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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9. Погибель мировых держав и радостное восстание Сиона. 10-13. Гибель мирового города и радостное возвращение Израиля домой.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the prophet goes on to show, I. What great things God would do for his church and people, which should now shortly be accomplished in the deliverance of Jerusalem from Sennacherib and the destruction of the Assyrian army; but it is expressed generally, for the encouragement of the church in after ages, with reference to the power and prevalency of her enemies. 1. That proud oppressors should be reckoned with, ver. 1. 2. That care should be taken of the church, as of God's vineyard, ver. 2, 3. 3. That God would let fall his controversy with the people, upon their return to him, ver. 4, 5. 4. That he would greatly multiply and increase them, ver. 6. 5. That, as to their afflictions, the property of them should be altered (ver. 7), they should be mitigated and moderated (ver. 8), and sanctified, ver. 9. 6. That though the church might be laid waste, and made desolate, for a time (ver. 10, 11), yet it should be restored, and the scattered members should be gathered together again, ver. 12, 13. All this is applicable to the grace of the gospel, and God's promises to, and providences concerning, the Christian church, and such as belong to it.
Adam Clarke: Commentary on the Bible - 1831
Destruction of the enemies of the Church, Isa 27:1. God's care of his vineyard, Isa 27:2-11. Prosperity of the descendants of Abraham in the latter days, Isa 27:12, Isa 27:13.
The subject of this chapter seems to be the nature, the measure, and the design of God's dealings with his people.
1. His judgments inflicted on their great and powerful enemies, Isa 27:1.
2. His constant care and protection of his favorite vineyard, in the form of a dialogue, Isa 27:2.
3. The moderation and lenity with which the severity of his judgments have been tempered, Isa 27:7.
4. The end and design of them, to recover them from idolatry, Isa 27:9. And,
5. The recalling of them, on their repentance, from their several dispersions, Isa 27:12.
The first verse seems connected with the two last verses of the preceding chapter. - L.
Albert Barnes: Notes on the Bible - 1834
27:0: For the general design of this chapter see the analysis of isa 24. Many different expositions have been given of its design, and indeed almost every commentator has had his own theory, and has differed from almost every other. Some of the different views which have been taken may be seen in the notes at Isa 27:1, and may be examined at length in Vitringa. I regard the most simple and obvious interpretation as the correct one; and that is, that it is a continuation of the vision commenced in isa 24, and referring to the same great event - the captivity at Babylon and the deliverance from that captivity. This subject has been pursued through the Isa 24:1, the Isa 25:1, and the Isa 26:1 chapters. In the Isa 25:1 and the Isa 26:1 chapters, the main design was to show the joy which would be evinced on their rescue from that land. The main purpose of this is to show the effect of that captivity and deliverance in purifying the Jews themselves, and in overcoming their propensity to idolatry, on account of which the captivity had been suf fered to take place. The "design" of the chapter is, like that of many others in Isaiah, to comfort them when they should be oppressed during their long and painful exile. The general plan of the chapter is:
1. A statement that their great enemy, the leviathan, should be destroyed Isa 27:1; and,
2. A song, in alternate responses, respecting the people of God, under the image of a vineyard yielding rich wines Isa 27:2-13. In this song Yahweh's protection over the vineyard is shown Isa 27:3; he declares that he is not actuated by fury Isa 27:4; his people are exhorted to trust in him Isa 27:5; a full promise that the Jews shall yet flourish is given Isa 27:6; Yahweh says that his judgments are mild on them Isa 27:7-8, and that the design is to purify his people Isa 27:9, for their sins they should be punished Isa 27:10-11; yet that they should be restored to their own land, and worship him in the holy mount at Jerusalem Isa 27:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 27:1: that day: Isa 26:21
with his: Isa 34:5, Isa 34:6, Isa 66:16; Deu 32:41, Deu 32:42; Job 40:19; Psa 45:3; Jer 47:6; Rev 2:16; Rev 19:21
leviathan: Job 12:1-25; Psa 74:14, Psa 104:26
piercing: or, crossing like a bar
crooked: Isa 65:25; Job 26:13
the dragon: Isa 51:9; Psa 74:13, Psa 74:14; Jer 51:34; Eze 29:3, Eze 32:2-5; Rev 12:3-17; Rev 13:2, Rev 13:4, Rev 13:11, Rev 16:13, Rev 20:2
in the sea: Jer 51:13; Rev 13:1, Rev 17:1, Rev 17:15
John Gill
INTRODUCTION TO ISAIAH 27
This chapter refers to the same times as the two foregoing ones Is 25:1; and is a continuation of the same song, or rather a new one on the same occasion; it is prophetical of the last times, and of what shall be done in them, as the destruction of the antichristian powers, and Satan at the head of them, Is 27:1 the happy state of the church, and its fruitfulness under the care and protection of the Lord, and his affection for it, Is 27:2 its peace, prosperity, and flourishing condition, Is 27:5 the nature, use, and end of all its afflictions and chastisements, Is 27:7 the ruin and destruction of the city of Rome, and its inhabitants, and of its whole jurisdiction, Is 27:10 a great gathering and conversion of the Lord's people, both Jews and Gentiles, by the ministry of the Gospel, Is 27:12.
27:127:1: Յաւուր յայնմիկ ածցէ՛ Տէր զսուրն սուրբ եւ զմեծ եւ զհզօր ՚ի վերայ վիշապ օձին փախուցելոյ, եւ ՚ի վերայ վիշապ օձին կամակորի. եւ սպանցէ՛ զվիշապն ※ ՚ի մէջ ծովուն[9864] [9864] Ոմանք. Ածցէ Աստուած զսուրն։
1 Այն օրը Տէրը պիտի քաշի սուրբ, մեծ ու հզօր սուրը փախչող վիշապ օձի վրայ, գալարուող վիշապ օձի վրայ՝ ծովի մէջ սպանելով վիշապին:
27 Այն օրը Տէրը իր ամրակուռ, մեծ ու զօրաւոր սուրովը Պիտի պատժէ Լեւիաթանը, փախչող օձը, Այսինքն այն Լեւիաթանը՝ գալարուող օձը Ու ծովուն մէջ եղող վիշապը պիտի մեռցնէ։
Յաւուր յայնմիկ ածցէ Տէր զսուրն [367]սուրբ եւ զմեծ եւ զհզօր ի վերայ [368]վիշապ օձին փախուցելոյ, եւ ի վերայ [369]վիշապ օձին կամակորի, եւ սպանցէ զվիշապն ի մէջ ծովուն:

27:1: Յաւուր յայնմիկ ածցէ՛ Տէր զսուրն սուրբ եւ զմեծ եւ զհզօր ՚ի վերայ վիշապ օձին փախուցելոյ, եւ ՚ի վերայ վիշապ օձին կամակորի. եւ սպանցէ՛ զվիշապն ※ ՚ի մէջ ծովուն[9864]
[9864] Ոմանք. Ածցէ Աստուած զսուրն։
1 Այն օրը Տէրը պիտի քաշի սուրբ, մեծ ու հզօր սուրը փախչող վիշապ օձի վրայ, գալարուող վիշապ օձի վրայ՝ ծովի մէջ սպանելով վիշապին:
27 Այն օրը Տէրը իր ամրակուռ, մեծ ու զօրաւոր սուրովը Պիտի պատժէ Լեւիաթանը, փախչող օձը, Այսինքն այն Լեւիաթանը՝ գալարուող օձը Ու ծովուն մէջ եղող վիշապը պիտի մեռցնէ։
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27:127:1 В тот день поразит Господь мечом Своим тяжелым, и большим и крепким, левиафана, змея прямо бегущего, и левиафана, змея изгибающегося, и убьет чудовище морское.
27:1 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐπάξει επαγω instigate; bring on ὁ ο the θεὸς θεος God τὴν ο the μάχαιραν μαχαιρα short sword τὴν ο the ἁγίαν αγιος holy καὶ και and; even τὴν ο the μεγάλην μεγας great; loud καὶ και and; even τὴν ο the ἰσχυρὰν ισχυρος forceful; severe ἐπὶ επι in; on τὸν ο the δράκοντα δρακων dragon ὄφιν οφις serpent φεύγοντα φευγω flee ἐπὶ επι in; on τὸν ο the δράκοντα δρακων dragon ὄφιν οφις serpent σκολιὸν σκολιος warped; crooked καὶ και and; even ἀνελεῖ αναιρεω eliminate; take up τὸν ο the δράκοντα δρακων dragon
27:1 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֡וּא hˈû הוּא he יִפְקֹ֣ד yifqˈōḏ פקד miss יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in חַרְבֹ֨ו ḥarᵊvˌô חֶרֶב dagger הַ ha הַ the קָּשָׁ֜ה qqāšˈā קָשֶׁה hard וְ wᵊ וְ and הַ ha הַ the גְּדֹולָ֣ה ggᵊḏôlˈā גָּדֹול great וְ wᵊ וְ and הַֽ hˈa הַ the חֲזָקָ֗ה ḥᵃzāqˈā חָזָק strong עַ֤ל ʕˈal עַל upon לִוְיָתָן֙ liwyāṯˌān לִוְיָתָן leviathan נָחָ֣שׁ nāḥˈāš נָחָשׁ serpent בָּרִ֔חַ bārˈiₐḥ בָּרִחַ fleeing וְ wᵊ וְ and עַל֙ ʕˌal עַל upon לִוְיָתָ֔ן liwyāṯˈān לִוְיָתָן leviathan נָחָ֖שׁ nāḥˌāš נָחָשׁ serpent עֲקַלָּתֹ֑ון ʕᵃqallāṯˈôn עֲקַלָּתֹון crooked וְ wᵊ וְ and הָרַ֥ג hārˌaḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תַּנִּ֖ין ttannˌîn תַּנִּין sea-monster אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the יָּֽם׃ ס yyˈom . s יָם sea
27:1. in die illo visitabit Dominus in gladio suo duro et grandi et forti super Leviathan serpentem vectem et super Leviathan serpentem tortuosum et occidet cetum qui in mari estIn that day the Lord with his hard, and great, and strong sword shall visit leviathan the bar serpent, and leviathan the crooked serpent, and shall slay the whale that is in the sea.
1. In that day the LORD with his sore and great and strong sword shall punish leviathan the swift serpent, and leviathan the crooked serpent; and he shall slay the dragon that is in the sea.
27:1. In that day, the Lord will visit, with his harsh and great and strong sword, against Leviathan, the barred serpent, and against Leviathan, the twisted serpent, and he will slay the whale that is in the sea.
27:1. In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that [is] in the sea.
In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that [is] in the sea:

27:1 В тот день поразит Господь мечом Своим тяжелым, и большим и крепким, левиафана, змея прямо бегущего, и левиафана, змея изгибающегося, и убьет чудовище морское.
27:1
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐπάξει επαγω instigate; bring on
ο the
θεὸς θεος God
τὴν ο the
μάχαιραν μαχαιρα short sword
τὴν ο the
ἁγίαν αγιος holy
καὶ και and; even
τὴν ο the
μεγάλην μεγας great; loud
καὶ και and; even
τὴν ο the
ἰσχυρὰν ισχυρος forceful; severe
ἐπὶ επι in; on
τὸν ο the
δράκοντα δρακων dragon
ὄφιν οφις serpent
φεύγοντα φευγω flee
ἐπὶ επι in; on
τὸν ο the
δράκοντα δρακων dragon
ὄφιν οφις serpent
σκολιὸν σκολιος warped; crooked
καὶ και and; even
ἀνελεῖ αναιρεω eliminate; take up
τὸν ο the
δράκοντα δρακων dragon
27:1
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֡וּא hˈû הוּא he
יִפְקֹ֣ד yifqˈōḏ פקד miss
יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
חַרְבֹ֨ו ḥarᵊvˌô חֶרֶב dagger
הַ ha הַ the
קָּשָׁ֜ה qqāšˈā קָשֶׁה hard
וְ wᵊ וְ and
הַ ha הַ the
גְּדֹולָ֣ה ggᵊḏôlˈā גָּדֹול great
וְ wᵊ וְ and
הַֽ hˈa הַ the
חֲזָקָ֗ה ḥᵃzāqˈā חָזָק strong
עַ֤ל ʕˈal עַל upon
לִוְיָתָן֙ liwyāṯˌān לִוְיָתָן leviathan
נָחָ֣שׁ nāḥˈāš נָחָשׁ serpent
בָּרִ֔חַ bārˈiₐḥ בָּרִחַ fleeing
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
לִוְיָתָ֔ן liwyāṯˈān לִוְיָתָן leviathan
נָחָ֖שׁ nāḥˌāš נָחָשׁ serpent
עֲקַלָּתֹ֑ון ʕᵃqallāṯˈôn עֲקַלָּתֹון crooked
וְ wᵊ וְ and
הָרַ֥ג hārˌaḡ הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תַּנִּ֖ין ttannˌîn תַּנִּין sea-monster
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
יָּֽם׃ ס yyˈom . s יָם sea
27:1. in die illo visitabit Dominus in gladio suo duro et grandi et forti super Leviathan serpentem vectem et super Leviathan serpentem tortuosum et occidet cetum qui in mari est
In that day the Lord with his hard, and great, and strong sword shall visit leviathan the bar serpent, and leviathan the crooked serpent, and shall slay the whale that is in the sea.
27:1. In that day, the Lord will visit, with his harsh and great and strong sword, against Leviathan, the barred serpent, and against Leviathan, the twisted serpent, and he will slay the whale that is in the sea.
27:1. In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that [is] in the sea.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9. Могущественные мировые державы, изображаемые у пророка под видом огромных чудовищ, будут поражены судом Божиим, и в тот день Израиль воспоет песнь, в которой признает, что Господь всегда относился к своему избранному народу гораздо милосерднее, чем к народам языческим. Мало того, если эти враждебные силы снова захотят повредить Израилю, то Бог уничтожит их вовсе, если только они не заключат с Ним смиренно союза. И в будущем Израиль ожидает полное благополучие - в этом нельзя сомневаться уже на основании прежних отношений Бога к Израилю.

Враги Израиля в Священном Писании нередко изображаются под видом чудовищ (ср. Пс 67:31; 73:13; Дан 7:3: и сл. Откр 12:3; 13:1). Царство Божие изображается в чертах человеческих (Дан 7:13), а мировая сила, жестокая, бессердечная, под образом животного или зверя.

Левиафан (собств. связанный) есть название крокодила (Иов гл. 40: и 41), но оно здесь, у Исаии, означает, несомненно, большого змея, как это видно из определений, приданных тому и другому левиафану (змей прямой и изгибающийся), неподходящих к понятию о крокодиле. Змей прямо бегущий - это река Тигр, которая текла прямо, как стрела (самое имя его - hadiglath - у ассирийцев означало стрелу), и находившееся близ нее Ассирийское государство.

Змей изгибающийся - это р. Евфрат, чрезвычайно изобилующая поворотами и изгибами и потому дающая иллюзию изгибающегося змея. Тут у пророка разумеется, конечно, царство Вавилонское, главный город которого Вавилон стоял на Евфрате.

