его лежат на земле разбитые.
21:9 καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him ἔρχεται ερχομαι come; go ἀναβάτης αναβατης and; even ἀποκριθεὶς αποκρινομαι respond εἶπεν επω say; speak πέπτωκεν πιπτω fall Βαβυλών βαβυλων Babylōn; Vavilon καὶ και and; even πάντα πας all; every τὰ ο the ἀγάλματα αγαλμα he; him καὶ και and; even τὰ ο the χειροποίητα χειροποιητος handmade αὐτῆς αυτος he; him συνετρίβησαν συντριβω fracture; smash εἰς εις into; for τὴν ο the γῆν γη earth; land
21:9 וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold זֶ֥ה zˌeh זֶה this בָא֙ vˌā בוא come רֶ֣כֶב rˈeḵev רֶכֶב chariot אִ֔ישׁ ʔˈîš אִישׁ man צֶ֖מֶד ṣˌemeḏ צֶמֶד span פָּֽרָשִׁ֑ים pˈārāšˈîm פָּרָשׁ horseman וַ wa וְ and יַּ֣עַן yyˈaʕan ענה answer וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say נָפְלָ֤ה nāfᵊlˈā נפל fall נָֽפְלָה֙ nˈāfᵊlā נפל fall בָּבֶ֔ל bāvˈel בָּבֶל Babel וְ wᵊ וְ and כָל־ ḵol- כֹּל whole פְּסִילֵ֥י pᵊsîlˌê פָּסִיל idol אֱלֹהֶ֖יהָ ʔᵉlōhˌeʸhā אֱלֹהִים god(s) שִׁבַּ֥ר šibbˌar שׁבר break לָ lā לְ to † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
21:9. ecce iste venit ascensor vir bigae equitum et respondit et dixit cecidit cecidit Babylon et omnia sculptilia deorum eius contrita sunt in terramBehold this man cometh, the rider upon the chariot with two horsemen, and he answered, and said: Babylon is fallen, she is fallen, and all the graven gods thereof are broken unto the ground.
9. and, behold, here cometh a troop of men, horsemen in pairs. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods are broken unto the ground.
21:9. Behold, a certain man approaches, a man riding on a two-horse chariot.” And he responded, and he said: “Fallen, fallen is Babylon! And all its graven gods have been crushed into the earth!
21:9. And, behold, here cometh a chariot of men, [with] a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground.
And, behold, here cometh a chariot of men, [with] a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground:

21:9 и вот, едут люди, всадники на конях попарно. Потом он возгласил и сказал: пал, пал Вавилон, и все идолы богов его лежат на земле разбитые.
21:9
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
ἔρχεται ερχομαι come; go
ἀναβάτης αναβατης and; even
ἀποκριθεὶς αποκρινομαι respond
εἶπεν επω say; speak
πέπτωκεν πιπτω fall
Βαβυλών βαβυλων Babylōn; Vavilon
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἀγάλματα αγαλμα he; him
καὶ και and; even
τὰ ο the
χειροποίητα χειροποιητος handmade
αὐτῆς αυτος he; him
συνετρίβησαν συντριβω fracture; smash
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
21:9
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
זֶ֥ה zˌeh זֶה this
בָא֙ vˌā בוא come
רֶ֣כֶב rˈeḵev רֶכֶב chariot
אִ֔ישׁ ʔˈîš אִישׁ man
צֶ֖מֶד ṣˌemeḏ צֶמֶד span
פָּֽרָשִׁ֑ים pˈārāšˈîm פָּרָשׁ horseman
וַ wa וְ and
יַּ֣עַן yyˈaʕan ענה answer
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
נָפְלָ֤ה nāfᵊlˈā נפל fall
נָֽפְלָה֙ nˈāfᵊlā נפל fall
בָּבֶ֔ל bāvˈel בָּבֶל Babel
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
פְּסִילֵ֥י pᵊsîlˌê פָּסִיל idol
אֱלֹהֶ֖יהָ ʔᵉlōhˌeʸhā אֱלֹהִים god(s)
שִׁבַּ֥ר šibbˌar שׁבר break
לָ לְ to
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
21:9. ecce iste venit ascensor vir bigae equitum et respondit et dixit cecidit cecidit Babylon et omnia sculptilia deorum eius contrita sunt in terram
Behold this man cometh, the rider upon the chariot with two horsemen, and he answered, and said: Babylon is fallen, she is fallen, and all the graven gods thereof are broken unto the ground.
21:9. Behold, a certain man approaches, a man riding on a two-horse chariot.” And he responded, and he said: “Fallen, fallen is Babylon! And all its graven gods have been crushed into the earth!
21:9. And, behold, here cometh a chariot of men, [with] a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground.
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
9: Потом он возгласил... У Condamin'a переводится это место так: "возвышают голос, говорят".

Идолы... разбитые. Это служило доказательством того, что Вавилон утратил свою самостоятельность - его боги уже разбиты, а следовательно, и его вся сила, которая сосредоточивалась в этих богах, сокрушена (Ос 8:5, 6).
Adam Clarke: Commentary on the Bible - 1831
21:9: Here cometh a chariot of men, etc. "A man, one of the two riders" - So the Syriac understands it, and Ephrem Syr.
Albert Barnes: Notes on the Bible - 1834
21:9: And, behold ... a chariot of men - This place shows that the word 'chariot' (רכב rekeb) may denote something else than a wagon or carriage, as a chariot drawn by men cannot be intended. The sense can be expressed, perhaps, by the word "riding," 'I see a riding of men approach;' that is, I see "cavalry" drawing near, or men riding and hastening to the battle.
With a couple of horsemen - The word 'with' is not in the Hebrew. The meaning is, 'I see a riding of men, or cavalry; and they come in pairs, or two abreast.' A part of the sentence is to be supplied from Isa 21:7. He saw not only horsemen, but riders on donkeys and camels.
And he answered - That is, the watchman answered. The word 'answer,' in the Scriptures, means often merely to commence a discourse after an interval; to begin to speak Job 3:2; Dan 2:26; Act 5:8.
Babylon is fallen - That is, her ruin is certain. Such a mighty army is drawing near, and they approach so well prepared for battle, that the ruin of Babylon is inevitable. The "repetition" of this declaration that 'Babylon is fallen,' denotes emphasis and certainty. Compare Psa 92:9 :
For lo, thine enemies, O Lord,
For lo, thine enemies shall perish.
Psa 93:3 :
The floods have lifted up, O Lord;
The floods have lifted up their waves.
A similar description is given of the fall of Babylon in Jer 50:32; Jer 51:8; and John has copied this description in the account of the overthrow of the mystical Babylon Rev 18:1-2. Babylon was distinguished for its pride, arrogance, and haughtiness. It became, therefore, the emblem of all that is haughty, and as such is used by John in the Apocalypse; and as such it was a most striking emblem of the pride, arrogance, haughtiness, and oppression which have always been evinced by Papal Rome.
And all the graven images - Babylon was celebrated for its idolatry, and perhaps was the place where the worship of idols commenced. The principal god worshipped there was Belus, or Bel (see the note at Isa 46:1).
Are broken ... - That is, shall be destroyed; or, in spite of its idols, the whole city would be ruined.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: behold: Jer 50:3, Jer 50:9, Jer 50:29, Jer 50:42, Jer 51:27
Babylon: Isa 13:19, Isa 14:4; Jer 50:2, Jer 51:8, Jer 51:64; Rev 14:8, Rev 18:2, Rev 18:21
all: Isa 46:1, Isa 46:2; Jer 50:2, Jer 50:38, Jer 51:44, Jer 51:47, Jer 51:52
Carl Friedrich Keil and Franz Delitzsch
21:9
But when he is about to speak, his complaint is stifled in his mouth. "And, behold, there came a cavalcade of men, pairs of horsemen, and lifted up its voice, and said, Fallen, fallen is Babylon; and all the images of its gods He hath dashed to the ground!" It is now clear enough where the long procession went to when it disappeared. It entered Babylon, made itself master of the city, and established itself there. And now, after a long interval, there appears a smaller cavalcade, which has to carry the tidings of victory somewhere; and the spy hears them cry out in triumph, "Fallen, fallen is Babylon!" In Rev_ 18:1-2, the same words form the shout of triumph raised by the angel, the antitype being more majestic than the type, whilst upon the higher ground of the New Testament everything moves on in spiritual relations, all that is merely national having lost its power. Still even here the spiritual inwardness of the affair is so far expressed, that it is Jehovah who dashes to the ground; and even the heathen conquerors are obliged to confess that the fall of Babylon and its pesilim (compare Jer 51:47, Jer 51:52) is the work of Jehovah Himself. What is here only hinted at from afar - namely, that Cyrus would act as the anointed of Jehovah - is expanded in the second part (Isaiah 40-66) for the consolation of the captives.
Geneva 1599
21:9 And, behold, here cometh a chariot of men, [with] a couple of horsemen. And (m) he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken to the ground.
(m) The watchman whom Isaiah set up, told him who came toward Babylon, and the angel declared that it would be destroyed: all this was done in a vision.
John Gill
21:9 And, behold, here cometh a chariot of men,.... Or "of a man" (x); a chariot with a man in it, Cyrus or Darius:
with a couple of horsemen; the army of the Medes and Persians, with their two leaders or generals, as before; only now seen nearer the city, just entering into it; for so the word may be rendered, "goeth", or "is gone in a chariot", &c.:
and he answered, and said; either the watchman, upon seeing the chariot and horsemen go into the city; or one of the horsemen that went in; so the Syriac and Arabic versions; or rather the prophet, and the Lord by him:
Babylon is fallen, is fallen: which is repeated to show the certainty of it. The same words are used of the fall of mystical Babylon, Rev_ 14:8. The Targum is,
"it is fallen, and also it shall be, that Babylon shall fall;''
that is, a second time, and hereafter: and so Jarchi and Kimchi interpret it of two falls, one by the Medes and Persians, and the other by the hand of heaven, or God himself: literal Babylon fell by the former; mystical Babylon will fall by the latter, even by the breath of Christ's mouth, and the brightness of his coming:
and all the graven images of her gods he hath broken unto the ground; either Cyrus or Darius, who might do this, not from any detestation of them, but for the sake of the gold, and silver, and riches, that were about them; or rather the Lord by them, and so put an end to idolatry; as will be, when mystical Babylon is destroyed.
(x) "currus viri", Pagninus, Montanus.
John Wesley
21:9 Men - Not fitted with goods, but provided with men to fight. He - The prophet, who here gives an explication of the vision. He - God, by the hands of Cyrus.
Robert Jamieson, A. R. Fausset and David Brown
21:9 chariot of men--chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in Is 21:7 [MAURER]. But HORSLEY, "The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between Is 21:7 and Is 21:9, the overthrow of Babylon by the horsemen, or man in the car, is accomplished. The overthrow needed to be announced to the prophet by the watchman, owing to the great extent of the city. HERODOTUS (1.131) says that one part of the city was captured some time before the other received the tidings of it.
answered--not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse: proclaimeth (Job 3:2, Margin; Dan 2:26; Acts 5:8).
fallen . . . fallen--The repetition expresses emphasis and certainty (Ps 92:9; Ps 93:3; compare Jer 51:8; Rev_ 18:2).
images--Bel, Merodach, &c. (Jer 50:2; Jer 51:44, Jer 51:52). The Persians had no images, temples, or altars, and charged the makers of such with madness [HERODOTUS 1.131]; therefore they dashed the Babylonian "images broken unto the ground."
21:1021:10: Լուարո՛ւք մնացորդք եւ ցաւագնեալք. լուարո՛ւք զոր լուայ ՚ի Տեառնէ զօրութեանց, զոր Աստուած Իսրայէլի պատմեաց մեզ։
10 Լսեցէ՛ք, կենդանի մնացածնե՛ր եւ տանջուածնե՛ր, լսեցէ՛ք այն, ինչ ես լսեցի Զօրութիւնների Տիրոջից, ինչ մեզ պատմեց Իսրայէլի Աստուածը:
10 Ով իմ ժողովուրդս՝ ցորենի նման կամնուած ու հոսուած, Ես ձեզի պատմեցի, ինչ որ լսած էի Զօրքերու Տէրոջմէն, Իսրայէլի Աստուծմէն։
[300]Լուարուք մնացորդք եւ ցաւագնեալք, լուարուք զոր լուայ ի Տեառնէ զօրութեանց, զոր Աստուած Իսրայելի պատմեաց մեզ:

21:10: Լուարո՛ւք մնացորդք եւ ցաւագնեալք. լուարո՛ւք զոր լուայ ՚ի Տեառնէ զօրութեանց, զոր Աստուած Իսրայէլի պատմեաց մեզ։
10 Լսեցէ՛ք, կենդանի մնացածնե՛ր եւ տանջուածնե՛ր, լսեցէ՛ք այն, ինչ ես լսեցի Զօրութիւնների Տիրոջից, ինչ մեզ պատմեց Իսրայէլի Աստուածը:
10 Ով իմ ժողովուրդս՝ ցորենի նման կամնուած ու հոսուած, Ես ձեզի պատմեցի, ինչ որ լսած էի Զօրքերու Տէրոջմէն, Իսրայէլի Աստուծմէն։
zohrab-1805▾ eastern-1994▾ western am▾
21:1021:10 О, измолоченный мой и сын гумна моего! Что слышал я от Господа Саваофа, Бога Израилева, то и возвестил вам.
21:10 ἀκούσατε ακουω hear οἱ ο the καταλελειμμένοι καταλειπω leave behind; remain καὶ και and; even οἱ ο the ὀδυνώμενοι οδυναω in pain; pain ἀκούσατε ακουω hear ἃ ος who; what ἤκουσα ηκω here παρὰ παρα from; by κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὁ ο the θεὸς θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel ἀνήγγειλεν αναγγελλω announce ἡμῖν ημιν us
21:10 מְדֻשָׁתִ֖י mᵊḏušāṯˌî מְדֻשָׁה trample וּ û וְ and בֶן־ ven- בֵּן son גָּרְנִ֑י gornˈî גֹּרֶן threshing-floor אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear מֵ mē מִן from אֵ֨ת ʔˌēṯ אֵת together with יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel הִגַּ֥דְתִּי higgˌaḏtî נגד report לָכֶֽם׃ ס lāḵˈem . s לְ to
21:10. tritura mea et fili areae meae quae audivi a Domino exercituum Deo Israhel adnuntiavi vobisO my thrashing, and the children of my floor, that which I have heard of the Lord of hosts, the God of Israel, I have declared unto you.
10. O thou my threshing, and the corn of my floor: that which I have heard from the LORD of hosts, the God of Israel, have I declared unto you.
21:10. O my threshed grain! O sons of my threshing floor! What I have heard from the Lord of hosts, the God of Israel, I have announced to you.”
21:10. O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.
O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you:

21:10 О, измолоченный мой и сын гумна моего! Что слышал я от Господа Саваофа, Бога Израилева, то и возвестил вам.
21:10
ἀκούσατε ακουω hear
οἱ ο the
καταλελειμμένοι καταλειπω leave behind; remain
καὶ και and; even
οἱ ο the
ὀδυνώμενοι οδυναω in pain; pain
ἀκούσατε ακουω hear
ος who; what
ἤκουσα ηκω here
παρὰ παρα from; by
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ο the
θεὸς θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἀνήγγειλεν αναγγελλω announce
ἡμῖν ημιν us
21:10
מְדֻשָׁתִ֖י mᵊḏušāṯˌî מְדֻשָׁה trample
וּ û וְ and
בֶן־ ven- בֵּן son
גָּרְנִ֑י gornˈî גֹּרֶן threshing-floor
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear
מֵ מִן from
אֵ֨ת ʔˌēṯ אֵת together with
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
הִגַּ֥דְתִּי higgˌaḏtî נגד report
לָכֶֽם׃ ס lāḵˈem . s לְ to
21:10. tritura mea et fili areae meae quae audivi a Domino exercituum Deo Israhel adnuntiavi vobis
O my thrashing, and the children of my floor, that which I have heard of the Lord of hosts, the God of Israel, I have declared unto you.
21:10. O my threshed grain! O sons of my threshing floor! What I have heard from the Lord of hosts, the God of Israel, I have announced to you.”
21:10. O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.
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
10: Вавилоняне поступали с Израилем, к которому здесь обращается пророк, как земледелец поступал со снопами хлеба, молотя их или цепом или особо устроенною машиною.
Adam Clarke: Commentary on the Bible - 1831
21:10: O my threshing - "O thou, the object upon which I shall exercise the severity of my discipline; that shalt lie under my afflicting hand, like corn spread upon the floor to be threshed out and winnowed, to separate the chaff from the wheat!" The image of threshing is frequently used by the Hebrew poets, with great elegance and force, to express the punishment of the wicked and the trial of the good, or the utter dispersion and destruction of God's enemies. Of the different ways of threshing in use among the Hebrews, and the manner of performing them, see the note on Isa 28:27 (note).
Our translators have taken the liberty of using the word threshing in a passive sense, to express the object or matter that is threshed; in which I have followed them, not being able to express it more properly, without departing too much from the form and letter of the original. "Son of my floor," Hebrews It is an idiom of the Hebrew language to call the effect, the object, the adjunct, any thing that belongs in almost any way to another, the son of it. "O my threshing." The prophet abruptly breaks off the speech of God; and instead of continuing it in the form in which he had begun, and in the person of God, "This I declare unto you by my prophet," he changes the form of address, and adds, in his own person, "This I declare unto you from God."
Albert Barnes: Notes on the Bible - 1834
21:10: O my threshing - The words 'to thresh,' 'to tread down,' etc., are often used in the Scriptures to denote punishments inflicted on the enemies of God. An expression likes this occurs in Jer 51:33, in describing the destruction of Babylon: 'The daughter of Babylon is like a threshing floor; it is time to thresh her.' In regard to the mode of threshing among the Hebrews, and the pertinency of this image to the destruction of the enemies of God, see the note at Isa 28:27. Lowth, together with many others, refers this to Babylon, and regards it as an address of God to Babylon in the midst of her punishment: 'O thou, the object on which I shall exercise the severity of my discipline; that shall lie under my afflicting hand like grain spread out upon the floor to be threshed out and winnowed, to separate the chaff from the wheat.' But the expression can be applied with more propriety to the Jews; and may be regarded as the language of "tenderness" addressed by God through the prophet to his people when they should be oppressed and broken down in Babylon: 'O thou, my people, who hast been afflicted and crushed; who hast been under my chastening hand, and reduced to these calamities on account of your sins; hear what God has spoken respecting the destruction of Babylon, and your consequent certain deliverance.' Thus it is the language of consolation; and is designed, like the prophecies in isa 13; 14, to comfort the Jews, when they should be in Babylon, with the certainty that they would be delivered. The language of "tenderness" in which the address is couched, as well as the connection, seems to demand this interpretation.
And the corn of my floor - Hebrew, 'The son of my threshing floor' - a Hebraism for grain that was on the floor to be threshed. The word 'son' is often used in this special manner among the Hebrews (see the note at Mat 1:1).
That which I have heard ... - This shows the scope or design of the whole prophecy - to declare to the Jews the destruction that would come upon Babylon, and their own consequent deliverance. It was important that they should be "assured" of that deliverance, and hence, Isaiah "repeats" his predictions, and minutely states the manner in which their rescue would be accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: my threshing: Isa 41:15, Isa 41:16; Kg2 13:7; Jer 51:33; Mic 4:13; Hab 3:12; Mat 3:12
corn: Heb. son
that which: Kg1 22:14; Eze 3:17-19; Act 20:26, Act 20:27
Carl Friedrich Keil and Franz Delitzsch
21:10
The night vision related and recorded by the prophet, a prelude to the revelations contained in Chapters 40-60, was also intended for the consolation of Israel, which had already much to suffer, when Babylon was still Assyrian, but would have to suffer far more from it when it should become Chaldean. "O thou my threshing, and child of my threshing-floor! What I have heard from Jehovah of hosts, the God of Israel, I have declared to you." Threshing (dūsh) is a figure used to represent crushing oppression in Is 41:15 and Mic 4:12-13; and judicial visitation in Jer 51:33 (a parallel by which we must not allow ourselves to be misled, as Jeremiah has there given a different turn to Isaiah's figure, as he very frequently does); and again, as in the present instance, chastising plagues, in which wrath and good intention are mingled together. Israel, placed as it was under the tyrannical supremacy of the imperial power, is called the medŭsshâh (for medūshah, i.e., the threshing) of Jehovah - in other words, the corn threshed by Him; also His "child of the threshing-floor," inasmuch as it was laid in the floor, in the bosom as it were of the threshing-place, to come out threshed (and then to become a thresher itself, Mic 4:12-13). This floor, in which Jehovah makes a judicial separation of grains and husks in Israel, was their captivity. Babylon is the instrument of the threshing wrath of God. But love also takes part in the threshing, and restrains the wrath. This is what the prophet has learned in the vision ("I have heard," as in Is 28:22) - a consolatory figure for the threshing-corn in the floor, i.e., for Israel, which was now subject to the power of the world, and had been mowed off its own field and carried captive into Babylonia.
Geneva 1599
21:10 O (n) my threshing, and the grain of my floor: that which I have heard from the LORD of hosts, the God of Israel, have I declared to you.
(n) Meaning, Babylon.
John Gill
21:10 O my threshing, and the corn of my floor,.... Which may be understood either of the Babylonians, now threshed or punished by the Lord, and whom he had made use of as instruments for the punishment of others; or rather of the people of the Jews, whom the prophet calls "his", as being his countrymen, to whom he was affected, and with whom he sympathized; and besides, he speaks in the name of the Lord; or it is the Lord that speaks by him, calling the church of the Jews his floor, and the people his corn, which were dear and valuable to him, as choice grain, wheat, and other things; and therefore, though he threshed or afflicted them, it was for their good, to purge and cleanse them, and separate the chaff from them; and indeed it was on their account, and for their good, that all this was to be done to Babylon, before predicted; where they were, as corn under the threshing instrument, greatly oppressed and afflicted, but now should be delivered; for the confirmation of which it is added:
that which I have heard of the Lord of hosts, the God of Israel, have I declared unto you; the preceding prophecy was not a dream of his, but a vision from the Lord of hosts; it was not devised by him, but told him by the Lord, and that for the good and comfort of the people of Israel, whose covenant God he was; and the prophet acted a faithful part, in delivering it just as he received it, which might be depended on.
John Wesley
21:10 Threshing - Threshing is put for the corn threshed; and the corn threshed for people sorely afflicted. This is probably spoken of Babylon. The corn - Which I will cause to be threshed upon the floor. You - Unto you my people; for all the prophecies, even concerning other nations, were published to them, and for their use and comfort.
Robert Jamieson, A. R. Fausset and David Brown
21:10 my threshing--that is, my people (the Jews) trodden down by Babylon.
corn of my floor--Hebrew, "my son of the floor," that is, my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff) [MAURER]. HORSLEY translates, "O thou object of my unremitting prophetic pains." See Is 28:27-28. Some, from Jer 51:33, make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians.
One out of Seir asks, What of the night? Is there a hope of the dawn of deliverance? Isaiah replies, The morning is beginning to dawn (to us); but night is also coming (to you). Compare Ps 137:7. The Hebrew captives would be delivered, and taunting Edom punished. If the Idumean wish to ask again, he may do so; if he wishes an answer of peace for his country, then let him "return (repent), come" [BARNES].
21:1121:11: Տեսիլ Եդովմայեցւոցն։ Առ ի՛ս կոչեա՛ ՚ի Սէիր լեռնէ. Պահեցէ՛ք զմահարձանս[9803]. [9803] Ոսկան. Առ իս գոչեա՛ ՚ի։
11 Տեսիլք եդոմայեցիների վրայ: Մի ձայն ինձ կանչում է Սէիր լերան վրայից. «Պահպանեցէ՛ք պարսպաբուրգերը»:
11 Սէիրէն ձայն մը կու գայ ինծի.«Ո՛վ պահապան, գիշերուան համար ի՞նչ լուր, Ո՛վ պահապան, գիշերուան համար ի՞նչ լուր կայ»։
Տեսիլ [301]Եդովմայեցւոցն: Առ իս [302]կոչեա ի Սէիր լեռնէ. Պահեցէք զմահարձանս:

21:11: Տեսիլ Եդովմայեցւոցն։ Առ ի՛ս կոչեա՛ ՚ի Սէիր լեռնէ. Պահեցէ՛ք զմահարձանս[9803].
[9803] Ոսկան. Առ իս գոչեա՛ ՚ի։
11 Տեսիլք եդոմայեցիների վրայ: Մի ձայն ինձ կանչում է Սէիր լերան վրայից. «Պահպանեցէ՛ք պարսպաբուրգերը»:
11 Սէիրէն ձայն մը կու գայ ինծի.«Ո՛վ պահապան, գիշերուան համար ի՞նչ լուր, Ո՛վ պահապան, գիշերուան համար ի՞նչ լուր կայ»։
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21:1121:11 Пророчество о Думе. Кричат мне с Сеира: сторож! сколько ночи? сторож! сколько ночи?
21:11 τὸ ο the ὅραμα οραμα vision τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea πρὸς προς to; toward ἐμὲ εμε me καλεῖ καλεω call; invite παρὰ παρα from; by τοῦ ο the Σηιρ σηιρ guard; keep ἐπάλξεις επαλξις battlement
21:11 מַשָּׂ֖א maśśˌā מַשָּׂא utterance דּוּמָ֑ה dûmˈā דּוּמָה Dumah אֵלַי֙ ʔēlˌay אֶל to קֹרֵ֣א qōrˈē קרא call מִ mi מִן from שֵּׂעִ֔יר śśēʕˈîr שֵׂעִיר Seir שֹׁמֵר֙ šōmˌēr שׁמר keep מַה־ mah- מָה what מִ mi מִן from לַּ֔יְלָה llˈaylā לַיְלָה night שֹׁמֵ֖ר šōmˌēr שׁמר keep מַה־ mah- מָה what מִ mi מִן from לֵּֽיל׃ llˈêl לַיִל night
21:11. onus Duma ad me clamat ex Seir custos quid de nocte custos quid de nocteThe burden of Duma calleth to me out of Seir: Watchman, what of the night? watchman, what of the night?
11. The burden of Dumah. One calleth unto me out of Seir, Watchman, what of the night? Watchman, what of the night?
21:11. The burden of Dumah, cried out to me from Seir: “Watchman, how goes the night? Watchman, how goes the night?”
21:11. The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?
The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night:

21:11 Пророчество о Думе. Кричат мне с Сеира: сторож! сколько ночи? сторож! сколько ночи?
21:11
τὸ ο the
ὅραμα οραμα vision
τῆς ο the
Ιδουμαίας ιδουμαια Idoumaia; Ithumea
πρὸς προς to; toward
ἐμὲ εμε me
καλεῖ καλεω call; invite
παρὰ παρα from; by
τοῦ ο the
Σηιρ σηιρ guard; keep
ἐπάλξεις επαλξις battlement
21:11
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
דּוּמָ֑ה dûmˈā דּוּמָה Dumah
אֵלַי֙ ʔēlˌay אֶל to
קֹרֵ֣א qōrˈē קרא call
מִ mi מִן from
שֵּׂעִ֔יר śśēʕˈîr שֵׂעִיר Seir
שֹׁמֵר֙ šōmˌēr שׁמר keep
מַה־ mah- מָה what
מִ mi מִן from
לַּ֔יְלָה llˈaylā לַיְלָה night
שֹׁמֵ֖ר šōmˌēr שׁמר keep
מַה־ mah- מָה what
מִ mi מִן from
לֵּֽיל׃ llˈêl לַיִל night
21:11. onus Duma ad me clamat ex Seir custos quid de nocte custos quid de nocte
The burden of Duma calleth to me out of Seir: Watchman, what of the night? watchman, what of the night?
21:11. The burden of Dumah, cried out to me from Seir: “Watchman, how goes the night? Watchman, how goes the night?”
21:11. The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?
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
11-12. Едому пророк возвещает, что для него еще долго не засияет заря освобождения от тяжелого иноземного - вероятно, ассирийского ига,

Дума - сокращенное название Идумеи. Это имя страна, лежавшая к югу от Мертвого моря, получила от Едома (прозвище Исава), но может быть и красноватый оттенок почвы этой страны дал повод к наименованию этой местности Идумеей (Едом с евр. значит: красный). На юге Идумея простиралась до Елафа, лежавшего на северной оконечности Елафского залива и служившего гаванью для идумейских кораблей. Древней столицей Идумеев был г. Боцра, но главною крепостью страны была Села, более известная под греческим названием Петры. Жители этой страны издревле были враждебны иудеям, но Саул, Давид и Соломон смирили их и заняли часть их владений. С ослаблением Израильского царства идумеи не только воротили взятые у них евреями города, но и стали делать набеги на южную Палестину.

Первоначально идумеи управлялись шейхами, но, начав воевать с хорреями, которые были древнейшими обитателями Идумеи, идумеи стали избирать себе царей, хотя князья отдельных племен продолжали и при царях сохранять свою власть (см. Исх 15:15). По религии, идумеи были идолопоклонники, как это видно из того, что царь Амасия, завоевав Идумею, принес в Иудею "богов сынов Сеира" (2: Пар 25:14, 15, 20). Жилища свои идумеи устраивали, главным образом, в пещерах и гротах, высеченных в мягком горном песчанике.

Заметить нужно, что употребленное у Исаии выражение Дума - по-евр. doumah - означает собственно: молчание. Нет ли у пророка в этом некоторого намека на то, что эта Идумея, прежде столь густо заселенная и оживленная, со временем сделается страной молчания? Тогда бы это было параллельно выражению: "страна смертной тени", употребленному пророком о Галилее (9:2).

С Сеира. - Это другое обозначение той же Идумеи, происшедшее, вероятно, от имени хоррея Сеира, потомками которого впервые были заняты идумейские горы, позднее заселенные потомством Исава, (см. Толк. Библия т. 1-й). Эти горы, тянущиеся до самого Эланитского залива от Мертвого моря, главным образом состоят из слоев порфира, а иногда имеют известковую консистенцию. Среди этих гор встречается немало плодородных долин, где растут пшеница и виноград, а также разные цветы и фруктовые деревья. Только западные склоны горы представляют собою страшно пустынное место, лишенное всякой растительности. Горами Сеировыми, вероятнее всего, в древности называлась собственно восточная часть означенной горной цепи.