Чудовище морское (по-евр. tonnin) - это, несомненно, Египет, который нередко так называется у Исаии и в других Священных книгах. (Ис 51:9; Пс 73:13: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. 2 In that day sing ye unto her, A vineyard of red wine. 3 I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. 4 Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. 5 Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. 6 He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
The prophet is here singing of judgment and mercy,
I. Of judgment upon the enemies of God's church (v. 1), tribulation to those that trouble it, 2 Thess. i. 6. When the Lord comes out of his place, to punish the inhabitants of the earth (ch. xxvi. 21), he will be sure to punish leviathan, the dragon that is in the sea, every proud oppressing tyrant, that is the terror of the mighty, and, like the leviathan, is so fierce that none dares stir him up, and his heart as hard as a stone, and when he raises up himself the mighty are afraid, Job xli. 10, 24, 25. The church has many enemies, but commonly some one that is more formidable than the rest. So Sennacherib was in his day, and Nebuchadnezzar in his, and Antiochus in his; so Pharaoh had been formerly, and is called leviathan and the dragon, ch. li. 9; Ps. lxxiv. 13, 14; Ezek. xxix. 3. The New-Testament church has had its leviathans; we read of a great red dragon ready to devour it, Rev. xii. 3. Those malignant persecuting powers are here compared to the leviathan for bulk, and strength, and the mighty bustle they make in the world,--to dragons for their rage and fury,--to serpents, piercing serpents, penetrating in their counsels, quick in their motions, and which, if they once get in their head, will soon wind in their whole body,--crossing like a bar (so the margin), standing in the way of all their neighbours and obstructing them,--to crooked serpents, subtle and insinuating, but perverse and mischievous. Great and mighty princes, if they oppose the people of God, are in God's account as dragons and serpents, the plagues of mankind; and the Lord will punish them in due time. They are too big for men to deal with and call to an account, and therefore the great God will take the matter into his own hands. He has a sore, and great, and strong sword, wherewith to do execution upon them when the measure of their iniquity is full and their day has come to fall. It is emphatically expressed in the original: The Lord with his sword, that cruel one, and that great one, and that strong one, shall punish this unwieldy, this unruly criminal; and it shall be capital punishment: He shall slay the dragon that is in the sea; for the wages of his sin is death. This shall not only be a prevention of his doing further mischief, as the slaying of a wild beast, but a just punishment for the mischief he has done, as the putting of a traitor or rebel to death. God has a strong sword for the doing of this, variety of judgments sufficient to humble the proudest and break the most powerful of his enemies; and he will do it when the day of execution comes: In that day he will punish, his day which is coming, Ps. xxxvii. 13. This is applicable to the spiritual victories obtained by our Lord Jesus over the powers of darkness. He not only disarmed, spoiled, and cast out, the prince of this world, but with his strong sword, the virtue of his death and the preaching of his gospel, he does and will destroy him that had the power of death, that is, the devil, that great leviathan, that old serpent, the dragon. He shall be bound, that he may not deceive the nations, and that is a punishment to him (Rev. xx. 2, 3); and at length, for deceiving the nations, he shall be cast into the lake of fire, Rev. xx. 10.
II. Of mercy to the church. In that same day, when God is punishing the leviathan, let the church and all her friends be easy and cheerful; let those that attend her sing to her for her comfort, sing her asleep with these assurances; let it be sung in her assemblies,
1. That she is God's vineyard, and is under his particular care, v. 2, 3. She is, in God's eye, a vineyard of red wine. The world is as a fruitless worthless wilderness; but the church is enclosed as a vineyard, a peculiar place, and of value, that has great care taken of it and great pains taken with it, and from which precious fruits are gathered, wherewith they honour God and man. It is a vineyard of red wine, yielding the best and choicest grapes, intimating the reformation of the church, that it now brings forth good fruit unto God, whereas before it brought forth fruit to itself, or brought forth wild grapes, ch. v. 4. Now God takes care, (1.) Of the safety of this vineyard: I the Lord do keep it. He speaks this as glorying in it that he is, and has undertaken to be, the keeper of Israel. Those that bring forth fruit to God are and shall be always under his protection. He speaks this as assuring us that they shall be so: I the Lord, that can do every thing, but cannot lie nor deceive, I do keep it; lest any hurt it, I will keep it night and day. God's vineyard in this world lies much exposed to injury; there are many that would hurt it, would tread it down and lay it waste (Ps. lxxx. 13); but God will suffer no real hurt or damage to be done it, but what he will bring good out of. He will keep it constantly, night and day, and not without need, for the enemies are restless in their designs and attempts against it, and, both night and day, seek an opportunity to do it a mischief. God will keep it in the night of affliction and persecution, and in the day of peace and prosperity, the temptations of which are no less dangerous. God's people shall be preserved, not only from the pestilence that walketh in darkness, but from the destruction that wasteth at noon-day, Ps. xci. 6. This vineyard shall be well fenced. (2.) Of the fruitfulness of this vineyard: I will water it every moment, and yet it shall not be overwatered. The still and silent dews of God's grace and blessing shall continually descend upon it, that it may bring forth much fruit. We need the constant and continual waterings of the divine grace; for, if that be at any time withdrawn, we wither, and come to nothing. God waters his vineyard by the ministry of the word by his servants the prophets, whose doctrine shall drop as the dew. Paul plants, and Apollos waters, but God gives the increase; for without him the watchman wakes and the husbandman waters in vain.
2. That, though sometimes he contends with his people, yet, upon their submission, he will be reconciled to them, v. 4, 5. Fury is not in him towards his vineyard; though he meets with many things in it that are offensive to him, yet he does not seek advantages against it, nor is extreme to mark what is amiss in it. It is true if he find in it briers and thorns instead of vines, and they be set in battle against him (as indeed that in the vineyard which is not for him is against him), he will tread them down and burn them; but otherwise, "If I am angry with my people, they know what course to take; let them humble themselves, and pray, and seek my face, and so take hold of my strength with a sincere desire to make their peace with me, and I will soon be reconciled to them, and all shall be well." God sees the sins of his people and is displeased with them; but, upon their repentance, he turns away his wrath. This may very well be construed as a summary of the doctrine of the gospel, with which the church is to be watered every moment. (1.) Here is a quarrel supposed between God and man; for here is a battle fought, and peace to be made. It is an old quarrel, ever since sin first entered. It is, on God's part, a righteous quarrel, but, on man's part, most unrighteous. (2.) Here is a gracious invitation given us to make up this quarrel, and to get these matters in variance accommodated: "Let him that is desirous to be at peace with God take hold of his strength, of his strong arm, which is lifted up against the sinner to strike him dead; and let him by supplication keep back the stroke. Let him wrestle with me, as Jacob did, resolving not to let me go without a blessing; and he shall be Israel--a prince with God." Pardoning mercy is called the power of our Lord; let him take hold of that. Christ is the arm of the Lord, ch. liii. 1. Christ crucified is the power of God (1 Cor. i. 24); let him by a lively faith take hold of him, as a man that is sinking catches hold of a bough, or cord, or plank, that is within his reach, or as the malefactor took hold of the horns of the altar, believing that there is no other name by which he can be saved, by which he can be reconciled. (3.) Here is a threefold cord of arguments to persuade us to do this. [1.] Time and space are given us to do it in; for fury is not in God; he does not carry it towards us as great men carry it towards their inferiors, when the one is in a fault and the other in a fury. Men in a fury will not take time for consideration; it is, with them, but a word and a blow. Furious men are soon angry, and implacable when they are angry; a little thing provokes them, and no little thing will pacify them. But it is not so with God; he considers our frame, is slow to anger, does not stir up all his wrath, nor always chide. [2.] It is in vain to think of contesting with him. If we persist in our quarrel with him, and think to make our part good, it is but like setting briers and thorns before a consuming fire, which will be so far from giving check to the progress of it that they will but make it burn the more outrageously. We are not an equal match for Omnipotence. Woe unto him therefore that strives with his Maker! He knows not the power of his anger. [3.] This is the only way, and it is a sure way, to reconciliation: "Let him take this course to make peace with me, and he shall make peace; and thereby good, all good, shall come unto him." God is willing to be reconciled to us if we be but willing to be reconciled to him.
3. That the church of God in the world shall be a growing body, and come at length to be a great body (v. 6): In times to come (so some read it), in after-times, when these calamities are overpast, or in the days of the gospel, the latter days, he shall cause Jacob to take root, deeper root than ever yet; for the gospel church shall be more firmly fixed than ever the Jewish church was, and shall spread further. Or, He shall cause those of Jacob that come back out of their captivity, or (as we read it) those that come of Jacob, to take root downward, and bear fruit upward, ch. xxxvii. 31. They shall be established in a prosperous state, and then they shall blossom and bud, and give hopeful prospects of a great increase; and so it shall prove, for they shall fill the face of the world with fruit. Many shall be brought into the church, proselytes shall be numerous, some out of all the nations about that shall be to the God of Israel for a name and a praise; and the converts shall be fruitful in the fruits of righteousness. The preaching of the gospel brought forth fruit in all the world (Col. i. 6), fruit that remains, John xv. 16.
Adam Clarke: Commentary on the Bible - 1831
27:1: Leviathan - The animals here mentioned seem to be the crocodile, rigid by the stiffness of the backbone, so that he cannot readily turn himself when he pursues his prey; hence the easiest way of escaping from him is by making frequent and short turnings: the serpent or dragon, flexible and winding, which coils himself up in a circular form: and the sea monster, or whale. These are used allegorically, without doubt for great potentates, enemies and persecutors of the people of God: but to specify the particular persons or states designed by the prophet under these images, is a matter of great difficulty, and comes not necessarily with in the design of these notes. R. D. Kimchi says, leviathan is a parable concerning the kings of the Gentiles: it is the largest fish in the sea, called also תנין tannin, the dragon, or rather the whale. By these names the Grecian, Turkish, and Roman empires are intended. The dragon of the sea seems to mean some nation having a strong naval force and extensive commerce. See Kimchi on the place.
Albert Barnes: Notes on the Bible - 1834
27:1: In that day - In that future time when the Jews would be captive in Babylon, and when they would sigh for deliverance (see the note at Isa 26:1). This verse might have been connected with the pRev_ious chapter, as it refers to the same event, and then this chapter would have more appropriately commenced with the poem or song which begins in Isa 27:2.
With his sore - Hebrew, הקשׁה haqā shâ h - 'Hard.' Septuagint, Τὴς ἁγίαν Tē n hagian - 'Holy.' The Hebrew means a sword that is hard, or well-tempered and trusty.
And great, and strong sword - The sword is an emblem of war, and is often used among the Hebrews to denote war (see Gen 27:40; Lev 26:25). It is also an emblem of justice or punishment, as punishment then, as it is now in the Turkish dominions, was often inflicted by the sword Deu 32:41-42; Psa 7:12; Heb 11:37. Here, if it refers to the overthrow of Babylon and its tyrannical king, it means that God would punish them by the armies of the Medes, employed as his sword or instrument. Thus in Psa 17:13, David prays, 'Deliver my soul from the wicked, which is thy sword' (compare the notes at Isa 10:5-6).
Leviathan - לויתן livyâ thâ n. The Septuagint renders this, Τὴν δράκοντα Tē n drakonta - 'The dragon.' The word 'leviathan' is probably derived from לוה lâ vâ h in Arabic, to weave, to twist (Gesenius); and literally means, "the twisted animal." The word occurs in six places in the Old Testament, and is translated in Job 3:8, 'mourning,' Margin, 'leviathan;' in Job 41:1, 'leviathan' - in which chapter is an extended description of the animal; in Psa 74:14, it is rendered 'leviathan,' and seems to be applied to Pharaoh; and in Psa 104:26, and in the passage before us, where it is twice also rendered 'leviathan.' Bochart (Hierez. ii. 5. 16-18) has gone into an extended argument to show that by the leviathan the crocodile is intended; and his argument is in my view conclusive. On this subject, Bochart, Dr. Good (on Job 41), and Robinson's Calmet, may be consulted.
The crocodile is a natural inhabitant of the Nile and of other Asiatic and African rivers; is of enormous voracity and strength, as well as of fleetness in swimming; attacks mankind and all animals with prodigious impetuosity; and is furnished with a coat of mail so scaly and callous that it will resist the force of a musket ball in every part except under the belly. It is, therefore, an appropriate image by which to represent a fierce and cruel tyrant. The sacred writers were accustomed to describe kings and tyrants by an allusion to strong and fierce animals. Thus, in Eze 29:3-5, the dragon, or the crocodile of the Nile, represents Pharaoh; in Eze 22:2, Pharaoh is compared to a young lion, and to a whale in the seas; in Psa 74:13-14, Pharaoh is compared to the dragon, and to the leviathan. In Dan. 7, the four monarchs that should arise are likened to four great beasts. In Rev_. 12, Rome, the new Babylon, is compared to a great red dragon.
In the place before us, I suppose that the reference is to Babylon; or to the king and tyrant that ruled there, and that had oppressed the people of God. But among commentators there has been the greatest variety of explanation. As a "specimen" of the various senses which commentators often assign to passages of Scripture, we may notice the following views which have been taken of this passage. The Chaldee Paraphrast regards the leviathans, which are twice mentioned, as referring, the first one to some king like Pharaoh, and the second to a king like Sennacherib. rabbi Moses Haccohen supposes that the word denotes the most select or valiant of the rulers, princes, and commanders that were in the army of the enemy of the people of God. Jarchi supposes that by the first-mentioned leviathan is meant Egypt, by the second Assyria, and by the dragon which is in the sea, he thinks "Tyre" is intended.
Aben Ezra supposes that by the dragon in the sea, Egypt is denoted. Kimchi supposes that this will be fulfilled only in the times of the Messiah, and that the sea monsters mentioned here are Gog and Magog - and that these denote the armies of the Greeks, the Saracens, and the inhabitants of India. Abarbanel supposes that the Saracens, the Roman empire, and the other kingdoms of Gentiles, are intended by these sea monsters. Jerome, Sanctius, and some others suppose that "Satan" is denoted by the leviathan. Brentius supposes that this was fulfilled in the day of Pentecost when Satan was overcome by the preaching of the gospel. Other Christian interpreters have supposed, that by the leviathan first mentioned "Mahomet" is intended; by the second, "heretics;" and by the dragon in the sea, "Pagan India." Luther understood it of Assyria and Egypt; Calvin supposes that the description properly applies to the king of Egypt, but that under this image other enemies of the church are embraced, and does not doubt that "allegorically" Satan and his kingdom are intended. The more simple interpretation, however, is that which refers it to Babylon. This suits the connection: accords with the pRev_ious chapters; agrees with all that occurs in this chapter, and with the image which is used here. The crocodile, the dragon, the sea monster - extended, vast, unwieldy, voracious, and odious to the view - would be a most expressive image to denote the abhorrence with which the Jews would regard Babylon and its king.
The piercing serpent - The term 'serpent' (נחשׁ nā châ sh) may be given to a dragon, or an extended sea monster. Compare Job 26:13. The term 'piercing,' is, in the Margin, 'Crossing like a bar.' The Septuagint renders it, Ὄφιν Φεύγοντα Ophin pheugonta - 'Flying serpent. The Hebrew, בריח bā riyach, rendered 'piercing,' is derived from ברץ bâ rach," to flee;" and then to stretch across, or pass through, as a bar through boards Exo 36:33. Hence, this word may mean fleeing; extended; cross bar for fastening gates; or the cross piece for binding together the boards for the tabernacle of the congregation Exo 26:26; Exo 36:31. Lowth renders it, 'The rigid serpent;' probably with reference to the hard scales of the crocodile. The word "extended, huge, vast," will probably best suit the connection. In Job 26:13, it is rendered, 'the crooked serpent;' referring to the constellation in the heavens by the name of the Serpent (see the note at that place). The idea of piercing is not in the Hebrew word, nor is it ever used in that sense.
That crooked serpent - This is correctly rendered; and refers to the fact that the monster here referred to throws itself into immense volumes or folds, a description that applies to all serpents of vast size. Virgil has given a similar description of sea monsters throwing themselves into vast convolutions:
'Ecce autem gemini a Tenedo tranquilla per alta
- immensis orbibus angues.'
- AEn. ii. 203.
And again:
'Sinuantque immensa volumine terga.'
Idem. 208.
The reference in Isaiah, I suppose, is not to "different" kings or enemies of the people of God, but to the same. It is customary in Hebrew poetry to refer to the same subject in different members of the same sentence, or in different parts of the same parallelism.
The dragon - Referring to the same thing under a different image - to the king of Babylon. On the meaning of the word 'dragon,' see the note at Isa 13:22.
In the sea - In the Euphrates; or in the marshes and pools that encompass Babylon (see Isa 11:15, note; Isa 18:2, note). The sense of the whole verse is, that God would destroy the Babylonian power that was to the Jews such an object of loathsomeness and of terror.
Carl Friedrich Keil and Franz Delitzsch
27:1
Upon whom the judgment of Jehovah particularly falls, is described in figurative and enigmatical words in Is 27:1 : "In that day will Jehovah visit with His sword, with the hard, and the great, and the strong, leviathan the fleet serpent, and leviathan the twisted serpent, and slay the dragon in the sea." No doubt the three animals are emblems of three imperial powers. The assertion that there are no more three animals than there are three swords, is a mistake. If the preposition were repeated in the case of the swords, as it is in the case of the animals, we should have to understand the passage as referring to three swords as well as three animals. But this is not the case. We have therefore to inquire what the three world-powers are; and this question is quite a justifiable one: for we have no reason to rest satisfied with the opinion held by Drechsler, that the three emblems are symbols of ungodly powers in general, of every kind and every sphere, unless the question itself is absolutely unanswerable. Now the tannin (the stretched-out aquatic animal) is the standing emblem of Egypt (Is 51:9; Ps 74:13; Ezek 29:3; Ezek 32:2). And as the Euphrates-land and Asshur are mentioned in Is 27:12, Is 27:13 in connection with Egypt, it is immediately probable that the other two animals signify the kingdom of the Tigris, i.e., Assyria, with its capital Nineveh which stood on the Tigris, and the kingdom of the Euphrates, i.e., Chaldea, with its capital Babylon which stood upon the Euphrates. Moreover, the application of the same epithet Leviathan to both the kingdoms, with simply a difference in the attributes, is suggestive of two kingdoms that were related to each other. We must not be misled by the fact that nâchâsh bâriach is a constellation in Job 26:13; we have no bammarōm (on high) here, as in Is 24:21, and therefore are evidently still upon the surface of the globe. The epithet employed was primarily suggested by the situation of the two cities. Nineveh was on the Tigris, which was called Chiddekel,
(Note: In point of fact, not only does Arab. tyr signify both an arrow and the Tigris, according to the Neo-Persian lexicons, but the old explanation "Tigris, swift as a dart, since the Medes call the Tigris toxeuma" (the shot or shot arrow; Eustath, on Dion Perieg. v. 984), is confirmed by the Zendic tighri, which has been proved to be used in the sense of arrow or shot (Yesht 8, 6, yatha tighris mainyavacâo), i.e., like a heavenly arrow.)
on account of the swiftness of its course and its terrible rapids; hence Asshur is compared to a serpent moving along in a rapid, impetuous, long, extended course (bâriach, as in Is 43:14, is equivalent to barriach, a noun of the same form as עלּיז, and a different word from berriach, a bolt, Is 15:5). Babylon, on the other hand, is compared to a twisted serpent, i.e., to one twisting about in serpentine curves, because it was situated on the very winding Euphrates, the windings of which are especially labyrinthine in the immediate vicinity of Babylon. The river did indeed flow straight away at one time, but by artificial cuttings it was made so serpentine that it passed the same place, viz., Arderikka, no less than three times; and according to the declaration of Herodotus in his own time, when any one sailed down the river, he had to pass it three times in three days (Ritter, x. p. 8). The real meaning of the emblem, however, is no more exhausted by this allusion to the geographical situation, than it was in the case of "the desert of the sea" (Is 21:1). The attribute of winding is also a symbol of the longer duration of one empire than of the other, and of the more numerous complications into which Israel would be drawn by it. The world-power on the Tigris fires with rapidity upon Israel, so that the fate of Israel is very quickly decided. But the world-power on the Euphrates advances by many windings, and encircles its prey in many folds. And these windings are all the more numerous, because in the prophet's view Babylon is the final form assumed by the empire of the world, and therefore Israel remains encircled by this serpent until the last days. The judgment upon Asshur, Babylon, and Egypt, is the judgment upon the world-powers universally.
Geneva 1599
27:1 In that (a) day the LORD with his severe and great and strong (b) sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that [is] in the sea.
(a) At the time appointed.
(b) That is, by his mighty power, and by his word. He prophecies here of the destruction of Satan and his kingdom under the name of Liviashan, Assur, and Egypt.
John Gill
27:1 In that day the Lord with his sore and great and strong sword,.... Meaning either the sword of the Spirit, the Word of God, quick and powerful, and sharper than a twoedged sword, Eph 6:17 or else some sore judgment of God: some understand it of the Medes and Persians, by whom the Lord would destroy the Babylonish monarchy; or rather it is the great power of God, or his judiciary sentence, and the execution of it, the same with the twoedged sword, which proceeds out of the mouth of the Word of God, by which the antichristian kings and their armies will be slain, Rev_ 19:15,
shall punish leviathan the piercing serpent (i), even leviathan that crooked serpent; and he shall slay the dragon that is in the sea; by which are meant, not literally creatures so called, though the Talmud (k) interprets them of the whales, the leviathan male and female; but mystically earthly princes and potentates, for their great power and authority, their cruelty and voraciousness, their craft and cunning; so the Targum and Aben Ezra interpret them of the kings of the earth; and are to be understood either of distinct persons, or countries they rule over: some think three are pointed at, as the Egyptians, Assyrians, and Edomites, or Romans, so Jarchi; or the Greeks, Turks, and Indians, as Kimchi. The Targum is,
"he shall punish the king who is magnified as Pharaoh the first, and the king that is exalted as Sennacherib the second, and shall slay the king that is strong as the dragon (or whale) that is in the sea.''
Some are of opinion that only one person or kingdom is here meant, either the king of Egypt, compared to such a sea monster, because of the river Nile, that watered his country; see Ezek 29:3 others, the king of Babylon, which city was situated by the river Euphrates, and is described as dwelling on many waters, Jer 51:13 and others the king of Tyre, which was situated in the sea; it seems most likely that all tyrannical oppressors and cruel persecutors of the church are intended, who shall be destroyed; and particularly Rome Pagan, signified by a red dragon, Rev_ 12:3 and Rome Papal, by a beast the dragon gave his power to, which rose out of the sea, and by another out of the earth, which spoke like a dragon, Rev_ 13:1 both the eastern and western antichrists may be included; the eastern antichrist, the Turk, whose dominions are large, like the waters of the sea; and the western antichrist, the whore of Rome, described as sitting on many waters, Rev_ 17:1 both which are comparable to serpents and dragons for their cruelty and poison; moreover, Satan, at the head of all these, called the dragon, the old serpent, and devil, must be taken into the account, who is the last enemy that will be destroyed; he will be taken and bound a thousand years, and then, being loosed, will be retaken, and cast into the lake of fire, where the beast and false prophet be, Rev_ 20:1. Kimchi thinks this prophecy belongs to the times of Gog and Magog.
(i) Or boom, or bar-serpent, "serpentem vectem", V. L. and Montanus; the same, as the Bishop of Bergen thinks, with the "soeormen", or sea snake, which often lies stretched out before a creek, like a boom, to block up the passage; and is soon bent, in a curve, in folds, and is soon again in a straight line, like a pole or beam; see his History of Norway, p. 206, 207. (k) T. Bab. Bava Bathra, fol. 74. 2.
John Wesley
27:1 Leviathan - By this leviathan, serpent and dragon (for all signify the same thing) be understands some powerful enemy or enemies of God, and of his church or people, which may well be called by these names, partly for their great might, and partly for the great terror and destruction which they cause upon the earth. The piercing - Which by its sting pierces deeply into mens bodies. Crooked serpent - Winding and turning itself with great variety and dexterity. Whereby he seems to signify the craftiness and activity of this enemy, whose strength makes it more formidable.
Robert Jamieson, A. R. Fausset and David Brown
27:1 CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Is 27:1-13)
sore--rather, "hard," "well-tempered."
leviathan--literally, in Arabic, "the twisted animal," applicable to every great tenant of the waters, sea-serpents, crocodiles, &c. In Ezek 29:3; Ezek 32:2; Dan 7:1, &c. Rev_ 12:3, &c., potentates hostile to Israel are similarly described; antitypically and ultimately Satan is intended (Rev_ 20:10).
piercing--rigid [LOWTH]. Flying [MAURER and Septuagint]. Long, extended, namely, as the crocodile which cannot readily bend back its body [HOUBIGANT].
crooked--winding.
dragon--Hebrew, tenin; the crocodile.
sea--the Euphrates, or the expansion of it near Babylon.
27:227:2: յաւուր յայնմիկ։ Այգի՛ վայելուչ ցանկալի տիրել ՚ի վերայ նորա։
2 Այն ժամանակ մի սքանչելի այգի է լինելու, որին տիրանալը ցանկալի պիտի լինի:
2 «Այն օրը գինիի* այգիին վրայ երգեցէք.
Յաւուր յայնմիկ այգի [370]վայելուչ` ցանկալի տիրել ի վերայ նորա:

27:2: յաւուր յայնմիկ։ Այգի՛ վայելուչ ցանկալի տիրել ՚ի վերայ նորա։
2 Այն ժամանակ մի սքանչելի այգի է լինելու, որին տիրանալը ցանկալի պիտի լինի:
2 «Այն օրը գինիի* այգիին վրայ երգեցէք.
zohrab-1805▾ eastern-1994▾ western am▾
27:227:2 В тот день воспойте о нем о возлюбленном винограднике:
27:2 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἀμπελὼν αμπελων vineyard καλός καλος fine; fair ἐπιθύμημα επιθυμημα down; by αὐτῆς αυτος he; him
27:2 בַּ ba בְּ in † הַ the יֹּ֖ום yyˌôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he כֶּ֥רֶם kˌerem כֶּרֶם vineyard חֶ֖מֶד ḥˌemeḏ חֶמֶד splendour עַנּוּ־ ʕannû- ענה sing לָֽהּ׃ lˈāh לְ to
27:2. in die illa vinea meri cantabit eiIn that day there shall be singing to the vineyard of pure wine.
2. In that day: A vineyard of wine, sing ye unto it.
27:2. In that day, the vineyard of pure wine will sing to them.
27:2. In that day sing ye unto her, A vineyard of red wine.
In that day sing ye unto her, A vineyard of red wine:

27:2 В тот день воспойте о нем о возлюбленном винограднике:
27:2
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἀμπελὼν αμπελων vineyard
καλός καλος fine; fair
ἐπιθύμημα επιθυμημα down; by
αὐτῆς αυτος he; him
27:2
בַּ ba בְּ in
הַ the
יֹּ֖ום yyˌôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
כֶּ֥רֶם kˌerem כֶּרֶם vineyard
חֶ֖מֶד ḥˌemeḏ חֶמֶד splendour
עַנּוּ־ ʕannû- ענה sing
לָֽהּ׃ lˈāh לְ to
27:2. in die illa vinea meri cantabit ei
In that day there shall be singing to the vineyard of pure wine.
27:2. In that day, the vineyard of pure wine will sing to them.
27:2. In that day sing ye unto her, A vineyard of red wine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Здесь - тема следующей далее песни и приглашение воспеть эту песнь.

В тот день - т. е. когда поражены будут вражеские державы.

О возлюбленном, т. е. о приятном, прекрасном.

Винограднике. Здесь, очевидно, разумеется народ израильский (ср. 5:1).
Adam Clarke: Commentary on the Bible - 1831
27:2: Sing ye unto her - אנו לה anu lah. Bishop Lowth translates this, Sing ye a responsive song; and says that ענה anah, to answer, signifies occasionally to sing responsively; and that this mode of singing was frequently practiced among the ancient Hebrews. See De Poes. Sac. Hebrews Prael. xix., at the beginning.
This, indeed, was the ancient method of singing in various nations. The song was divided into distinct portions, and the singers sang alternately. There is a fine specimen of this in the song of Deborah and Barak; and also in the Idyls of Theocritus, and the Eclogues of Virgil.
This kind of singing was properly a dialogue in verse, sung to a particular tune, or in the mode which is now termed recitativo. I have seen it often practiced on funeral occasions among the descendants of the aboriginal Irish. The poems of Ossian are of this kind.
The learned Bishop distinguishes the parts of this dialogue thus: -
3. Jehovah. It is I, Jehovah, that preserve her; I will water her every moment: I will take care of her by night; And by day I will keep guard over her.
4. Vineyard. I have no wall for my defense: O that I had a fence of the thorn and brier! Jehovah. Against them should I march in battle, I should burn them up together.
5. Ah! let her rather take hold of my protection. Vineyard. Let him make peace with me! Peace let him make with me!
6. Jehovah. They that come from the root of Jacob shall flourish, Israel shall bud forth; And they shall fill the face of the world with fruit.
A vineyard of red wine - The redder the wine, the more it was valued, says Kimchi.
Bishop Lowth translates, To the beloved vineyard. For חמר chemer, red, a multitude of MSS. and editions have חמד chemed, desirable. This is supported by the Septuagint and Chaldee.
Albert Barnes: Notes on the Bible - 1834
27:2: Sing ye unto her - That is, sing unto, or respecting the vineyard. The word rendered 'sing' (ענוּ ‛ anû) signifies properly, "answer, respond to;" and then, sing a responsive song, where one portion of the choir responds to another (see Exo 15:21). This has been well expressed here by Lowth in his translation:
'To the beloved Vineyard, sing ye a responsive song.'
It is the commencement of a song, or hymn respecting Judea, represented under the image of a vineyard, and which is probably confirmed to the close of the chapter.
A vineyard - (see the notes at Isa 5:1 ff) The Hebrew phrase rendered 'a vineyard of red wine' is the title to the song; or the responsive song respects the 'vineyard of red wine.'
Of red wine - (חמר chemer). Lowth proposes to read instead of this, חמד chemed, pleasantness, beauty, or beloved." He observes that many manuscripts have this meaning, and that it is followed by the Septuagint and the Chaldee. The Septuagint reads it: Ἀμπελών καλλὸς Ampelō n kallos - 'Beautiful vineyard.' This would well suit the connection, and this slight error in transcribing might have easily occurred. But the authority in the manuscripts for the change is not conclusive. The word which now occurs in the text denotes properly "wine," from חמר châ mar, to "ferment." The word חמר châ mar also has the signification "to be red" Psa 75:9; Job 16:16; and according to this, our translators have rendered it 'of red wine.' Bochart (Geog. Sac. ii. 1, 29) renders it, 'A vineyard fertile in producing wine.' The correct translation would be one that would not seem very congruous in our language, 'a vineyard of wine,' or 'a wine-vineyard.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:2: sing: Isa 5:1-7; Num 21:17
A vineyard: Psa 80:8-19; Jer 2:21; Mat 21:33-46; Luk 20:9-18
Carl Friedrich Keil and Franz Delitzsch
27:2
The prophecy here passes for the fourth time into the tone of a song. The church recognises itself in the judgments upon the world, as Jehovah's well-protected and beloved vineyard.
In that day a merry vineyard - sing it!
I, Jehovah, its keeper,
Every moment I water it.
That nothing may come near it,
I watch it night and day.
Wrath have I none;
O, had I thorns, thistles before me!
I would make up to them in battle,
Burn them all together.
Men would then have to grasp at my protection,
Make peace with me,
Make peace with me.
Instead of introducing the song with, "In that day shall this song be sung," or some such introduction, the prophecy passes at once into the song. It consists in a descending scale of strophes, consisting of one of five lines (Is 27:2, Is 27:3), one of four lines (Is 27:4), and one of three lines (Is 27:5). The thema is placed at the beginning, in the absolute case: cerem chemer. This may signify a vineyard of fiery or good wine (compare cerem zaith in Judg 15:5); but it is possible that the reading should be cerem chemed, as in Is 32:12, as the lxx, Targum, and most modern commentators assume. ענּה ל signifies, according to Num 21:17; Ps 147:7 (cf., Ex 32:18; Ps 88:1), to strike up a song with reference to anything - an onomatopoetic word (different from ענה, to begin, literally to meet). Cerem (the vineyard) is a feminine here, like בּאר, the well, in the song of the well in Num 21:17-18, and just as Israel, of which the vineyard here is a symbol (Is 3:14; Is 5:1.), is sometimes regarded as masculine, and at other times as feminine (Is 26:20). Jehovah Himself is introduced as speaking. He is the keeper of the vineyard, who waters it every moment when there is any necessity (lirgâ‛im, like labbekârim in Is 33:2, every morning), and watches it by night as well as by day, that nothing may visit it. על פּקד (to visit upon) is used in other cases to signify the infliction of punishment; here it denotes visitation by some kind of misfortune. Because it was the church purified through afflictions, the feelings of Jehovah towards it were pure love, without any admixture of the burning of anger (chēmâh). This is reserved for all who dare to do injury to this vineyard. Jehovah challenges these, and says, Who is there, then, that gives me thorns, thistles! עיתּנני = לי יתּן, as in Jer 9:1, cf., Josh 15:19.) The asyndeton, instead of ושׁית שׁמיר, which is customary elsewhere, corresponds to the excitement of the exalted defender. If He had thorns, thistles before Him, He would break forth upon them in war, i.e., make war upon them (bâh, neuter, upon such a mass of bush), and set it all on fire (הצית = הצּית). The arrangement of the strophes requires that we should connect כּמּלחמה with אפשׂעה (var. אפשׂעה), though this is at variance with the accents. We may see very clearly, even by the choice of the expression bammilchâmâh, that thorns and thistles are a figurative representation of the enemies of the church (2Kings 23:6-7). And in this sense the song concludes in Is 27:5 : only by yielding themselves to mercy will they find mercy. או with a voluntative following, "unless," as in Lev 26:41. "Take hold of:" hechezik b', as in 3Kings 1:50, of Adonijah, who lays hold of the horns of the altar. "Make peace with:" ‛âsâh shâlōm l', as in Josh 9:15. The song closes here. What the church here utters, is the consciousness of the gracious protection of its God, as confirmed in her by the most recent events.
Geneva 1599
27:2 In that day sing ye to her, A vineyard (c) of red wine.
(c) Meaning, of the best wine, which this vineyard, that is, the Church would bring forth, as most agreeable to the Lord.
John Gill
27:2 In that day sing ye unto her,.... The congregation of Israel, as the Targum; or rather the church of Christ; for after, and upon the destruction of his and her enemies, there will be great rejoicing and singing alternately, and by responses, as the word signifies; see Rev_ 15:1. Gussetius (l) renders it, "afflict her"; as if spoken by the Lord to the enemies to do their worst to her, and he would take care of her, that it shall be in vain, and to no purpose, since he would keep her:
A vineyard of red wine; as the people of the Jews are compared to one, Is 5:1 so is the church of Christ under the Gospel dispensation; see Song 8:11 a vineyard is a spot of ground separated from others, and the church and people of God are separated from the rest of the world by electing, redeeming, and calling grace; a vineyard is a place set with various vines, so is the church; there is Christ the true vine, the principal one, which stands in the first place, Jn 15:1 and there are particular congregated churches, which belong to the vineyard, the general or catholic church, Song 2:13 and there are particular believers that may be so called, Song 6:11 moreover, sometimes in vineyards other trees are planted besides vines, as barren fig trees, Lk 13:6 and so there are in the visible church of God nominal believers, carnal professors, trees without fruit; there are no true vines but such as are ingrafted and planted in Christ, and who, through union to him, and abiding in him, bring forth fruit; a vineyard is the property of some one person, as this is of Christ, whose it is by his own choice, by his Father's gift, by inheritance, by purchase, as well as it is of his planting, and under his care; vineyards are valuable, pleasant, and profitable, but exposed to beasts of prey, and therefore to be fenced and guarded; all which may be applied to the church of Christ, which shall, in the latter day especially, be very fruitful, and answer to this character given her in this song, a vineyard "of red wine"; the allusion is to such a vineyard, in which vines grow, that bring forth grapes, productive of the best wine, as the red was reckoned in the eastern countries; see Gen 49:12 and so Jarchi and Kimchi interpret it; this is a vineyard very different from that in Is 5:5 and from the vine of Israel, Hos 10:1 the fruit of it, signified by "red wine", may intend the graces of the Spirit, which like grapes, the fruit of the vine, grow in clusters; where one is, all of them are, and come from Christ, the vine, from whom all the fruit of divine grace is found: and which receive their tincture from the blood of Christ, their vigour and their usefulness; and may be said, like wine, to cheer the heart of God and man, Judg 9:13 grace when in exercise is delightful to God and Christ, Song 4:9 and gives pleasure to other saints, Ps 34:1 and as the fruit of the vine must be squeezed ere the liquor can be had, so the graces of the Spirit are tried by afflictive dispensations of Providence, by which the preciousness and usefulness of them are made known; moreover, the fruits of righteousness, or good works, may be also intended, by which the graces of faith and repentance are evidenced, and which, when performed aright, are acceptable to God through Christ, and profitable to men; and for these fruits of grace and good works the church will be famous in the latter day.
(l) Comment. Ebr. p. 622.
John Wesley
27:2 In that day - When this enemy shall be destroyed. A vineyard - My church and people, of red wine, of the choicest and best wine, which in those parts was red.
Robert Jamieson, A. R. Fausset and David Brown
27:2 In that day when leviathan shall be destroyed, the vineyard (Ps 80:8), the Church of God, purged of its blemishes, shall be lovely in God's eyes; to bring out this sense the better, LOWTH, by changing a Hebrew letter, reads "pleasant," "lovely," for "red wine."
sing--a responsive song [LOWTH].
unto her--rather, "concerning her" (see on Is 5:1); namely, the Jewish state [MAURER].
27:327:3: Ե՛ս քաղաք ամո՛ւր. քաղաք զո՛ւր պաշարեալ. արբուցի՛ց զնա զի առցի՛ ՚ի գիշերի, եւ ՚ի տուէ կործանեսցի պարիսպ նորա[9865]։ [9865] Ոմանք. Կործանեսցի պարիսպն։
3 «Ես մի անառիկ քաղաք եմ, քաղաք, որին պաշարելը զուր է: Ես պիտի հարբեցնեմ նրան, որ գիշերը գրաւուի, իսկ ցերեկը խորտակուի նրա պարիսպը:
3 Ես՝ Տէրս՝ կը պահեմ զանիկա, Ամէն վայրկեան պիտի ոռոգեմ զանիկա, Գիշեր ու ցորեկ անոր պահպանութիւն պիտի ընեմ, Որպէս զի չըլլայ թէ մարդ մը անոր վնասէ։
Ես քաղաք ամուր, քաղաք զուր պաշարեալ. արբուցից զնա` զի առցի ի գիշերի, եւ ի տուէ կործանեսցի պարիսպ նորա:

27:3: Ե՛ս քաղաք ամո՛ւր. քաղաք զո՛ւր պաշարեալ. արբուցի՛ց զնա զի առցի՛ ՚ի գիշերի, եւ ՚ի տուէ կործանեսցի պարիսպ նորա[9865]։
[9865] Ոմանք. Կործանեսցի պարիսպն։
3 «Ես մի անառիկ քաղաք եմ, քաղաք, որին պաշարելը զուր է: Ես պիտի հարբեցնեմ նրան, որ գիշերը գրաւուի, իսկ ցերեկը խորտակուի նրա պարիսպը:
3 Ես՝ Տէրս՝ կը պահեմ զանիկա, Ամէն վայրկեան պիտի ոռոգեմ զանիկա, Գիշեր ու ցորեկ անոր պահպանութիւն պիտի ընեմ, Որպէս զի չըլլայ թէ մարդ մը անոր վնասէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:327:3 Я, Господь, хранитель его, в каждое мгновение напояю его; ночью и днем стерегу его, чтобы кто не ворвался в него.
27:3 ἐγὼ εγω I πόλις πολις city ἰσχυρά ισχυρος forceful; severe πόλις πολις city πολιορκουμένη πολιορκεω groundlessly; in vain ποτιῶ ποτιζω give a drink; water αὐτήν αυτος he; him ἁλώσεται αλισκω for νυκτός νυξ night ἡμέρας ημερα day δὲ δε though; while πεσεῖται πιπτω fall τὸ ο the τεῖχος τειχος wall
27:3 אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH נֹֽצְרָ֔הּ nˈōṣᵊrˈāh נצר watch לִ li לְ to רְגָעִ֖ים rᵊḡāʕˌîm רֶגַע moment אַשְׁקֶ֑נָּה ʔašqˈennā שׁקה give drink פֶּ֚ן ˈpen פֶּן lest יִפְקֹ֣ד yifqˈōḏ פקד miss עָלֶ֔יהָ ʕālˈeʸhā עַל upon לַ֥יְלָה lˌaylā לַיְלָה night וָ wā וְ and יֹ֖ום yˌôm יֹום day אֶצֳּרֶֽנָּה׃ ʔeṣṣᵒrˈennā נצר watch
27:3. ego Dominus qui servo eam repente propinabo ei ne forte visitetur contra eam nocte et die servo eamI am the Lord that keep it, I will suddenly give it drink: lest any hurt come to it, I keep it night and day.
3. I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.
27:3. I am the Lord, who watches over it. I will suddenly give drink to it. I will watch over it, night and day, lest perhaps someone visit against it.
27:3. I the LORD do keep it; I will water it every moment: lest [any] hurt it, I will keep it night and day.
I the LORD do keep it; I will water it every moment: lest [any] hurt it, I will keep it night and day:

27:3 Я, Господь, хранитель его, в каждое мгновение напояю его; ночью и днем стерегу его, чтобы кто не ворвался в него.
27:3
ἐγὼ εγω I
πόλις πολις city
ἰσχυρά ισχυρος forceful; severe
πόλις πολις city
πολιορκουμένη πολιορκεω groundlessly; in vain
ποτιῶ ποτιζω give a drink; water
αὐτήν αυτος he; him
ἁλώσεται αλισκω for
νυκτός νυξ night
ἡμέρας ημερα day
δὲ δε though; while
πεσεῖται πιπτω fall
τὸ ο the
τεῖχος τειχος wall
27:3
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
נֹֽצְרָ֔הּ nˈōṣᵊrˈāh נצר watch
לִ li לְ to
רְגָעִ֖ים rᵊḡāʕˌîm רֶגַע moment
אַשְׁקֶ֑נָּה ʔašqˈennā שׁקה give drink
פֶּ֚ן ˈpen פֶּן lest
יִפְקֹ֣ד yifqˈōḏ פקד miss
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
לַ֥יְלָה lˌaylā לַיְלָה night
וָ וְ and
יֹ֖ום yˌôm יֹום day
אֶצֳּרֶֽנָּה׃ ʔeṣṣᵒrˈennā נצר watch
27:3. ego Dominus qui servo eam repente propinabo ei ne forte visitetur contra eam nocte et die servo eam
I am the Lord that keep it, I will suddenly give it drink: lest any hurt come to it, I keep it night and day.
27:3. I am the Lord, who watches over it. I will suddenly give drink to it. I will watch over it, night and day, lest perhaps someone visit against it.
27:3. I the LORD do keep it; I will water it every moment: lest [any] hurt it, I will keep it night and day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4-5: Я, Господь, хранитель его. Влагая эти слова в уста народа израильского, Господь этим самым внушает народу особую уверенность в любви Божией.

Чтобы кто не ворвался - по переводу Duhm' а и Condamin' а: "чтобы листья его не опали".

Гнева нет во Мне. Это не значит, что Господь вообще не гневается (в Священном Писании более 300: раз упоминается о гневе Божием), но указывает только на будущее время, когда Бог уже не будет гневаться на Свой народ.

Волчцы и терны. Здесь пророк обозначает все, что может мешать развитию народа израильского - и внешних врагов Израиля и внутренние недостатки самого народа, даже отдельных дурных представителей этого народа.

Выжгу его совсем. В Синодальном переводе (русском) совершенно очевидно речь идет о выжигании всего виноградника. [В Славянском переводе также совершенно однозначно идет речь о выжигании всего виноградника - ... ради вражды сия отринух и... И сгорех, возопиют живущие в нем: сотворим мир ему, сотворим мир... Прим. ред. ]

Разве прибегнет к защите Моей. Однако и в отношении к таким людям в Израиле Бог будет милостив, если они раскаются (в 4: и 5: стихах единств. числа: его (выжгу) и прибегнет нужно заменить множественными: их (терны) и прибегнут).
Adam Clarke: Commentary on the Bible - 1831
27:3: Lest any hurt it, I will keep it night and day - "I will take care of her by night; and by day I will keep guard over her" - For פן יפקד pen yiphkod, lest any visit it, the Syriac read ואפקד veephkod, and I will visit it. Twenty MSS. of Kennicott's, fourteen of De Rossi's, and two of my own, and six editions read אפקד ephkod, I will visit, in the first person.
Albert Barnes: Notes on the Bible - 1834
27:3: I the Lord do keep it - There is understood here or implied an introduction; as 'Yahweh said' (compare Psa 121:3-5).
I will water it every moment - That is, constantly, as a vinedresser does his vineyard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:3: I the: Isa 46:4, Isa 46:9, Isa 60:16; Gen 6:17, Gen 9:9; Eze 34:11, Eze 34:24, Eze 37:14, Eze 37:28
do keep: Deu 33:26-29; Sa1 2:9; Psa 46:5, Psa 46:11, Psa 121:3-5; Joh 10:27-30, Joh 15:1, Joh 15:2
water: Isa 5:6, Isa 35:6, Isa 35:7, Isa 41:13-19, Isa 55:10, Isa 55:11, Isa 58:11
John Gill
27:3 I the Lord do keep it,.... The vineyard, the church, not only by his ministers, called the keepers of it, Song 8:12 but by himself, by his own power; for unless he keeps it, who is Israel's keeper, the watchmen wake in vain; he keeps his church and people from sin, that it does not reign over them; and from Satan's temptations, that they are not destroyed by them; and from the malice of the world, and the poison of false teachers, that they are not ruined thereby; and from a final and total falling away; the Lord's preservation of his church and people will be very manifest in the latter day:
I will water it every moment; both more immediately with the dews of his grace, and the discoveries of his love; that being like dew, it comes from above, is according to the sovereign will of God, without the desert of man falls in the night, silently, gently, and insensibly, and greatly refreshes and makes fruitful, Hos 14:5 and more immediately by the ministry of the word and ordinances, by his ministers, the preachers of the Gospel, who water as well as plant, 1Cor 3:6 these are the clouds he sends about to let down the rain of the Gospel upon his church and people, by which they are revived, refreshed, and made fruitful, Is 5:6 and this being done "every moment", shows, as the care of God, and his constant regard to his people, so that without the frequent communications of his grace, and the constant ministration of his word and ordinances, they would wither and become fruitless; but, by means of these, they are as a watered garden, whose springs fail not, Is 58:11,
lest any hurt it; as would Satan, who goes about as a roaring lion, seeking whom he may devour; and the men of the world, who are the boar out of the wood, and the wild beast out of the field, that would waste and destroy the vineyard; and false teachers, who are the foxes that would spoil the vines, 1Pet 5:8 but, to prevent any such hurt and damage, the Lord undertakes to keep the church, his vineyard, himself, which he repeats with some addition, to declare the certainty of it; or, "lest he visit it" (m); that is, an enemy, as some (n) supply it; lest he should break down the hedge, and push into it, and waste it; or Jehovah himself, that is, as Gussetius (o) interprets it, while Jehovah the Father, Is 27:1, is striking leviathan, or inflicting his judgments upon his enemies, Jehovah the Son promises to take care of his vineyard, the church, that the visitation does not affect them, and they are not hurt by it, but are safe and secure from it; which is a much better sense than that of Kimchi mentioned by him, I will water it every moment, "that not one leaf of it should fail"; the same is observed by Ben Melech, as the sense given by Donesh Ben Labrat:
I will keep it night and day; that is, continually, for he never slumbers nor sleeps; he has kept, and will keep, his church and people, through all the vicissitudes of night and day, of adversity and prosperity, they come into: how great is the condescension of the Lord to take upon him the irrigation and preservation of his people! how dear and precious must they be to him! and what a privilege is it to be in such a plantation as this, watered and defended by the Lord himself!
(m) "ne forte visitet eum", Munster, Pagninus, Tigurine version. (n) So Munster, Pagninus, Vatablus, and Ben Melech. (o) Comment. Ebr. p. 668, 669.
John Wesley
27:3 I keep it - I will protect my church from all her enemies, and supply her with all necessary provisions.
Robert Jamieson, A. R. Fausset and David Brown
27:3 lest any hurt it--attack it [MAURER]. "Lest aught be wanting in her" [HORSLEY].
27:427:4: Զի չէ՛ր որ ո՛չ ձեռնամուխ լինէր ՚ի նա. ո՞ դիցէ զիս պահել զո՛ճ արտոյ յագարակի. վասն այսր պատերազմողի անարգեցի՛ զնա այսուհետեւ։ Վասն այսորիկ արա՛ր Տէր զամենայն ինչ զոր կարգեաց. Այրեցա՛ք ասէ[9866]. [9866] Օրինակ մի. Զի ո՛չ էր որ եւ ոտիւք ձեռնամուխ լինէր ՚ի նա։
4 Չեղաւ մէկը, որ ձեռք չտար նրան: Ո՞վ է, որ կ’օգնի ինձ ագարակի մէջ պահպանելու արտի հունձը: Սրա համար պատերազմողին այսուհետեւ պիտի անարգեմ: Ահա թէ ինչու Տէրը կատարեց այն ամէնը, ինչ որ կարգադրեց: “Այրուեցինք”, -ասում են ու բողոքում նրա բնակիչները. -
4 Ես բարկութիւն չունիմ. Երանի՜ թէ ցախերն ու փուշերը ինծի դէմ պատերազմէին։Ես անոնց վրայ պիտի քալէի Ու զանոնք մէկէն պիտի այրէի։
Զի չէր որ ոչ ձեռնամուխ լինէր ի նա. ո՞ դիցէ զիս պահել զոճ արտոյ յագարակի. վասն այսր պատերազմողի անարգեցի զնա այսուհետեւ: Վասն այսորիկ արար Տէր զամենայն ինչ զոր կարգեաց. Այրեցաք, ասէ:

27:4: Զի չէ՛ր որ ո՛չ ձեռնամուխ լինէր ՚ի նա. ո՞ դիցէ զիս պահել զո՛ճ արտոյ յագարակի. վասն այսր պատերազմողի անարգեցի՛ զնա այսուհետեւ։ Վասն այսորիկ արա՛ր Տէր զամենայն ինչ զոր կարգեաց. Այրեցա՛ք ասէ[9866].
[9866] Օրինակ մի. Զի ո՛չ էր որ եւ ոտիւք ձեռնամուխ լինէր ՚ի նա։
4 Չեղաւ մէկը, որ ձեռք չտար նրան: Ո՞վ է, որ կ’օգնի ինձ ագարակի մէջ պահպանելու արտի հունձը: Սրա համար պատերազմողին այսուհետեւ պիտի անարգեմ: Ահա թէ ինչու Տէրը կատարեց այն ամէնը, ինչ որ կարգադրեց: “Այրուեցինք”, -ասում են ու բողոքում նրա բնակիչները. -
4 Ես բարկութիւն չունիմ. Երանի՜ թէ ցախերն ու փուշերը ինծի դէմ պատերազմէին։Ես անոնց վրայ պիտի քալէի Ու զանոնք մէկէն պիտի այրէի։
zohrab-1805▾ eastern-1994▾ western am▾
27:427:4 Гнева нет во Мне. Но если бы кто противопоставил Мне {в нем} волчцы и терны, Я войною пойду против него, выжгу его совсем.
27:4 οὐκ ου not ἔστιν ειμι be ἣ ος who; what οὐκ ου not ἐπελάβετο επιλαμβανομαι take hold / after αὐτῆς αυτος he; him τίς τις.1 who?; what? με με me θήσει τιθημι put; make φυλάσσειν φυλασσω guard; keep καλάμην καλαμη cornstalk ἐν εν in ἀγρῷ αγρος field διὰ δια through; because of τὴν ο the πολεμίαν πολεμιος this; he ἠθέτηκα τιθημι put; make αὐτήν αυτος he; him τοίνυν τοινυν now actually διὰ δια through; because of τοῦτο ουτος this; he ἐποίησεν ποιεω do; make κύριος κυριος lord; master ὁ ο the θεὸς θεος God πάντα πας all; every ὅσα οσος as much as; as many as συνέταξεν συντασσω coordinate; arrange κατακέκαυμαι κατακαιω burn up
27:4 חֵמָ֖ה ḥēmˌā חֵמָה heat אֵ֣ין ʔˈên אַיִן [NEG] לִ֑י lˈî לְ to מִֽי־ mˈî- מִי who יִתְּנֵ֜נִי yittᵊnˈēnî נתן give שָׁמִ֥יר šāmˌîr שָׁמִיר thornbush שַׁ֨יִת֙ šˈayiṯ שַׁיִת weed בַּ ba בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war אֶפְשְׂעָ֥ה ʔefśᵊʕˌā פשׂע step בָ֖הּ vˌāh בְּ in אֲצִיתֶ֥נָּה ʔᵃṣîṯˌennā צות kindle יָּֽחַד׃ yyˈāḥaḏ יַחַד gathering
27:4. indignatio non est mihi quis dabit me spinam et veprem in proelio gradiar super eam succendam eam pariterThere is no indignation in me: who shall make me a thorn and a brier in battle: shall I march against it, shall, I set it on fire together?
4. Fury is not in me: would that the briers and thorns were against me in battle! I would march upon them, I would burn them together.
27:4. Indignation is not mine. Who will be a thorn and a brier to me in battle? I will advance against them. I set them on fire together.
27:4. Fury [is] not in me: who would set the briers [and] thorns against me in battle? I would go through them, I would burn them together.
Fury [is] not in me: who would set the briers [and] thorns against me in battle? I would go through them, I would burn them together:

27:4 Гнева нет во Мне. Но если бы кто противопоставил Мне {в нем} волчцы и терны, Я войною пойду против него, выжгу его совсем.
27:4
οὐκ ου not
ἔστιν ειμι be
ος who; what
οὐκ ου not
ἐπελάβετο επιλαμβανομαι take hold / after
αὐτῆς αυτος he; him
τίς τις.1 who?; what?
με με me
θήσει τιθημι put; make
φυλάσσειν φυλασσω guard; keep
καλάμην καλαμη cornstalk
ἐν εν in
ἀγρῷ αγρος field
διὰ δια through; because of
τὴν ο the
πολεμίαν πολεμιος this; he
ἠθέτηκα τιθημι put; make
αὐτήν αυτος he; him
τοίνυν τοινυν now actually
διὰ δια through; because of
τοῦτο ουτος this; he
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
ο the
θεὸς θεος God
πάντα πας all; every
ὅσα οσος as much as; as many as
συνέταξεν συντασσω coordinate; arrange
κατακέκαυμαι κατακαιω burn up
27:4
חֵמָ֖ה ḥēmˌā חֵמָה heat
אֵ֣ין ʔˈên אַיִן [NEG]
לִ֑י lˈî לְ to
מִֽי־ mˈî- מִי who
יִתְּנֵ֜נִי yittᵊnˈēnî נתן give
שָׁמִ֥יר šāmˌîr שָׁמִיר thornbush
שַׁ֨יִת֙ šˈayiṯ שַׁיִת weed
בַּ ba בְּ in
הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
אֶפְשְׂעָ֥ה ʔefśᵊʕˌā פשׂע step
בָ֖הּ vˌāh בְּ in
אֲצִיתֶ֥נָּה ʔᵃṣîṯˌennā צות kindle
יָּֽחַד׃ yyˈāḥaḏ יַחַד gathering
27:4. indignatio non est mihi quis dabit me spinam et veprem in proelio gradiar super eam succendam eam pariter
There is no indignation in me: who shall make me a thorn and a brier in battle: shall I march against it, shall, I set it on fire together?
27:4. Indignation is not mine. Who will be a thorn and a brier to me in battle? I will advance against them. I set them on fire together.
27:4. Fury [is] not in me: who would set the briers [and] thorns against me in battle? I would go through them, I would burn them together.
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
27:4: Fury is not in me "I have no wall" - For חמה chemah, anger, the Septuagint and Syriac read חומה chomah, wall. An ancient MS. has חימה cheimah. For בה bad, in her, two MSS. read בם bam, in them, plural. The vineyard wishes for a wall and a fence of thorns - human strength and protection, (as the Jews were too apt to apply to their powerful neighbors for assistance, and to trust to the shadow of Egypt): Jehovah replies, that this would not avail her, nor defend her against his wrath. He counsels her, therefore, to betake herself to his protection. On which she entreats him to make peace with her.
From the above note it appears that the bishop reads, חומה chomah, wall, for חמה chemah, anger or fury, in accordance with the Syriac and Septuagint. The letter ו vau makes the only difference, which letter is frequently absent from many words where its place is supplied by the point. cholem: it might have been so here formerly; and in process of time both vau and cholem might have been lost. The Syriac supports the learned bishop's criticism, as the word shora is there used; which word in the plural is found, Heb 11:30 : "By faith the walls of Jericho. "The bishop thinks the Septuagint is on his side: to me, it seems neither for nor against the criticism. The words in the Vatican copy are εγω πολις οχυρα, I am a fortified city; which the Arabic follows: but instead of οχυρα, the Codex Alexandrinus has ισχυρα, I am a Strong city.
The word חומה chomah, wall, is not found in any MS. in the collections of Kennicott and De Rossi, nor in any of my own MSS.
However, one of Dr. Kennicott's MSS. has חימה cheimah; but probably that which now appears to be a י yod was formerly a ו vau, and now partially obliterated.
This song receives much light from being collated with that in chap. 5.; and perhaps the bishop's criticism will find its best support from such a collation. In Isa 5:5 of that chapter, God threatens to take away the wall of his vineyard: this was done; and here the vineyard complains, I have no wall, and wishes for any kind of defense rather than be thus naked. This is the only natural support of the above criticism.
"About Tripoli there are abundance of vineyards and gardens, inclosed, for the most part, with hedges, which chiefly consist of the rhamnus, paliurus, oxyacantha, "etc. Rawolf, p. 21, 22. A fence of thorns is esteemed equal to a wall for strength, being commonly represented as impenetrable. See Mic 7:4; Hos 2:6.
Who would set the briers and thorns against me "O that I had a fence of the thorn and brier" - Seven MSS., (two ancient), and one edition, with the Syriac, Vulgate, and Aquila, read ושית veshayith, with the conjunction ו vau prefixed: Who would set the briers and thorns. מי יתנני שמיר שית mi yitteneni shamir shayith, Who shall give me the brier and thorn, i.e., for a defense: but hear Kimchi: "Who (the vineyard) hath given me (Jehovah) the brier and the thorn instead of good grapes."
Albert Barnes: Notes on the Bible - 1834
27:4: Fury is not in me - That is, I am angry with it no more. He had punished his people by removing them to a distant land. But although he had corrected them for their faults, yet he had not laid aside the affection of a Father.
Who would set - Hebrew, 'Who would give me.' The Septuagint renders this, 'Who would place me to keep the stubble in the field?' Great perplexity has been felt in regard to the interpretation of this passage. Lowth translates it:
'O that I had a fence of the thorn and the brier;'
evidently showing that he was embarrassed with it, and could not make of it consistent sense. The whole sentence must refer either to the people of God, or to his enemies. If to his people, it would be an indication that they were like briers and thorns, and that if his fury should rage they would be consumed, and hence, he calls upon them Isa 27:5 to seize upon his strength, and to be at peace with him. If it refers to his enemies, then it expresses a wish that his enemies were in his possession; or a purpose to go against them, as fire among thorns, and to consume them if they should presume to array themselves against his vineyard. This latter I take to be the true sense of the passage. The phrase 'who would set me,' or in Hebrew, 'who will give me,' may be expressed by "utinam," indicating strong desire; and may be thus paraphrased: 'I retain no anger against my people. I have indeed punished them; but my anger has ceased. I shall now defend them. If they are attacked by foes, I will guard them. When their foes approach, "I desire, I earnestly wish," that they may be in my possession, that I may destroy them - as the fire rages through briers and thorns.' It expresses a firm determination to defend his people and to destroy their enemies, unless Isa 27:5, which he would prefer, they should repent, and be at peace with him.
The briers and thorns - His enemies, and the enemies of his people (compare the notes at Isa 9:17; Isa 10:17). Perhaps the phrase is used here to denote enemies, because briers and thorns are so great enemies to a vineyard by impeding growth and fertility.
I would go through them - Or, rather, I would go against them in battle to destroy them.
I would burn them up together - As fire devours the thorns and briers; that is, I would completely destroy them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:4: Fury: Isa 12:1, Isa 26:20, Isa 26:21, Isa 54:6-10; Psa 85:3, Psa 103:9; Eze 16:63; Nah 1:3-7; Pe2 2:9
who would: Isa 9:18, Isa 10:17; Sa2 23:6; Mal 4:3; Mat 3:12; Heb 6:8
go through: or, march against
Geneva 1599
27:4 Fury (d) [is] not in me: who would set the briers [and] thorns against me in battle? I would go through them, I would burn them together.
(d) Therefore he will destroy the kingdom of Satan, because he loves his Church for his own mercies sake, and cannot be angry with it, but wishes that he may pour his anger on the wicked infidels, whom he means by briers and thorns.
John Gill
27:4 Fury is not in me,.... Against his vineyard he takes so much care of, his church and people, whom he has loved with an everlasting love; they are indeed deserving of his wrath, but he has not appointed them to it, but has appointed his Son to bear it for them, who has delivered them from wrath to come, and they being justified by his blood and righteousness, are saved from it; and though the Lord chastises them for their sins, yet not in wrath and sore displeasure; there is no wrath or fury in his heart towards them, nor any expressed in the dispensations of his providence:
who would set the briers and thorns against me in battle? either suggesting the weakness of his people, who, was he to deal with them as their sins and corruptions deserved, for which they may be compared to thorns and briers, they would be as unable to bear his wrath and fury as briers and thorns could to withstand a consuming fire; or rather intimating, that should such persons rise up in his vineyard, the church, as often do, comparable to briers and thorns for their unfruitfulness and unprofitableness, for the hurt and mischief they do, and the grief and trouble they give to the people of God, as hypocrites and false teachers, and all such as are of unsound principles, and bad lives and conversations, and which are very offensive to the Lord; and therefore, though there is no fury in him against his vineyard, the church, yet there is against those briers and thorns, wicked men, whom he accounts his enemies, and will fight against them in his wrath, and consume them in his fury; see 2Kings 23:6,
I would go through them: or, "step into it" (p); the vineyard, where those briers or thorns are set and grow up; the meaning is, that he would step into the vineyard, and warily and cautiously tread there, lest he should hurt any of the vines, true believers, while he is plucking up and destroying the briers and thorns; or contending, in a warlike manner, with carnal and hypocritical professors:
I would burn them together; or, "I would burn" out of it (q); that is, gather out of the vineyard the briers and thorns, and bind them up in bundles, as the tares in the parable, which signify the same as here, and burn them, or utterly destroy them; though the words may be rendered, "who will give, or set, me a brier and thorn in battle, that I should go against it, and burn it up together?", or wholly (r) and the meaning is, who shall irritate or provoke me to be as a brier and thorn, to hurt, grieve, and distress my people, to cause me to go into them, and against them, in a military way, in wrath and fury to consume them? no one shall. This rendering and sense well agree with the first clause of the verse. Jerom renders it thus, "who will make me an adamant stone?" as the word "shamir" is rendered in Ezek 3:9, Zech 7:12 and gives the sense, who will make me hard and cruel, so as to overcome my nature, my clemency, to go forth in a fierce and warlike manner, and walk upon my vineyard, which before I kept, and burn it, which I had hedged about?
(p) "gradiar in eam"; so some in Vatablus; "caute ingrediar eam", Piscator. (q) "succendam ex ea", Junius & Tremellius; "comburam illos ex ipsa", Piscator. (r) So De Dieu; and some in Vatablus; and which is approved by Noldius, who renders it in like manner, to the same sense, Ebr. Concord. Part. p. 409. No. 1671.
Robert Jamieson, A. R. Fausset and David Brown
27:4 Fury is not in me--that is, I entertain no longer anger towards my vine.
who would set . . . in battle--that is, would that I had the briers, &c. (the wicked foe; Is 9:18; Is 10:17; 2Kings 23:6), before me! "I would go through," or rather, "against them."
27:527:5: բողոքեսցեն բնակիչք նորա. արասցուք ընդ նմա խաղաղութի՛ւն։
5 եկէ՛ք նրա հետ խաղաղութիւն պահենք»:
5 Եթէ ոչ՝ թող իմ զօրութեանս ապաւինին, Թող ինծի հետ խաղաղութիւն ընեն Թող ինծի հետ խաղաղութիւն ընեն»։
Բողոքեսցեն բնակիչք նորա. արասցուք ընդ նմա խաղաղութիւն:

27:5: բողոքեսցեն բնակիչք նորա. արասցուք ընդ նմա խաղաղութի՛ւն։
5 եկէ՛ք նրա հետ խաղաղութիւն պահենք»:
5 Եթէ ոչ՝ թող իմ զօրութեանս ապաւինին, Թող ինծի հետ խաղաղութիւն ընեն Թող ինծի հետ խաղաղութիւն ընեն»։
zohrab-1805▾ eastern-1994▾ western am▾
27:527:5 Разве прибегнет к защите Моей и заключит мир со Мною? тогда пусть заключит мир со Мною.
27:5 βοήσονται βοαω scream; shout οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in αὐτῇ αυτος he; him ποιήσωμεν ποιεω do; make εἰρήνην ειρηνη peace αὐτῷ αυτος he; him ποιήσωμεν ποιεω do; make εἰρήνην ειρηνη peace
27:5 אֹ֚ו ˈʔô אֹו or יַחֲזֵ֣ק yaḥᵃzˈēq חזק be strong בְּ bᵊ בְּ in מָעוּזִּ֔י māʕûzzˈî מָעֹוז fort יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make שָׁלֹ֖ום šālˌôm שָׁלֹום peace לִ֑י lˈî לְ to שָׁלֹ֖ום šālˌôm שָׁלֹום peace יַֽעֲשֶׂה־ yˈaʕᵃśeh- עשׂה make לִּֽי׃ llˈî לְ to
27:5. an potius tenebit fortitudinem meam faciet pacem mihi pacem faciet mihiOr rather shall it take hold of my strength, shall it make peace with me, shall it make peace with me?
5. Or else let him take hold of my strength, that he may make peace with me; , let him make peace with me.
27:5. Or will he, instead, take hold of my strength? Will he make peace with me? Will she make peace with me?
27:5. Or let him take hold of my strength, [that] he may make peace with me; [and] he shall make peace with me.
Or let him take hold of my strength, [that] he may make peace with me; [and] he shall make peace with me:

27:5 Разве прибегнет к защите Моей и заключит мир со Мною? тогда пусть заключит мир со Мною.
27:5
βοήσονται βοαω scream; shout
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
αὐτῇ αυτος he; him
ποιήσωμεν ποιεω do; make
εἰρήνην ειρηνη peace
αὐτῷ αυτος he; him
ποιήσωμεν ποιεω do; make
εἰρήνην ειρηνη peace
27:5
אֹ֚ו ˈʔô אֹו or
יַחֲזֵ֣ק yaḥᵃzˈēq חזק be strong
בְּ bᵊ בְּ in
מָעוּזִּ֔י māʕûzzˈî מָעֹוז fort
יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
לִ֑י lˈî לְ to
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
יַֽעֲשֶׂה־ yˈaʕᵃśeh- עשׂה make
לִּֽי׃ llˈî לְ to
27:5. an potius tenebit fortitudinem meam faciet pacem mihi pacem faciet mihi
Or rather shall it take hold of my strength, shall it make peace with me, shall it make peace with me?
27:5. Or will he, instead, take hold of my strength? Will he make peace with me? Will she make peace with me?
27:5. Or let him take hold of my strength, [that] he may make peace with me; [and] he shall make peace with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:5: Or "Ah" - For או o I read אוי oi, as it was at first in a MS. The י yod was easily lost, being followed by another י yod.
Albert Barnes: Notes on the Bible - 1834
27:5: Or let him - The Hebrew word rendered here or (או 'ô) means "unless;" and the sense is, the enemies of the Jewish people shall be completely destroyed as briers are by fire, "unless" they flee to God for a refuge.
Take hold of my strength - That is, let the enemy take hold of me to become reconciled to me. The figure here is taken probably from the act of fleeing to take hold of the horns of the altar for refuge when one was pursued (compare Kg1 1:50; Kg1 2:28).
That he may make peace with me - With me as the guardian of the vineyard. If this were done they would be safe.
And he shall make peace with me - That is, even the enemy of me and of my vineyard "may" be permitted to make peace with me. Learn,
(1) That God is willing to be reconciled to his enemies.
(2) That peace must be obtained by seeking his protection; by submitting to him, and laying hold of his strength.
(3) That if this is not done, his enemies must be inevitably destroyed.
(4) He will defend his people, and no weapon that is formed against them shall prosper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:5: let him: Isa 25:4, Isa 26:3, Isa 26:4, Isa 45:24, Isa 56:2, Isa 64:7; Jos 9:24, Jos 9:25, Jos 10:6; Job 22:21; Luk 13:34, Luk 14:32, Luk 19:42; Heb 6:18
and he: Isa 57:19; Eze 34:25, Eze 34:26; Hos 2:18-20; Rom 5:1-10; Co2 5:19-21; Eph 2:16, Eph 2:17; Col 1:20, Col 1:21
Geneva 1599
27:5 Or let him (e) take hold of my strength, [that] he may make peace with me; [and] he shall make peace with me.
(e) He marvels that Israel will not come by gentleness, unless God make them to feel his rods, and so bring them to him.
John Gill
27:5 Or let him take hold of my strength,.... Not on the law, as the Targum and Kimchi; but on Christ, as Jerom rightly interprets it; who is the strength and power of God, the man of his right hand he has made strong for himself; a strong tower, as the word signifies, a rock of defence, to whom saints may betake themselves, and be safe; in him they have righteousness and strength; in him is everlasting strength. The sense is, let the people of God, any and everyone of them, when afflicted and chastised by him particularly, and are ready to conclude that he is wroth with them, and is dealing with them in hot displeasure; let such look to Christ, and lay hold, and a strong hold, on him by faith, which will be greatly to their advantage and support. The Targum and Jarchi render translated "or", by "if"; and then the words are to be read thus, "if he will", or "should, take hold of my strength", or fortress (s); or, as some render them, "O that he would (t)", &c.; it follows,
that he may make peace with me, and he shall make peace with me; or rather, "he shall make peace with me, peace shall he make with me". The phrase is doubled for the certainty of it; and the meaning is, not that the believer who lays hold by faith on Christ, Jehovah's strength, shall make peace with him; which is not in the power of any person to do, no, not the believer by his faith, repentance, or good works; but Christ the power of God, on whom he lays hold, he shall make peace, as he has, by the blood of his cross, and as the only peacemaker; and hereby the believer may see himself reconciled to God, and at peace with him; and therefore may comfortably conclude, under every providence, that there is no fury in God towards him.
(s) "si prehenderit munitionem meam", Noldius. (t) "Utiuam, O si apprehenderit munitionem meam", Forerius.
John Wesley
27:5 Or - Or if at any time fury seem to be in me against my people. Let him - My people. Take hold - Which he may by humble prayer not only restrain from doing him hurt, but engage to do him good.
Robert Jamieson, A. R. Fausset and David Brown
27:5 Or--Else; the only alternative, if Israel's enemies wish to escape being "burnt together."
strength--rather, "the refuge which I afford" [MAURER]. "Take hold," refers to the horns of the altar which fugitives often laid hold of as an asylum (3Kings 1:50; 3Kings 2:28). Jesus is God's "strength," or "refuge" which sinners must repair to and take hold of, if they are to have "peace" with God (Is 45:24; Rom 5:1; Eph 2:14; compare Job 22:21).
27:627:6: Ժողովեալք որդիք Յակոբայ նորատո՛ւնկ բղխեսցեն։ Ծաղկեսցէ Իսրայէլ, եւ լցցին տիեզերք պտղով նորա։
6 Յակոբի հաւաքուած որդիները նոր տունկի նման պիտի ընձիւղներ տան. Պիտի ծաղկի Իսրայէլը, եւ աշխարհը պիտի լցուի նրա պտղով:
6 Ապագային Յակոբ պիտի արմատանայ, Իսրայէլ պիտի ծաղկի ու պիտի ընձիւղի Եւ պտուղով աշխարհի երեսը պիտի լեցնեն։
Ժողովեալք որդիք Յակոբայ նորատունկ բղխեսցեն. ծաղկեսցէ Իսրայէլ, եւ լցցին տիեզերք պտղով նորա:

27:6: Ժողովեալք որդիք Յակոբայ նորատո՛ւնկ բղխեսցեն։ Ծաղկեսցէ Իսրայէլ, եւ լցցին տիեզերք պտղով նորա։
6 Յակոբի հաւաքուած որդիները նոր տունկի նման պիտի ընձիւղներ տան. Պիտի ծաղկի Իսրայէլը, եւ աշխարհը պիտի լցուի նրա պտղով:
6 Ապագային Յակոբ պիտի արմատանայ, Իսրայէլ պիտի ծաղկի ու պիտի ընձիւղի Եւ պտուղով աշխարհի երեսը պիտի լեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
27:627:6 В грядущие {дни} укоренится Иаков, даст отпрыск и расцветет Израиль; и наполнится плодами вселенная.
27:6 οἱ ο the ἐρχόμενοι ερχομαι come; go τέκνα τεκνον child Ιακωβ ιακωβ Iakōb; Iakov βλαστήσει βλαστανω sprout καὶ και and; even ἐξανθήσει εξανθεω Israel καὶ και and; even ἐμπλησθήσεται εμπιπλημι fill in; fill up ἡ ο the οἰκουμένη οικουμενη habitat τοῦ ο the καρποῦ καρπος.1 fruit αὐτοῦ αυτος he; him
27:6 הַ ha הַ the בָּאִים֙ bbāʔîm בוא come יַשְׁרֵ֣שׁ yašrˈēš שׁרשׁ root יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob יָצִ֥יץ yāṣˌîṣ צוץ blossom וּ û וְ and פָרַ֖ח fārˌaḥ פרח sprout יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מָלְא֥וּ mālᵊʔˌû מלא be full פְנֵי־ fᵊnê- פָּנֶה face תֵבֵ֖ל ṯēvˌēl תֵּבֵל world תְּנוּבָֽה׃ ס tᵊnûvˈā . s תְּנוּבָה produce
27:6. qui egrediuntur impetu ad Iacob florebit et germinabit Israhel et implebunt faciem orbis semineWhen they shall rush in unto Jacob, Israel shall blossom and bud, and they shall fill the face of the world with seed.
6. In days to come shall Jacob take root; Israel shall blossom and bud: and they shall fill the face of the world with fruit.
27:6. As they advance with violence against Jacob, Israel will flourish and spring forth, and they will fill the face of the world with offspring.
27:6. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit:

27:6 В грядущие {дни} укоренится Иаков, даст отпрыск и расцветет Израиль; и наполнится плодами вселенная.
27:6
οἱ ο the
ἐρχόμενοι ερχομαι come; go
τέκνα τεκνον child
Ιακωβ ιακωβ Iakōb; Iakov
βλαστήσει βλαστανω sprout
καὶ και and; even
ἐξανθήσει εξανθεω Israel
καὶ και and; even
ἐμπλησθήσεται εμπιπλημι fill in; fill up
ο the
οἰκουμένη οικουμενη habitat
τοῦ ο the
καρποῦ καρπος.1 fruit
αὐτοῦ αυτος he; him
27:6
הַ ha הַ the
בָּאִים֙ bbāʔîm בוא come
יַשְׁרֵ֣שׁ yašrˈēš שׁרשׁ root
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
יָצִ֥יץ yāṣˌîṣ צוץ blossom
וּ û וְ and
פָרַ֖ח fārˌaḥ פרח sprout
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מָלְא֥וּ mālᵊʔˌû מלא be full
פְנֵי־ fᵊnê- פָּנֶה face
תֵבֵ֖ל ṯēvˌēl תֵּבֵל world
תְּנוּבָֽה׃ ס tᵊnûvˈā . s תְּנוּבָה produce
27:6. qui egrediuntur impetu ad Iacob florebit et germinabit Israhel et implebunt faciem orbis semine
When they shall rush in unto Jacob, Israel shall blossom and bud, and they shall fill the face of the world with seed.
27:6. As they advance with violence against Jacob, Israel will flourish and spring forth, and they will fill the face of the world with offspring.
27:6. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
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
6: Иаков и Израиль - часто являются у пророка обозначением всего еврейского народа (2, 3, 5, 6: и др. гл.), частью означают только северное, десятиколенное царство (9:7). Здесь, по-видимому, эти слова употреблены в первом значении.
Adam Clarke: Commentary on the Bible - 1831
27:6: To take root "From the root" - For ישרש yashresh, I read, with the Syriac, משרש mishshoresh. And for יציץ ופרח yatsits uparach, יציצו פרח yatsitsu parach, joining the ו vau to the first word, and taking that into construction with the first part of the sentence, Israel shall bud forth. I suppose the dialogue to be continued in this verse, which pursues the same image of the allegory, but in the way of metaphor.
Albert Barnes: Notes on the Bible - 1834
27:6: He shall cause them that come of Jacob to take root - This language is derived from the vine, as the shoots or cuttings of the vine take root and flourish. To take root, therefore, is an emblem denoting that the descendants of Jacob, or the people of God, would increase and prosper.
Shall blossom and bud - An image also taken from the vine, or from fruit trees in general, and meaning that they should greatly flourish in the time succeeding their return from the captivity.
And fill the face of the world with fruit - On the meaning of the word 'face,' see the note at Isa 25:7. The sense is, that the people of God would so increase and flourish that the true religion would ultimately fill the entire world. The same idea of the universal pRev_alence of the true religion is often advanced by this prophet, and occurs in various parts of the hymns or songs which we are now considering (see Isa 25:6-8). The figure which is used here, drawn from the vine, denoting prosperity by its increase and its fruit, is beautifully employed in Psa 92:13-14 :
Those that be planted in the house of Yahweh,
Shall flourish in the courts of our God.
They shall still bring forth fruit in old age;
They shall be rich and green.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:6: Isa 6:13, Isa 37:31, Isa 49:20-23, Isa 54:1-3, Isa 60:22; Psa 92:13-15; Jer 30:19; Hos 2:23, Hos 14:5, Hos 14:6; Zac 2:11, Zac 10:8, Zac 10:9; Rom 11:16-26; Gal 3:29; Phi 3:3; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
27:6
The prophet now adds to the song of the vineyard, by way of explanation. "In future will Jacob strike roots, Israel blossom and bud, and fill the surface of the globe with fruits." We may see from הבּאים (acc. temp. as in Eccles 2:16, equivalent in meaning to "Behold, the days come," Jer 7:32, etc.), that the true language of prophecy commences again here. For the active וּמלאוּ, compare Jer 19:4; Ezek 8:17, etc. The prophet here says, in a figure, just the same as the apostle in Rom 11:12, viz., that Israel, when restored once more to favour as a nation, will become "the riches of the Gentiles."
Geneva 1599
27:6 (f) He shall cause them that descend from Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
(f) Though I afflict and diminish my people for a time, yet will the root spring again and bring forth in great abundance.
John Gill
27:6 He shall cause them that come of Jacob to take root,.... That is, the posterity of Jacob, the seed of Israel, in a spiritual sense; such who are Israelites indeed, in whom there is no guile; these shall be so far from being plucked up, or rooted out of the vineyard, the church, that they shall take deeper root, and their roots shall spread yet more and more; they shall be rooted and grounded in the love of God, and also in Christ, and be built up in him, as well as firmly settled and established in the church, Eph 3:17 or, "them that come to Jacob (u)"; proselytes unto him, converted Gentiles, that come to the church of Christ, signified by "Jacob", and give up themselves unto it, and are added to it, these shall take root. The words may be rendered, in days "to come, he shall cause Jacob to take root": or, he "shall take root", as Aben Ezra, Jarchi, and Ben Melech supply the words; and so they are a prophecy of the stability and prosperous estate of the church in the latter day:
Israel shall blossom and bud, and fill the face of the world with fruit; which may be understood of the fruits of grace and righteousness, which shall appear upon the people of God, in all parts of the world; or of the great number of converts everywhere; so the Targum, by "fruit", understands children's children; the sense is, that when the church of God, in the latter day, is settled and established, grounded in Christ, and in the doctrines of grace, it shall be in very flourishing and fruitful circumstances, abounding in grace and good works, and with numbers of converts; it shall be like the mustard tree, when it becomes so great a tree as that the birds of the air make their nests in it; and as the stone cut out of the mountain without hands, when it becomes a great mountain, and fills the whole earth, Mt 13:31 compare with this Is 37:31.
(u) So some in Gataker.
John Wesley
27:6 Take root - To be firmly settled in their possessions. Fruit - Their posterity shall seek habitations in other countries, and replenish them with people. But this seems to be understood of the spiritual seed of Jacob.
Robert Jamieson, A. R. Fausset and David Brown
27:6 He--Jehovah. Here the song of the Lord as to His vineyard (Is 27:2-5) ends; and the prophet confirms the sentiment in the song, under the same image of a vine (compare Ps 92:13-15; Hos 14:5-6).
Israel . . . fill . . . world-- (Rom 11:12).
27:727:7: Միթէ որպէս նա՛յն եհար, սա այնպէս վիրաւորեսցի՞. կամ որպէս նա՛յն սպան, այնպէս սատակեսցի՞[9867]։ [9867] Ոմանք. Նայն սպան, սա այնպէս սատակիցի։
7 Մի՞թէ սա այնպէս պիտի վիրաւորուի, ինչպէս որ Նա հարուածեց նրան, կամ այնպէս պիտի սպանուի, ինչպէս որ սպանեց նրան:
7 Միթէ զանիկա զարնողին հարուածի՞ն պէս զարկաւ զանիկա, Կամ անկէ սպաննուածներուն սպանութեա՞ն պէս սպաննուեցաւ։
Միթէ որպէս նայն եհար, սա այնպէս վիրաւորեսցի՞. կամ որպէս նայն սպան, այնպէս սատակեսցի՞:

27:7: Միթէ որպէս նա՛յն եհար, սա այնպէս վիրաւորեսցի՞. կամ որպէս նա՛յն սպան, այնպէս սատակեսցի՞[9867]։
[9867] Ոմանք. Նայն սպան, սա այնպէս սատակիցի։
7 Մի՞թէ սա այնպէս պիտի վիրաւորուի, ինչպէս որ Նա հարուածեց նրան, կամ այնպէս պիտի սպանուի, ինչպէս որ սպանեց նրան:
7 Միթէ զանիկա զարնողին հարուածի՞ն պէս զարկաւ զանիկա, Կամ անկէ սպաննուածներուն սպանութեա՞ն պէս սպաննուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:727:7 Так ли Он поражал его, как поражал поражавших его? Так ли убивал его, как убиты убивавшие его?
27:7 μὴ μη not ὡς ως.1 as; how αὐτὸς αυτος he; him ἐπάταξεν πατασσω pat; impact καὶ και and; even αὐτὸς αυτος he; him οὕτως ουτως so; this way πληγήσεται πλησσω plague; strike καὶ και and; even ὡς ως.1 as; how αὐτὸς αυτος he; him ἀνεῖλεν αναιρεω eliminate; take up οὕτως ουτως so; this way ἀναιρεθήσεται αναιρεω eliminate; take up
27:7 הַ ha הֲ [interrogative] כְּ kkᵊ כְּ as מַכַּ֥ת makkˌaṯ מַכָּה blow מַכֵּ֖הוּ makkˌēhû נכה strike הִכָּ֑הוּ hikkˈāhû נכה strike אִם־ ʔim- אִם if כְּ kᵊ כְּ as הֶ֥רֶג hˌereḡ הֶרֶג slaughter הֲרֻגָ֖יו hᵃruḡˌāʸw הרג kill הֹרָֽג׃ hōrˈāḡ הרג kill
27:7. numquid iuxta plagam percutientis se percussit eum aut sicut occidit interfectos eius sic occisus estHath he struck him according to the stroke of him that struck him? or is he slain, as he killed them that were slain by him?
7. Hath he smitten him as he smote those that smote him? or is he slain according to the slaughter of them that were slain by him?
27:7. Has he struck him with the scourge that he himself used to strike others? Or has he killed in the manner that he himself used to kill his victims?
27:7. Hath he smitten him, as he smote those that smote him? [or] is he slain according to the slaughter of them that are slain by him?
Hath he smitten him, as he smote those that smote him? [or] is he slain according to the slaughter of them that are slain by him:

27:7 Так ли Он поражал его, как поражал поражавших его? Так ли убивал его, как убиты убивавшие его?
27:7
μὴ μη not
ὡς ως.1 as; how
αὐτὸς αυτος he; him
ἐπάταξεν πατασσω pat; impact
καὶ και and; even
αὐτὸς αυτος he; him
οὕτως ουτως so; this way
πληγήσεται πλησσω plague; strike
καὶ και and; even
ὡς ως.1 as; how
αὐτὸς αυτος he; him
ἀνεῖλεν αναιρεω eliminate; take up
οὕτως ουτως so; this way
ἀναιρεθήσεται αναιρεω eliminate; take up
27:7
הַ ha הֲ [interrogative]
כְּ kkᵊ כְּ as
מַכַּ֥ת makkˌaṯ מַכָּה blow
מַכֵּ֖הוּ makkˌēhû נכה strike
הִכָּ֑הוּ hikkˈāhû נכה strike
אִם־ ʔim- אִם if
כְּ kᵊ כְּ as
הֶ֥רֶג hˌereḡ הֶרֶג slaughter
הֲרֻגָ֖יו hᵃruḡˌāʸw הרג kill
הֹרָֽג׃ hōrˈāḡ הרג kill
27:7. numquid iuxta plagam percutientis se percussit eum aut sicut occidit interfectos eius sic occisus est
Hath he struck him according to the stroke of him that struck him? or is he slain, as he killed them that were slain by him?
27:7. Has he struck him with the scourge that he himself used to strike others? Or has he killed in the manner that he himself used to kill his victims?
27:7. Hath he smitten him, as he smote those that smote him? [or] is he slain according to the slaughter of them that are slain by him?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Чтобы оправдать только что высказанную в 6-м стихе мысль о сохранении народа израильского в ту эпоху, когда все остальные державы будут уничтожены, пророк ссылается на то, что и в прежние времена Бог, даже карая Израиля, наказывал его не так сильно, как враждебных Израилю язычников (ср. 10:24: и сл.).

Мерою - в еврейском тексте здесь употреблено слово seah, означающее третью часть ефы (мера сыпучих тел). Пророк хочет сказать этим, что Господь посыпал на евреев сравнительно незначительные наказания.

Выбросил, т. е. изгнал из Палестины. Пророк имеет в виду и уже совершившееся отведение в Ассирию подданных Израильского царства и будущее отведение в вавилонский плен иудеев.