Сколько ночи - т. е. который час ночи? Долго ли еще протянется ночь? Несомненно, что жители Сеира этим спрашивали о близости своего освобождения от тяжелого ассирийского ига. В самом деле, в числе царей, целовавших ноги Сеннахирима, царя ассирийского, во время его похода на Палестину, летописи Сеннахирима упоминают и царя едомского. Последующие ассирийские цари как могущественные монархи также, конечно, не выпускали из повиновения царей едомских.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? 12 The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come.
This prophecy concerning Dumah is very short, and withal dark and hard to be understood. Some think that Dumah is a part of Arabia, and that the inhabitants descended from Dumah the sixth son of Ishmael, as those of Kedar (v. 16, 17) from Ishmael's second son, Gen. xxv. 13, 14. Others, because Mount Seir is here mentioned, by Dumah understand Idumea, the country of the Edomites. Some of Israel's neighbours are certainly meant, and their distress is foretold, not only for warning to them to prepare them for it, but for warning to Israel not to depend upon them, or any of the nations about them, for relief in a time of danger, but upon God only. We must see all creature confidences failing us, and feel them breaking under us, that we may not lay more weight upon them than they will bear. But though the explication of this prophecy be difficult, because we have no history in which we find the accomplishment of it, yet the application will be easy. We have here,
1. A question put by an Edomite to the watchman. Some one or other called out of Seir, somebody that was more concerned for the public safety and welfare than the rest, who were generally careless and secure. As the man of Macedonia, in a vision, desired Paul to come over and help them (Acts xvi. 9), so this man of Mount Seir, in a vision, desired the prophet to inform and instruct them. He calls not many; it is well there are any, that all are not alike unconcerned about the things that belong to the public peace. Some out of Seir ask advice of God's prophets, and are willing to be taught, when many of God's Israel heed nothing. The question is serious: What of the night? It is put to a proper person, the watchman, whose office it is to answer such enquiries. He repeats the question, as one in care, as one in earnest, and desirous to have an answer. Note, (1.) God's prophets and ministers are appointed to be watchmen, and we are to look upon them as such. They are as watchmen in the city in a time of peace, to see that all be safe, to knock at every door by personal enquiries ("Is it locked? Is the fire safe?"), to direct those that are at a loss, and check those that are disorderly, Cant. iii. 3; v. 7. They are as watchmen in the camp in time of war, Ezek. xxxiii. 7. They are to take notice of the motions of the enemy and to give notice of them, to make discoveries and then give warning; and in this they must deny themselves. (2.) It is our duty to enquire of the watchmen, especially to ask again and again, What of the night? for watchmen wake when other sleep. [1.] What time of the night? After a long sleep in sin and security, is it not time to rise, high time to awake out of sleep? Rom. xiii. 11. We have a great deal of work to do, a long journey to go; is it not time to be stirring? "Watchman, what o'clock is it? After a long dark night is there any hope of the day dawning?" [2.] What tidings of the night? What from the night? (so some); "what vision has the prophet had to-night? We are ready to receive it." Or, rather, "What occurs to night? What weather is it? What news?" We must expect an alarm, and never be secure. The day of the Lord will come as a thief in the night; we must prepare to receive the alarm, and resolve to keep our ground, and then take the first hint of danger, and to our arms presently, to our spiritual weapons.
2. The watchman's answer to this question. The watchman was neither asleep nor dumb; though it was a man of Mount Seir that called to him, he was ready to give him an answer: The morning comes. He answers, (1.) By way of prediction: "There comes first a morning of light, and peace, and opportunity; you will enjoy one day of comfort more; but afterwards comes a night of trouble and calamity." Note, In the course of God's providence it is usual that morning and night are counterchanged and succeed each other. Is it night? Yet the morning comes, and the day-spring knows his place, Ps. xxx. 5. Is it day? Yet the night comes also. If there be a morning of youth and health, there will come a night of sickness and old age; if a morning of prosperity in the family, in the public, yet we must look for changes. But God usually gives a morning of opportunity before he sends a night of calamity, that his own people may be prepared for the storm and others left inexcusable. (2.) By way of excitement: If you will enquire, enquire. Note, It is our wisdom to improve the present morning in preparation for the night that is coming after it. "Enquire, return, come. Be inquisitive, be penitent, be willing and obedient." The manner of expression is very observable, for we are put to our choice what we will do: "If you will enquire, enquire; if not, it is at your peril; you cannot say but you have a fair offer made you." We are also urged to be at a point: "If you will, say so, and do not stand pausing; what you will do do quickly, for it is no time to trifle." Those that return and come to God will find they have a great deal of work to do and but a little time to do it in, and therefore they have need to be busy.
Adam Clarke: Commentary on the Bible - 1831
21:11: The burden of Dumah "The oracle concerning Dumah" - Pro דומה Dumah, Codex R. Meiri habet אדום Edom; and so the Septuagint, Vid. Kimchi ad h. 50. Biblia Michaelis, Halae, 1720, not. ad 50. See also De Rossi. Bishop Lowth translates the prophecy thus: -
11. The Oracle Concerning Dumah.
A voice crieth to me from Seir:
Watchman, what from the night?
Watchman, what from the night?
12. The watchman replieth: -
The morning cometh, and also the night.
If ye will inquire, inquire ye: come again.
This differs very little from our common Version. One of Kennicott's MSS., and one of my own, omit the repetition, "Watchman, what from the night?"
This prophecy, from the uncertainty of the occasion on which it was uttered, and from the brevity of the expression, is extremely obscure. The Edomites as well as the Jews were subdued by the Babylonians. They inquire of the prophet how long their subjection is to last: he intimates that the Jews should be delivered from their captivity; not so the Edomites. Thus far the interpretation seems to carry with it some degree of probability. What the meaning of the last line may be, I cannot pretend to divine. In this difficulty the Hebrew MSS. give no assistance. The MSS. of the Septuagint, and the fragments of the other Greek Versions, give some variations, but no light. This being the case, I thought it best to give an exact literal translation of the whole two verses, which may serve to enable the English reader to judge in some measure of the foundation of the various interpretations that have been given of them.
The burden of Dumah. - R. D. Kimchi says, "His father understood this of the destruction of Dumah (one of the cities of the Ishmaelites) by the inhabitants of Seir; and that they inquired of the prophet to know the particular time in which God had given them a commission against it. The prophet answered: The morning - the time of success to you, cometh, is just at hand; and the night - the time of utter destruction to the inhabitants of Dumah, is also ready." I have heard the words applied in the way of general exhortation.
1. Every minister of God is a watchman. He is continually watching for the safety and interests of his people, and looking for the counsel of God that he may be properly qualified to warn and to comfort.
2. Such are often called to denounce heavy judgments; they have the burden of the word of the Lord to denounce against the impenitent, the backslider, the lukewarm, and the careless.
3. When the watchman threatens judgments, some are awakened, and some mock: Watchman, what of the night? "What are the judgments thou threatenest, and when are they to take place?"
4. To this question, whether seriously or tauntingly proposed, the watchman answers:
1. The morning cometh - there is a time of repentance granted; a morning of God's long-suffering kindness now appears: and also the night - the time in which God will no longer wait to be gracious, but will cut you off as cumberers of the ground.
2. But if you will inquire seriously how you are to escape God's judgments, inquire ye.
3. There is still a door of hope; continue to pray for mercy.
4. Return from your iniquities.
5. Come to God, through Christ, that ye may obtain salvation.
Albert Barnes: Notes on the Bible - 1834
21:11: Analysis of Isa 21:11, Isa 21:12. - VISION 17. Dumah, or Idumea.
This prophecy is very obscure. It comprises but two verses. When it was delivered, or on what occasion, or what was its design, it is not easy to determine. Its bRev_ity has contributed much to its obscurity; nor, amidst the variety of interpretations which have been proposed, is it possible to ascertain with entire certainty the true explanation. Perhaps no portion of the Scriptures, of equal length, has been subjected to a greater variety of exposition. It is not the design of these Notes to go at length into a detail of opinions which have been proposed, but to state as accurately as possible the sense of the prophet. Those who wish to see at length the opinions which have been entertained on this prophecy, will find them detailed in Vitringa and others.
The prophecy relates evidently to Idumea. It stands in connection with that immediately preceding respecting Babylon, and it is probable that it was delivered at that time. It has the appearance of being a reply by the prophet to language of "insult or taunting" from the Idumeans, and to have been spoken when calamities were coming rapidly on the Jews. But it is not certain that that was the time or the occasion. It is certain only that it is a prediction of calamity succeeding to prosperity - perhaps prosperity coming to the afflicted Hebrews in Babylon, and of calamity to the taunting Idumeans, who had exulted over their downfall and captivity, and who are represented as sneeringly inquiring of the prophet what was the prospect in regard to the Jews. This is substantially the view given by Vitringa, Rosenmuller, and Gesenius.
According to this interpretation, the scene is laid in the time of the Babylonlsh captivity. The prophet is represented as having been placed on a watch-tower long and anxiously looking for the issue. It is night; that is, it is a time of calamity, darkness, and distress. In this state of darkness and obscurity, someone is represented as calling to the prophet from Idumea, and tauntingly inquiring, what of the night, or what the prospect was. He asks, whether there was any prospect of deliverance; or whether these calamities were to continue, and perhaps whether Idumea was also to be involved in them with the suffering Jews. To this the prophet answers, that the morning began to dawn - that there was a prospect of deliverance. But he adds that calamity was also coming; calamity probably to the nation that made the inquiry - to the land of Idumea - "perhaps" calamity that should follow the deliverance of the Hebrew captives, who would thus be enabled to inflict vengeance on Edom, and to overwhelm it in punishment. The morning dawns, says the watchman; but there is darkness still beyond. Light is coming - but there is night also: light for us - darkness for you. This interpretation is strengthened by a remarkable coincidence in an independent source, and which I have not seen noticed, in the 137th Psalm. The irritated and excited feelings of the captive Jews against Edom; their indignation at the course which Edom pursued when Jerusalem was destroyed; and their desire of vengeance, are all there strongly depicted, and accord with this interpretation, which supposes the prophet to say that the glad morning of the deliverance of the "Jews" would be succeeded by a dark night to the taunting Idumean. The feelings of the captured and exiled Jews were expressed in the following language in Babylon Psa 137:7 :
Remember, O Jehovah, the children of Edom in the day of Jerusalem;
Who said, Rase it, rase it, even to the foundation.
That is, we desire vengeance on Idumea, who joined with our enemies when Jerusalem was destroyed; and when Jerusalem shall be again rebuilt, we pray that they may be remembered, and that punishment may be inflicted on them for exulting over our calamities. The watchman adds, that if the Idumean was disposed to inquire further, he could. The result could be easily ascertained. It was clear, and the watchman would be disposed to give the information. But he adds, 'return, come;' perhaps meaning, 'repent; then come and receive an answer;' denoting that if the Idumeans "wished" a favorable answer, they should repent of their treatment of the Jews in their calamities, and that "then" a condition of safety and prosperity would be promised them.
As there is considerable variety in the ancient versions of this prophecy, and as it is brief, they may be presented to advantage at a single view. The Vulgate does not differ materially from the Hebrew. The following are some of the other versions:
Septuagint: "The vision of Idumea." Unto me he called out of Seir, Guard the fortresses - Φυλάσσετε ἐπάλξεις phulassete epalcheis). I guard morning and night. If you inquire, inquire, and dwell with me. In the grove (δρυμῷ drumō) thou shalt lie down, and in the way of Dedan (Δαιδά n Daidan).
Chaldee: "The burden of the cup of malediction which is coming upon Duma." - He cries to me from heaven, O prophet, prophesy; O prophet, prophesy to them of what is to come. The prophet said, There is a reward to the just, and Rev_enge to the unjust. If you will be converted, be converted while you can be converted.
Syriac: "The burden of Duma." The nightly watchman calls to me out of Seir. And the watchman said, The morning cometh and also the night. If ye will inquire, inquire, and then at length come.
Arabic: "A prophecy respecting Edom and Seir, the sons of Esau." Call me from Seir. Keep the towers. Guard thyself morning and evening. If you inquire, inquire.
It is evident, from this variety of translation, that the ancient interpreters felt that the prophecy was enigmatical and difficult. It is not easy, in a prophecy so brief, and where there is scarcely any clue to lead us to the historical facts, to give an interpretation that shall be entirely satisfactory and unobjectionable. Perhaps the view given above may be as little liable to objection as any one of the numerous interpretations which have been proposed.
Verse 11
The burden - (see the note at Isa 13:1). This word 'burden' naturally leads to the supposition that "calamity" in some form was contemplated in the prophecy. This is also indicated in the prophecy by the word night.
Of Dumah - Dumah (דוּמה dû mâ h) is mentioned in Gen 25:14, and Ch1 1:30, as one of the twelve sons of Ishmael. It is known that those sons settled in Arabia, and that the Arabians derive their origin from Ishmael. The name 'Dumah,' therefore, properly denotes one of the wandering tribes of the Ishmaelites. The Septuagint evidently read this as if it had been אדום 'ĕ dô m - Edom or Idumea - Ἰδουμαία Idoumaia Jakut mentions two places in Arabia to which the name 'Dumah' is given, Dumah Irak, and Dumah Felsen. The former of these, which Gesenius supposes is the place here intended, lies upon the borders of the Syrian desert, and is situated in a valley seven days' journey from Damascus, according to Abulfeda, in lon. 45 degrees E.; and in lat. 29 degrees 30' N; and about three and a half days' journey from Medina. Niebuhr mentions Dumah as a station of the Wehabites (see Gesenius, "Commentary in loc.") There can be little doubt that the place referred to is situated on the confines of the Arabian and Syrian deserts, and that it is the place called by the Arabians "Duma the stony, or Syrian Duma" (Robinson's Calmet). It has a fortress, and is a place of strength Jerome says, 'Duma is not the whole province of Idumea, but is a certain region which lies toward the south, and is twenty miles distant from a city of Palestine called Eleutheropolis, near which are the mountains of Seir.' It is evident from the prophecy itself that Idumea is particularly referred to, for the prophet immediately adds, that the voice came to him from mount 'Seir,' which was the principal mountain of Idumea. Why the name 'Dumah' is used to designate that region has been a matter on which critics have been divided.
Vitringa supposes that it is by a play upon the word 'Dumah,' because the word "may" be derived from דמם dâ mam to be silent, to be still; and that it is used to denote the "silence," or the "night," which was about to come upon Idumea; that is, the calamity of which this was a prediction. Kocher supposes that the prophet used the word denoting 'silence' (דוּמה dû mâ h) by a paranomasia, and by derision for אדום 'ĕ dô m, as if Idumea was soon to be reduced to silence, or to destruction. Idumea, or the country of Edom, is frequently referred to by the prophets (see Jer 49:7-10, Jer 49:12-18; Eze 35:1-4, Eze 35:7, Eze 35:9, Eze 35:14-15; Joe 3:19; Amo 1:11; Obad. 1:2-18; Mal 1:3-4). For a description of Idumea, and of the prophecies respecting it, see the notes at isa 34.
He calleth - One calleth; there is a voice heard by me from Seir. Lowth renders it, 'A voice crieth unto me.' But the sense is, that the prophet hears one crying, or calling (קרא qorē') to him from the distant mountain.
Unto me - The prophet Isaiah.
Out of Seir - The name 'Seir' was given to a mountainous tract or region of country that stretched along from the southern part of the Dead Sea, to the eastern branch of the Red Sea, terminating near Ezion-geber. Mount Hor formed a part of this range of mountains. Esau and his descendants possessed the mountains of Seir, and hence, the whole region obtained the name of Edom or Idumea. Mount Seir was anciently the residence of the "Horites" Gen 14:6, but Esau made war upon them and destroyed them (compare Gen 36:8-9; Deu 2:5, Deu 2:12). Here it is put for the country of Idumea, and the sense is, that the whole land, or the inhabitants of the land, are heard by the prophet in a taunting manner asking him what of the night.
Watchman - (see the note at Isa 21:6). The prophet Isaiah is here referred to (compare Isa 52:8; Isa 56:10). He is represented as being in the midst of the calamities that had come upon Judea, and as having his station in desolate Jerusalem, and looking for the signs of returning day. The eye is turned toward the east - the source from where light comes, and from where the exiles would return to their own land. Thus anxiously waiting for the indications of mercy to his desolate country, he hears this taunting voice from Idumea, asking him what was the prospect? what evidence there was of returning prosperity?
What of the night? - (compare Hab 2:1). 'How stands the night? What is the prospect? What have you to announce respecting the night? How much of it is passed? And what is the prospect of the dawn?' 'Night' here is the emblem of calamity, affliction, oppression, as it often is in the Scriptures (compare Job 35:10; Mic 3:6); and it refers here probably to the calamities which had come upon Judea. The inquiry is, How much of that calamity had passed? What was the prospect? How long was it to continue? How far was it to spread? The inquiry is "repeated" here to denote "intensity" or "emphasis," manifesting the deep interest which the inquirer had in the result, or designed to give emphasis and point to the cutting taunt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: Dumah: Dumah is probably the same as Dumatha, a city of Arabia, mentioned by Stephanus, and the modern Dumah and Dumathalgandel, on the borders of Arabia and Syria, in a rocky valley. The Edomites, says Bp. Lowth, as well as Jews, were subdued by the Babylonians. They enquire of the prophet how long their subjection is to last; he intimates that the Jews should be delivered from their captivity; not so the Edomites. "The morning cometh, and also the night." Gen 25:14; Ch1 1:30
me out: isa 34:1-17, Isa 63:1-6; Num 24:18; Deu 2:5; Psa 137:7; jer 49:7-22; Eze 35:1-15; Joe 3:19; Amo 1:6, Amo 1:11, Amo 1:12; Obad. 1:1-16; Mal 1:2-4
what: Isa 21:6; Jer 37:17
Carl Friedrich Keil and Franz Delitzsch
21:11
This oracle consists of a question, addressed to the prophet from Seir, and of the prophet's reply. Seir is the mountainous country to the south of Palestine, of which Edom took possession after the expulsion of the Horites. Consequently the Dumah of the heading cannot be either the Dūma of Eastern Hauran (by the side of which we find also a Tema and a Buzan); or the Duma in the high land of Arabia, on the great Nabataean line of traffic between the northern harbours of the Red Sea and Irak, which bore the cognomen of the rocky (el-gendel) or Syrian Duma (Gen 25:14); or the Duma mentioned in the Onom., which was seventeen miles from Eleutheropolis (or according to Jerome on this passage, twenty) "in Daroma hoc est ad australem plagam," and was probably the same place as the Duma in the mountains of Judah - that is to say, judging from the ruins of Daume, to the south-east of Eleutheropolis (see the Com. on Josh 15:52), a place out of which Jerome has made "a certain region of Idumaea, near which are the mountains of Seir." The name as it stands here is symbolical, and without any demonstrable topographical application. Dūmâh is deep, utter silence, and therefore the land of the dead (Ps 94:17; Ps 115:17). The name אדום is turned into an emblem of the future fate of Edom, by the removal of the a sound from the beginning of the word to the end. It becomes a land of deathlike stillness, deathlike sleep, deathlike darkness. "A cry comes to me out of Seir: Watchman, how far is it in the night? Watchman, how far in the night?" Luther translates the participle correctly, "they cry" (man ruft; compare the similar use of the participle in Is 30:24; Is 33:4). For the rest, however, we have deviated from Luther's excellent translation, for the purpose of giving to some extent the significant change from מלּילה and מלּיל. The more winged form of the second question is expressive of heightened, anxious urgency and haste. The wish is to hear that it is very late in the night, and that it will soon be past; min is partitive (Saad.), "What part of the night are we at now?" Just as a sick man longs for a sleepless night to come to an end, and is constantly asking what time it is, so do they inquire of the prophet out of Edom, whether the night of tribulation will not be soon over. We are not to understand, however, that messengers were really sent out of Edom to Isaiah; the process was purely a pneumatical one. The prophet stands there in Jerusalem, in the midst of the benighted world of nations, like a sentry upon the watch tower; he understands the anxious inquiries of the nations afar off, and answers them according to the word of Jehovah, which is the plan and chronological measure of the history of the nations, and the key to its interpretation. What, then, is the prophet's reply? He lets the inquirer "see through a glass darkly."
Geneva 1599
21:11 The burden of (o) Dumah. He calleth to me out of (p) Seir, Watchman, what of the night? Watchman, what of the night?
(o) Which was a city of the Ishmaelites and was so named by Dumah, (Gen 25:14).
(p) A mountain of the Idumeans.
John Gill
21:11 The burden of Dumah,.... Whether this prophecy concerns the Edomites or Idumeans, or whether the Arabians, particularly the Dumean Arabians, is a question, since Dumah was a son of Ishmael, Gen 25:14 and there was a place in Arabia called Dumatha (y); and Aben Ezra and Kimchi interpret it here of Dumah the son of Ishmael; but inasmuch as mention is made of Seir, a mountain, which belonged to the Edomites, Gen 36:8 and a distinct prophecy afterwards follows concerning Arabia, it is more generally thought that Dumah signifies Edom or Idumea; the Septuagint version renders it, the vision of Idumea; and the Arabic version calls it, a prophecy concerning Edom and Seir; and Jarchi, by Dumah, understands Edom; and Kimchi himself observes, that in a book of R. Meir's, it was found written,
"the burden of Duma, the burden of Edom.''
Jerom says, Duma is not the whole province of Idumea, but a certain country in it, that lay to the south, twenty miles distant from a city of Palestine, in his days called Eleutheropolis; and further observes, that some of the Hebrews read "Roma" for "Duma", and suppose that the Roman empire is designed; and certain it is, that nothing is more common with them than to call the Roman empire, and Rome itself, by the name of Edom, and the Romans, or Christians, Edomites (z):
he calleth to me out of Seir; a mountain inhabited by the Edomites, the posterity of Esau, so called from Seir the Horite, Gen 36:8. The Targum understands this of God calling from heaven to the prophet to prophesy; and Jarchi of an angel, or a prophet out of Seir, calling to God, who he supposes is meant by the watchman; but it seems best to interpret it of an Edomite, or an inhabitant of Mount Seir, calling to the watchman, and saying, as follows:
watchman, what of the night? watchman, what of the night? what time of night is it? what o'clock is it? how much of the night is gone, and what remains to come? it is the business of watchmen to give or tell the time of night: or, "what from the night?" (a) what has happened since it was night? hast thou observed nothing? is not the enemy nigh, or danger at hand? or, "what" sayest thou "concerning the night?" the night of darkness, affliction, and distress, in which we are, when will it be over? the question is repeated, as is usual with persons in a panic, and fearing the watchman should not hear them the first time; or it may denote one coming after another in a fright, asking the same question. Some, by the watchman, understand God himself, as Jarchi and Abarbinel, who is Israel's keeper, Ps 121:4 where the same word is used as here; and well agrees with God, who is the keeper and preserver of all men in a way of providence; and of his own people in a way of grace; and who, as he watches over the evil of sin, to bring the evil of affliction or punishment for it; so he watches over his, to do good unto them; and, as the times and seasons are in his power only, and are known by him, it is most proper to apply unto him. Others think Christ is meant, as Cocceius; and so the Jews say (b), this is Metatron the keeper of Israel, which with them is one of the names of the Messiah; and to whom this character of a watchman agrees, as he is the shepherd of his flock, and the keeper of his people; and who, as the omniscient God, knows all things that are, and shall be, and which will quickly come to pass: though it may be best of all to understand it of a prophet or prophets, who were called watchmen under the Old Testament, Is 21:6 as ministers of the word are under the New, in allusion to shepherds and watchmen of cities; and whose business it is, as to show sinners the danger of their ways, and to arouse sleepy saints, so to give the time of night, that the churches of Christ may know whereabout they are. Now let it be observed, that this prophecy may refer to the times when Dumah, Edom, or Idumea, was possessed by the Jews, according to the prophecy in Num 24:18 as it was before the coming of Christ; Herod, an Idumean, was upon the throne of Judea when he came, at which time the Jews and Idumeans were mixed together; and the latter, at least many of them, embraced the Jewish religion (c), and so had knowledge of the Messiah and his coming, after which they may be thought to be inquiring here. The Mosaic dispensation was a night season, there was much obscurity in it, the shadows of darkness were stretched out on it; and though there was the moon of the ceremonial law, and there were the stars the prophets, yet the sun of righteousness was not risen; and it was a time of gross darkness with the Gentile world: now one or more of these proselyted Idumeans, or of the Jews among them, may be supposed to be inquiring of the prophet or prophets of the Lord in their time, how much of this night was gone, when it would be over, or the Messiah would appear, and bring in the morning, and make the bright day of the Gospel dispensation. And again, as Edom and Seir were typical of Rome Papal, or the Romish antichrist, the person calling out to the watchman may design such of the people of God in the midst of them, for which see Rev_ 18:4 who, sensible of the night of darkness they are in, are looking for and inquiring after latter day light and glory. The Targum of the whole verse is,
"the burden of the cup of curse, to give Dumah to drink: to me he calls out of heaven, prophet, declare unto them the prophecy; prophet, declare unto them what shall hereafter come to pass.''
(y) Vid. Hiller. Onomasticon Sacr. p. 797. (z) Vid. Buxtorf. Lexic. Talmud. col. 30, 31, &c. (a) "quid accidit ex quo nox est?" Vatablus. (b) Zohar in Exod. fol. 54. 2. (c) Joseph. Antiqu. l. 13. c. 9. sect. 1. Ed. Hudson.
John Wesley
21:11 Dumah - Of Edom or Idumea. He - The people of Dumah, one of them in the name and by the appointment of the rest. Me - To the watchman: the prophet delivers his prophecy in the form of a dialogue between the people and the watchman. Seir - Out of Edom, which is frequently called Seir. Watchman - The watchman of Edom, whom they had set as people use to do in times of great danger. Night - The people are supposed to come to him very early in the morning, to enquire what had happened in the night; which shews a state of great perplexity and fear. Night - The repetition of the words, shew the greatness of their solicitude.
Robert Jamieson, A. R. Fausset and David Brown
21:11 A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Is 21:11-12)
Dumah--a tribe and region of Ishmael in Arabia (Gen 25:14; 1Chron 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. VITRINGA thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction.
Seir--the principal mountain in Idumea, south of the Dead Sea, in Arabia-PetrÃ&brvbr;a. "He calleth" ought to be rather, "There is a call from Seir."
to me--Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.
Watchman--the prophet (Is 62:6; Jer 6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (Hab 2:1-2).
what of the night--What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [MAURER]. "Night" means calamity (Job 35:10; Mic 3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as BARNES thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.
21:1221:12: պահեցի՛ց ըստ առաւօտն եւ զցայգ. եթէ խնդրիցես, խնդրեսջիր եւ առ ի՛ս բնակեսջիր[9804]։[9804] Ոմանք. Եթէ խնդրեսցես։
12 Ես կը պահպանեմ առաւօտ ու գիշեր: Եթէ դու ինձ հարցնես, հարցրո՛ւ եւ եկ ինձ մօ՛տ բնակուիր»:
12 Պահապանը կ’ըսէ.«Առաւօտը կու գայ ու նաեւ գիշերը. Եթէ կ’ուզէք հարցնել, հարցուցէ՛ք. Դարձէ՛ք ու եկէ՛ք»։
պահեցից ըստ առաւօտն եւ զցայգ. եթէ խնդրեսցես, խնդրեսջիր եւ առ իս բնակեսջիր:

21:12: պահեցի՛ց ըստ առաւօտն եւ զցայգ. եթէ խնդրիցես, խնդրեսջիր եւ առ ի՛ս բնակեսջիր[9804]։
[9804] Ոմանք. Եթէ խնդրեսցես։
12 Ես կը պահպանեմ առաւօտ ու գիշեր: Եթէ դու ինձ հարցնես, հարցրո՛ւ եւ եկ ինձ մօ՛տ բնակուիր»:
12 Պահապանը կ’ըսէ.«Առաւօտը կու գայ ու նաեւ գիշերը. Եթէ կ’ուզէք հարցնել, հարցուցէ՛ք. Դարձէ՛ք ու եկէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1221:12 Сторож отвечает: приближается утро, но еще ночь. Если вы настоятельно спрашиваете, то обратитесь и приходите.
21:12 φυλάσσω φυλασσω guard; keep τὸ ο the πρωὶ πρωι early καὶ και and; even τὴν ο the νύκτα νυξ night ἐὰν εαν and if; unless ζητῇς ζητεω seek; desire ζήτει ζητεω seek; desire καὶ και and; even παρ᾿ παρα from; by ἐμοὶ εμοι me οἴκει οικεω dwell
21:12 אָמַ֣ר ʔāmˈar אמר say שֹׁמֵ֔ר šōmˈēr שׁמר keep אָתָ֥ה ʔāṯˌā אתה come בֹ֖קֶר vˌōqer בֹּקֶר morning וְ wᵊ וְ and גַם־ ḡam- גַּם even לָ֑יְלָה lˈāyᵊlā לַיְלָה night אִם־ ʔim- אִם if תִּבְעָי֥וּן tivʕāyˌûn בעה inquire בְּעָ֖יוּ bᵊʕˌāyû בעה inquire שֻׁ֥בוּ šˌuvû שׁוב return אֵתָֽיוּ׃ ס ʔēṯˈāyû . s אתה come
21:12. dixit custos venit mane et nox si quaeritis quaerite convertimini veniteThe watchman said: The morning cometh, also the night: if you seek, seek: return, come.
12. The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: turn ye, come.
21:12. The watchman said: “Morning approaches with the night. If you are seeking: seek, and convert, and approach.”
21:12. The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: return, come.
The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come:

21:12 Сторож отвечает: приближается утро, но еще ночь. Если вы настоятельно спрашиваете, то обратитесь и приходите.
21:12
φυλάσσω φυλασσω guard; keep
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
τὴν ο the
νύκτα νυξ night
ἐὰν εαν and if; unless
ζητῇς ζητεω seek; desire
ζήτει ζητεω seek; desire
καὶ και and; even
παρ᾿ παρα from; by
ἐμοὶ εμοι me
οἴκει οικεω dwell
21:12
אָמַ֣ר ʔāmˈar אמר say
שֹׁמֵ֔ר šōmˈēr שׁמר keep
אָתָ֥ה ʔāṯˌā אתה come
בֹ֖קֶר vˌōqer בֹּקֶר morning
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
אִם־ ʔim- אִם if
תִּבְעָי֥וּן tivʕāyˌûn בעה inquire
בְּעָ֖יוּ bᵊʕˌāyû בעה inquire
שֻׁ֥בוּ šˌuvû שׁוב return
אֵתָֽיוּ׃ ס ʔēṯˈāyû . s אתה come
21:12. dixit custos venit mane et nox si quaeritis quaerite convertimini venite
The watchman said: The morning cometh, also the night: if you seek, seek: return, come.
21:12. The watchman said: “Morning approaches with the night. If you are seeking: seek, and convert, and approach.”
21:12. The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: return, come.
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
12: Пророк говорит, что утро освобождения для Едома приближается, но пока еще идет ночь, т. е. едомлянам еще придется немало потерпеть от ассириян. Едомляне действительно могли обратиться с вопросом о своей будущей судьбе к иудейскому пророку, потому что видели в Господе, Которому служил Исаия, национальное Божество евреев, которому известны были тайны будущего (ср. 4: Цар 5:1: и сл. 8:7: и сл.). К этому мог побуждать их и пример ниневитян, поверивших проповеди Ионы.

Обратитесь и приходите - точнее с евр.: "вы опять придете!" Пророк в этих заключительных словах указывает на то, что если идумеи и получат облегчение своего тяжелого положения после падения Ниневии, то это облегчение будет временным и им снова придется с нетерпением допытываться, когда они освободятся от нового, их ожидающего ига (халдейского).
Albert Barnes: Notes on the Bible - 1834
21:12: The watchman said - Or rather "saith;" indicating that this is the answer which the prophet returned to the inquiry from Idumea.
The morning cometh - There are signs of approaching day. The 'morning' here is an emblem of prosperity; as the light of the morning succeeds to the darkness of the night. This refers to the deliverance from the captivity of Babylon, and is to be supposed as having been spoken near the time when that captivity was at an end - or nearly at break of day after the long night of their bondage. This declaration is to be understood as referring to a different people from those referred to in the expression which immediately follows - 'and also the night.' 'The morning cometh' - to the captive Jews; 'and also the night' - to some other people - to wit, the Idumeans. It "might" mean that the morning was to be succeeded by a time of darkness to the same people; but the connection seems to demand that we understand it of others.
And also the night - A time of calamity and affliction. This is emphatic. It refers to the Idumeans. 'The morning cometh to the captive Jews; it shall be closely succeeded by a night - a time of calamity - to the taunting Idumeans.' During the captivity of the Jews in Babylon, the Idumeans invaded and took possession of the southern part of Judea. The prophet here refers to the fact, perhaps, that on the return of the Jews to their native land, they would Rev_enge this by expelling them, and by inflicting punishment on the land of Edom. For a full proof that calamities came upon the land of Idumea, see Keith "On the Prophecies." Art. "Idumea," and the notes at isa 34)
If ye will inquire, inquire ye - If you choose to ask anything further in regard to this, you can. The sense is probably this: 'You Idumeans have asked respecting the night in derision and reproach. An answer has been given somewhat agreeably to that inquiry. But if you seriously wish to know anything further respecting the destiny of your land, you can ask me (Isaiah) or any other prophet, and it will be known. But ask it in seriousness and earnestness, and with a suitable regard for the prophetic character and for God. And especially if you wish a more favorable answer to your inquiries, it is to be obtained only by forsaking sin and turning to God, and then you may come with the hope of a brighter prospect for the future.' The design of this is, therefore:
(1) to "reprove" them for the manner in which they had asked the question;
(2) to assure them that God was willing to direct humble and serious inquirers; and
(3) to show in what way a favorable answer could be obtained - to wit, by repentance. And this is as true of sinners now as it was then. "They" often evince the reproachful and taunting spirit which the Idumeans did. "They" hear only a similar response - that prosperity and happiness await the Christian, though now in darkness and affliction; and that calamity and destruction are before the guilty. They "might" have the same answer - an answer that God would bless them and save them, if they would inquire in a humble, serious, and docile manner.
Return - Turn from your sins; come back to God, and show respect for him and his declarations.
Come - "Then" come and you shall be accepted, and the watch man will also announce "morning" as about to dawn on you. This seems to be the sense of this very dark and difficult prophecy. It is brief, enigmatical, and obscure. Yet it is beautiful; and if the sense above given be correct, it contains most weighty and important truth - alike for the afflicted and persecuted friends, and the persecuting and taunting foes of God. With reference to the interpretation here proposed, which supposes, as will have been seen:
(1) a state of excited feeling on the part of the Jews toward the Idumeans, for the part which they took in the destruction of their city;
(2) the prospect of speedy deliverance to the Jews in Babylon; and
(3) a consequent desolation and vengeance on the Idumeans for the feelings which they had manifested in the destruction of Jerusalem, see the prophecy of Obadiah, Oba 1:8-21 :
Shall I not in that day, saith the Lord,
Even destroy the wise men out of Edom,
And understanding out of the mount of Esau?
And thy mighty men, O Teman, shall be dismayed,
To the end that every one of the mount of Esau
May be cut off by slaughter.
For thy violence against thy brother Jacob shame shall cover thee,
And thou shalt be cut off for ever.
In the day that thou stoodest on the other side;
In the day that the stranger carried away captive his forces;
And foreigners entered into his gates, and cast lots upon Jerusalem;
Even thou wast as one of them.
But thou shouldest not have looked on the day of thy brother
In the day that he became a stranger;
Neither shouldest thou have rejoiced over the children of Judah
In the day of their destruction;
Neither shouldest thou have spoken proudly in the day of distress.
For the day of the Lord is near upon all the heathen;
As thou hast done, it shall be done unto thee;
Thy reward shall return upon thine own head, etc.
In this prophecy these circumstances are all to be found;
(1) the hostility of the Edomites against Jerusalem, and the part which they took in the destruction of the city, in Isa 21:10-14;
(2) the fact of the deliverance of the Jews from captivity, in Isa 22:17;
(3) the consequent vengeance upon the Idumeans Isa 34:5-6.
This remarkable coincidence in an independent prophecy is a strong circumstance to prove that the interpretation above proposed is correct. In regard to the general reasons for the interpretation here proposed, and the lessons which the prophecy is suited to convey, I may be permitted to refer to my "Practical Sermons," pp. 325-341.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: The morning: Isa 17:14; Jer 50:27; Eze 7:5-7, Eze 7:10, Eze 7:12
if: Isa 55:7; Jer 42:19-22; Eze 14:1-6, Eze 18:30-32; Act 2:37, Act 2:38, Act 17:19, Act 17:20; Act 17:30-32
Carl Friedrich Keil and Franz Delitzsch
21:12
"Watchman says, Morning cometh, and also night. Will ye inquire, inquire! Turn, come!!" The answer is intentionally and pathetically expressed in an Aramaean form of Hebrew. אתא (written even with א at the end, cf., Deut 33:2) is the Aramaean word for בּוא; and בּעה בּעא) the Aramaean word for שׁאל, from the primary form of which (בּעי) the future tib‛âyūn is taken here (as in Is 33:7), and the imperative be'ây (Ges. 75, Anm. 4). אתיוּ, which is here pointed in the Syriac style, אתיוּ, as in Is 56:9, Is 56:12, would be similarly traceable to אתי (cf., Ges. 75, Anm. 4, with 23, Anm. 2). But what is the meaning? Luther seems to me to have hit upon it: "When the morning comes, it will still be night." But v'gam (and also) is not equivalent to "and yet," as Schrring explains it, with a reference to Ewald, 354, a. With the simple connection in the clauses, the meaning cannot possibly be, that a morning is coming, and that it will nevertheless continue night, but that a morning is coming, and at the same time a night, i.e., that even if the morning dawns, it will be swallowed up again directly by night. And the history was quite in accordance with such an answer. The Assyrian period of judgment was followed by the Chaldean, and the Chaldean by the Persian, and the Persian by the Grecian, and the Grecian by the Roman. Again and again there was a glimmer of morning dawn for Edom (and what a glimmer in the Herodian age!), but it was swallowed up directly by another night, until Edom became an utter Dūmâh, and disappeared from the history of the nations. The prophet does not see to the utmost end of these Edomitish nights, but he has also no consolation for Edom. It is altogether different with Edom from what it is with Israel, the nocturnal portion of whose history has a morning dawn, according to promise, as its irrevocable close. The prophet therefore sends the inquirers home. Would they ask any further questions, they might do so, might turn and come. In shūbū (turn back) there lies a significant though ambiguous hint. It is only in the case of their turning, coming, i.e., coming back converted, that the prophet has any consolatory answer for them. So long as they are not so, there is suspended over their future an interminable night, to the prophet as much as to themselves. The way to salvation for every other people is just the same as for Israel - namely, the way of repentance.
Geneva 1599
21:12 The watchman said, The (q) morning cometh, and also the night: if ye will enquire, enquire ye: return, come.
(q) He describes the unquietness of the people of Dumah, who were night and day in fear of their enemies, and ever ran to and fro to enquire news.
John Gill
21:12 The watchman said, the morning cometh, and also the night,.... Not only a morning, but a night; and as sure as the morning comes, so shall the night; there wilt be a constant succession of morning and night; as a morning of prosperity, so a night of adversity: the morning of the Gospel dispensation was coming on, or of Christ's coming in the flesh, which was attended with joy and cheerfulness; like the morning, it dispersed the shadows of the law, introduced light, which gradually and irresistibly spread itself over the Gentile world; but then followed a night of darkness to the Jews, blindness happened to them, which still continues; and to the Arabians, Saracens, and Turks, when the bottomless pit was opened by Mahomet, which let out smoke and locusts in the eastern part of the world; and to the western part, when the Romish antichrist established himself as universal bishop: a morning came on again at the Reformation, and a night will follow, which is now begun; it is already a time of darkness, coldness, sleepiness, and of error and heresy, which will issue in an eventide, in a dark night: if it be asked what time it is with us, or how far we are gone toward the night? the answer is, we are in and toward the close of the Sardian church state; we are in the twilight, or in that part of time which is neither day nor night, Zech 14:6 the slaying of the witnesses is yet to come, which, with the general spread of Popery all over Christendom, will make it entire night; after which will come on the morning of the spiritual reign of Christ, when the light of the Gospel will be spread everywhere, and joy and gladness will attend the saints in all places; and it will be a time of great prosperity, both spiritual and temporal; which will be succeeded by another night of coldness, deadness, and carnal security, and will last till the second and personal coming of Christ; which will bring on the morning of a glorious resurrection to the saints, after which there will be no more night to them, though there will be an eternal one to the wicked. The Targum is,
"the prophet said, there is a reward for the righteous, and punishment for the wicked;''
and so the Jews elsewhere (d) interpret it of the morning of redemption to the righteous, and of the night of darkness to the wicked; or, as they sometimes express it (e), the morning is for the righteous, and the night for the wicked; the morning for Israel, and the night for the nations of the world. Dumah they sometimes (f) make to be the angel appointed over spirits, who they suppose gather together, and say to him, "watchman", &c.
if ye will inquire, inquire ye; seriously and in good earnest, diligently and constantly, with all humility and reverence, by prayer to God and by searching the Scriptures, and by application to the watchmen, the ministers of the word, who make it their business to study it, and have the mind of Christ:
return, come; return by repentance, and come to God, who receives backsliders, heals their backslidings, and loves them freely; or, "come again", to the watchman, and to the Lord, and renew your inquiries till you get satisfaction.
(d) Gloss. in T. Bab. Sanhedrin, fol. 94. 1. & in Bava Kama fol, 3. 2. (e) T. Hieros. Taaniot, fol. 64. 1. & Kimchi in loc. (f) T. Bab. Sanhedrin, fol. 94. 1.
John Wesley
21:12 The night - The night is past without any mischief, and the light of the morning is approaching; but tho' the morning is coming, it will be gone, and the night will return, and your fears with it. Come - If you will enquire, enquire: I perceive your danger is not past, and there will be occasion for farther enquiries. Therefore return, come - Come to me the next morning, and so from morning to morning.
Robert Jamieson, A. R. Fausset and David Brown
21:12 Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as BARNES, "Prosperity cometh (to the Jews) to be quickly followed by adversity (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land in their absence during the captivity, and now deride them by your question)" (Is 34:5-7). This view is favored by Obad 1:10-21.
if ye will inquire, inquire--If ye choose to consult me again, do so (similar phrases occur in Gen 43:14; 4Kings 7:4; Esther 4:16).
return, come--"Be converted to God (and then), come" [GESENIUS]; you will then receive a more favorable answer.
Probably in the wars between Assyria and Egypt; Idumea and Arabia lay somewhat on the intermediate line of march.
21:1321:13: Առած ՚ի վերայ Արաբացւոց։ Ընդ երեկո՛յս ննջեսցես յանտառի ճանապարհին Դովդանիմ[9805]։ [9805] Ոմանք. ՚Ի յանտառի ՚ի ճանհարին Դովդանիմ։ Ուր Ոսկան. Դէդանիմ։
13 Պատգամ արաբացիների մասին: Գիշերները կը ննջես անտառում, Դոդանիմի ճանապարհին:
13 Արաբիայի անտառին մէջ գիշերը պիտի անցընէք, Ո՛վ Դեդանացիներու կարաւաններ։
[303]Առած ի վերայ Արաբացւոց: Ընդ երեկոյս [304]ննջեսցես յանտառի ճանապարհին Դովդանիմ:

21:13: Առած ՚ի վերայ Արաբացւոց։ Ընդ երեկո՛յս ննջեսցես յանտառի ճանապարհին Դովդանիմ[9805]։
[9805] Ոմանք. ՚Ի յանտառի ՚ի ճանհարին Դովդանիմ։ Ուր Ոսկան. Դէդանիմ։
13 Պատգամ արաբացիների մասին: Գիշերները կը ննջես անտառում, Դոդանիմի ճանապարհին:
13 Արաբիայի անտառին մէջ գիշերը պիտի անցընէք, Ո՛վ Դեդանացիներու կարաւաններ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1321:13 Пророчество об Аравии. В лесу Аравийском ночуйте, караваны Деданские!
21:13 ἐν εν in τῷ ο the δρυμῷ δρυμος evening κοιμηθήσῃ κοιμαω doze; fall asleep ἐν εν in τῇ ο the ὁδῷ οδος way; journey Δαιδαν δαιδαν Daidan; Thethan
21:13 מַשָּׂ֖א maśśˌā מַשָּׂא utterance בַּ ba בְּ in עְרָ֑ב ʕᵊrˈāv עֲרַב Arabs בַּ ba בְּ in † הַ the יַּ֤עַר yyˈaʕar יַעַר wood בַּ ba בְּ in עְרַב֙ ʕᵊrˌav עֲרַב Arabs תָּלִ֔ינוּ tālˈînû לין lodge אֹֽרְחֹ֖ות ʔˈōrᵊḥˌôṯ אֹרְחָה caravan דְּדָנִֽים׃ dᵊḏānˈîm דְּדָנִי Dedanites
21:13. onus in Arabia in saltu ad vesperam dormietis in semitis DodanimThe burden in Arabia. In the forest at evening you shall sleep, in the paths of Dedanim.
13. The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanites.
21:13. The burden in Arabia. In the forest you shall sleep, in the evening on the paths of Dedanim.
21:13. The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim.
The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim:

21:13 Пророчество об Аравии. В лесу Аравийском ночуйте, караваны Деданские!
21:13
ἐν εν in
τῷ ο the
δρυμῷ δρυμος evening
κοιμηθήσῃ κοιμαω doze; fall asleep
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
Δαιδαν δαιδαν Daidan; Thethan
21:13
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
בַּ ba בְּ in
עְרָ֑ב ʕᵊrˈāv עֲרַב Arabs
בַּ ba בְּ in
הַ the
יַּ֤עַר yyˈaʕar יַעַר wood
בַּ ba בְּ in
עְרַב֙ ʕᵊrˌav עֲרַב Arabs
תָּלִ֔ינוּ tālˈînû לין lodge
אֹֽרְחֹ֖ות ʔˈōrᵊḥˌôṯ אֹרְחָה caravan
דְּדָנִֽים׃ dᵊḏānˈîm דְּדָנִי Dedanites
21:13. onus in Arabia in saltu ad vesperam dormietis in semitis Dodanim
The burden in Arabia. In the forest at evening you shall sleep, in the paths of Dedanim.
21:13. The burden in Arabia. In the forest you shall sleep, in the evening on the paths of Dedanim.
21:13. The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim.
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
13-17. И Аравия пострадает от нашествия ассирийцев. Караваны аравийские должны прятаться в зарослях и искать убежища от врагов у арабов сирийской пустыни. Пророк предсказывает потерю сыном Кидара прежней славы.

Аравия - это большой полуостров передней Азии, к юго-востоку от Палестины, между Чермным морем и Персидским заливом. Но у Исаии это имя (по-евр. arav), очевидно, обозначает не столько определенную страну или национальность, сколько вообще кочевые племена, жившие частью в пустынях к востоку и юго-востоку от Святой земли, а главным образом в так называемой пустынной Аравии или пустыне Сирийской (ср. 2: Пар 17:11; 22:1; 26:7). Эта пустыня в древности была густо населена. Жители ее принадлежали к семитической группе народов, хотя на юге жили и кушитские племена. Точнее их можно разделить, на основании книги Бытия, на иоктанидов, хетурейцев и измаильтян. (Арабы вообще редко входили в сношения с евреями и не были им враждебны).

В лесу Аравийском - bajaar baarav "в кустарниках, в Араве". Таких кустарников или зарослей в древнее время было немало по окраинам аравийской пустыни.