Дуновением. Это выражение указывает на мягкость, с какою Бог наказывал свой народ. Он действует против евреев не ударами, а только дуновением, хотя и очень сильным, похожим на могучее дыхание восточного ветра, веющего в Палестине (Иов 27:21; Ос 13:15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? 8 In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. 9 By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. 10 Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. 11 When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. 12 And it shall come to pass in that day, that the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. 13 And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.
Here is the prophet again singing of mercy and judgment, not, as before, judgment to the enemies and mercy to the church, but judgment to the church and mercy mixed with that judgment.
I. Here is judgment threatened even to Jacob and Israel. They shall blossom and bud (v. 6), but, 1. They shall be smitten and slain (v. 7), some of them shall. If God find any thing amiss among them, he will lay them under the tokens of his displeasure for it. Judgment shall begin at the house of God, and those whom God has known of all the families of the earth he will punish in the first place. 2. Jerusalem, their defenced city, shall be desolate, v. 10, 11. "God having tried a variety of methods with them for their reformation, which, as to many, have proved ineffectual, he will for a time lay their country waste," which was accomplished when Jerusalem was destroyed by the Chaldeans; then that habitation was for a long time forsaken. If less judgments do not do the work, God will send greater; for when he judges he will overcome. Jerusalem had been a defenced city, not so much by art or nature as by grace and the divine protection; but, when God was provoked to withdraw, her defence departed from her, and then she was left like a wilderness. "And in the pleasant gardens of Jerusalem cattle shall feed, shall lie down there, and there shall be none to disturb them or drive them away; there they shall be levant and couchant, and they shall eat the tender branches of the fruit-trees," which perhaps further signifies that the people should become an easy prey to their enemies. "When the boughs thereof are withered as they grow upon the tree, being blasted by winds and frosts and not pruned, they shall be broken off for fuel, and the women and children shall come and set them on fire. There shall be a total destruction, for the very trees shall be destroyed." And this is a figure of the deplorable state of the vineyard (v. 2) when it brought forth wild grapes (ch. v. 2); and our Saviour seems to refer to this when he says of the branches of the vine which abide not in him that they are cast forth and withered, and men gather them, and cast them into the fire, and they are burned (John xv. 6), which was in a particular manner fulfilled in the unbelieving Jews. The similitude is explained in the following words, It is a people of no understanding, brutish and sottish, and destitute of the knowledge of God, and that have no relish or savour of divine things, like a withered branch that has no sap in it; and this is at the bottom of all those sins for which God left them desolate, their idolatry first and afterwards their infidelity. Wicked people, however in other things they may be wits and politicians, in their greatest concerns are of no understanding; and their ignorance, being wilful, shall not only not be their excuse, but it shall be the ground of their condemnation; for therefore he that made them, that gave them their being, will not have mercy on them, nor save them from the ruin they bring upon themselves; and he that formed them into a people, formed them for himself, to show forth his praise, seeing they do not answer the end of their formation, but hate to be reformed, to be new-formed, will reject them, and show them no favour; and then they are undone: for, if he that made us by his power do not make us happy in his favour, we had better never have been made. Sinners flatter themselves with hopes of impunity, at least that they shall not be dealt with so severely as their ministers tell them, because God is merciful and because he is their Maker. But here we see how weak and insufficient those pleas will be; for, if they be of no understanding, he that made them, though he made them, and hates nothing that he has made, and though he has mercy in store for those who so far understand their interests as to apply to him for it, yet on them he will have no mercy, and will show them no favour.
II. Here is a great deal of mercy mixed with this judgment; for there are good people mixed with those that are corrupt and degenerate, a remnant according to the election of grace, on whom God will have mercy and to whom he will show favour: and these promises seem to point at all the calamities of the church, for which God would graciously provide these allays.
1. Though they shall be smitten and slain, yet not to that degree, and in that manner, in which their enemies shall be smitten and slain, v. 7. God has smitten Jacob, and he is slain. Many of those that understand among the people shall fall by the sword and by flame many days, Dan. xi. 33. But it shall not be as those are smitten and slain, (1.) Who smote him formerly, who were the rod of God's anger and the staff in his hand, which he made us of for the correction of his people, and to whose turn it shall come to be reckoned with even for that: the child is spared, but the rod is burnt. (2.) Who shall afterwards be slain by him, when he shall get the dominion, and repay them in their own coin, or slain for his sake in the pleading of his cause. God's people and God's enemies are here represented, [1.] As struggling with each other; so the seed of the woman and the seed of the serpent have been, are, and will be. In this contest there are slain on both sides. God makes use of wicked men, not only to smite, but to slay his people; for they are his sword, Ps. xvii. 13. But, when the cup of trembling comes to be put into their hand, it will be much worse with them than ever it was with God's people in their greatest straits. The seed of the woman has only his heel bruised, but the serpent has his head crushed and broken. Note, Though God's persecuted people may be great losers, and great sufferers, for a while, yet those that oppress them will prove to be greater losers and greater sufferers at last, here or hereafter; for God will render double to them, Rev. xviii. 6. [2.] As sharing together in the calamities of this present time. They are both smitten, both slain, and both by the hand of God; for there is one event to the righteous and to the wicked. But is Jacob smitten as his enemies are? No, by no means; to him the property is altered, and it becomes quite another thing. Note, However it may seem to us, there is really a vast difference between the afflictions and deaths of good people and the afflictions and deaths of wicked people.
2. Though God will debate with them, yet it shall be in measure, and the affliction shall be mitigated, moderated, and proportioned to their strength, not to their deserts, v. 8. He will deal out afflictions to them as the wise physician prescribes medicines to his patients, just such a quantity of each ingredient, or orders how much blood shall be taken when a vein is opened: thus God orders the troubles of his people, not suffering them to be tempted above what they are able, 1 Cor. x. 13. He measures out their afflictions by a little at a time, that they may not be pressed above measure; for he knows their frame, and corrects in judgment, and does not stir up all his wrath. When the affliction is shooting forth, when he is sending it out and giving it its commission, then he debates in measure, and not in extremity. He considers what we can bear when he begins to correct; and when he proceeds in his controversy, so that it is the day of his east-wind, which is not only blustering and noisy, but blasting and noxious, yet he stays his rough wind, checks it, and sets bounds to it, does not suffer it to blow so hard as was feared; when he is winnowing his corn, it is with a gentle gale, that shall only blow away the chaff, but not the good corn. God has the winds at his command, and every affliction under his check. Hitherto it shall go, but no further. Let us not despair when things are at the worst; be the winds ever so rough, ever so high, God can say unto them, Peace, be still.
3. Though God will afflict them, yet he will make their afflictions to work for the good of their souls, and correct them as the father does the child, to drive out the foolishness that is bound up in their hearts (v. 9): By this therefore shall the iniquity of Jacob be purged. This is the design of the affliction, to this it is adapted as a proper means, and, by the grace of God working with it, it shall have this blessed effect. It shall mortify the habits of sin; by this those defilements of the soul shall be purged away. It shall break them off from the practice of sin: This is all the fruit, this is it that God intends, this is all the harm it will do them, to take away their sin, than which they could not have a greater kindness done them, though it be at the expense of an affliction. Therefore, because the affliction is mitigated and moderated, and the rough wind stayed, therefore we may conclude that he designs their reformation, not their destruction; and, because he deals thus gently with us, we should therefore study to answer his ends in afflicting us. The particular sin which the affliction was intended to cure them of was the sin of idolatry, the sin which did most easily beset that people and to which they were strangely addicted. Ephraim is joined to idols. But by the captivity in Babylon they were not only weaned from this sin, but set against it. Ephraim shall say, What have I do to any more with idols? Jacob has his sin taken away, his beloved sin, when he makes all the stones of the altar, of his idolatrous altar, the stones of which were precious and sacred to him, as chalk-stones that are beaten asunder; he not only has them in contempt, and values them no more than chalk-stones, but he conceives an indignation at them, and, in a holy revenge, beats them asunder as easily as chalk-stones are broken to pieces. The groves and the images shall not stand before this penitent, but they shall be thrown down too, never to be set up again. This was according to the law for the demolishing and destroying of all the monuments of idolatry (Deut. vii. 5); and according to this promise, since the captivity in Babylon, no people in the world have such a rooted aversion to idols and idolatry as the people of the Jews. Note, The design of affliction is to separate between us and sin, especially that which has been our own iniquity; and then it appears that the affliction has done us good when we keep at a distance from the occasions of sin, and use all needful precaution that we may not only not relapse into it, but not so much as be tempted to it, Ps. cxix. 67.
4. Though Jerusalem shall be desolate and forsaken for a time, yet there will come a day when its scattered friends shall resort to it again out of all the countries whither they were dispersed (v. 12, 13); though the body of the nation is abandoned as a people of no understanding, yet those that are indeed children of Israel shall be gathered together again, as the sheep of the flock when the shepherds that scattered them are reckoned with, Ezek. xxxiv. 10-19. Now observe concerning these scattered Israelites, (1.) Whence they shall be fetched: The Lord shall beat them off as fruit from the tree, or beat them out as corn out of the ear. He shall find them out, and separate them from those among whom they dwelt, and with whom they seemed to be incorporated, from the channel of the river Euphrates north-east, unto Nile, the stream of Egypt, which lay south-west--those that were driven into the land of Assyria, and were captives there in the land of their enemies, where they were ready to perish for want of necessaries, and ready to despair of deliverance--and those that were outcasts in the land of Egypt, whither many of those that were left behind, after the captivity in Babylon, went, contrary to God's express command (Jer. xliii. 6, 7), and there lived as outcasts: God has mercy in store for them all, and will make it to appear that, though they are cast out, they are not cast off. (2.) In what manner they shall be brought back: "You shall be gathered one by one, not in multitudes, not in troops forcing your way; but silently, and as it were by stealth, dropping in, first one, and then another." This intimates that the remnant that shall be saved consists but of few, and those saved with difficulty, and so as by fire, scarcely saved; they shall not come for company, but as God shall stir up every man's spirit. (3.) By what means they shall be gathered together: The great trumpet shall be blown, and then they shall come. Cyrus's proclamation of liberty to the captives is this great trumpet, which awakened the Jews that were asleep in their thraldom to bestir themselves; it was like the sounding of the jubilee-trumpet, which published the year of release. This is applicable both to the preaching of the gospel, by which sinners are gathered in to the grace of God, such as were outcasts and ready to perish (those that were afar off are made nigh; the gospel proclaims the acceptable year of the Lord), and also to the archangel's trumpet at the last day, by which saints shall be gathered to the glory of God, that lay as outcasts in their graves. (4.) For what end they shall be gathered together: To worship the Lord in the holy mount at Jerusalem. When the captives rallied again, and returned to their own land, the chief thing they had their eye upon, and the first thing they applied themselves to, was the worship of God. The holy temple was in ruins, but they had the holy mount, the place of the altar, Gen. xiii. 4. Liberty to worship God is the most valuable and desirable liberty; and, after restraints and dispersions, a free access to his house should be more welcome to us than a free access to our own houses. Those that are gathered by the sounding of the gospel trumpet are brought in to worship God and added to the church; and the great trumpet of all will gather the saints together, to serve God day and night in his temple.
Albert Barnes: Notes on the Bible - 1834
27:7: Hath he smitten him, as he smote those that smote them? - Has God punished his people in the same manner and to the same extent as he has their enemies? It is implied by this question that he had not. He had indeed punished them for their sins, but he had I not destroyed them. Their enemies he had utterly destroyed.
According to the slaughter of those that are slain by him - Hebrew, 'According to the slaying of his slain.' That is, not as our translation would seem to imply, that their enemies had been slain "BY" them; but that they were 'their slain,' inasmuch as they had been slain on their account, or to promote their release and return to their own land. It was not true that their enemies had been slain "by" them; but it was true that they had been slain on their account, or in order to secure their return to their own country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:7: he smitten: Isa 10:20-25, Isa 14:22, Isa 14:23, Isa 17:3, Isa 17:14; Jer 30:11-16, Jer 50:33, Jer 50:34, Jer 50:40, Jer 51:24; Dan 2:31-35; Nah 1:14, Nah 3:19
as he smote: Heb. according to the stroke of
Carl Friedrich Keil and Franz Delitzsch
27:7
The prophet does not return even now to his own actual times; but, with the certainty that Israel will not be exalted until it has been deeply humbled on account of its sins, he placed himself in the midst of this state of punishment. And there, in the face of the glorious future which awaited Israel, the fact shines out brightly before his eyes, that the punishment which God inflicts upon Israel is a very different thing from that inflicted upon the world. "Hath He smitten it like the smiting of its smiter, or is it slain like the slaying of those slain by Him? Thou punishedst it with measures, when thou didst thrust it away, sifting with violent breath in the day of the east wind." "Its smiter" (maccēhū) is the imperial power by which Israel had been attacked (Is 10:20); and "those slain by Him" (הרגיו) are the slain of the empire who had fallen under the strokes of Jehovah. The former smote unmercifully, and its slain ones now lay without hope (Is 26:14). Jehovah smites differently, and it is very different with the church, which has succumbed in the persons of its righteous members. For the double play upon words, see Is 24:16; Is 22:18; Is 10:16. When Jehovah put Israel away (as if by means of a "bill of divorcement," Is 50:1), He strove against it (Is 49:25), i.e., punished it, "in measure," i.e., determining the measure very exactly, that it might not exceed the enduring power of Israel, not endanger the existence of Israel as a nation (cf., bemishpât in Jer 10:24; Jer 30:11; Jer 46:28). On the other hand, Hitzig, Ewald, and Knobel read בּסאסאה, from a word סאסא,
(Note: Bttcher refers to a Talmudic word, הסיא (to remove), but this is to be pronounced הסּיא (= הסּיע), and is moreover, very uncertain.)
related to זעזע, or even טאטא, "when thou didst disturb (or drive forth);" but the traditional text does not indicate any various reading with ה mappic., and the ancient versions and expositors all take the word as a reduplication of סאה, which stands here as the third of an ephah to denote a moderately large measure. The clause hâgâh berūchō is probably regarded as an elliptical relative clause, in which case the transition to the third person can be best explained: "thou, who siftedst with violent breath." Hâgâh, which only occurs again in Prov 25:4, signifies to separate, e.g., the dross from silver (Is 1:25). Jehovah sifted Israel (compare the figure of the threshing-floor in Is 21:10), at the time when, by suspending captivity over it, He blew as violently upon it as if the east wind had raged (vid., Job 2:1-13 :19). But He only sifted, He did not destroy.
Geneva 1599
27:7 Hath he smitten (g) him, as he smote those that smote him? [or] is he slain according to the slaughter of them that are slain by him?
(g) He shows that God punishes his in mercy, and his enemies in justice.
John Gill
27:7 Hath he smitten him, as he smote those that smote him?.... No; the Lord does smite his people by afflictive dispensations of his providence; he smites them in their persons, and families, and estates; see Is 57:17 as he smote Israel, by suffering them to be carried captive, and as the Jews are now smitten by him in their present state; yet not as he smote Pharaoh, with his ten plagues, and him and his host at the Red Sea; or as he smote Sennacherib and his army, by an angel, in one night; or as Amalek was smitten, and its memory perished; or as he will smite mystical Babylon, which will be utterly destroyed; all which have been smiters of God's Israel, who, though smitten of God, yet not utterly destroyed; the Jews returned from captivity, and, though now they are scattered abroad, yet continue a people, and will be saved. God deals differently with his own people, his mystical and spiritual Israel, than with their enemies that smite them: he afflicts them, but does not destroy them, as he does their enemies; he has no fury in him towards his people, but he stirs up all his wrath against his enemies:
or, is he slain according to the slaughter of them that are slain by him? or, "of his slain" (w); the Lord's slain, or Israel's slain, which are slain by the Lord for Israel's sake; though Israel is slain, yet not in such numbers, to such a degree, or with such an utter slaughter, as their enemies; though the people of God may come under slaying providences, yet not such as wicked men; they are "chastened, but not killed"; and, though killed with the sword, or other instruments of death, in great numbers, both by Rome Pagan and Papal, yet not according to the slaughter as will be made of antichrist and his followers, Rev_ 19:15.
(w) "occisorum ejus", Montanus; "interfecti illius", Junius & Tremellius, Piscator.
John Wesley
27:7 Hath he - He hath not dealt so severely with his people, as he hath dealt with their enemies, whom he hath utterly destroyed. Of them - Of those who were slain by God on the behalf of Israel.
Robert Jamieson, A. R. Fausset and David Brown
27:7 him . . . those--Israel--Israel's enemies. Has God punished His people as severely as He has those enemies whom He employed to chastise Israel? No! Far from it. Israel, after trials, He will restore; Israel's enemies He will utterly destroy at last.
the slaughter of them that are slain by him--rather, "Is Israel slain according to the slaughter of the enemy slain?" the slaughter wherewith the enemy is slain [MAURER].
27:827:8: Պատերազմաւ եւ նախատանօք արձակեսցէ զնոսա. ո՞չ դու էիր որ խորհէիր խստացեալ մտօք սպանանել զնոսա ոգւո՛վ բարկութեամբ[9868]։ [9868] Ոմանք. Հոգւով բարկութեան։
8 Նա պատերազմով ու նախատինքով է արձակելու նրանց. «Դու չէի՞ր, արդեօք, որ խստասրտօրէն եւ բարկացած հոգով մտածում էիր սպանել նրանց»:
8 Չափաւորութեամբ վիճեցար անոր հետ, Երբ զանիկա ղրկեցիր, Թէեւ արեւելեան հովին օրը սաստիկ հովով տարիր։
Պատերազմաւ եւ նախատանօք արձակեսցէ զնոսա. ո՞չ դու էիր որ խորհէիր խստացեալ մտօք սպանանել զնոսա ոգւով բարկութեամբ:

27:8: Պատերազմաւ եւ նախատանօք արձակեսցէ զնոսա. ո՞չ դու էիր որ խորհէիր խստացեալ մտօք սպանանել զնոսա ոգւո՛վ բարկութեամբ[9868]։
[9868] Ոմանք. Հոգւով բարկութեան։
8 Նա պատերազմով ու նախատինքով է արձակելու նրանց. «Դու չէի՞ր, արդեօք, որ խստասրտօրէն եւ բարկացած հոգով մտածում էիր սպանել նրանց»:
8 Չափաւորութեամբ վիճեցար անոր հետ, Երբ զանիկա ղրկեցիր, Թէեւ արեւելեան հովին օրը սաստիկ հովով տարիր։
zohrab-1805▾ eastern-1994▾ western am▾
27:827:8 Мерою Ты наказывал его, когда отвергал его; выбросил его сильным дуновением Своим как бы в день восточного ветра.
27:8 μαχόμενος μαχομαι fight καὶ και and; even ὀνειδίζων ονειδιζω disparage; reproach ἐξαποστελεῖ εξαποστελλω send forth αὐτούς αυτος he; him οὐ ου not σὺ συ you ἦσθα ειμι be ὁ ο the μελετῶν μελεταω concerned with τῷ ο the πνεύματι πνευμα spirit; wind τῷ ο the σκληρῷ σκληρος hard; harsh ἀνελεῖν αναιρεω eliminate; take up αὐτοὺς αυτος he; him πνεύματι πνευμα spirit; wind θυμοῦ θυμος provocation; temper
27:8 בְּ bᵊ בְּ in סַאסְּאָ֖ה sassᵊʔˌā סאסא cry בְּ bᵊ בְּ in שַׁלְחָ֣הּ šalḥˈāh שׁלח send תְּרִיבֶ֑נָּה tᵊrîvˈennā ריב contend הָגָ֛ה hāḡˈā הגה expel בְּ bᵊ בְּ in רוּחֹ֥ו rûḥˌô רוּחַ wind הַ ha הַ the קָּשָׁ֖ה qqāšˌā קָשֶׁה hard בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day קָדִֽים׃ qāḏˈîm קָדִים east
27:8. in mensura contra mensuram cum abiecta fuerit iudicabis eam meditata est in spiritu suo duro per diem aestusIn measure against measure, when it shall be cast off, thou shalt judge it. He hath meditated with his severe spirit in the day of heat.
8. In measure, when thou sendest her away, thou dost contend with her; he hath removed with his rough blast in the day of the east wind.
27:8. You will judge this by comparing one measure to another, when he has been cast out. He has decided this, by his stern spirit, for the day of heat.
27:8. In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind:

27:8 Мерою Ты наказывал его, когда отвергал его; выбросил его сильным дуновением Своим как бы в день восточного ветра.
27:8
μαχόμενος μαχομαι fight
καὶ και and; even
ὀνειδίζων ονειδιζω disparage; reproach
ἐξαποστελεῖ εξαποστελλω send forth
αὐτούς αυτος he; him
οὐ ου not
σὺ συ you
ἦσθα ειμι be
ο the
μελετῶν μελεταω concerned with
τῷ ο the
πνεύματι πνευμα spirit; wind
τῷ ο the
σκληρῷ σκληρος hard; harsh
ἀνελεῖν αναιρεω eliminate; take up
αὐτοὺς αυτος he; him
πνεύματι πνευμα spirit; wind
θυμοῦ θυμος provocation; temper
27:8
בְּ bᵊ בְּ in
סַאסְּאָ֖ה sassᵊʔˌā סאסא cry
בְּ bᵊ בְּ in
שַׁלְחָ֣הּ šalḥˈāh שׁלח send
תְּרִיבֶ֑נָּה tᵊrîvˈennā ריב contend
הָגָ֛ה hāḡˈā הגה expel
בְּ bᵊ בְּ in
רוּחֹ֥ו rûḥˌô רוּחַ wind
הַ ha הַ the
קָּשָׁ֖ה qqāšˌā קָשֶׁה hard
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
קָדִֽים׃ qāḏˈîm קָדִים east
27:8. in mensura contra mensuram cum abiecta fuerit iudicabis eam meditata est in spiritu suo duro per diem aestus
In measure against measure, when it shall be cast off, thou shalt judge it. He hath meditated with his severe spirit in the day of heat.
27:8. You will judge this by comparing one measure to another, when he has been cast out. He has decided this, by his stern spirit, for the day of heat.
27:8. In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.
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
27:8: In measure ... - This verse in our translation is exceedingly obscure, and indeed almost unintelligible. Nor is it much more intelligible in Lowth, or in Noyes; in the Vulgate, or the Septuagint. The various senses which have been given to the verse may be seen at length in Vitringa and Rosenmuller. The idea, which I suppose to be the true one, without going into an examination of others which have been proposed, is the following, which is as near as possible a literal translation:
In moderation in sending her (the vineyard)
Away didst thou judge her,
Though carrying her away with a rough tempest
In the time of the east wind.
The word rendered 'measure' (סאסאה sa'se'â h) occurs nowhere else in the Scriptures. It is probably derived from סאה se'â h, "a measure;" usually denoting a measure of grain, containing, according to the rabbis, a third part of an ephah, that is, about "a peck." The word used here is probably a contraction of סאה סאה se'â h se'â h literally, "measure by measure," i: e., "moderately," or in moderation. So the rabbis generally understand it. The idea is 'small measure by small measure,' not a large measure at a time; or, in other words, moderately, or in moderation. It refers, I suppose, to the fact that in inflicting judgment on his people, it had not been done with intolerable severity. The calamity had not been so overwhelming as entirely to cut them off, but had been tempered with mercy.
When it shooteth forth - This expression does not convey an intelligible idea. The Hebrew, בשׁלחה beshallechâ h - literally, "in sending her forth," from שׁלח shâ lach "to send," or "to put forth" - refers, I suppose, to the fact that God had sent her, that is, his vineyard, his people, forth to Babylon; he had cast them out of their own land into a distant country, but when it was done it was tempered with mercy and kindness. In this expression there is indeed a mingling of a metaphor with a literal statement, since it appears rather incongruous to speak of sending forth a "vineyard;" but such changes in expressions are not uncommon in the Hebrew poets.
Thou wilt debate with it - Or, rather, thou hast "judged" it; or hast punished it. The word ריב riyb means sometimes to debate, contend, or strive; but it means also to take vengeance Sa1 25:39, or to punish; to contend with anyone so as to overcome or punish him. Here it refers to the fact that God "had" had a contention with his people, and had punished them by removing them to Babylon.
He stayeth - ( הגה hâ gâ h). This word means in one form "to meditate," to think, to speak; in another, "to separate," as dross from silver, to remove, to take away Pro 25:4-5. Here it means that he "had" removed, or separated his people from their land as with the sweepings of a tempest. The word 'stayeth' does not express the true sense of the passage. It is better expressed in the margin, 'when he removeth it.'
His rough wind - A tempestuous, boisterous wind, which God sends. Winds are emblematic of judgment, as they sweep away everything before them. Here the word is emblematic of the calamities which came upon Judea by which the nation was removed to Babylon; and the sense is, that they were removed as in a tempest; they were carried away as if a violent storm had swept over the land.
In the day of the east wind - The east wind in the climate of Judea was usually tempestuous and violent; Job 27:21 :
The east wind carrieth him away and he departeth;
And, as a storm, hurleth them out of his place.
Jer 18:17 :
I will scatter them as with an east wind before the enemy.
(Compare Gen 41:6; Exo 10:13; Exo 14:21; Job 38:24; Psa 78:26; Hab 1:6). This wind was usually hot, noxious, blasting and scorching (Taylor).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:8: measure: Isa 57:16; Job 23:6; Psa 6:1, Psa 38:1, Psa 103:14; Jer 10:24, Jer 30:11, Jer 46:28; Co1 10:13; Pe1 1:6
it shooteth forth: or, thou sendest it forth
thou wilt: Isa 1:5, Isa 1:18-20, Isa 5:3, Isa 5:4; Jdg 10:10-16; jer 2:17-37; Hos 4:1, Hos 6:1, Hos 6:2; Hos 11:7-9; Mic 6:2-5
he stayeth: etc. or, when he removeth it
his rough: Isa 10:5, Isa 10:6, Isa 10:12; Psa 76:10, Psa 78:38; Jer 4:11, Jer 4:27; Eze 19:12; Hos 13:15
Geneva 1599
27:8 In (h) measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.
(h) That is, you will not destroy the root of your Church, though the branches of it seem to perish by the sharp wind of affliction.
John Gill
27:8 In measure, when it shooteth forth, thou wilt debate with it,.... Or, "when he sendeth it forth" (x); when God sends forth an affliction on his people, or gives it a commission to them, as all are sent by him, he does it with moderation; he proportions it to their strength, and will not suffer them to be afflicted above what they are able to bear; and as, in afflicting, he debates and contends with his people, having a controversy with them, so he contends with the affliction he sends, and debates the point with it, and checks and corrects it, and will not suffer it to go beyond due bounds; and in this the afflictions of God's people differ from the afflictions of others, about which he is careless and unconcerned:
he stayeth his rough wind in the day of his east wind: when afflictions, like a blustering and blasting east wind, threaten much mischief, and to carry all before them, Jehovah, from whom they have their commission, and who holds the winds in his fist, represses them, stops the violence of them, and gradually abates the force of them, and quite stills them, when they have answered the end for which they are sent: or "he meditateth" (y); or speaketh, as Jarchi interprets it, "by his rough wind in the day of his east wind"; God sometimes meditates hard things against his people, and speaks unto them by the rough dispensations of his providence, admonishes them of their sins, and brings them to a sense and acknowledgment of them, which is his view in suffering them to befall them; or, "he removes by his rough wind" (z); their fruit, so Kimchi interprets it; as a rough wind blows off the blossoms and fruits, so the Lord, by afflictions, removes the unkind blossoms and bad fruit from his people, their sins and transgressions, as it follows.
(x) "in emittendo eam", Montanus. (y) "meditatus est", V. L. so it is used in Psal. i. 2. It sometimes intends a great sound and noise, such as the roaring of a lion, Isa. xxxi. 4. and Gussetius here interprets it of thunder, Ebr. Comment. p. 202. so Castalio renders it, "sonans suo duro spiritu". (z) "Removit in vento suo duro", Pagninus, Montanus; "removebit", Vatablus; "abstulit", Tigurine version, Piscator; so Ben Melech observes that the word has the signification of removing in Prov. xxv. 4, 5.
John Wesley
27:8 In measure - With moderation. When - When the vine shooteth forth its luxuriant branches, he cuts them off, but so as not to destroy the vine. Contend - God is said to contend with men, when he executes his judgments upon them, Amos 7:4. Stayeth - He mitigates the severity of the judgment. In the day - In the time when he sends forth his east - wind; which he mentions because that wind in those parts was most violent and most hurtful.
Robert Jamieson, A. R. Fausset and David Brown
27:8 In measure--not beyond measure; in moderation (Job 23:6; Ps 6:1; Jer 10:24; Jer 30:11; Jer 46:28).
when it shooteth--image from the vine; rather, passing from the image to the thing itself, "when sending her away (namely, Israel to exile; Is 50:1, God only putting the adulteress away when He might justly have put her to death), Thou didst punish her" [GESENIUS].
stayeth--rather, as Margin, "when He removeth it by His rough wind in the day," &c.
east wind--especially violent in the East (Job 27:21; Jer 18:17).
27:927:9: Վասն այսորիկ բարձցի՛ անօրէնութիւն Յակոբայ. եւ ա՛յս է օրհնութիւն նորա, յորժամ բարձի՛ց ՚ի նմանէ զմեղս նորա. ՚ի ժամանակի յորում մանրեսցես իբրեւ զփոշի մանր զամենայն քարինս մեհենաց քոց. եւ մի՛ եւս մնասցեն գործք պաշտամանցն նոցա[9869]։ [9869] Ոմանք. Վասն այնորիկ բարձցի... յորում մանրեսցեն զամենայն քարինս մեհենիցն քոց։
9 Ուստի Յակոբի անօրէնութիւնը պէտք է վերանայ, եւ այս է լինելու նրա օրհնութիւնը, երբ ազատեմ նրան իր մեղքերից: Այն ժամանակ նրա մեհեանների բոլոր քարերը մանր փոշու պէս պիտի փշրեն, այլեւս չեն պահպանուելու նրանց պաշտամունքի կուռքերը,
9 Ուստի ասով քաւութիւն պիտի ըլլայ Յակոբին անօրէնութեանը։Բոլոր դիտաւորութիւնը* այս է, որ անոր մեղքը վերցնէ, Երբ զոհարաններուն բոլոր քարերը կիրի փշրուած քարերու պէս ընէ, Աստարովթի կուռքերն ու արեգակին արձանները ա՛լ պիտի չկանգնին։
Վասն այսորիկ բարձցի անօրէնութիւն Յակոբայ. եւ այս է օրհնութիւն նորա, յորժամ բարձից ի նմանէ զմեղս նորա. ի ժամանակի յորում մանրեսցեն իբրեւ զփոշի մանր` զամենայն քարինս մեհենաց քոց. եւ մի՛ եւս մնասցեն գործք պաշտամանցն նոցա, այլ կոտորեսցին իբրեւ զմայրի փայտահարաց:

27:9: Վասն այսորիկ բարձցի՛ անօրէնութիւն Յակոբայ. եւ ա՛յս է օրհնութիւն նորա, յորժամ բարձի՛ց ՚ի նմանէ զմեղս նորա. ՚ի ժամանակի յորում մանրեսցես իբրեւ զփոշի մանր զամենայն քարինս մեհենաց քոց. եւ մի՛ եւս մնասցեն գործք պաշտամանցն նոցա[9869]։
[9869] Ոմանք. Վասն այնորիկ բարձցի... յորում մանրեսցեն զամենայն քարինս մեհենիցն քոց։
9 Ուստի Յակոբի անօրէնութիւնը պէտք է վերանայ, եւ այս է լինելու նրա օրհնութիւնը, երբ ազատեմ նրան իր մեղքերից: Այն ժամանակ նրա մեհեանների բոլոր քարերը մանր փոշու պէս պիտի փշրեն, այլեւս չեն պահպանուելու նրանց պաշտամունքի կուռքերը,
9 Ուստի ասով քաւութիւն պիտի ըլլայ Յակոբին անօրէնութեանը։Բոլոր դիտաւորութիւնը* այս է, որ անոր մեղքը վերցնէ, Երբ զոհարաններուն բոլոր քարերը կիրի փշրուած քարերու պէս ընէ, Աստարովթի կուռքերն ու արեգակին արձանները ա՛լ պիտի չկանգնին։
zohrab-1805▾ eastern-1994▾ western am▾
27:927:9 И чрез это загладится беззаконие Иакова; и плодом сего будет снятие греха с него, когда все камни жертвенников он обратит в куски извести, и не будут уже стоять дубравы и истуканы солнца.
27:9 διὰ δια through; because of τοῦτο ουτος this; he ἀφαιρεθήσεται αφαιρεω take away ἡ ο the ἀνομία ανομια lawlessness Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τοῦτό ουτος this; he ἐστιν ειμι be ἡ ο the εὐλογία ευλογια commendation; acclamation αὐτοῦ αυτος he; him ὅταν οταν when; once ἀφέλωμαι αφαιρεω take away αὐτοῦ αυτος he; him τὴν ο the ἁμαρτίαν αμαρτια sin; fault ὅταν οταν when; once θῶσιν τιθημι put; make πάντας πας all; every τοὺς ο the λίθους λιθος stone τῶν ο the βωμῶν βωμος pedestal κατακεκομμένους κατακοπτω cut down / up ὡς ως.1 as; how κονίαν κονια and; even οὐ ου not μὴ μη not μείνῃ μενω stay; stand fast τὰ ο the δένδρα δενδρον tree αὐτῶν αυτος he; him καὶ και and; even τὰ ο the εἴδωλα ειδωλον idol αὐτῶν αυτος he; him ἐκκεκομμένα εκκοπτω cut out; cut off ὥσπερ ωσπερ just as δρυμὸς δρυμος far away
27:9 לָכֵ֗ן lāḵˈēn לָכֵן therefore בְּ bᵊ בְּ in זֹאת֙ zōṯ זֹאת this יְכֻפַּ֣ר yᵊḵuppˈar כפר cover עֲוֹֽן־ ʕᵃwˈōn- עָוֹן sin יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and זֶ֕ה zˈeh זֶה this כָּל־ kol- כֹּל whole פְּרִ֖י pᵊrˌî פְּרִי fruit הָסִ֣ר hāsˈir סור turn aside חַטָּאתֹ֑ו ḥaṭṭāṯˈô חַטָּאת sin בְּ bᵊ בְּ in שׂוּמֹ֣ו׀ śûmˈô שׂים put כָּל־ kol- כֹּל whole אַבְנֵ֣י ʔavnˈê אֶבֶן stone מִזְבֵּ֗חַ mizbˈēₐḥ מִזְבֵּחַ altar כְּ kᵊ כְּ as אַבְנֵי־ ʔavnê- אֶבֶן stone גִר֙ ḡˌir גִּר chalk מְנֻפָּצֹ֔ות mᵊnuppāṣˈôṯ נפץ shatter לֹֽא־ lˈō- לֹא not יָקֻ֥מוּ yāqˌumû קום arise אֲשֵׁרִ֖ים ʔᵃšērˌîm אֲשֵׁרָה asherah וְ wᵊ וְ and חַמָּנִֽים׃ ḥammānˈîm חַמָּן incense-stand
27:9. idcirco super hoc dimittetur iniquitas domui Iacob et iste omnis fructus ut auferatur peccatum eius cum posuerit omnes lapides altaris sicut lapides cineris adlisos non stabunt luci et delubraTherefore upon this shall the iniquity of the house of Jacob be forgiven: and this is all the fruit, that the sin thereof should be taken away, when he shall have made all the stones of the altar, as burnt stones broken in pieces, the groves and temples shall not stand.
9. Therefore by this shall the iniquity of Jacob be purged, and this is all the fruit of taking away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the Asherim and the sun-images shall rise no more.
27:9. Therefore, concerning this, the iniquity of the house of Jacob will be forgiven. And this is the reward of all: that their sin be taken away, when he will have made all the stones of the altar to be like crushed cinders. For the sacred groves and the shrines shall not stand.
27:9. By this therefore shall the iniquity of Jacob be purged; and this [is] all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.
By this therefore shall the iniquity of Jacob be purged; and this [is] all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up:

27:9 И чрез это загладится беззаконие Иакова; и плодом сего будет снятие греха с него, когда все камни жертвенников он обратит в куски извести, и не будут уже стоять дубравы и истуканы солнца.
27:9
διὰ δια through; because of
τοῦτο ουτος this; he
ἀφαιρεθήσεται αφαιρεω take away
ο the
ἀνομία ανομια lawlessness
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τοῦτό ουτος this; he
ἐστιν ειμι be
ο the
εὐλογία ευλογια commendation; acclamation
αὐτοῦ αυτος he; him
ὅταν οταν when; once
ἀφέλωμαι αφαιρεω take away
αὐτοῦ αυτος he; him
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
ὅταν οταν when; once
θῶσιν τιθημι put; make
πάντας πας all; every
τοὺς ο the
λίθους λιθος stone
τῶν ο the
βωμῶν βωμος pedestal
κατακεκομμένους κατακοπτω cut down / up
ὡς ως.1 as; how
κονίαν κονια and; even
οὐ ου not
μὴ μη not
μείνῃ μενω stay; stand fast
τὰ ο the
δένδρα δενδρον tree
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
εἴδωλα ειδωλον idol
αὐτῶν αυτος he; him
ἐκκεκομμένα εκκοπτω cut out; cut off
ὥσπερ ωσπερ just as
δρυμὸς δρυμος far away
27:9
לָכֵ֗ן lāḵˈēn לָכֵן therefore
בְּ bᵊ בְּ in
זֹאת֙ zōṯ זֹאת this
יְכֻפַּ֣ר yᵊḵuppˈar כפר cover
עֲוֹֽן־ ʕᵃwˈōn- עָוֹן sin
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
זֶ֕ה zˈeh זֶה this
כָּל־ kol- כֹּל whole
פְּרִ֖י pᵊrˌî פְּרִי fruit
הָסִ֣ר hāsˈir סור turn aside
חַטָּאתֹ֑ו ḥaṭṭāṯˈô חַטָּאת sin
בְּ bᵊ בְּ in
שׂוּמֹ֣ו׀ śûmˈô שׂים put
כָּל־ kol- כֹּל whole
אַבְנֵ֣י ʔavnˈê אֶבֶן stone
מִזְבֵּ֗חַ mizbˈēₐḥ מִזְבֵּחַ altar
כְּ kᵊ כְּ as
אַבְנֵי־ ʔavnê- אֶבֶן stone
גִר֙ ḡˌir גִּר chalk
מְנֻפָּצֹ֔ות mᵊnuppāṣˈôṯ נפץ shatter
לֹֽא־ lˈō- לֹא not
יָקֻ֥מוּ yāqˌumû קום arise
אֲשֵׁרִ֖ים ʔᵃšērˌîm אֲשֵׁרָה asherah
וְ wᵊ וְ and
חַמָּנִֽים׃ ḥammānˈîm חַמָּן incense-stand
27:9. idcirco super hoc dimittetur iniquitas domui Iacob et iste omnis fructus ut auferatur peccatum eius cum posuerit omnes lapides altaris sicut lapides cineris adlisos non stabunt luci et delubra
Therefore upon this shall the iniquity of the house of Jacob be forgiven: and this is all the fruit, that the sin thereof should be taken away, when he shall have made all the stones of the altar, as burnt stones broken in pieces, the groves and temples shall not stand.
27:9. Therefore, concerning this, the iniquity of the house of Jacob will be forgiven. And this is the reward of all: that their sin be taken away, when he will have made all the stones of the altar to be like crushed cinders. For the sacred groves and the shrines shall not stand.
27:9. By this therefore shall the iniquity of Jacob be purged; and this [is] all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.
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: Чрез это. Могучее веяние ветра не только сокрушает все на своем пути, но в то же время очищает воздух страны от всяких вредных миазмов. Так и наказание Божие, обрушившееся на народ израильский (плен), благотворно должно было подействовать на нравственное состояние народа, удалив из него элементы упорства и непослушания закону Господа. Вследствие этого и грех или вина снимется с Израиля.

Когда все камни жертвенников он обратят в куски извести. Плоды освящения Израиля сосредоточены будут в исполнения первой заповеди закона Моисеева, воспрещающей идолослужение. Израиль сделает все камни своих идольских жертвенников совершенно негодными для того, чтобы служить материалом для новых идольских жертвенников. В Палестине камень большею частью известковой консистенции и потому может быть превращен в известь.
Adam Clarke: Commentary on the Bible - 1831
27:9: The groves "And if the groves" - ולא velo. Four MSS., two ancient, of Kennicott's, and one ancient of my own, with the Septuagint; this makes a fuller sense.
Albert Barnes: Notes on the Bible - 1834
27:9: By this - This verse states the whole design of the punishment of the Jews. They were taken away from their temple, their city, and their land; they were removed from the groves and altars of idolatry by which they had been so often led into sin; and the design was to preserve them henceforward from relapsing into their accustomed idolatry.
The iniquity of Jacob - The sin of the Jewish people, and particularly their tendency to idolatry, which was their easily besetting sin.
Be purged - (see the note at Isa 1:25).
And this is all the fruit - And this is all the "object" or "design" of their captivity and removal to Babylon.
When he maketh all the stones of the altar as chalk stones - That is, Yahweh shall make the stones of the altars reared in honor of idols like chalk stones; or shall throw them down, and scatter them abroad like stones that are easily beaten to pieces. The sense is, that Yahweh, during their captivity in Babylon, would overthrow the places where they had worshipped idols.
The groves and images shall not stand up - The groves consecrated to idols, and the images erected therein (see the note at Isa 17:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:9: this therefore: Isa 1:24, Isa 1:25, Isa 4:4, Isa 48:10; Psa 119:67, Psa 119:71; Pro 20:30 *marg. Eze 20:38, Eze 24:13; Dan 11:35; Mal 3:2, Mal 3:3; Co1 11:32; Heb 12:6, Heb 12:9-11
when: Kg2 25:9, Kg2 25:13-17; Ch2 36:19; Ezr 3:2, Ezr 3:3; Eze 11:18, Eze 24:11-14
the groves: Isa 1:29, Isa 2:12-21, Isa 17:8; Hos 14:8; Mic 5:13, Mic 5:14; Zac 13:2
images: or, sun images, Ch2 14:5, Ch2 34:4
Carl Friedrich Keil and Franz Delitzsch
27:9
He was angry, but not without love; He punished, but only to be able to pardon again. "Therefore will the guilt of Jacob be purged thus: and this is all the fruit of the removal of his son: when He maketh all altar-stones like chalk-stones that are broken in pieces, Astarte images and sun-pillars do not rise up again." With the word "therefore" (lâcēn) a conclusion is drawn from the expression "by measure." God punished Israel "by measure;" His punishment is a way to salvation: therefore it ceases as soon as its purpose is secured; and so would it cease now, if Israel would thoroughly renounce its sin, and, above all, the sin of all sins, namely idolatry. "Thus" (by this) refers to the בּשׂומו which follows; "by this," namely the breaking to pieces of the altars and images of the moon goddess; or possibly, to speak more correctly, the goddess of the morning-star, and those of the sun-god as well (see Is 17:8). By the fact that Israel put away the fundamental cause of all mischief, viz., idolatry, the guilt for which it had yet to make atonement would be covered, made good, or wiped away (on cuppar, see at Is 22:14). The parenthesis (cf., Is 26:11) affirms that this very consequence would be all the fruit (cŏl-peri) desired by Jehovah of the removal of the sin of Israel, which the chastisement was intended to effect.
Geneva 1599
27:9 By this therefore shall the iniquity of Jacob be purged; and this [is] all the (i) fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten asunder, the idols and images shall not stand up.
(i) He shows that there is no true repentance nor full reconciliation to God, till the heart is purged from all idolatry and the monuments of it are destroyed.
John Gill
27:9 By this therefore shall the iniquity of Jacob be purged,.... Or "expiated", or "atoned" (a); not that afflictions are atonements for sin, or give satisfaction to divine justice for it; but they are the means of bringing the Lord's people to a sense of their sins, and to repentance and humiliation for them, and confession of them, and of leading them to the blood and sacrifice of Christ, by which they are expiated and atoned, and which the Spirit of God brings near, and applies unto them; whereby their sins, they are convicted of by means of afflictions, and which lay heavy upon their consciences, are purged away, and removed from them:
and this is all the fruit, to take away sin; this is the design and use of afflictions, the profit and advantage of them to the saints, that, being humbled for their sins, they depart from them, leave and forsake them; as well as the guilt of them is taken away from their consciences, through the application of pardoning grace, upon their repentance; see Job 36:8 this shows another difference between the afflictions of God's people and of others: namely, in the use and end of them. The sin of idolatry seems to be particularly designed by what follows; unless the sin of the present Jews, in their disbelief and rejection of the Messiah, should be rather intended; which, through their long affliction, they will be convinced of in the latter day, and it will be taken away from them, and be purged and expiated through the atoning sacrifice of Christ, the Saviour and Deliverer, they will embrace, Rom 11:25,
when he maketh all the stones of the altar as chalkstones that are beaten in sunder; that is, when Jacob, or the people of the Jews, being convinced of their idolatry by their afflictions, shall pull down all their idolatrous altars; perhaps particularly referring to that which Ahaz made, 4Kings 16:10 and remove the stones thereof, and break them to pieces, as chalkstones for lime, which is easily done:
the groves and the images shall not stand up; erect, to be worshipped; but shall be thrown down, demolished, and broke to pieces; and, by thus abandoning their idols and idolatrous practices, they will show the sense they have of their sins, and the sincerity of their repentance; and it is to be observed, that the Jews, after their return from the Babylonish captivity, never practised idolatry more, not in the literal sense; perhaps some respect may be had here to the time when they shall look on him whom they have pierced, and mourn; and when they shall renounce all their legal sacrifices, traditions of the elders, and their own righteousness, their idols, and look alone to the sacrifice of Christ, and declare against all the idolatry of the church of Rome, and all antichristian worship.
(a) "propitiabitur", Pagninus, Montanus; "expiabitur", Piscator.
John Wesley
27:9 By this - By this manner of God's dealing with them. When - Which sin of Jacob's shall be purged, when he shall truly repent of all his sins, and especially of his idolatry. Altar - Their idolatrous altars. Possibly he may say the altar, with respect to that particular altar, which Ahaz had set upon the place of God's own altar; and this prophecy might be delivered in Ahaz's time, while that altar stood. Chalk - stones - When he shall break all those goodly altars in pieces. Not stand - Shall be thrown down with contempt.
Robert Jamieson, A. R. Fausset and David Brown
27:9 By this--exile of Israel (the "sending away," Is 27:8).
purged--expiated [HORSLEY].
all the fruit--This is the whole benefit designed to be brought about by the chastisement; namely, the removal of his (Israel's) sin (namely, object of idolatry; Deut 9:21; Hos 10:8).
when he--Jehovah; at the destruction of Jerusalem by Nebuchadnezzar, His instrument. The Jews ever since have abhorred idolatry (compare Is 17:8).
not stand up--shall rise no more [HORSLEY].
27:1027:10: Այլ կոտորեսցեն իբրեւ զմայր ՚ի փայտահարաց։ Եւ որ շէնն մնասցէ՝ եղիցի իբրեւ զհօ՛տ մակաղեալ, եւ իբրեւ զխա՛շն լքեալ. եւ եղիցի բազում ժամանակս յարօտս երէոց. եւ ա՛նդ հանգիցեն[9870]. [9870] Յօրինակին. Այլ խոտորեսցեն իբրեւ։ Ոմանք. Կոտորեսցին իբրեւ զմայրի փայտահարաց... եւ որպէս խաշն լքեալ. եւ եղիցին... յարօտս երէոյ։ Ոսկան. Եւ եղիցին ՚ի բազում ժամանակս։
10 այլ կտոր-կտոր պիտի արուեն, ինչպէս մայրի ծառը՝ փայտահատի ձեռքով: Եթէ մի շէն վայր մնայ, ապա պիտի վերածուի այնպիսի տեղի, ուր հօտն է մակաղելու կամ ուր լքուած ոչխարներ են լինելու, երկար ժամանակ անասունների արօտավայր է դառնալու այն, որտեղ եւ նրանք հանգրուանելու են:
10 Քանզի պարսպապատ քաղաքը՝ ամայի Ու շէն տեղը անապատի պէս պիտի թողուի ու մոռցուի։Զուարակը հո՛ն պիտի արածի ու հո՛ն պիտի պառկի Ու անոր ճիւղերը պիտի հատցնէ։
Եւ որ շէնն մնասցէ` եղիցի իբրեւ զհօտ մակաղեալ եւ իբրեւ զխաշն լքեալ, եւ եղիցի բազում ժամանակս յարօտս երէոց, եւ անդ հանգիցեն. եւ յետ բազում ժամանակաց` ոչ գտցի ի նմա դեղ դալար, զի ցամաքեցաւ:

27:10: Այլ կոտորեսցեն իբրեւ զմայր ՚ի փայտահարաց։ Եւ որ շէնն մնասցէ՝ եղիցի իբրեւ զհօ՛տ մակաղեալ, եւ իբրեւ զխա՛շն լքեալ. եւ եղիցի բազում ժամանակս յարօտս երէոց. եւ ա՛նդ հանգիցեն[9870].
[9870] Յօրինակին. Այլ խոտորեսցեն իբրեւ։ Ոմանք. Կոտորեսցին իբրեւ զմայրի փայտահարաց... եւ որպէս խաշն լքեալ. եւ եղիցին... յարօտս երէոյ։ Ոսկան. Եւ եղիցին ՚ի բազում ժամանակս։
10 այլ կտոր-կտոր պիտի արուեն, ինչպէս մայրի ծառը՝ փայտահատի ձեռքով: Եթէ մի շէն վայր մնայ, ապա պիտի վերածուի այնպիսի տեղի, ուր հօտն է մակաղելու կամ ուր լքուած ոչխարներ են լինելու, երկար ժամանակ անասունների արօտավայր է դառնալու այն, որտեղ եւ նրանք հանգրուանելու են:
10 Քանզի պարսպապատ քաղաքը՝ ամայի Ու շէն տեղը անապատի պէս պիտի թողուի ու մոռցուի։Զուարակը հո՛ն պիտի արածի ու հո՛ն պիտի պառկի Ու անոր ճիւղերը պիտի հատցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:1027:10 Ибо укрепленный город опустеет, жилища {будут} покинуты и заброшены, как пустыня. Там будет пастись теленок, и там он будет покоиться и объедать ветви его.
27:10 τὸ ο the κατοικούμενον κατοικεω settle ποίμνιον ποιμνιον flock ἀνειμένον ανιημι remiss; relax ἔσται ειμι be ὡς ως.1 as; how ποίμνιον ποιμνιον flock καταλελειμμένον καταλειπω leave behind; remain καὶ και and; even ἔσται ειμι be πολὺν πολυς much; many χρόνον χρονος time; while εἰς εις into; for βόσκημα βοσκημα and; even ἐκεῖ εκει there ἀναπαύσονται αναπαυω have respite; give relief
27:10 כִּ֣י kˈî כִּי that עִ֤יר ʕˈîr עִיר town בְּצוּרָה֙ bᵊṣûrˌā בָּצוּר fortified בָּדָ֔ד bāḏˈāḏ בָּדָד alone נָוֶ֕ה nāwˈeh נָוֶה pasture מְשֻׁלָּ֥ח mᵊšullˌāḥ שׁלח send וְ wᵊ וְ and נֶעֱזָ֖ב neʕᵉzˌāv עזב leave כַּ ka כְּ as † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert שָׁ֣ם šˈām שָׁם there יִרְעֶ֥ה yirʕˌeh רעה pasture עֵ֛גֶל ʕˈēḡel עֵגֶל bull וְ wᵊ וְ and שָׁ֥ם šˌām שָׁם there יִרְבָּ֖ץ yirbˌāṣ רבץ lie down וְ wᵊ וְ and כִלָּ֥ה ḵillˌā כלה be complete סְעִפֶֽיהָ׃ sᵊʕifˈeʸhā סָעִיף bough
27:10. civitas enim munita desolata erit speciosa relinquetur et dimittetur quasi desertum ibi pascetur vitulus et ibi accubabit et consumet summitates eiusFor the strong city shall be desolate, the beautiful city shall be forsaken, and shall be left as a wilderness: there the calf shall feed, and there shall he lie down, and shall consume its branches.
10. For the defenced city is solitary, an habitation deserted and forsaken, like the wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof.
27:10. For the fortified city will be desolate. The shining city will be abandoned and will be left behind like a desert. In that place, the calf will pasture, and in that place, he will lie down, and he will feed from its summits.
27:10. Yet the defenced city [shall be] desolate, [and] the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof.
Yet the defenced city [shall be] desolate, [and] the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof:

27:10 Ибо укрепленный город опустеет, жилища {будут} покинуты и заброшены, как пустыня. Там будет пастись теленок, и там он будет покоиться и объедать ветви его.
27:10
τὸ ο the
κατοικούμενον κατοικεω settle
ποίμνιον ποιμνιον flock
ἀνειμένον ανιημι remiss; relax
ἔσται ειμι be
ὡς ως.1 as; how
ποίμνιον ποιμνιον flock
καταλελειμμένον καταλειπω leave behind; remain
καὶ και and; even
ἔσται ειμι be
πολὺν πολυς much; many
χρόνον χρονος time; while
εἰς εις into; for
βόσκημα βοσκημα and; even
ἐκεῖ εκει there
ἀναπαύσονται αναπαυω have respite; give relief
27:10
כִּ֣י kˈî כִּי that
עִ֤יר ʕˈîr עִיר town
בְּצוּרָה֙ bᵊṣûrˌā בָּצוּר fortified
בָּדָ֔ד bāḏˈāḏ בָּדָד alone
נָוֶ֕ה nāwˈeh נָוֶה pasture
מְשֻׁלָּ֥ח mᵊšullˌāḥ שׁלח send
וְ wᵊ וְ and
נֶעֱזָ֖ב neʕᵉzˌāv עזב leave
כַּ ka כְּ as
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
שָׁ֣ם šˈām שָׁם there
יִרְעֶ֥ה yirʕˌeh רעה pasture
עֵ֛גֶל ʕˈēḡel עֵגֶל bull
וְ wᵊ וְ and
שָׁ֥ם šˌām שָׁם there
יִרְבָּ֖ץ yirbˌāṣ רבץ lie down
וְ wᵊ וְ and
כִלָּ֥ה ḵillˌā כלה be complete
סְעִפֶֽיהָ׃ sᵊʕifˈeʸhā סָעִיף bough
27:10. civitas enim munita desolata erit speciosa relinquetur et dimittetur quasi desertum ibi pascetur vitulus et ibi accubabit et consumet summitates eius
For the strong city shall be desolate, the beautiful city shall be forsaken, and shall be left as a wilderness: there the calf shall feed, and there shall he lie down, and shall consume its branches.
27:10. For the fortified city will be desolate. The shining city will be abandoned and will be left behind like a desert. In that place, the calf will pasture, and in that place, he will lie down, and he will feed from its summits.
27:10. Yet the defenced city [shall be] desolate, [and] the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof.
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
10-11: Перед духовным взором пророка снова вырисовываются очертания мировой силы, которая свой центр имеет в великом мировом городе. Этот город он изображает опустевшим и засохшим подобно дереву. Между тем Израиль снова вернется в Иерусалим из плена и будет спокойно обитать здесь.

Укрепленный город. Пророк имеет здесь в виду не один город, а вообще укрепленные города, упомянутых в первом стихе 27-й, как главы мировых держав (ср. 24:10-12; 25:2; 26:5).