Караваны Деданские. Деданиты - арабское племя, происходившее от Авраама через Хеттуру (Быт 25:3). Было еще другое племя с таким же именем кушитского происхождения (Быт 10:7), но здесь, очевидно, разумеется племя, происходившее от Авраама, которое обитало около Едома, как можно заключать из того, что пророк говорит о нем тотчас после того, как сказал об Едоме. От этого племени след остался в наименовании развалин одного города к северо-западу от Акабы Дайданом. Это племя вело торговлю с Сирией теми товарами, какие получались из Индии и Ефиопии (слоновая кость, ковры и пр.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. 14 The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. 15 For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. 16 For thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail: 17 And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the LORD God of Israel hath spoken it.
Arabia was a large country, that lay eastward and southward of the land of Canaan. Much of it was possessed by the posterity of Abraham. The Dedanim, here mentioned (v. 13), descended from Dedan, Abraham's son by Keturah; the inhabitants of Tema and Kedar descended from Ishmael, Gen. xxv. 3, 13, 15. The Arabians generally lived in tents, and kept cattle, were a hardy people, inured to labour; probably the Jews depended upon them as a sort of a wall between them and the more warlike eastern nations; and therefore, to alarm them, they shall hear the burden of Arabia, and see it sinking under its own burden.
I. A destroying army shall be brought upon them, with a sword, with a drawn sword, with a bow ready bent, and with all the grievousness of war, v. 15. It is probable that the king of Assyria, in some of the marches of his formidable and victorious army, took Arabia in his way, and, meeting with little resistance, made an easy prey of them. The consideration of the grievousness of war should make us thankful for the blessings of peace.
II. The poor country people will hereby be forced to flee for shelter wherever they can find a place; so that the travelling companies of Dedanium, which used to keep the high roads with their caravans, shall be obliged to quit them and lodge in the forest in Arabia (v. 13), and shall not have the wonted convenience of their own tents, poor and weather-beaten as they are.
III. They shall stand in need of refreshment, being ready to perish for want of it, in their flight from the invading army: "O you inhabitants of the land of Tema!" (who probably were next neighbours to the companies of Dedanim) "bring you water" (so the margin reads it) "to him that is thirsty, and prevent with your bread those that flee, for they are objects of your compassion; they do not wander for wandering sake, nor are they reduced to straits by any extravagance of their own, but they flee from the sword." Tema was a country where water was sometimes a scarce commodity (as we find, Job vi. 19), and we may conclude it would be in a particular manner acceptable to these poor distressed refugees. Let us learn hence. 1. To look for distress ourselves. We know not what straits we may be brought into before we die. Those that live in cities may be forced to lodge in forests; and those may know the want of necessary food who now eat bread to the full. Our mountain stands not so strong but that it may be moved, rises not so high but that it may be scaled. These Arabians would the better bear these calamities because in their way of living they had used themselves to hardships. 2. To look with compassion upon those that are in distress, and with all cheerfulness to relieve them, not knowing how soon their case may be ours: "Bring water to those that are thirsty, and not only give bread to those that need and ask it, but prevent those with it that have need; give it to them unasked." Those that do so shall find it remembered to their praise, as (according to our reading) it is here remembered to the praise of the land of Tema that they did bring water to the thirsty and relieved even those that were on the falling side.
IV. All that which is the glory of Kedar shall vanish away and fail. Did they glory in their numerous herds and flocks? They shall all be driven away by the enemy. It seems they were famous about other nations for the use of the bow in battle; but their archers, instead of foiling the enemy, shall fall themselves; and the residue of their number, when they are reduced to a small number, shall be diminished (v. 17); their mighty able-bodied men, and men of spirit too, shall become very few; for they, being most forward in the defence of their country, were most exposed, and fell first, either by the enemies' sword or into the enemies' hand. Note, Neither the skill of archers (though they be ever so good marksmen) nor the courage of mighty men can protect a people from the judgments of God, when they come with commission; they rather expose the undertakers. That is poor glory which will thus quickly come to nothing.
V. All this shall be done in a little time: "Within one year according to the years of a hireling (within one year precisely reckoned) this judgment shall come upon Kedar." If this fixing of the time be of no great use to us now (because we find not either when the prophecy was delivered or when it was accomplished), yet it might be of great use to the Arabians then, to awaken them to repentance, that, like the men of Nineveh, they might prevent the judgment when they were thus told it was just at the door. Or, when it begins to be fulfilled, the business shall be done, be begun and ended in one year's time. God, when he please, can do a great work in a little time.
VI. It is all ratified by the truth of God (v. 16); "Thus hath the Lord said to me; you may take my word for it that it is his word;" and we may be sure no word of his shall fall to the ground. And again (v. 17): The Lord God of Israel hath spoken it, as the God of Israel, in pursuance of his gracious designs concerning them; and we may be sure the strength of Israel will not lie.
Adam Clarke: Commentary on the Bible - 1831
21:13: The burden upon Arabia "The oracle concerning Arabia" - This title is of doubtful authority. In the first place, because it is not in many of the MSS. of the Septuagint; it is in MSS. Pachom. and 1. D. 2. only, as far as I can find with certainty. Secondly, from the singularity of the phraseology; for משא massa is generally prefixed to its object without a preposition, as משא בבל massa babel; and never but in this place with the preposition ב beth. Besides, as the word בערב baarab occurs at the very beginning of the prophecy itself, the first word but one, it is much to be suspected that some one, taking it for a proper name and the object of the prophecy, might note it as such by the words משא בערב massa baarab written in the margin, which he might easily transfer to the text. The Septuagint did not take it for a proper name, but render it εν τῳ δρυμῳ ἑσπερας, "in the forest, in the evening," and so the Chaldee, which I follow; for otherwise, the forest in Arabia is so indeterminate and vague a description, that in effect it means nothing at all. This observation might have been of good use in clearing up the foregoing very obscure prophecy, if any light had arisen from joining the two together by removing the separating title; but I see no connection between them. The Arabic Version has, "The prophecy concerning the Arabians, and the children of Chedar."
This prophecy was to have been fulfilled within a year of the time of its delivery, see Isa 21:16; and it was probably delivered about the same time with the rest in this part of the book, that is, soon before or after the 14th of Hezekiah, the year of Sennacherib's invasion. In his first march into Judea, or in his return from the Egyptian expedition, he might perhaps overrun these several clans of Arabians; their distress on some such occasion is the subject of this prophecy. - L.
Albert Barnes: Notes on the Bible - 1834
21:13
The burden - (see the note at Isa 13:1).
Upon Arabia - (בערב ba‛ ă râ b). This is an unusual form. The title of the prophecies is usually without the ב (b) rendered 'upon.' Lowth supposes this whole title to be of doubtful authority, chiefly because it is missing in most MSS. of the Septuagint. The Septuagint connects it with the preceding prophecy respecting Dumab, and makes this a continuance of that. The preposition ב (b) - 'upon,' means here "respecting, concerning," and is used instead of על ‛ al as in Zac 9:1. Arabia is a well-known country of western Asia, lying south and southeast of Judea. It was divided into three parts, Arabia Deserta, on the east; Arabia Petrea, lying south of Judea; and Arabia Felix, lying still further south. What part of Arabia is here denoted it may not be easy to determine. It is probable that it was Arabia Petrea, because this lay between Judea and Egypt, and would be exposed to invasion by the Assyrians should they invade Egypt; and because this part of Arabia furnished, more than the others, such retreats and fastnesses as are mentioned in Isa 21:13-15.
In the forest - (ביער baya‛ ar). The word (יער ya‛ ar) 'forest' usually denotes a grove, a collection of trees. But it may mean here, any place of refuge from a pursuing foe; a region of thick underwood; an uncultivated, inaccessible place, where they would be concealed from an invading enemy. The word rendered 'forest' is commonly supposed to mean a forest in the sense in which that word is now used by us, meaning an extensive wood - large tract of land covered with trees. It is doubtful, however, whether the word is so used in the Bible. The Rev_. Eli Smith stated to me that he had visited several of the places in Palestine to which the word (יער ya‛ ar) 'forest' or 'grove' is given, and that he was satisfied that there never was a forest there in our use of the word. The same word יער ya‛ ar - the י (y) not being used to begin a word in Arabic, but the ו (v) being used instead of it - occurs often in Arabic. It means, as used by the Arabs, a rough, stony, impassable place; a place where there are no roads; which is inaccessible; and which is a safe retreat for robbers - and it is not improbable that the word is so used here.
In Arabia - (בערב ba‛ ă râ b). The Septuagint, the Vulgate, and the Chaldee, understand this of the "evening" - 'In the evening.' The word ערב ‛ ereb, with different points from those which the Masorites have used here, means "evening," but there is no necessity of departing from the translation in our English version. The sense would not be materially affected whichever rendering should be preferred.
Shall ye lodge - Shall you pass the night. This is the usual signification of the word. But here it may be taken in a larger sense, as denoting that they would pitch their tents there, or that they would seek a refuge there. The sense I suppose to be this: 'O ye traveling caravans of Dedan! Ye were accustomed to pass through Arabia, and to find a safe and hospitable entertainment there. But now, the Arabians shall be overrun by a foreign enemy; they shall be unable to show you hospitality, and to insure your safety in their tents, and for fear of the enemy still in the land you will be obliged to seek a lodging in the inaccessible thickets of the forests.' The passage is intended to denote the "change" that had taken place, and to show the "insecurity" for caravans.
O ye traveling companies - Ye "caravans" (ארחות 'orechô t). This word usually signifies "ways, paths, cross roads." But it is used here evidently to denote those who "traveled" in such ways or paths; that is, caravans of merchants. So it is used in Job 6:19 : 'The caravans of Tema.' It is well known that in the East it is usual for large companies to travel together, called "caravans." Arabia Petrea was a great thoroughfare for such companies.
Of Dedanim - Descendants of "Dedan." There are two men of this name mentioned in the Old Testament - the son of Raamah, the son of Cush, mentioned in Gen 10:7; and the son of Jokshan, the son of Abraham by Keturah Gen 25:3. The descendants of the latter settled in Arabia Petrea, and the descendants of the former near the Persian Gulf. It is not easy to determine which is here intended, though most probably those who dwelt near the Persian Gulf, because they are often mentioned as merchants. They dealt in ivory, ebony, etc., and traded much with Tyre Eze 27:21, and doubtless also with Egypt. They are here represented as passing through Arabia Petrea on their way to Egypt, and as compelled by the calamities in the country to find a refuge in its fastnesses and inaccessible places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: Arabia: Kg1 10:15; Jer 25:23, Jer 25:24, Jer 49:28-33; Gal 4:25
O ye: Isa 13:20; Gen 25:3; Ch1 1:9, Ch1 1:32; Eze 27:15, Eze 27:20, Eze 27:21
Carl Friedrich Keil and Franz Delitzsch
21:13
The heading בּערב משּׂא (the ע written according to the best codd. with a simple sheva), when pointed as we have it, signifies, according to Zech 9:1 (cf., Is 9:7), "oracle against Arabia." But why not massâ ‛Arâb, since massâ is followed by a simple genitive in the other three headings? Or again, is this the only heading in the tetralogy that is not symbolical? We must assume that the Beth by which this is distinguished is introduced for the express purpose of rendering it symbolical, and that the prophet pointed it first of all בּערב, but had at the same time בּערב in his mind. The earlier translators (lxx, Targum, Syr., Vulg., Ar.) read the second בּערב like the first, but without any reason. The oracle commences with an evening scene, even without our altering the second בּערב. And the massa has a symbolical title founded upon this evening scene. Just as 'Edom becomes Dumah, inasmuch as a night without a morning dawn falls upon the mountain land of Seir, so will בּערב soon be בּערב, inasmuch as the sun of Arabia is setting. Evening darkness is settling upon Arabia, and the morning-land is becoming an evening-land. "In the wilderness in Arabia ye must pass the night, caravans of the Dedanians. Bring water to meet thirsty ones! The inhabitants of the land of Tema are coming with its bread before the fugitive. For they are flying before swords, before drawn swords, and before a bent bow, and before oppressive war." There is all the less ground for making any alteration in בּערב בּיער, inasmuch as the second Beth (wilderness in Arabia for of Arabia) is favoured by Isaiah's common usage (Is 28:21; Is 9:2; compare 2Kings 1:21; Amos 3:9). ‛Arab, written with pathach, is Arabia (Ezek 27:21; ‛arâb in pause, Jer 25:24); and ya‛ar here is the solitary barren desert, as distinguished from the cultivated land with its cities and villages. Wetzstein rejects the meaning nemus, sylva, with ya‛ar has been assumed to have, because it would be rather a promise than a threat to be told that they would have to flee from the steppe into the wood, since a shady tree is the most delicious dream of the Beduins, who not only find shade in the forest, but a constant supply of green pasture, and fuel for their hospitable hearths. He therefore renders it, "Ye will take refuge in the V‛ar of Arabia," i.e., the open steppe will no longer afford you any shelter, so that ye will be obliged to hide yourselves in the V‛ar. Arab. wa‛ur for example, is the name applied to the trachytic rayon of the Syro-Hauranitic volcanoes which is covered with a layer of stones. But as the V‛ar in this sense is also planted with trees, and furnishes firewood, this epithet must rest upon some peculiar distinction in the radical meaning of the word ya‛ar, which really does mean a forest in Hebrew, though not necessarily a forest of lofty trees, but also a wilderness overgrown with brushwood and thorn-bushes. The meaning of the passage before us we therefore take to be this: the trading caravans ('ârchōth, like hailı̄coth in Job 6:19) of the Dedanians, that mixed tribe of Cushites and Abrahamides dwelling in the neighbourhood of the Edomites (Gen 10:7; Gen 25:3), when on their way from east to west, possibly to Tyre (Ezek 27:20), would be obliged to encamp in the wilderness, being driven out of the caravan road in consequence of the war that was spreading from north to south. The prophet, whose sympathy mingles with the revelation in this instance also, asks for water for the panting fugitives (התיוּ, as in Jer 12:9, an imperative equivalent to האתיוּ = האתיוּ; compare 4Kings 2:3 : there is no necessity to read קדמוּ, as the Targum, Dderlein, and Ewald do). They are driven back with fright towards the south-east as far as Tema, on the border of Negd and the Syrian desert. The Tema referred to is not the trans-Hauranian Tm, which is three-quarters of an hour from Dumah, although there is a good deal that seems to favour this,
(Note: See Wetzstein, ut supra, p. 202; compare Job, ii. 425.)
but the Tema on the pilgrim road from Damascus to Mecca, between Tebuk and Wadi el-Kora, which is about the same distance (four days' journey) from both these places, and also from Chaibar (it is to be distinguished, however, from Tihama, the coast land of Yemen, the antithesis of which is ne'gd, the mountain district of Yemen).
(Note: See Sprenger, Post und Reise-routen des Orients, Heft i. (1864), pp. 118, 119.))
But even here in the land of Tema they do not feel themselves safe. The inhabitants of Tema are obliged to bring them water and bread ("its bread," lachmo, referring to nōdēd: the bread necessary in order to save them), into the hiding-places in which they have concealed themselves. "How humiliating," as Drechsler well observes, "to be obliged to practise their hospitality, the pride of Arabian customs, in so restricted a manner, and with such unbecoming secrecy!" But it could not possibly be done in any other way, since the weapons of the foe were driving them incessantly before them, and the war itself was rolling incessantly forward like an overwhelming colossus, as the repetition of the word "before" (mippenē) no less than four times clearly implies.
Geneva 1599
21:13 The burden upon Arabia. In (r) the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim.
(r) For fear, the Arabians will flee into the woods and he appoints the way they will take.
John Gill
21:13 The burden upon Arabia,.... Which lay heavy upon it, as a burden upon a beast; or "concerning" it, or "against" it, as Kimchi notes; which Arabia, or what part thereof, is meant, may be gathered from the names after mentioned. The Targum is,
"the burden of the cup of cursing, to give the Arabians to drink.''
Ben Melech says, these are the Arabians that dwell in the wilderness:
in the forest in Arabia shall ye lodge; not in their tents and huts, which they had used to carry with them, and set up where they pleased; since now in their fright and flight they would leave them behind them, and so be obliged to take up their lodging in woods and forests; perhaps the desert of Arabia Petraea is meant:
O ye travelling companies of Dedanim; or Dedanites; these were Arabians that descended from Jokshan, a son of Abraham by Keturah, Gen 25:3 who were either shepherds, who went in companies together with their flocks, and moved from place to place for the sake of pasture; or rather were merchants, who went in caravans and troops with their merchandise from one country to another; see Ezek 27:15 and who, because of the ravages of the enemy, would be glad of a lodging in the woods for security.
John Wesley
21:13 Forest - Not as you used to do, in the houses or tents of the Arabians: whereby he implies, that that populous country should be a wilderness. Companies - In those parts travellers then did, and still do, go together in companies. Dedanim - These were merchants, who used to trade with Tyre, and their way lay thro' Arabia.
Robert Jamieson, A. R. Fausset and David Brown
21:13 PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Is 21:13-17)
upon--that is, respecting.
forest--not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees.
travelling companies--caravans: ye shall be driven through fear of the foe to unfrequented routes (Is 33:8; Judg 5:6; Jer 49:8 is parallel to this passage).
Dedanim--In North Arabia (Gen 25:3; Jer 25:23; Ezek 25:13; Ezek 27:20; a different "Dedan" occurs Gen 10:7).
21:1421:14: Բերէ՛ք ջուր ընդ առաջ ծարաւեաց բնակիչք Թեմանու։ Հացի՛ւ ընդ առաջ ելէք փախստէից։
14 Ընդառա՛ջ եկէք եւ ջո՛ւր բերէք ծարաւածներին, ո՛վ Թեմանի բնակիչներ, հացո՛վ ընդառաջ ելէք փախստականներին,
14 Ո՛վ Թեմայի երկրի բնակիչներ, Ծարաւին առջեւ ջրով ելէ՛ք, Փախստականին առջեւ հացով եկէ՛ք։
Բերէք ջուր ընդ առաջ ծարաւեաց, բնակիչք Թեմանու. հացիւ ընդ առաջ ելէք փախստէից:

21:14: Բերէ՛ք ջուր ընդ առաջ ծարաւեաց բնակիչք Թեմանու։ Հացի՛ւ ընդ առաջ ելէք փախստէից։
14 Ընդառա՛ջ եկէք եւ ջո՛ւր բերէք ծարաւածներին, ո՛վ Թեմանի բնակիչներ, հացո՛վ ընդառաջ ելէք փախստականներին,
14 Ո՛վ Թեմայի երկրի բնակիչներ, Ծարաւին առջեւ ջրով ելէ՛ք, Փախստականին առջեւ հացով եկէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
21:1421:14 Живущие в земле Фемайской! несите вод{ы} навстречу жаждущим; с хлебом встречайте бегущих,
21:14 εἰς εις into; for συνάντησιν συναντησις meeting διψῶντι διψαω thirsty ὕδωρ υδωρ water φέρετε φερω carry; bring οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in χώρᾳ χωρα territory; estate Θαιμαν θαιμαν bread; loaves συναντᾶτε συνανταω meet with τοῖς ο the φεύγουσιν φευγω flee
21:14 לִ li לְ to קְרַ֥את qᵊrˌaṯ קרא encounter צָמֵ֖א ṣāmˌē צָמֵא thirsty הֵתָ֣יוּ hēṯˈāyû אתה come מָ֑יִם mˈāyim מַיִם water יֹשְׁבֵי֙ yōšᵊvˌê ישׁב sit אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth תֵּימָ֔א têmˈā תֵּימָא Tema בְּ bᵊ בְּ in לַחְמֹ֖ו laḥmˌô לֶחֶם bread קִדְּמ֥וּ qiddᵊmˌû קדם be in front נֹדֵֽד׃ nōḏˈēḏ נדד flee
21:14. occurrentes sitienti ferte aquam qui habitatis terram austri cum panibus occurrite fugientiMeeting the thirsty bring him water, you that inhabit the land of the south, meet with bread him that fleeth.
14. Unto him that was thirsty they brought water; the inhabitants of the land of Tema did meet the fugitives with their bread.
21:14. You who inhabit the land of the south: upon meeting the thirsty, bring water; meet the fugitive with bread.
21:14. The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled.
The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled:

21:14 Живущие в земле Фемайской! несите вод{ы} навстречу жаждущим; с хлебом встречайте бегущих,
21:14
εἰς εις into; for
συνάντησιν συναντησις meeting
διψῶντι διψαω thirsty
ὕδωρ υδωρ water
φέρετε φερω carry; bring
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
χώρᾳ χωρα territory; estate
Θαιμαν θαιμαν bread; loaves
συναντᾶτε συνανταω meet with
τοῖς ο the
φεύγουσιν φευγω flee
21:14
לִ li לְ to
קְרַ֥את qᵊrˌaṯ קרא encounter
צָמֵ֖א ṣāmˌē צָמֵא thirsty
הֵתָ֣יוּ hēṯˈāyû אתה come
מָ֑יִם mˈāyim מַיִם water
יֹשְׁבֵי֙ yōšᵊvˌê ישׁב sit
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
תֵּימָ֔א têmˈā תֵּימָא Tema
בְּ bᵊ בְּ in
לַחְמֹ֖ו laḥmˌô לֶחֶם bread
קִדְּמ֥וּ qiddᵊmˌû קדם be in front
נֹדֵֽד׃ nōḏˈēḏ נדד flee
21:14. occurrentes sitienti ferte aquam qui habitatis terram austri cum panibus occurrite fugienti
Meeting the thirsty bring him water, you that inhabit the land of the south, meet with bread him that fleeth.
21:14. You who inhabit the land of the south: upon meeting the thirsty, bring water; meet the fugitive with bread.
21:14. The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled.
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
14-15: Земля Фемайская, дружественная Деданитам и другим Кедарянам, вероятно, представляла собою оазис, расположенный к юго-востоку от северной оконечности Эланитского залива. Сюда бегут арабы, спасающиеся от надвигающихся с севера ассирийских полчищ. Племя Фема - измаильского происхождения.
Adam Clarke: Commentary on the Bible - 1831
21:14: The land of Tema "The southern country" - Θαιμαν, Sept.; Austri, Vulg. They read תימן teiman, which seems to be right; for probably the inhabitants of Tema might be involved in the same calamity with their brethren and neighbors of Kedar, and not in a condition to give them assistance, and to relieve them, in their flight before the enemy, with bread and water. To bring forth bread and water is an instance of common humanity in such cases of distress; especially in those desert countries in which the common necessaries of life, more particularly water, are not easily to be met with or procured. Moses forbids the Ammonite and Moabite to be admitted into the congregation of the Lord to the tenth generation. One reason which he gives for this reprobation is their omission of the common offices of humanity towards the Israelites; "because they met them not with bread and water in the way, when they came forth out of Egypt," Deu 23:4.
Albert Barnes: Notes on the Bible - 1834
21:14: Of the land of Tema - Tema was one of the sons of Ishmael Gen 25:15, and is supposed to have populated the city of Thema in Arabia Deserta. The word denotes hero one of the tribes of Ishmael, or of the Arabians. Job speaks Job 6:19 of 'the troops of Tema,' and Jeremiah Jer 25:23 connects Tema and Dedan together. Jerome and Eusebius say that the village of Theman (Θαιμάν Thaiman) existed in their time. It was, according to Jerome, five, and according to Eusebius, fifteen miles from Petra, and was then occupied as a Roman garrison (Onomas Urb. et Locor). Ptolemy speaks of a city called Themme (Θαιμάν Themmē) in Arabia Deserta. This city lies, according to D'Anville, in longitude 57 degrees East, and in latitude 27 degrees North. According to Seetsen, it is on the road usually pursued by caravans from Mecca to Damascus. Lowth renders it 'The southern country,' but without authority. The Septuagint renders it, Θαιμάν Thaiman - 'Thaiman.'
Brought water - Margin, 'Bring ye.' This might be rendered in the imperative, but the connection seems rather to require that it be read as a declaration that they did so. To bring water to the thirsty was an act of hospitality, and especially in eastern countries, where water was so scarce, and where it was of so much consequence to the traveler in the burning sands and deserts. The idea is, that the inhabitants of the land would be oppressed and pursued by an enemy; and that the Arabians, referred to by the prophet Isa 21:13, would be driven from their homes; and be dependent on others; that they would wander through the vast deserts, deprived of the necessaries of life; and that they would be dependent on the charity of the people of Tema for the supply of their needs. The following illustration of this passage has been kindly furnished me by the Rev_. Eli Smith, missionary to Syria, showing that Isaiah, in mentioning "hospitality" as one of the virtues of the inhabitants of Tema, drew from the life. 'Even in Hebrew prophecy hospitality is distinctly recognized as a trait in the Arab character. Isaiah says, "the inhabitants of Tema," etc. Tema is known as an oasis in the heart of Arabia, between Syria and Mecca. And among the scraps of ante-Mahometan poetry that have reached us, is one by Samaciel, a prince of this same Tema. In extolling the virtues of his tribe he says -
"No fire of ours was ever extinguished at night without a guest, and of our guests never did one disparage us."
'In the passage quoted from Isaiah, it is to the thirsty and hungry in flight, that the inhabitants of Tema are represented as bringing water and bread, as if hastening to afford them protection. The extent to which this protection is sometimes carried, is finely illustrated by a traditionary anecdote in the life of Samaciel, the prince and poet of Tema just mentioned. In some feud among the tribes in his neighborhood, a prince (Amru el-Keis) fled to Samaciel, left with him his treasures, and was conducted by him beyond the reach of his enemies. They assembled their forces, and marched upon Tema. On their way Samaciel's son fell into their hands. Presenting the young man before his castle, they proposed to the father the dreadful alternative, of delivering up to them what his guest had left, or seeing his son massacred. Samaciel's sense of honor dictated the reply -
"He honored me, and I'll honor him ... Treachery is a chain to the neck that never wears out." So he defended the rights of his guest, and his son was slain.'
They pRev_ented - Our word 'pRev_ent' usually means at present, to hinder, to obstruct. But in the Scriptures, and in the Old English sense of the word, it means to anticipate, to go before. That is the sense of the word קדמוּ qidemû here. They "anticipated" their needs by bread; that is, they supplied them. This was an ancient and an honorable rite of hospitality. Thus Melchizedek Gen 14:17-18 is said to have come out and met Abraham, when returning victorious from the slaughter of Chedorlaomer, with bread and wine.
Him that fled - The inhabitant of the land of Arabia that fled before the invader, perhaps the inhabitants of Kedar Isa 21:16, or of some other part of Arabia. It is not meant that the "whole" land of Arabia would be desolate, but that the invasion would come upon certain parts of it; and the inhabitants of other portions - as of Tema - would supply the needs of the fugitives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: Tema: Gen 25:15; Ch1 1:30; Job 6:19
brought: or, bring ye, Isa 16:3, Isa 16:4; Jdg 8:4-8; Pro 25:21; Rom 12:20; Pe1 4:9
Geneva 1599
21:14 The inhabitants of the land of Tema brought (s) water to him that was thirsty, they met with their bread him that fled.
(s) Signifying that for fear they will not tarry to eat or drink.
John Gill
21:14 The inhabitants of the land of Tema,.... This country had its name from Tema, one of the sons of Ishmael, Gen 25:15. The Targum calls it the land of the south, as if it was Teman. These people were Arabians, and are here said to assist their countrymen, the Dedanites, in distress:
brought water to him that was thirsty; as travellers are wont to be, especially in a desert land, and when fleeing from an enemy; in which circumstances the travelling companies of Dedanim now were:
they prevented with their bread him that fled; gave it to him, being hungry and necessitous, without asking for it. Now all this seems to show what calamities should come upon the inhabitants of some parts of Arabia; that they should lodge in a forest, be hungry and thirsty, and flee before their enemy, as follows.
John Wesley
21:14 Tema - A part of Arabia. Fled - Whereby he implies, that those other Arabians, against whom this prophecy is principally directed, should be reduced to great scarcity, and forced to flee for their lives, from a bloody enemy.
Robert Jamieson, A. R. Fausset and David Brown
21:14 Tema--a kindred tribe: an oasis in that region (Jer 25:23). The Temeans give water to the faint and thirsting Dedanites; the greatest act of hospitality in the burning lands of the East, where water is so scarce.
prevented--that is, anticipated the wants of the fugitive Dedanites by supplying bread (Gen 14:18).
their bread--rather, "his (the fugitive's) bread"; the bread due to him, necessary for his support; so "thy grave" (Is 14:19), [MAURER].
21:1521:15: Վասն բազմութեան սպանելոցն, եւ վասն բազմութեան մոլորելոցն, եւ վասն բազմութեան սրոյն, եւ վասն բազմութեան աղեղանցն լարելոց, եւ վասն բազմութեան անկելոցն ՚ի պատերազմի[9806]։ [9806] Ոմանք. Վասն բազմութեան սպանանելոցն։
15 որովհետեւ անթիւ են սպանուածները եւ բազում՝ մոլորեալները, անթիւ են սրերը եւ բազում՝ լարուած աղեղները, որովհետեւ բազմաթիւ են պատերազմում ընկածները:
15 Վասն զի անոնք կը փախչին սուրերու առջեւէն, Քաշուած սուրին առջեւէն ու լարուած աղեղին առջեւէն Եւ սաստիկ պատերազմին առջեւէն։
[305]Վասն բազմութեան սպանելոցն, եւ վասն բազմութեան մոլորելոցն, եւ վասն բազմութեան սրոյն, եւ վասն բազմութեան աղեղանցն լարելոց, եւ վասն բազմութեան անկելոցն ի պատերազմի:

21:15: Վասն բազմութեան սպանելոցն, եւ վասն բազմութեան մոլորելոցն, եւ վասն բազմութեան սրոյն, եւ վասն բազմութեան աղեղանցն լարելոց, եւ վասն բազմութեան անկելոցն ՚ի պատերազմի[9806]։
[9806] Ոմանք. Վասն բազմութեան սպանանելոցն։
15 որովհետեւ անթիւ են սպանուածները եւ բազում՝ մոլորեալները, անթիւ են սրերը եւ բազում՝ լարուած աղեղները, որովհետեւ բազմաթիւ են պատերազմում ընկածները:
15 Վասն զի անոնք կը փախչին սուրերու առջեւէն, Քաշուած սուրին առջեւէն ու լարուած աղեղին առջեւէն Եւ սաստիկ պատերազմին առջեւէն։
zohrab-1805▾ eastern-1994▾ western am▾
21:1521:15 ибо они от мечей бегут, от меча обнаженного и от лука натянутого, и от лютости войны.
21:15 διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the φευγόντων φευγω flee καὶ και and; even διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the πλανωμένων πλαναω mislead; wander καὶ και and; even διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῆς ο the μαχαίρας μαχαιρα short sword καὶ και and; even διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the τοξευμάτων τοξευμα the διατεταμένων διατεινω and; even διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the πεπτωκότων πιπτω fall ἐν εν in τῷ ο the πολέμῳ πολεμος battle
21:15 כִּֽי־ kˈî- כִּי that מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face חֲרָבֹ֖ות ḥᵃrāvˌôṯ חֶרֶב dagger נָדָ֑דוּ nāḏˈāḏû נדד flee מִ mi מִן from פְּנֵ֣י׀ ppᵊnˈê פָּנֶה face חֶ֣רֶב ḥˈerev חֶרֶב dagger נְטוּשָׁ֗ה nᵊṭûšˈā נטשׁ abandon וּ û וְ and מִ mi מִן from פְּנֵי֙ ppᵊnˌê פָּנֶה face קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow דְּרוּכָ֔ה dᵊrûḵˈā דרך tread וּ û וְ and מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face כֹּ֥בֶד kˌōveḏ כֹּבֶד heaviness מִלְחָמָֽה׃ ס milḥāmˈā . s מִלְחָמָה war
21:15. a facie enim gladiorum fugerunt a facie gladii inminentis a facie arcus extenti a facie gravis proeliiFor they are fled from before the swords, from the sword that hung over them, from the bent bow, from the face of a grievous battle.
15. For they fled away from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war.
21:15. For they are fleeing before the face of swords, before the face of a sword hanging over them, before the face of a bent bow, before the face of a grievous battle.
21:15. For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war.
For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war:

21:15 ибо они от мечей бегут, от меча обнаженного и от лука натянутого, и от лютости войны.
21:15
διὰ δια through; because of
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
φευγόντων φευγω flee
καὶ και and; even
διὰ δια through; because of
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
πλανωμένων πλαναω mislead; wander
καὶ και and; even
διὰ δια through; because of
τὸ ο the
πλῆθος πληθος multitude; quantity
τῆς ο the
μαχαίρας μαχαιρα short sword
καὶ και and; even
διὰ δια through; because of
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
τοξευμάτων τοξευμα the
διατεταμένων διατεινω and; even
διὰ δια through; because of
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
πεπτωκότων πιπτω fall
ἐν εν in
τῷ ο the
πολέμῳ πολεμος battle
21:15
כִּֽי־ kˈî- כִּי that
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
חֲרָבֹ֖ות ḥᵃrāvˌôṯ חֶרֶב dagger
נָדָ֑דוּ nāḏˈāḏû נדד flee
מִ mi מִן from
פְּנֵ֣י׀ ppᵊnˈê פָּנֶה face
חֶ֣רֶב ḥˈerev חֶרֶב dagger
נְטוּשָׁ֗ה nᵊṭûšˈā נטשׁ abandon
וּ û וְ and
מִ mi מִן from
פְּנֵי֙ ppᵊnˌê פָּנֶה face
קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow
דְּרוּכָ֔ה dᵊrûḵˈā דרך tread
וּ û וְ and
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
כֹּ֥בֶד kˌōveḏ כֹּבֶד heaviness
מִלְחָמָֽה׃ ס milḥāmˈā . s מִלְחָמָה war
21:15. a facie enim gladiorum fugerunt a facie gladii inminentis a facie arcus extenti a facie gravis proelii
For they are fled from before the swords, from the sword that hung over them, from the bent bow, from the face of a grievous battle.
21:15. For they are fleeing before the face of swords, before the face of a sword hanging over them, before the face of a bent bow, before the face of a grievous battle.
21:15. For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:15: For they fled - The inhabitants of one part of the land.
The grievousness of war - Hebrew, כבד kobed - "the weight, the heaviness, the oppression" of war; probably from the calamities that would result from the march of the Assyrian through their land, either on his way to Judea or to Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: from the swords: or, for fear of the swords, Heb. from the face of, Job 6:19, Job 6:20
John Gill
21:15 For they fled from the swords,.... Of their enemy, whom they could not withstand; perhaps the Assyrian army:
from the drawn sword; just ready to be sheathed in them:
and from the bent bow; just going to let the arrow fly at them:
and from the grievousness of war: too heavy for them to bear.
Robert Jamieson, A. R. Fausset and David Brown
21:15 they--the fugitive Dedanites and other Arabs.
21:1621:16: Զի ա՛յսպէս ասաց ցիս Տէր. Ա՛մ մի եւս իբրեւ զտարի վարձանի, եւ պակասեսցեն փառք որդւոցն Կեդարու[9807]։ [9807] Ոմանք. Իբրեւ զտարի վարձկանի։
16 Այսպէս ասաց ինձ Տէրը. «Եւս մի տարի՝ նման վարձկանի տարուան, եւ կը վերանայ Կեդարի որդիների փառքը:
16 Քանզի Տէրը ինծի այսպէս ըսաւ.«Մէկ տարուան մէջ՝ վարձկանի տարիներու պէս՝ Կեդարին բոլոր փառքը պիտի վերջանայ
Զի այսպէս ասաց ցիս Տէր. Ամ մեւս եւս իբրեւ զտարի վարձկանի, եւ պակասեսցեն փառք որդւոցն Կեդարու:

21:16: Զի ա՛յսպէս ասաց ցիս Տէր. Ա՛մ մի եւս իբրեւ զտարի վարձանի, եւ պակասեսցեն փառք որդւոցն Կեդարու[9807]։
[9807] Ոմանք. Իբրեւ զտարի վարձկանի։
16 Այսպէս ասաց ինձ Տէրը. «Եւս մի տարի՝ նման վարձկանի տարուան, եւ կը վերանայ Կեդարի որդիների փառքը:
16 Քանզի Տէրը ինծի այսպէս ըսաւ.«Մէկ տարուան մէջ՝ վարձկանի տարիներու պէս՝ Կեդարին բոլոր փառքը պիտի վերջանայ
zohrab-1805▾ eastern-1994▾ western am▾
21:1621:16 Ибо так сказал мне Господь: еще год, равный году наемничьему, и вся слава Кидарова исчезнет,
21:16 ὅτι οτι since; that οὕτως ουτως so; this way εἶπέν επω say; speak μοι μοι me κύριος κυριος lord; master ἔτι ετι yet; still ἐνιαυτὸς ενιαυτος cycle; period ὡς ως.1 as; how ἐνιαυτὸς ενιαυτος cycle; period μισθωτοῦ μισθωτος hired hand ἐκλείψει εκλειπω leave off; cease ἡ ο the δόξα δοξα glory τῶν ο the υἱῶν υιος son Κηδαρ κηδαρ Kēdar; Kithar
21:16 כִּי־ kî- כִּי that כֹ֛ה ḵˈō כֹּה thus אָמַ֥ר ʔāmˌar אמר say אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord אֵלָ֑י ʔēlˈāy אֶל to בְּ bᵊ בְּ in עֹ֤וד ʕˈôḏ עֹוד duration שָׁנָה֙ šānˌā שָׁנָה year כִּ ki כְּ as שְׁנֵ֣י šᵊnˈê שָׁנָה year שָׂכִ֔יר śāḵˈîr שָׂכִיר hired וְ wᵊ וְ and כָלָ֖ה ḵālˌā כלה be complete כָּל־ kol- כֹּל whole כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight קֵדָֽר׃ qēḏˈār קֵדָר Kedar
21:16. quoniam haec dicit Dominus ad me adhuc in uno anno quasi in anno mercennarii et auferetur omnis gloria CedarFor thus saith the Lord to me: Within a year, according to the years of a hireling, all the glory of Cedar shall be taken away.
16. For thus hath the Lord said unto me, Within a year, according to the years of an hireling, and all the glory of Kedar shall fail:
21:16. For the Lord said this to me: “After one more year, just like one year for a hired hand, all the glory of Kedar will be taken away.
21:16. For thus hath the Lord said unto me, Within a year, according to the years of an hireling, and all the glory of Kedar shall fail:
For thus hath the Lord said unto me, Within a year, according to the years of an hireling, and all the glory of Kedar shall fail:

21:16 Ибо так сказал мне Господь: еще год, равный году наемничьему, и вся слава Кидарова исчезнет,
21:16
ὅτι οτι since; that
οὕτως ουτως so; this way
εἶπέν επω say; speak
μοι μοι me
κύριος κυριος lord; master
ἔτι ετι yet; still
ἐνιαυτὸς ενιαυτος cycle; period
ὡς ως.1 as; how
ἐνιαυτὸς ενιαυτος cycle; period
μισθωτοῦ μισθωτος hired hand
ἐκλείψει εκλειπω leave off; cease
ο the
δόξα δοξα glory
τῶν ο the
υἱῶν υιος son
Κηδαρ κηδαρ Kēdar; Kithar
21:16
כִּי־ kî- כִּי that
כֹ֛ה ḵˈō כֹּה thus
אָמַ֥ר ʔāmˌar אמר say
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
אֵלָ֑י ʔēlˈāy אֶל to
בְּ bᵊ בְּ in
עֹ֤וד ʕˈôḏ עֹוד duration
שָׁנָה֙ šānˌā שָׁנָה year
כִּ ki כְּ as
שְׁנֵ֣י šᵊnˈê שָׁנָה year
שָׂכִ֔יר śāḵˈîr שָׂכִיר hired
וְ wᵊ וְ and
כָלָ֖ה ḵālˌā כלה be complete
כָּל־ kol- כֹּל whole
כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight
קֵדָֽר׃ qēḏˈār קֵדָר Kedar
21:16. quoniam haec dicit Dominus ad me adhuc in uno anno quasi in anno mercennarii et auferetur omnis gloria Cedar
For thus saith the Lord to me: Within a year, according to the years of a hireling, all the glory of Cedar shall be taken away.
21:16. For the Lord said this to me: “After one more year, just like one year for a hired hand, all the glory of Kedar will be taken away.
21:16. For thus hath the Lord said unto me, Within a year, according to the years of an hireling, and all the glory of Kedar shall fail:
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
16-17: Год наемничий - см. Ис 16:14.