Народ безрассудный. Так пророк называет язычников за то, что они не позаботились о выработке для себя более или менее правильного мировоззрения (ср. Рим 1:28).
Adam Clarke: Commentary on the Bible - 1831
27:10: There shall the calf feed - That is, the king of Egypt, says Kimchi.
Albert Barnes: Notes on the Bible - 1834
27:10: Yet the defensed city - Gesenius supposes that this means Jerusalem. So Calvin and Piscator understand it. Others understand it of Samaria, others of Babylon (as Vitringa, Rosenmuller, and Grotius), and others of cities in general, denoting those in Judea, or in other places. To me it seems plain that Babylon is referred to. The whole description seems to require this; and especially the fact that this song is supposed to be sung after the return from captivity to celebrate their deliverance. It is natural, therefore, that they should record the fact that the strong and mighty city where they had been so long in captivity, was now completely destroyed. For the meaning of thee phrase 'defensed city,' see the note at Isa 25:2.
Shall be desolate - (see Isa 25:2; compare the notes at isa 13)
The habitation forsaken - The habitation here referred to is Babylon. It means the habitation or dwelling-place where "we" have so long dwelt as captives (compare Pro 3:33; Pro 21:20; Pro 24:15).
And left like a wilderness - See the description of Babylon in the notes at Isa 13:20-22.
There shall the calf feed - It shall become a vast desert, and be a place for beasts of the forest to range in (compare Isa 7:23; see the note at Isa 5:17).
And consume the branches thereof - The branches of the trees and shrubs that shall spring up spontaneously in the vast waste where Babylon was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:10: the defenced: Isa 5:9, Isa 5:10, Isa 6:11, Isa 6:12, Isa 17:9, Isa 25:2, Isa 64:10; Jer 26:6, Jer 26:18; Lam 1:4, Lam 2:5-9; Lam 5:18; Eze 36:4; Mic 3:12; Luk 19:43, Luk 19:44, Luk 21:20-24
there shall the: Isa 7:25, Isa 17:2, Isa 32:13, Isa 32:14
Carl Friedrich Keil and Franz Delitzsch
27:10
The prophet said this from out of the midst of the state of punishment, and was therefore able still further to confirm the fact, that the punishment would cease with the sin, by the punishment which followed the sin. "For the strong city is solitary, a dwelling given up and forsaken like the steppe: there calves feed, and there they lie down, and eat off its branches. When its branches become withered, they are broken: women come, make fires with them; for it is not a people of intelligence: therefore its Creator has no pity upon it, and its Former does not pardon it." The nation without any intelligence (Is 1:3), of which Jehovah was the Creator and Former (Is 22:11), is Israel; and therefore the fortress that has been destroyed is the city of Jerusalem. The standpoint of the prophet must therefore be beyond the destruction of Jerusalem, and in the midst of the captivity. If this appears strange for Isaiah, nearly every separate word in these two vv. rises up as a witness that it is Isaiah, and no other, who is speaking here (compare, as more general proofs, Is 32:13-14, and Is 5:17; and as more specific exemplifications, Is 16:2, Is 16:9; Is 11:7, etc.). The suffix in "her branches" refers to the city, whose ruins were overgrown with bushes. Synonymous with סעפּים, branches (always written with dagesh in distinction from סעפים, clefts, Is 2:21), is kâtzir, cuttings, equivalent to shoots that can be easily cut off. It was a mistake on the part of the early translators to take kâtzir in the sense of "harvest" (Vulg., Symm., Saad., though not the lxx or Luther). As kâtzir is a collective term here, signifying the whole mass of branches, the predicate can be written in the plural, tisshâbarnâh, which is not to be explained as a singular form, as in Is 28:3. אותהּ, in the neuter sense, points back to this: women light it האיר, as in Mal 1:10), i.e., make with it a lighting flame (אור) and a warming fire (אוּר, Is 54:16). So desolate does Jerusalem lie, that in the very spot which once swarmed with men a calf now quietly eats the green foliage of the bushes that grow between the ruins; and in the place whence hostile armies had formerly been compelled to withdraw without accomplishing their purpose, women now come and supply themselves with wood without the slightest opposition.
Geneva 1599
27:10 Yet the (k) fortified city [shall be] desolate, [and] the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume its branches.
(k) Not withstanding his favour that he will show them later, yet Jerusalem will be destroyed, and grass for cattle will grow in it.
John Gill
27:10 Yet the defenced city shall be desolate,.... Or "but", or "notwithstanding" (b); though the Lord deals mercifully with his own people, and mixes mercy with their afflictions, and causes them to issue well, and for their good; yet he does not deal so with others, his and their enemies: for by the "defenced city" is not meant Jerusalem, as many interpret it, so Kimchi; nor Samaria, as Aben Ezra; nor literal Babylon, as others; but mystical Babylon, the city of Rome, and the whole Roman or antichristian jurisdiction, called the "great" and "mighty" city, Rev_ 18:10 which will be destroyed, become desolate, or "alone" (c), without inhabitants:
and the habitation forsaken and left like a wilderness; or "habitations"; the singular for the plural; even beautiful ones, as the word (d) signifies, the stately palaces of the pope and cardinals, and other princes and great men, which, upon the destruction of Rome, will be deserted, and become as a wilderness, uninhabited by men:
there shall the calf feed: not Ephraim, as Jarchi, from Jer 31:18 nor the king of Egypt, as Kimchi, from Jer 46:20 nor the righteous that shall attack the city, and spoil its substance, as the Targum; see Ps 68:30 but literally, and which is put for all other cattle, or beasts of the field, that should feed here, without any molestation or disturbance:
there shall he lie down, and consume the branches thereof; which the Targum interprets of the army belonging to the city; it denotes the utter destruction of it, and its inhabitants; see Rev_ 18:2. Some of the Jewish writers (e) interpret this passage of Edom or Rome, and of the Messiah being there to take vengeance on it.
(b) "sed", Junius & Tremellius, Forerius; "tamen, nihilominus", Calvin. (c) "solitaria", Pagninus, Montanus, Junius & Tremellius, Piscator. (d) "amoenum habitaculum", Tigurine version; Piscator (e) Shemot Rabba, sect. 1. fol. 91. 3.
John Wesley
27:10 Yet - Yet before this glorious promise be fulfilled, a dreadful and desolating judgment shall come. The city - Jerusalem and the rest of the defenced cities in the land. The habitation - The most inhabited and populous places. The calf - This is put for all sorts of cattle, which may securely feed there, because there shall be no men left to disturb them.
Robert Jamieson, A. R. Fausset and David Brown
27:10 city--Jerusalem; the beating asunder of whose altars and images was mentioned in Is 27:9 (compare Is 24:10-12).
calf feed-- (Is 17:2); it shall be a vast wild pasture.
branches--resuming the image of the vine (Is 27:2, Is 27:6).
27:1127:11: եւ յետ բազում ժամանակաց ո՛չ գտցի ՚ի նմա դե՛ղ դալար, զի ցամաքեցաւ։ Կանայք՝ որ դիմեալ գայք ՚ի հանդիսէ յառա՛ջ մատիք. զի ո՛չ եթէ ժողովուրդ է՝ յորում գո՛յ իմաստութիւն. վասն այնորիկ մի՛ գթասցի ՚ի նոսա Աստուած որ արա՛րն զնոսա. մի՛ որ ստեղծն զնոսա ողորմեսցի նոցա[9871]։ [9871] Ոսկան. Ո՛վ կանայք՝ որք դիմեալ։ Ոմանք. Յորս գոյ իմաստութիւն վասն այսորիկ մի՛՛... եւ մի՛ որ ստեղծն։
11 Երկար ժամանակ անց այնտեղ դալար բոյս չի գտնուելու, որովհետեւ այդ տեղը պիտի չորանայ: Ո՛վ կանայք, որ ահա գալիս էք հանդէսից, առա՛ջ եկէք, դուք, որ այն ժողովուրդը չէք, որն իմաստուն է: Ահա թէ ինչու ձեզ չի գթալու Աստուած, նա, որ ստեղծել է ձեզ: Ձեր Արարիչը ձեզ չի ողորմելու:
11 Անոր ոստերը չորնալով պիտի կոտրին, Կիները պիտի գան ու զանոնք պիտի բռնկեցնեն։Անիկա իմաստուն ժողովուրդ չէ, Ուստի զանիկա ստեղծողը անոր վրայ պիտի չգթայ Ու զանիկա կազմողը անոր պիտի չողորմի։
Կանայք` որ դիմեալ գայք ի հանդիսէ` յառաջ մատիք.`` զի ոչ եթէ ժողովուրդ է` յորում գոյ իմաստութիւն. վասն այնորիկ մի՛ գթասցի ի նոսա [371]Աստուած որ արարն զնոսա. մի՛ որ ստեղծն զնոսա ողորմեսցի նոցա:

27:11: եւ յետ բազում ժամանակաց ո՛չ գտցի ՚ի նմա դե՛ղ դալար, զի ցամաքեցաւ։ Կանայք՝ որ դիմեալ գայք ՚ի հանդիսէ յառա՛ջ մատիք. զի ո՛չ եթէ ժողովուրդ է՝ յորում գո՛յ իմաստութիւն. վասն այնորիկ մի՛ գթասցի ՚ի նոսա Աստուած որ արա՛րն զնոսա. մի՛ որ ստեղծն զնոսա ողորմեսցի նոցա[9871]։
[9871] Ոսկան. Ո՛վ կանայք՝ որք դիմեալ։ Ոմանք. Յորս գոյ իմաստութիւն վասն այսորիկ մի՛՛... եւ մի՛ որ ստեղծն։
11 Երկար ժամանակ անց այնտեղ դալար բոյս չի գտնուելու, որովհետեւ այդ տեղը պիտի չորանայ: Ո՛վ կանայք, որ ահա գալիս էք հանդէսից, առա՛ջ եկէք, դուք, որ այն ժողովուրդը չէք, որն իմաստուն է: Ահա թէ ինչու ձեզ չի գթալու Աստուած, նա, որ ստեղծել է ձեզ: Ձեր Արարիչը ձեզ չի ողորմելու:
11 Անոր ոստերը չորնալով պիտի կոտրին, Կիները պիտի գան ու զանոնք պիտի բռնկեցնեն։Անիկա իմաստուն ժողովուրդ չէ, Ուստի զանիկա ստեղծողը անոր վրայ պիտի չգթայ Ու զանիկա կազմողը անոր պիտի չողորմի։
zohrab-1805▾ eastern-1994▾ western am▾
27:1127:11 Когда ветви его засохнут, их обломают; женщины придут и сожгут их. Так как это народ безрассудный, то не сжалится над ним Творец его, и не помилует его Создатель его.
27:11 καὶ και and; even μετὰ μετα with; amid χρόνον χρονος time; while οὐκ ου not ἔσται ειμι be ἐν εν in αὐτῇ αυτος he; him πᾶν πας all; every χλωρὸν χλωρος green διὰ δια through; because of τὸ ο the ξηρανθῆναι ξηραινω wither; dry γυναῖκες γυνη woman; wife ἐρχόμεναι ερχομαι come; go ἀπὸ απο from; away θέας θεα goddess δεῦτε δευτε come on οὐ ου not γὰρ γαρ for λαός λαος populace; population ἐστιν ειμι be ἔχων εχω have; hold σύνεσιν συνεσις comprehension διὰ δια through; because of τοῦτο ουτος this; he οὐ ου not μὴ μη not οἰκτιρήσῃ οικτειρω have compassion ὁ ο the ποιήσας ποιεω do; make αὐτούς αυτος he; him οὐδὲ ουδε not even; neither ὁ ο the πλάσας πλασσω contrive; form αὐτοὺς αυτος he; him οὐ ου not μὴ μη not ἐλεήσῃ ελεεω show mercy; have mercy on
27:11 בִּ bi בְּ in יבֹ֤שׁ yvˈōš יבשׁ be dry קְצִירָהּ֙ qᵊṣîrˌāh קָצִיר bough תִּשָּׁבַ֔רְנָה tiššāvˈarnā שׁבר break נָשִׁ֕ים nāšˈîm אִשָּׁה woman בָּאֹ֖ות bāʔˌôṯ בוא come מְאִירֹ֣ות mᵊʔîrˈôṯ אור be light אֹותָ֑הּ ʔôṯˈāh אֵת [object marker] כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not עַם־ ʕam- עַם people בִּינֹות֙ bînôṯ בִּינָה understanding ה֔וּא hˈû הוּא he עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus לֹֽא־ lˈō- לֹא not יְרַחֲמֶ֣נּוּ yᵊraḥᵃmˈennû רחם have compassion עֹשֵׂ֔הוּ ʕōśˈēhû עשׂה make וְ wᵊ וְ and יֹצְרֹ֖ו yōṣᵊrˌô יצר shape לֹ֥א lˌō לֹא not יְחֻנֶּֽנּוּ׃ ס yᵊḥunnˈennû . s חנן favour
27:11. in siccitate messis illius conterentur mulieres venientes et docentes eam non est enim populus sapiens propterea non miserebitur eius qui fecit eum et qui formavit eum non parcet eiIts harvest shall be destroyed with drought, women shall come and teach it: for it is not a wise people, therefore he that made it, shall not have mercy on it: and he that formed it, shall not spare it.
11. When the boughs thereof are withered, they shall be broken off; the women shall come, and set them on fire: for it is a people of no understanding; therefore he that made them will not have compassion upon them, and he that formed them will shew them no favour.
27:11. Its harvest will be crushed by dryness. Women will arrive and teach it, for it is not a wise people. Because of this, he who made it will not take pity on it, and he who formed it will not spare it.
27:11. When the boughs thereof are withered, they shall be broken off: the women come, [and] set them on fire: for it [is] a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.
When the boughs thereof are withered, they shall be broken off: the women come, [and] set them on fire: for it [is] a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour:

27:11 Когда ветви его засохнут, их обломают; женщины придут и сожгут их. Так как это народ безрассудный, то не сжалится над ним Творец его, и не помилует его Создатель его.
27:11
καὶ και and; even
μετὰ μετα with; amid
χρόνον χρονος time; while
οὐκ ου not
ἔσται ειμι be
ἐν εν in
αὐτῇ αυτος he; him
πᾶν πας all; every
χλωρὸν χλωρος green
διὰ δια through; because of
τὸ ο the
ξηρανθῆναι ξηραινω wither; dry
γυναῖκες γυνη woman; wife
ἐρχόμεναι ερχομαι come; go
ἀπὸ απο from; away
θέας θεα goddess
δεῦτε δευτε come on
οὐ ου not
γὰρ γαρ for
λαός λαος populace; population
ἐστιν ειμι be
ἔχων εχω have; hold
σύνεσιν συνεσις comprehension
διὰ δια through; because of
τοῦτο ουτος this; he
οὐ ου not
μὴ μη not
οἰκτιρήσῃ οικτειρω have compassion
ο the
ποιήσας ποιεω do; make
αὐτούς αυτος he; him
οὐδὲ ουδε not even; neither
ο the
πλάσας πλασσω contrive; form
αὐτοὺς αυτος he; him
οὐ ου not
μὴ μη not
ἐλεήσῃ ελεεω show mercy; have mercy on
27:11
בִּ bi בְּ in
יבֹ֤שׁ yvˈōš יבשׁ be dry
קְצִירָהּ֙ qᵊṣîrˌāh קָצִיר bough
תִּשָּׁבַ֔רְנָה tiššāvˈarnā שׁבר break
נָשִׁ֕ים nāšˈîm אִשָּׁה woman
בָּאֹ֖ות bāʔˌôṯ בוא come
מְאִירֹ֣ות mᵊʔîrˈôṯ אור be light
אֹותָ֑הּ ʔôṯˈāh אֵת [object marker]
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
עַם־ ʕam- עַם people
בִּינֹות֙ bînôṯ בִּינָה understanding
ה֔וּא hˈû הוּא he
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
לֹֽא־ lˈō- לֹא not
יְרַחֲמֶ֣נּוּ yᵊraḥᵃmˈennû רחם have compassion
עֹשֵׂ֔הוּ ʕōśˈēhû עשׂה make
וְ wᵊ וְ and
יֹצְרֹ֖ו yōṣᵊrˌô יצר shape
לֹ֥א lˌō לֹא not
יְחֻנֶּֽנּוּ׃ ס yᵊḥunnˈennû . s חנן favour
27:11. in siccitate messis illius conterentur mulieres venientes et docentes eam non est enim populus sapiens propterea non miserebitur eius qui fecit eum et qui formavit eum non parcet ei
Its harvest shall be destroyed with drought, women shall come and teach it: for it is not a wise people, therefore he that made it, shall not have mercy on it: and he that formed it, shall not spare it.
27:11. Its harvest will be crushed by dryness. Women will arrive and teach it, for it is not a wise people. Because of this, he who made it will not take pity on it, and he who formed it will not spare it.
27:11. When the boughs thereof are withered, they shall be broken off: the women come, [and] set them on fire: for it [is] a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:11: The boughs thereof "Her boughs" - קציריה ketsireyha, MS. and Vulg.; that is, the boughs of the vineyard, referring still to the subject of the dialogue above.
The scarcity of fuel, especially wood, in most parts of the east is so great, that they supply it with every thing capable of burning; cow-dung dried, roots, parings of fruit, withered stalks of herbs and flowers; see Mat 6:21-30. Vine-twigs are particularly mentioned as used for fuel in dressing their food, by D'Arvieux; La Roque, Palestine, p. 198. Ezekiel says, in his parable of the vine, used figuratively for the people of God, as the vineyard is here: "Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? Behold, it is cast into the fire for fuel; "Eze 15:3, Eze 15:4. "If a man abide not in one, "saith our Lord, "he is cast forth as a branch of the vine and is withered; and men gather them, and cast them into the fire, and they are burned;" Joh 15:6. They employed women and children to gather these things, and they laid them up in store for use. The dressing and pruning their vines afforded a good supply of the last sort of fuel; but the prophet says that the vines themselves of the beloved vineyard shall be blasted, withered, and broken, and the women shall come and gather them up, and carry away the whole of them to make their fires for domestic uses. See Harmer's Observations, vol. i., p. 254, etc.
Albert Barnes: Notes on the Bible - 1834
27:11: When the boughs thereof are withered - This is a further description of the desolation which would come upon Babylon. The idea is, that Babylon would be forsaken until the trees should grow and decay, and the branches should fall to be collected for burning. That is, the desolation should be entire, undisturbed, and long continued The idea of the desolation is, therefore, in this verse carried forward, and a new circumstance is introduced to make it more graphic and striking. Lowth, however, supposes that this refers to the vineyard, and to the fact that the vine-twigs are collected in the East from the scarcity of fuel for burning. But it seems to me that the obvious reference is to Babylon, and that it is an image of the great and prolonged desolation that was coming upon that city.
They shall be broken off - That is, by their own weight as they decay, or by the hands of those who come to collect them for fuel.
The women come - Probably it was the office mainly of the women to collect the fuel which might be necessary for culinary purposes. In eastern climates but little is needed; and that is collected of the twigs of vineyards, of withered stubble, straw, hay, dried roots, etc., wheRev_er they can be found.
And set them on fire - That is, to burn them for fuel.
Of no understanding - Of no right views of God and his government - wicked, sinful Pro 6:32; Pro 18:2; Jer 5:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:11: the boughs: Psa 80:15, Psa 80:16; Eze 15:2-8, Eze 20:47; Mat 3:10; Joh 15:6
for it is: Isa 1:3, Isa 44:18-20; Deu 4:6, Deu 32:28, Deu 32:29; Jer 4:22, Jer 5:4, Jer 5:5, Jer 5:21, Jer 5:22, Jer 8:7; Hos 4:6; Mat 13:15, Mat 13:19; Rom 1:28, Rom 1:31
therefore: Isa 43:1, Isa 43:7, Isa 44:20, Isa 44:21, Isa 44:24; Gen 6:6, Gen 6:7; Deu 32:18-25; Ch2 36:16, Ch2 36:17; Psa 106:40; Eze 9:10; Th1 2:16; Th2 1:8, Th2 1:9; Jam 2:13
Geneva 1599
27:11 When its boughs are withered, they shall be broken off: the (l) women come, [and] set them on fire: for it [is] a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.
(l) God will not have need of mighty enemies: for the very women will do it to their great shame.
John Gill
27:11 When the boughs thereof are withered, they shall be broken off,.... This city is compared to a tree, whose branches are not only gnawed and consumed by cattle, as in the former verse Is 27:10; but which, in a hot dry summer, are withered and dried up, and so are easily broken, and are fit for nothing but the fire; hence it follows:
the women come and set them on fire; or "gather" them (f) in order to burn them; as is commonly done with withered branches, Jn 15:6 it may design the burning of the whore of Rome by the kings of the earth; for as antichrist is signified by a woman, so the ten kings that shall hate her, and burn her flesh with fire, may be signified by women; see Rev_ 17:16. The word here used signifies to illuminate, or give light, which is done when wood is set on fire; hence the Vulgate Latin renders it, "women coming, and teaching it"; and so the Targum,
"women shall come into the house of their gods, and teach them;''
as the woman Jezebel does, Rev_ 2:20 the former sense is best:
for it is a people of no understanding; or "understandings": that is, the people that inhabit the above city, they are sottish and stupid, have no understanding of God and divine things, of the Scriptures, and the doctrines of them; among whom this maxim obtains, that ignorance is the mother of devotion; they are under a judicial blindness, are given up to strong delusions to believe a lie, Th2 2:10,
therefore he that made them will not have mercy on them; and he that formed them will show them no favour; but his wrath shall be poured out upon them to the uttermost, which will be fulfilled in the seven vials, and in the destruction of Rome, and the everlasting ruin of the worshippers of the man of sin; see Rev_ 16:1 no argument can be taken from men's being God's creatures and offspring, and from his being the former and maker of them, to their salvation; or because they are so, therefore shall be saved when they are sinful and sottish; for, being like brutes without understanding, they shall perish as they, without mercy.
(f) So Abendana in Miclol Yophi observes, this is the sense some give of the word, taking it to be the same as is used in Cant. v. 1.
John Wesley
27:11 Broken - That there may be no hopes of their recovery. Women - He mentions women, because the men would be destroyed. Not understanding - They know not the things which concerns their peace, but they blindly and wilfully go on in sin. Therefore - Thus he overthrows their conceit that God would never destroy the work of his own hands.
Robert Jamieson, A. R. Fausset and David Brown
27:11 boughs . . . broken off--so the Jews are called (Rom 11:17, Rom 11:19-20).
set . . . on fire--burn them as fuel; "women" are specified, as probably it was their office to collect fuel and kindle the fire for cooking.
no understanding--as to the ways of God (Deut 32:28-29; Jer 5:21; Hos 4:6).
27:1227:12: Եւ եղիցի յաւուր յայնմիկ, արգե՛լ արկցէ Տէր ՚ի փոսոյ Գետոյն մինչեւ ՚ի կողմանս Ռինոյ Կորուրայ. բայց դուք մի մի ժողովեցէ՛ք զորդիսն Իսրայէլի[9872]։ [9872] Ոմանք. Ռինոկորայ. եւ ոմանք. Ռինոկուրուրայ. իսկ Ոսկան. Ռինուրկորայ։
12 Այն օրը Տէրն արգելք պիտի դնի գետի փոսից մինչեւ Ռինոկորուրի կողմերը, բայց դուք մէկ առ մէկ հաւաքեցէ՛ք իսրայէլացիներին:
12 Այն օրը, Տէրը Գետին յորձանքէն մինչեւ Եգիպտոսի հեղեղատը պիտի թօթուէ։Դո՛ւք, ո՛վ Իսրայէլի որդիներ, Մէկիկ մէկիկ պիտի հաւաքուիք։
Եւ եղիցի յաւուր յայնմիկ, [372]արգել արկցէ`` Տէր ի փոսոյ Գետոյն մինչեւ [373]ի կողմանս Ռինոկորուրայ. բայց դուք մի մի ժողովեցէք զորդիսն`` Իսրայելի:

27:12: Եւ եղիցի յաւուր յայնմիկ, արգե՛լ արկցէ Տէր ՚ի փոսոյ Գետոյն մինչեւ ՚ի կողմանս Ռինոյ Կորուրայ. բայց դուք մի մի ժողովեցէ՛ք զորդիսն Իսրայէլի[9872]։
[9872] Ոմանք. Ռինոկորայ. եւ ոմանք. Ռինոկուրուրայ. իսկ Ոսկան. Ռինուրկորայ։
12 Այն օրը Տէրն արգելք պիտի դնի գետի փոսից մինչեւ Ռինոկորուրի կողմերը, բայց դուք մէկ առ մէկ հաւաքեցէ՛ք իսրայէլացիներին:
12 Այն օրը, Տէրը Գետին յորձանքէն մինչեւ Եգիպտոսի հեղեղատը պիտի թօթուէ։Դո՛ւք, ո՛վ Իսրայէլի որդիներ, Մէկիկ մէկիկ պիտի հաւաքուիք։
zohrab-1805▾ eastern-1994▾ western am▾
27:1227:12 Но будет в тот день: Господь потрясет всё от великой реки до потока Египетского, и вы, сыны Израиля, будете собраны один к другому;
27:12 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that συμφράξει συμφρασσω lord; master ἀπὸ απο from; away τῆς ο the διώρυγος διωρυξ the ποταμοῦ ποταμος river ἕως εως till; until Ῥινοκορούρων ρινοκορουρα you δὲ δε though; while συναγάγετε συναγω gather τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by ἕνα εις.1 one; unit ἕνα εις.1 one; unit
27:12 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יַחְבֹּ֧ט yaḥbˈōṭ חבט beat off יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from שִּׁבֹּ֥לֶת ššibbˌōleṯ שִׁבֹּלֶת stream הַ ha הַ the נָּהָ֖ר nnāhˌār נָהָר stream עַד־ ʕaḏ- עַד unto נַ֣חַל nˈaḥal נַחַל wadi מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and אַתֶּ֧ם ʔattˈem אַתֶּם you תְּלֻקְּט֛וּ tᵊluqqᵊṭˈû לקט gather לְ lᵊ לְ to אַחַ֥ד ʔaḥˌaḏ אֶחָד one אֶחָ֖ד ʔeḥˌāḏ אֶחָד one בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
27:12. et erit in die illa percutiet Dominus ab alveo Fluminis usque ad torrentem Aegypti et vos congregabimini unus et unus filii IsrahelAnd it shall come to pass, that in that day the Lord will strike from the channel of the river even to the torrent of Egypt, and you shall be gathered together one by one, O ye children of Israel.
12. And it shall come to pass in that day, that the LORD shall beat off , from the flood of the River unto the brook of Egypt, and ye shall be gathered one by one, O ye children of Israel.
27:12. And this shall be: in that day, the Lord will strike, from the channel of the river, even to the torrent of Egypt. And you shall be gathered together, one by one, O sons of Israel.
27:12. And it shall come to pass in that day, [that] the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.
And it shall come to pass in that day, [that] the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel:

27:12 Но будет в тот день: Господь потрясет всё от великой реки до потока Египетского, и вы, сыны Израиля, будете собраны один к другому;
27:12
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
συμφράξει συμφρασσω lord; master
ἀπὸ απο from; away
τῆς ο the
διώρυγος διωρυξ the
ποταμοῦ ποταμος river
ἕως εως till; until
Ῥινοκορούρων ρινοκορουρα you
δὲ δε though; while
συναγάγετε συναγω gather
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
ἕνα εις.1 one; unit
ἕνα εις.1 one; unit
27:12
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
יַחְבֹּ֧ט yaḥbˈōṭ חבט beat off
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
שִּׁבֹּ֥לֶת ššibbˌōleṯ שִׁבֹּלֶת stream
הַ ha הַ the
נָּהָ֖ר nnāhˌār נָהָר stream
עַד־ ʕaḏ- עַד unto
נַ֣חַל nˈaḥal נַחַל wadi
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
אַתֶּ֧ם ʔattˈem אַתֶּם you
תְּלֻקְּט֛וּ tᵊluqqᵊṭˈû לקט gather
לְ lᵊ לְ to
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
27:12. et erit in die illa percutiet Dominus ab alveo Fluminis usque ad torrentem Aegypti et vos congregabimini unus et unus filii Israhel
And it shall come to pass, that in that day the Lord will strike from the channel of the river even to the torrent of Egypt, and you shall be gathered together one by one, O ye children of Israel.
27:12. And this shall be: in that day, the Lord will strike, from the channel of the river, even to the torrent of Egypt. And you shall be gathered together, one by one, O sons of Israel.
27:12. And it shall come to pass in that day, [that] the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.
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
12-13: В противоположность той печальной картине, какую будут представлять собою языческие мировые державы, жизнь израильского народа будет самая счастливая.

В тот день см. 2:11.

Господь потрясет все. Это слово потрясет может указывать на великое потрясение, какое будет произведено судом Господним на всем пространстве, по какому были рассеяны пленные израильтяне. Можно также видеть здесь и простое указание на собирание плодов с оливковых деревьев, которые стрясались, стряхивались с деревьев или же сбивались палкою (Втор 24:20). Во всяком случае результатом этого потрясения будет то, что израильтяне будут собраны вместе, как плоды в одной корзине или как колосья - в снопы.

Река великая - это Евфрат, как эмблема северных стран, куда отведено было в плен большинство израильтян.

Поток Египетский - здесь, в соответствие Евфрату, лучше, кажется, разуметь не Риножоруру, которая отграничивает Палестину от Синайского полуострова (Быт 15:18), а настоящую реку египетскую, Нил, как символ южной страны пленения.

Великая труба - опять символ. Пророк указывает здесь на решение воли Божией, в силу которого евреи должны были вернуться из плена (1: Езд 1:1-2). Впрочем, нет сомнения, что, заключая свой апокалипсический отдел, пророк имел в виду здесь и возвращение всего искупленного человечества в небесный дом Отца всех людей и Иерусалим небесный (Откр 21:2).

Этот отдел, главы которого имеют сходство между собою по форме и содержанию, представляет собою вид апокалипсиса. Что касается исторического повода, каким вызвано появление этого отдела, то на основании некоторых черт пророчества, обозначающих писателя как жителя Иудеи, имеющего в виду стой, иудейские, интересы и отношения (24:2; 25:10-12; 25:1-10), можно заключать, что пророк писал своя апокалипсические речи по случаю падения Самарии, уже наступавшего, когда она, по его выражению, повергалась на землю, как венок (28:2).

Подлинность этого отдела доказывается сходством терминов и выражений, в нем встречающихся, с другими отделами, несомненно, принадлежащими пророку Исаии (ср. 25:9, 10-12: и 27:9-10: и сл. 16, 17: и еще: 24:4: и 23:9; 24:14: и 13:2; 24:1, 37, 26; 25:4-5: и 4:5-6; 27:2, 5: и др.). Никаких следов послепленного происхождения этого отдела не усматривается.

Разделение этого отдела на строфы представляется делом затруднительным. Condamin для этого должен был сделать некоторые перестановки в размещении стихов. Вот на какие строфы он делит всю поэму.

Строфа 1_Глава 24_1-6_3, 3, 2
Строфа 2_Глава 24_7-13_3, 3, 2
Строфа 3_Глава 24_14-18(а)_3, 3
Строфа 1_Глава 24_18(б)-20_2, 2
Строфа 2_Глава 24_21-23_2, 2
Строфа 3_Глава 25_6-8_2, 2, 2
Строфа 1_Глава 25_9-12_2, 2, 3
Строфа 2_Глава 26_1-6_3, 2, 2
Строфа 1_Глава 25_1-3_2, 3
Строфа 2_Глава 25_1-5_2, 3
Строфа 3_Глава 26_7-13_2, 2, 2;1, 1, 1
Строфа 1_Глава 26_14-18_2, 3
Строфа 2_Глава 26_19-21_2, 3
(Гл. 27: вне счета)___
Строфа 1_Глава 27_2-5_3, 2
Строфа 2_Глава 27_6-9_3, 2
Строфа 3_Глава 27_10-11_1, 1, 1, 1
Строфа 1_Глава 27_12_
Строфа 2_Глава 27_13_
Adam Clarke: Commentary on the Bible - 1831
27:12: The channel of the river - The river Sabbation, beyond which the Israelites were carried captive. - Kimchi.
Albert Barnes: Notes on the Bible - 1834
27:12: And it shall come to pass in that day, that the Lord shall beat off - The word which is used here (חבט châ baṭ) means properly "to beat off with a stick," as fruit from a tree Deu 20:20. It also means to beat out grain with a stick Jdg 6:11; Rut 2:17 The word which is rendered in the other member of the sentence, 'shall be gathered' (לקט lâ qaṭ), is applied to the act of "collecting" fruit after it has been beaten from a tree, or grain after it has been threshed. The use of these words here shows that the image is taken from the act of collecting fruit or grain after harvest; and the expression means, that as the farmer gathers in his fruit, so God would gather in his people. In the figure, it is supposed that the garden or vineyard of Yahweh extends from the Euphrates to the Nile; that his people are scattered in all that country; that there shall be agitation or a shaking in all that region as when a farmer beats off his fruit from the tree, or beats out his grain; and that the result would be that all those scattered people would be gathered into their own land. The time referred to is, doubtless, after Babylon should be taken; and in explanation of the declaration it is to be remembered that the Jews were not only carried to Babylon, but were scattered in large numbers in all the adjacent regions. The promise here is, that from all those regions where they had been scattered they should be re-collected and restored to their own land.
From the channel of the river - The river here undoubtedly refers to the river Euphrates (see the note at Isa 11:15).
Unto the stream of Egypt - The Nile. "And ye shall be gathered one by one." As the farmer collects his fruits one by one - collecting them carefully, and not leaving any. This means that God will not merely collect them as a nation, but as "individuals." He will see that none is overlooked, and that all shall be brought in safety to their land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:12: beat off: Isa 11:11-16, Isa 24:13-16, Isa 56:8; Gen 15:18; Psa 68:22, Psa 72:8
ye shall be: Deu 30:3, Deu 30:4; Neh 1:9; Jer 3:14; Amo 9:9; Mat 18:12-14; Luk 15:4; Joh 6:37; Joh 10:16
Carl Friedrich Keil and Franz Delitzsch
27:12
But when Israel repents, the mercy of Jehovah will change all this. "And it will come to pass on that day, Jehovah will appoint a beating of corn from the water-flood of the Euphrates to the brook of Egypt, and ye will be gathered together one by one, O sons of Israel. And it will come to pass in that day, a great trumpet will be blown, and the lost ones in the land of Asshur come, and the outcasts in the land of Egypt, and cast themselves down before Jehovah on the holy mountain in Jerusalem." I regard every exposition of Is 27:12 which supposes it to refer to the return of the captives as altogether false. The Euphrates and the brook of Egypt, i.e., the Wady el-Arish, were the north-eastern and south-western boundaries of the land of Israel, according to the original promise (Gen 15:18; 3Kings 8:65), and it is not stated that Jehovah will beat on the outside of these boundaries, but within them. Hence Gesenius is upon a more correct track, when he explains it as meaning that "the kingdom will be peopled again in its greatest promised extent, and that as rapidly and numerously as if men had fallen like olives from the trees." No doubt the word châbat is applied to the beating down of olives in Deut 24:20; but this figure is inapplicable here, as olives must already exist before they can be knocked down, whereas the land of Israel is to be thought of as desolate. What one expects is, that Jehovah will cause the dead to live within the whole of the broad expanse of the promised land (according to the promise in Is 26:19, Is 26:21). And the figure answers this expectation most clearly and most gloriously. Châbat as the word commonly applied to the knocking out of fruits with husks, which were too tender and valuable to be threshed. Such fruits, as the prophet himself affirms in Is 28:27, were knocked out carefully with a stick, and would have been injured by the violence of ordinary threshing. And the great field of dead that stretched from the Euphrates to the Rhinokoloura,
(Note: Rhinokoloura (or Rhinokoroura): for the origin of this name of the Wady el-Arish, see Strabo, xvi. 2, 31.)
resembled a floor covered over with such tender, costly fruit. There true Israelites and apostate Israelites lay mixed together. But Jehovah would separate them. He would institute a beating, so that the true members of the church would come to the light of day, being separated from the false like grains sifted from their husks. "Thy dead will live;" it is to this that the prophet returns. And this view is supported by the choice of the word shibboleth, which combines in itself the meanings of "flood" (Ps 69:3, Ps 69:16) and "ear" (sc., of corn). This word gives a fine dilogy (compare the dilogy in Is 19:18 and Hab 2:7). From the "ear" of the Euphrates down to the Peninsula of Sinai, Jehovah would knock - a great heap of ears, the grains of which were to be gathered together "one by one," i.e., singly (in the most careful manner possible; Greek, καθεῖς κατη ̓ ἓνα). To this risen church there would be added the still living diaspora, gathered together by the signal of God (compare Is 18:3; Is 11:12). Asshur and Egypt are named as lands of banishment. They represent all the lands of exile, as in Is 19:23-25 (compare Is 11:11). The two names are emblematical, and therefore not to be used as proofs that the prophecy is within the range of Isaiah's horizon. Nor is there any necessity for this. It is just as certain that the cycle of prophecy in chapters 24-27 belongs to Isaiah, and not to any other prophet, as it is that there are not two men to be found in the world with faces exactly alike.
Geneva 1599
27:12 And it shall come to pass in that day, [that] the LORD shall gather from the channel of the (m) river to the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.
(m) He will destroy all from the Euphrates to the Nile: for some fled toward Egypt, thinking to have escaped.
John Gill
27:12 And it shall come to pass in that day,.... When the song will be sung, Is 27:2 when God will appear to have taken particular care of his church, and is about to bring it into a flourishing condition; when its troubles and afflictions will come to an end, with a sanctified use of them; and when the city of Rome will be destroyed, and all the antichristian powers, then will be the conversion of the Jews; for antichrist stands in the way of that work:
that the Lord shall beat off; or "beat out" (g); alluding either to the beating off of fruit from a tree, or to the beating out of grain from the ear; and signifies the separating of the Lord's people in the effectual calling from the rest of the world; as the fruit beaten off is separated from the tree, and corn beaten out is separated from the ear and chaff; for this beating off does not intend judgment, but mercy; and is done not by the rod of affliction, but by the rod of the Lord's strength sent out of Zion, even the Gospel, the power of God to salvation; which, in the ministration of it, should reach
from the channel of the river unto the stream of Egypt; from the river Euphrates, on the banks of which was the city of Babylon, to the river Nile in Egypt, which were the limits and boundaries of the land of Israel, Deut 11:24 and in which places many Jews (h) were, or would be, as in the following verse Is 27:13. The Septuagint version is,
"from the ditch of the river to Rhinocorura;''
which, Jerom says, is a town on the borders of Egypt and Palestine. The meaning is, that the Lord would find out his people, wherever they were, in those parts, and separate and call them by his grace, and gather them to himself, and to his church and people, as follows:
and ye shall be gathered one by one, O ye children of Israel; as fruit is gathered up, when beaten off of the tree; and the phrase "one by one" denotes either the fewness of them, and the gradual manner in which they will be gathered; or rather, since this does not so well suit with the conversion of the Jews, which will be of a nation at once, it may signify the completeness of this work, that they shall be everyone gathered, not one shall be left or lost, but all Israel shall be saved; or it may be also expressive of the conjunction of them, and union of them one to another, in the Gospel church state, into which they shall be gathered, as fruit beaten off, and gathered up, is laid together in a storehouse. To this sense agrees the Targum,
"ye shall be brought near one to another, O ye children of Israel (i).''
(g) "excutiat", Pagninus, Montanus, Junius & Tremellius, Cocceius. (h) Ben Melech interprets the river of the river Sabation or the Sabbatical river, beyond which the Jews generally suppose the ten tribes are, and from whence they will come at the time of their restoration; and, as this writer says, will come to Egypt, and there be gathered together with their brethren, the children of this captivity, Judah and Benjamin, which are scattered in every corner, and join one another. (i) "ad unum unum", Montanus; "unus ad unum"; so some in Vatablus, Forerius.
John Wesley
27:12 Beat out - It is a metaphor from grain which was beaten out with a rod or staff, and then carefully gathered and laid up. From - From Euphrates to the Nile, which were the two borders of the land of promise. All the Israelites who are left in the land. One by one - Which signifies, God's exact care of them.
Robert Jamieson, A. R. Fausset and David Brown
27:12 Restoration of the Jews from their dispersion, described under the image of fruits shaken from trees and collected.
beat off--as fruit beaten off a tree with a stick (Deut 24:20), and then gathered.
river--Euphrates.
stream of Egypt--on the confines of Palestine and Egypt (Num 34:5; Josh 15:4, Josh 15:47), now Wady-el-Arish, Jehovah's vineyard, Israel, extended according to His purpose from the Nile to the Euphrates (3Kings 4:21, 3Kings 4:24; Ps 72:8).
one by one--gathered most carefully, not merely as a nation, but as individuals.
27:1327:13: Եւ եղիցի յաւուր յայնմիկ՝ հարցեն փո՛ղ աւագափող. եւ եկեսցեն ցրուեալքն յերկրէն Ասորեստանեայց, եւ կորուսեալք յերկիրն Եգիպտացւոց. եւ երկի՛ր պագցեն Տեառն ՚ի վերայ լերին սրբոյ յԵրուսաղէմ[9873]։[9873] Ոմանք. Յերկրին Ասորեստանեայց... եւ կորուսեալքն յերկրին. կամ՝ յերկրէն Եգիպտաց՛՛։
13 Այն օրը պիտի հնչեցնեն մեծ փողը, եւ նրանք, ովքեր ցրուած են Ասորեստանի երկրում եւ կորած՝ Եգիպտոսի երկրում, պիտի վերադառնան ու Երուսաղէմի սուրբ լերան վրայ երկրպագեն Տիրոջը:
13 Այն օրը մեծ փողը պիտի հնչեցնեն Եւ Ասորեստանի երկրին մէջ թափառական եղողները Ու Եգիպտոսի երկրին մէջ աքսորուածները պիտի գան Ու Երուսաղէմ սուրբ լերանը վրայ Տէրոջը երկրպագութիւն պիտի ընեն։
Եւ եղիցի յաւուր յայնմիկ հարցեն փող աւագափող. եւ եկեսցեն ցրուեալքն յերկրին Ասորեստանեայց, եւ [374]կորուսեալք յերկրին Եգիպտացւոց, եւ երկիր պագցեն Տեառն ի վերայ լերին սրբոյ յԵրուսաղէմ:

27:13: Եւ եղիցի յաւուր յայնմիկ՝ հարցեն փո՛ղ աւագափող. եւ եկեսցեն ցրուեալքն յերկրէն Ասորեստանեայց, եւ կորուսեալք յերկիրն Եգիպտացւոց. եւ երկի՛ր պագցեն Տեառն ՚ի վերայ լերին սրբոյ յԵրուսաղէմ[9873]։
[9873] Ոմանք. Յերկրին Ասորեստանեայց... եւ կորուսեալքն յերկրին. կամ՝ յերկրէն Եգիպտաց՛՛։
13 Այն օրը պիտի հնչեցնեն մեծ փողը, եւ նրանք, ովքեր ցրուած են Ասորեստանի երկրում եւ կորած՝ Եգիպտոսի երկրում, պիտի վերադառնան ու Երուսաղէմի սուրբ լերան վրայ երկրպագեն Տիրոջը:
13 Այն օրը մեծ փողը պիտի հնչեցնեն Եւ Ասորեստանի երկրին մէջ թափառական եղողները Ու Եգիպտոսի երկրին մէջ աքսորուածները պիտի գան Ու Երուսաղէմ սուրբ լերանը վրայ Տէրոջը երկրպագութիւն պիտի ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
27:1327:13 и будет в тот день: вострубит великая труба, и придут затерявшиеся в Ассирийской земле и изгнанные в землю Египетскую и поклонятся Господу на горе святой в Иерусалиме.
27:13 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that σαλπιοῦσιν σαλπιζω trumpet; sound the trumpet τῇ ο the σάλπιγγι σαλπιγξ trumpet τῇ ο the μεγάλῃ μεγας great; loud καὶ και and; even ἥξουσιν ηκω here οἱ ο the ἀπολόμενοι απολλυμι destroy; lose ἐν εν in τῇ ο the χώρᾳ χωρα territory; estate τῶν ο the Ἀσσυρίων ασσυριος and; even οἱ ο the ἀπολόμενοι απολλυμι destroy; lose ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even προσκυνήσουσιν προσκυνεω worship τῷ ο the κυρίῳ κυριος lord; master ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιον αγιος holy ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
27:13 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִתָּקַע֮ yittāqaʕ תקע blow בְּ bᵊ בְּ in שֹׁופָ֣ר šôfˈār שֹׁופָר horn גָּדֹול֒ gāḏôl גָּדֹול great וּ û וְ and בָ֗אוּ vˈāʔû בוא come הָ hā הַ the אֹֽבְדִים֙ ʔˈōvᵊḏîm אבד perish בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and הַ ha הַ the נִּדָּחִ֖ים nniddāḥˌîm נדח wield בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and הִשְׁתַּחֲו֧וּ hištaḥᵃwˈû חוה bow down לַ la לְ to יהוָ֛ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain הַ ha הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
27:13. et erit in die illa clangetur in tuba magna et venient qui perditi fuerant de terra Assyriorum et qui eiecti erant in terra Aegypti et adorabunt Dominum in monte sancto in HierusalemAnd it shall come to pass, that in that day a noise shall be made with a great trumpet, and they that were lost, shall come from the land of the Assyrians, and they that were outcasts in the land of Egypt, and they shall adore the Lord in the holy mount in Jerusalem.
13. And it shall come to pass in that day, that a great trumpet shall be blown; and they shall come which were ready to perish in the land of Assyria, and they that were outcasts in the land of Egypt; and they shall worship the LORD in the holy mountain at Jerusalem.
27:13. And this shall be: in that day, a noise will be made with a great trumpet. And those who had been lost will approach from the land of the Assyrians, with those who had been outcasts in the land of Egypt. And they will adore the Lord, on the holy mountain, in Jerusalem.
27:13. And it shall come to pass in that day, [that] the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.
And it shall come to pass in that day, [that] the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem:

27:13 и будет в тот день: вострубит великая труба, и придут затерявшиеся в Ассирийской земле и изгнанные в землю Египетскую и поклонятся Господу на горе святой в Иерусалиме.
27:13
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
σαλπιοῦσιν σαλπιζω trumpet; sound the trumpet
τῇ ο the
σάλπιγγι σαλπιγξ trumpet
τῇ ο the
μεγάλῃ μεγας great; loud
καὶ και and; even
ἥξουσιν ηκω here
οἱ ο the
ἀπολόμενοι απολλυμι destroy; lose
ἐν εν in
τῇ ο the
χώρᾳ χωρα territory; estate
τῶν ο the
Ἀσσυρίων ασσυριος and; even
οἱ ο the
ἀπολόμενοι απολλυμι destroy; lose
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
προσκυνήσουσιν προσκυνεω worship
τῷ ο the
κυρίῳ κυριος lord; master
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
ἅγιον αγιος holy
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
27:13
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִתָּקַע֮ yittāqaʕ תקע blow
בְּ bᵊ בְּ in
שֹׁופָ֣ר šôfˈār שֹׁופָר horn
גָּדֹול֒ gāḏôl גָּדֹול great
וּ û וְ and
בָ֗אוּ vˈāʔû בוא come
הָ הַ the
אֹֽבְדִים֙ ʔˈōvᵊḏîm אבד perish
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
הַ ha הַ the
נִּדָּחִ֖ים nniddāḥˌîm נדח wield
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
הִשְׁתַּחֲו֧וּ hištaḥᵃwˈû חוה bow down
לַ la לְ to
יהוָ֛ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
הַ֥ר hˌar הַר mountain
הַ ha הַ the
קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
27:13. et erit in die illa clangetur in tuba magna et venient qui perditi fuerant de terra Assyriorum et qui eiecti erant in terra Aegypti et adorabunt Dominum in monte sancto in Hierusalem
And it shall come to pass, that in that day a noise shall be made with a great trumpet, and they that were lost, shall come from the land of the Assyrians, and they that were outcasts in the land of Egypt, and they shall adore the Lord in the holy mount in Jerusalem.
27:13. And this shall be: in that day, a noise will be made with a great trumpet. And those who had been lost will approach from the land of the Assyrians, with those who had been outcasts in the land of Egypt. And they will adore the Lord, on the holy mountain, in Jerusalem.
27:13. And it shall come to pass in that day, [that] the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.
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Adam Clarke: Commentary on the Bible - 1831
27:13: The great trumpet shall be blown - Does not this refer to the time spoken of by our Lord, Mat 24:31 : He shall send forth his angels - the preachers of his Gospel with a great sound of a trumpet - the earnest invitation to be saved by Jesus Christ; and shall gather his elect - the Jews, his ancient chosen people, from the four winds - from all parts of the habitable globe in which they have been dispersed.
In this prophet there are several predictions relative to the conversion of Egypt to the true faith, which have not yet been fulfilled, and which must be fulfilled, for the truth of God cannot fail. Should Egypt ever succeed in casting off the Ottoman yoke, and fully establish its independence, it is most likely that the Gospel of Christ would have a speedy entrance into it; and, according to these prophecies, a wide and permanent diffusion. At present the Mohammedan power is a genuine antichrist. This also the Lord will remove in due time.
Albert Barnes: Notes on the Bible - 1834
27:13: The great trumpet shall be blown - This verse is designed to describe in another mode the same fact as that stated in Isa 27:12, that Yahweh would re-collect his scattered people. The figure is derived from the trumpet which was blown to assemble a people for war (Grotius); or from the blowing of the trumpet on occasion of the great feasts and festivals of the Jews (Vitringa). The idea is, that God would summon the scattered people to return to their own land. The "way" in which this was done, or in which the will of God would be made known to them, is not specified. It is probable, however, that the reference here is to the decree of Cyrus Ezr 1:1, by which they were permitted to return to their own country.
Which were ready to perish - Who were reduced in numbers, and in power, and who were ready to be annihilated under their accumulated and long-continued trials.
In the land of Assyria - The ten tribes were carried away into Assyria Kg2 17:6; and it is probable that many of the other two tribes were also in that land. A portion of the ten tribes would also be re-collected, and would return with the others to the land of their fathers. Assyria also constituted a considerable part of the kingdom of the Chaldeans, and the name Assyria may be given here to that country in general.
And the outcasts - Those who had fled in consternation to Egypt and to other places when these calamities were coming upon the nation (see Jer 41:17-18; Jer 42:15-22).
And shall worship the Lord - Their temple shall be rebuilt; their city shall be restored; and in the place where their fathers worshipped shall they also again adore the living God. This closes the prophecy which was commenced in isa 24; and the design of the whole is to comfort the Jews with the assurance, that though they were to be made captive in a distant land, yet they would be again restored to the land of their fathers, and again worship God there. It is almost needless to say that this prediction was completely fulfilled by the return of the Jews to their own country under the decree of Cyrus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:13: And it: Isa 2:11
the great: Isa 18:3; Lev 25:9; Num 10:2-4; Ch1 15:24; Psa 47:5, Psa 81:3, Psa 89:15; Zac 9:13-16; Mat 24:31; Luk 4:18; Rom 10:18; Th1 4:16; Rev 8:2, Rev 8:6-13; Rev 9:1, Rev 9:14, Rev 10:7, Rev 11:15-18
and they: Isa 11:16, Isa 19:23-25; Kg2 17:6; Hos 9:3, Hos 11:11; Zac 10:8-12
the outcasts: Isa 11:12, Isa 16:3, Isa 16:4, Isa 56:8; Jer 43:7, Jer 44:28; Hos 8:13
and shall: Isa 2:3, Isa 25:6, Isa 66:18; Zac 14:16; Mal 1:11; Joh 4:21-24; Heb 12:22
Geneva 1599
27:13 And it shall come to pass in that day, [that] the great trumpet shall be (n) blown, and they shall come who were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD on the holy mount at Jerusalem.
(n) In the time of Cyrus, by whom they would be delivered: but this was chiefly accomplished under Christ.
John Gill
27:13 And it shall come to pass in that day,.... When the Lord is about to do the above things, and in order to it. The Talmudists (k) apply this text to the world to come, or times of the Messiah, when the ten tribes shall be returned:
that the great trumpet shall be blown; meaning not the edict or proclamation of Cyrus, but the ministration of the Gospel, called a "trumpet", in allusion to those that were ordered by Moses to be made for the congregation of Israel, Num 10:1, or to the jubilee trumpet, Lev 25:9 or with respect to any trumpet giving a musical sound; the Gospel being a joyful sound, a sound of love, grace, and mercy through Christ, of peace, pardon, righteousness, and salvation by him; and which may be called a "great" one, the author of it, God, being great; and it is the effect of great love, and the produce of great wisdom; it proclaims and publishes great things, great promises, great truths, and a great salvation; it gives a great sound, which has and will again go into all the world, and reach to the ends of the earth; and has been, and will be, attended with great power; the "blowing" of it intends the ministry of the word, which to perform aright requires ability and skill; and here it respects the ministration of it in the latter day, when this Gospel trumpet will be blown more clearly, and without any jar, discord, and confusion; and more loudly, openly, and publicly; and more effectually, and to greater purpose:
and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt; all mankind are in a perishing condition, but all are not sensible of it; some are, and they become so through the preaching of the word, attended with the power and Spirit of God; whereby they are convinced of sin, and of their lost estate by nature; their consciences are loaded with guilt, their souls are filled with a sense of wrath; they have a sight of sin, but not of a Saviour from it, or of the pardon of it; they have a view of a broken law, which curses and condemns, and of injured justice brandishing its sword against them, but see they have no righteousness to satisfy one or the other; and find themselves in a starving condition, ready to perish with hunger; and are like the wretched infant "cast out" into the open field, to the "loathing" of its person: and these now, whether in Assyria or in Egypt, or wherever they are, the Gospel trumpet will reach them, and encourage them to come; and powerful and efficacious grace accompanying it will engage and cause them to "come" first to Christ as poor perishing sinners, and venture their souls on him for life and salvation; they shall come to him in a way of believing, for pardon, cleansing, rest, food, righteousness, and life; and then they shall come to his churches, and give up themselves unto them, to walk with them:
and shall worship the Lord in the holy mount at Jerusalem; in the Gospel church, signified frequently by Mount Zion and Jerusalem; see Heb 12:22 where the Jews shall come, when converted, and join themselves, and worship God internally and externally, in spirit and in truth: and it may be true of Mount Zion, and of Jerusalem, in a literal sense, which will be rebuilt, and inhabited by the Jews, and become a place of divine worship.
(k) T. Bab. Sanhedrin, fol. 110. 2. Midrash Kohelet. fol. 68. 3.
John Wesley
27:13 Trumpet - God shall summon them altogether by sound of trumpet, by an eminent call of his providence. He alludes to the custom of calling the Israelites together with trumpets.
Robert Jamieson, A. R. Fausset and David Brown
27:13 great trumpet--image from the trumpets blown on the first day of the seventh month to summon the people to a holy convocation (Lev 23:24). Antitypically, the gospel trumpet (Rev_ 11:15; Rev_ 14:6) which the Jews shall hearken to in the last days (Zech 12:10; Zech 13:1). As the passover in the first month answers to Christ's crucifixion, so the day of atonement and the idea of "salvation" connected with the feast of tabernacles in the same seventh month, answer to the crowning of "redemption" at His second coming; therefore redemption is put last in 1Cor 1:30.
Assyria--whither the ten tribes had been carried; Babylonia is mainly meant, to which Assyria at that time belonged; the two tribes were restored, and some of the ten accompanied them. However, "Assyria" is designedly used to point ultimately to the future restoration of the ten fully, never yet accomplished (Jer 3:18).
Egypt--whither many had fled at the Babylonish captivity (Jer 41:17-18). Compare as to the future restoration, Is 11:11-12, Is 11:16; Is 51:9-16 ("Rahab" being Egypt).
The twenty-eighth through thirty-third chapters form almost one continuous prophecy concerning the destruction of Ephraim, the impiety and folly of Judah, the danger of their league with Egypt, the straits they would be reduced to by Assyria, from which Jehovah would deliver them on their turning to Him; the twenty-eighth chapter refers to the time just before the sixth year of Hezekiak's reign, the rest not very long before his fourteenth year.