Кидар - это также измаильское племя, которое обитало частью в шатрах, сделанных из материи, выработанной из черной козьей шерсти (Песн 1:4), частью в деревнях (Ис 42:11) и было богато стадами и верблюдами (Ис 60:7). Это было племя очень воинственное и в то же время коварное (Пс 119:5). Место кочевок этого племени составляла северная часть сирийско-аравийской пустыни, лежащая между Дамаском и Вавилоном. Самое решительное поражение этому племени, которое стояло во главе всех арабских племен, нанесено было ассирийским царем Асар-Гаддоном.

Когда исполнилось пророчество 21: гл. о падении Вавилона? Одни (Смит, Клейнерт) видят здесь предсказание об осаде Вавилона ассирийским царем Саргоном (в 701: г.), другие же (Кьюнел, Дэлич, Дильман) относят исполнение этого пророчества ко взятию Вавилона Киром. Последнее мнение - вернее, потому что, не говоря уже о том, что Исаия упоминает об эламитянах и мидянах, атакующих Вавилон, самые евреи представляются здесь народом "измолоченным", как они могли быть названы только в эпоху плена вавилонского, какую здесь, вероятно, и имеет в виду пророк.

Что касается пророчества Исаии об Эдеме и Аравии, то большинство критиков не усматривают никаких оснований к тому, чтобы считать их не подлинными, хотя не находят никаких данных к определению времени их произнесения.

На строфы эта глава может быть разделена так:

I_Стих 1-5_(3, 3, 2)

II_Стих 6-10_(3, 3, 2)

Пророчество о Едоме_(11-12: ст.)_

Пророчество об Аравии_(13-15: ст.)_

проза_16-17а_
Albert Barnes: Notes on the Bible - 1834
21:16: Within a year - What has been said before was figurative. Here the prophet speaks without a metaphor, and fixes the time when this should be accomplished. It is not usual for the prophets to designate the exact "time" of the fulfillment of their prophecies in this manner.
According to the years of an hireling - Exactly; observing the precise time specified Job 7:1. See the phrase explained on Isa 16:14.
All the glory - The beauty, pride, strength, wealth, etc.
Of Kedar - Kedar was a son of Ishmael Gen 25:15. He was the father of the Kedareneans or "Cedrai," mentioned by Pithy ("Nat. Hist." v. 11). They dwelt in the neighborhood of the Nabatheans, in Arabia Deserta. These people lived in tents, and were a wandering tribe, and it is not possible to fix the precise place of their habitation. They resided, it is supposed, in the south part of Arabia Deserts, and the north part of Arabia Petrea. The name 'Kedar' seems to be used sometimes to denote Arabia in general, or Arabia Deserts particularly (see Psa 120:5; Sol 1:5; Isa 42:11; Isa 60:7; Jer 2:10; Jer 49:28; Eze 26:21).
Shall fail - Shall be consumed, destroyed (כלה kâ lâ h).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: according: Isa 16:14; Job 7:1
Kedar: Isa 42:11, Isa 60:7; Gen 25:13; Ch1 1:29; Psa 120:5; Sol 1:5; Jer 49:28; Eze 27:21
Carl Friedrich Keil and Franz Delitzsch
21:16
Thus does the approaching fate of Arabia present itself in picture before the prophet's eye, whilst it is more distinctly revealed in Is 21:16, Is 21:17 : "For thus hath the Lord spoken to me, Within a year, as the years of a hired labourer, it is over with all the glory of Kedar. And the remnant of the number of bows of heroes of the Kedarenes will be small: for Jehovah, the God of Israel, hath spoken." The name Kedar is here the collective name of the Arabic tribes generally. In the stricter sense, Kedar, like Nebaioth, which is associated with it, as a nomadic tribe of Ishmaelites, which wandered as far as the Elanitic Gulf. Within the space of a year, measured as exactly as is generally the case where employers and labourers are concerned, Kedar's freedom, military strength, numbers, and wealth (all these together constituting its glory), would all have disappeared. Nothing but a small remnant would be left of the heroic sons of Kedar and their bows. They are numbered here by their bows (in distinction from the numbering by heads), showing that the righting men are referred to - a mode of numbering which is customary among the Indian tribes of America, for example.
(Note: See the work of V. Martius on the Indians of Brazil, i. 395, 411, etc.)
The noun she'âr (remnant) is followed by five genitives here (just as peri is by four in Is 10:12); and the predicate ימעטוּ is in the plural because of the copiousness of the subject. The period of the fulfilment of the prophecy keeps us still within the Assyrian era. In Herodotus (2, 141), Sennacherib is actually called "king of Arabians and Assyrians" (compare Josephus, Ant. x. 1, 4); and both Sargon and Sennacherib, in their annalistic inscriptions, take credit to themselves for the subjugation of Arabian tribes. But in the Chaldean era Jeremiah predicted the same things against Kedar (chapter 49) as against Edom; and Jer 49:30-31 was evidently written with a retrospective allusion to this oracle of Isaiah. When the period fixed by Isaiah for the fulfilment arrived, a second period grew out of it, and one still more remote, inasmuch as a second empire, viz., the Chaldean, grew out of the Assyrian, and inaugurated a second period of judgment for the nations. After a short glimmer of morning, the night set in a second time upon Edom, and a second time upon Arabia.
Geneva 1599
21:16 For thus hath the Lord said to me, Within a year, (t) according to the years of an (u) hireling, and all the glory of Kedar shall fail:
(t) He appoints them respite for one year only, and then they would be destroyed.
(u) Read (Is 16:14).
John Gill
21:16 For thus hath the Lord said unto me,.... The prophet; which confirms what is before said, as well as assures the accomplishment of what follows:
within a year, according to the years of an hireling; that is, exactly and precisely, as soon as ever the year is come to an end; for the hireling, when his year is up, instantly demands dismissal from his service, or his wages, or both. The time is to be reckoned from the delivery of this prophecy; and so the calamity predicted was brought upon them by the Assyrians, perhaps under Sennacherib, when he invaded the cities of Judah, and might take Arabia in his way; less time is allowed than was the Moabites, who suffered by the same hand; see Is 16:14,
and all the glory of Kedar shall fail; these were another sort of Arabians, as the Targum calls them: they descended from Kedar, a son of Ishmael, Gen 25:13 their "glory" were their multitude, their riches and substance, and which chiefly lay in their flocks; for the sake of which they moved from place to place for pasture, and dwelled in tents, which they carried with them, and pitched where it was most convenient for them; hence they were called Scenites; see Ps 120:5.
John Wesley
21:16 A year - From the time of this prophecy: an exact year. Glory - Their power, and riches, and all things wherein they used to glory. This was executed by the Assyrians.
Robert Jamieson, A. R. Fausset and David Brown
21:16 years of . . . hireling--(See on Is 16:14).
Kedar--a wandering tribe (Ps 120:5). North of Arabia-PetrÃ&brvbr;a, and south of Arabia-Deserta; put for Arabia in general.
21:1721:17: Եւ մնացորդք աղեղնաւորաց զօրաւորաց որդւոցն Կեդարու եղիցին սակաւաւո՛րք. զի Տէր Աստուած Իսրայէլի խօսեցաւ[9808]։[9808] Ոմանք. Եղիցին սակաւորք. զի Տէր։
17 Կեդարի աղեղնաւոր ու զօրաւոր որդիներից մնացածները եւս սակաւաթիւ կը լինեն», -քանզի Իսրայէլի Տէր Աստուա՛ծը խօսեց:
17 Ու աղեղնաւորներուն՝ մնացած թիւը, Կեդարին որդիներուն զօրաւոր մարդիկը պիտի քիչնան, Քանզի Իսրայէլին Տէր Աստուածը խօսեցաւ»։
Եւ մնացորդք աղեղնաւորաց զօրաւորաց որդւոցն Կեդարու եղիցին սակաւաւորք. զի Տէր Աստուած Իսրայելի խօսեցաւ:

21:17: Եւ մնացորդք աղեղնաւորաց զօրաւորաց որդւոցն Կեդարու եղիցին սակաւաւո՛րք. զի Տէր Աստուած Իսրայէլի խօսեցաւ[9808]։
[9808] Ոմանք. Եղիցին սակաւորք. զի Տէր։
17 Կեդարի աղեղնաւոր ու զօրաւոր որդիներից մնացածները եւս սակաւաթիւ կը լինեն», -քանզի Իսրայէլի Տէր Աստուա՛ծը խօսեց:
17 Ու աղեղնաւորներուն՝ մնացած թիւը, Կեդարին որդիներուն զօրաւոր մարդիկը պիտի քիչնան, Քանզի Իսրայէլին Տէր Աստուածը խօսեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1721:17 и луков у храбрых сынов Кидара останется немного: так сказал Господь, Бог Израилев.
21:17 καὶ και and; even τὸ ο the κατάλοιπον καταλοιπος left behind τῶν ο the τοξευμάτων τοξευμα the ἰσχυρῶν ισχυρος forceful; severe υἱῶν υιος son Κηδαρ κηδαρ be ὀλίγον ολιγος few; sparse διότι διοτι because; that κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel
21:17 וּ û וְ and שְׁאָ֧ר šᵊʔˈār שְׁאָר rest מִסְפַּר־ mispar- מִסְפָּר number קֶ֛שֶׁת qˈešeṯ קֶשֶׁת bow גִּבֹּורֵ֥י gibbôrˌê גִּבֹּור vigorous בְנֵֽי־ vᵊnˈê- בֵּן son קֵדָ֖ר qēḏˌār קֵדָר Kedar יִמְעָ֑טוּ yimʕˈāṭû מעט be little כִּ֛י kˈî כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
21:17. et reliquiae numeri sagittariorum fortium de filiis Cedar inminuentur Dominus enim Deus Israhel locutus estAnd the residue of the number of strong archers of the children of Cedar shall be diminished: for the Lord the God of Israel hath spoken it.
17. and the residue of the number of the archers, the mighty men of the children of Kedar, shall be few: for the LORD, the God of Israel, hath spoken it.
21:17. And the remainder of the multitude of strong archers from the sons of Kedar will be few, for the Lord, the God of Israel, has spoken it.”
21:17. And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the LORD God of Israel hath spoken [it].
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the LORD God of Israel hath spoken:

21:17 и луков у храбрых сынов Кидара останется немного: так сказал Господь, Бог Израилев.
21:17
καὶ και and; even
τὸ ο the
κατάλοιπον καταλοιπος left behind
τῶν ο the
τοξευμάτων τοξευμα the
ἰσχυρῶν ισχυρος forceful; severe
υἱῶν υιος son
Κηδαρ κηδαρ be
ὀλίγον ολιγος few; sparse
διότι διοτι because; that
κύριος κυριος lord; master
ἐλάλησεν λαλεω talk; speak
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
21:17
וּ û וְ and
שְׁאָ֧ר šᵊʔˈār שְׁאָר rest
מִסְפַּר־ mispar- מִסְפָּר number
קֶ֛שֶׁת qˈešeṯ קֶשֶׁת bow
גִּבֹּורֵ֥י gibbôrˌê גִּבֹּור vigorous
בְנֵֽי־ vᵊnˈê- בֵּן son
קֵדָ֖ר qēḏˌār קֵדָר Kedar
יִמְעָ֑טוּ yimʕˈāṭû מעט be little
כִּ֛י kˈî כִּי that
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
21:17. et reliquiae numeri sagittariorum fortium de filiis Cedar inminuentur Dominus enim Deus Israhel locutus est
And the residue of the number of strong archers of the children of Cedar shall be diminished: for the Lord the God of Israel hath spoken it.
21:17. And the remainder of the multitude of strong archers from the sons of Kedar will be few, for the Lord, the God of Israel, has spoken it.”
21:17. And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the LORD God of Israel hath spoken [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:17: The archers, the mighty men of the children of Kedar "The mighty bowmen of the sons of Kedar" - Sagittariorum fortium, Vulg.; transposing the two words, and reading גבורי קשה gibborey kesheth; which seems to be right. The strong men of the bow, the most excellent archers.
For the Lord - hath spoken it "For Jehovah hath spoken it" - The prophetic Carmina of Marcius, foretelling the battle of Cannae, lib. 25:12, conclude with the same kind of solemn form: Nam mihi ita Jupiter fatus est; "Thus hath Jupiter spoken to me." Observe that the word נאם naam, to pronounce, to declare, is the solemn word appropriated to the delivering of prophecies: "Behold, I am against the prophets, saith (נאם naam, pronounceth) Jehovah, who use their tongues, וינאמו נאם vaiyinamu neum, and solemnly pronounce, He hath pronounced it;" Jer 23:31. What God says shall most assuredly come to pass; he cannot be deceived.
Albert Barnes: Notes on the Bible - 1834
21:17: And the residue of the number - That is, those who shall be left in the invasion. Or perhaps it may be read, 'There shall be a renmant of the number of bowmen; the mighty people of Kedar shall be diminished.'
Of archers - Hebrew, 'Of the bow;' that is, of those who use bows in war. The bow was the common instrument in hunting and in war among the ancients.
Shall be diminished - Hebrew, 'Shall be made small;' they shall be reduced to a very small number. We cannot indeed determine the precise historical event to which this refers, but the whole connection and circumstances seem to make it probable that it referred to the invasion by the Assyrian when he went up against Judah, or when he was on his way to Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: archers: Heb. bows
the mighty: Isa 10:18, Isa 10:19, Isa 17:4, Isa 17:5; Psa 107:39
for: Isa 1:20; Num 23:19; Jer 44:29; Zac 1:6; Mat 24:35
Geneva 1599
21:17 And the remainder of the number of archers, the mighty men of the children of (x) Kedar, shall be diminished: for the LORD God of Israel hath spoken [it].
(x) Which was the name of a people of Arabia: and by the horrible destruction of all these nations, he teaches the Jews that there is no place for refuge or to escape God's wrath, but only to remain in his Church, and to live in his fear.
John Gill
21:17 And the residue of the number of archers,.... Or of "bow" (g), for "bows": that is, of men that use the bow, or are expert at it, as the Kedarenes were, both for taking wild beasts, and fighting with men, in which they followed their original ancestor Ishmael, Gen 21:20 the number of these archers it seems had been great, but would be lessened by the calamity threatened; and those that would escape that, and be preserved from it, should be lessened still, as follows:
the mighty men of the children of Kedar shall be diminished; their military men, the most expert at the use of the bow, and the most valiant and courageous; the few of those that were left, and did not fall by the sword of the Assyrians, should gradually diminish, and be fewer and fewer:
for the Lord God of Israel hath spoken it; who cannot lie, nor will repent, and whose word never fails, what he has said he will do, nor will he alter the thing that is gone out of his lips; and he is spoken of as the God of Israel, because it was to the Israelites that this was said, and for their sakes; either because these Arabians some way or other were injurious to them, or they had put some confidence in them. The Targum is,
"because by the word of the Lord God of Israel it is so decreed.''
(g) "numeri arcus", Montanus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
21:17 residue . . . diminished--The remnant of Arab warriors, famous in the bow, left after the invasion, shall be small.
That by Sennacherib, in the fourteenth year of Hezekiah; Is 22:8-11, the preparations for defense and securing of water exactly answer to those in 2Chron 32:4-5, 2Chron 32:30. "Shebna," too (Is 22:15), was scribe at this time (Is 36:3) [MAURER]. The language of Is 22:12-14, as to the infidelity and consequent utter ruin of the Jews, seems rather to foreshadow the destruction by Nebuchadnezzar in Zedekiah's reign, and cannot be restricted to Hezekiah's time [LOWTH].