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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Песнь о неблагодарном винограднике и его судье. 8-10. Седмикратное горе на ненасытных приобретателей недвижимого имения, 11-17. на преданных пирам, 18-19. на неверующих насмешников, 20. на не признающих различия между добром и злом, 21. на гордых, 22. на пьяниц, 23. и на нарушителей справедливости. 24-30. Угроза нечестивому израильскому народу нашествием далекого чужого могучего народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the prophet, in God's name, shows the people of God their transgressions, even the house of Jacob their sins, and the judgments which were likely to be brought upon them for their sins, I. By a parable, under the similitude of an unfruitful vineyard, representing the great favours God had bestowed upon them, their disappointing his expectations from them, and the ruin they had thereby deserved, ver. 1-7. II. By an enumeration of the sins that did abound among them, with a threatening of punishments that should answer to the sins. 1. Covetousness, and greediness of worldly wealth, which shall be punished with famine, ver. 8-10. 2. Rioting, revelling, and drunkenness (ver. 11, 12, 22, 23), which shall be punished with captivity and all the miseries that attend it, ver. 13-17. 3. Presumption in sin, and defying the justice of God, ver. 18, 19. 4. Confounding the distinctions between virtue and vice, and so undermining the principles of religion, ver. 20. 5. Self-conceit, ver. 21. 6. Perverting justice, for which, and the other instances of reigning wickedness among them, a great and general desolation in threatened, which should lay all waste (ver. 24, 25), and which should be effected by a foreign invasion (ver. 26-30), referring perhaps to the havoc made not long after by Sennacherib's army.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins with representing, in a beautiful parable, the tender care of God for his people, and their unworthy returns for his goodness, Isa 5:1-7. The parable or allegory is then dropped; and the prophet, in plain terms, reproves and threatens them for their wickedness; particularly for their covetousness, Isa 5:8-10; intemperance, Isa 5:11; and inattention to the warnings of Providence, Isa 5:12. Then follows an enumeration of judgments as the necessary consequence. Captivity and famine appear with all their horrors, Isa 5:13. Hades, or the grave, like a ravenous monster, opens wide its jaws, and swallows down its myriads, Isa 5:14. Distress lays hold on all ranks, Isa 5:15; and God is glorified in the execution of his judgments, Isa 5:16; till the whole place is left desolate, a place for the flocks to range in, Isa 5:17. The prophet then pauses; and again resumes his subject, reproving them for several other sins, and threatening them with woes and vengeance, Isa 5:18-24; after which he sums up the whole of his awful denunciation in a very lofty and spirited epiphonema or conclusion. The God of armies, having hitherto corrected to no purpose, is represented with inimitable majesty, as only giving a hist, and a swarm of nations hasten to his standard, Isa 5:25-27. Upon a guilty race, unpitied by heaven or by earth, they execute their commission; and leave the land desolate and dark, without one ray of comfort to cheer the horrid gloom, Isa 5:28-30.
This chapter likewise stands single and alone, unconnected with the preceding or following. The subject of it is nearly the same with that of the first chapter. It is a general reproof of the Jews for their wickedness; but it exceeds that chapter in force, in severity, in variety, and elegance; and it adds a more express declaration of vengeance by the Babylonian invasion.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter isa 5 commences a new subject, and is in itself an entire prophecy, having no connection with the preceding or the following chapter. "When" it was delivered is unknown; but from the strong resemblance between the circumstances referred to here, and those referred to in isa 2, it is probable it was at about the same period. The fact, also, that it is closely connected with that in the place which has been assigned it in the collection of the prophecies of Isaiah, is a circumstance which strongly corroborates that view. The general design of the chapter is to denounce the pRev_alent vices of the nation, and to proclaim that they will be followed with heavy judgments. The chapter may be conveniently regarded as divided into three parts.
I. A beautiful parable illustrative of the care which God had shown for his people, Isa 5:1-7. He states what he had done for them; calls on them to judge themselves whether he had not done for them all that he could have done; and, since his vineyard had brought forth no good fruit, he threatens to break down its hedges, and to destroy it.
II. The various vices and crimes which pRev_ailed in the nation are denounced, and punishment threatened, isa 5:8-23.
1. The sin of covetousness, Isa 5:8-10.
2. The sins of intemperance, Rev_elry, and dissipation, Isa 5:11-17.
3. The sin of despising and contemning God, and of practicing iniquity as if he did not see it, or could not punish it, Isa 5:18-19.
4. The sin of those who pervert things, and call evil good and good evil, Isa 5:20.
5. The sin of vain self-confidence, pride, and inordinate self-esteem, Isa 5:21.
6. The sin of intemperance is again reproved, and the sin of receiving bribes; probably because these were in fact connected, Isa 5:22-23.
III. Punishment is denounced on the nation for indulgence in these sins, Isa 5:24-30. The punishment would be, that he would, call distant nations to invade their land, and it should be laid waste.
"The subject of this prophecy," says Lowth, "does not differ materially from isa i., but it is greatly superior to it in force, in severity, in variety, in elegance."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 5:1, Under the parable of a vineyard, God excuses his severe judgment; Isa 5:8, His judgments upon covetousness; Isa 5:11, upon lasciviousness; Isa 5:13, upon impiety; Isa 5:20, and upon injustice; Isa 5:26, the executioners of God's judgments.
Carl Friedrich Keil and Franz Delitzsch

Judgment of Devastation upon the Vineyard of Jehovah - Isaiah 5
The foregoing prophecy has run through all the different phases of prophetic exhortation by the time that we reach the close of Is 4:1-6; and its leading thought, viz., the overthrow of the false glory of Israel, and the perfect establishment of true glory through the medium of judgment, has been so fully worked out, that chapter 5 cannot possibly be regarded either as a continuation or as an appendix to that address. Unquestionably there are many points in which chapter 5 refers back to chapters 2-4. The parable of the vineyard in Is 5:1-7 grows, as it were, out of Is 3:14; and in Is 5:15 we have a repetition of the refrain in Is 2:9, varied in a similar manner to Is 2:17. But these and other points of contact with chapters 2-4, whilst they indicate a tolerable similarity in date, by no means prove the absence of independence in chapter 5. The historical circumstances of the two addresses are the same; and the range of thought is therefore closely related. But the leading idea which is carried out in chapter 5 is a totally different one. The basis of the address is a parable representing Israel as the vineyard of Jehovah, which, contrary to all expectation, had produced bad fruit, and therefore was given up to devastation. What kind of bad fruit it produced is described in a six-fold "woe;" and what kind of devastation was to follow is indicated in the dark nocturnal conclusion to the whole address, which is entirely without a promise.
John Gill
INTRODUCTION TO ISAIAH 5
In this chapter, under the parable of a vineyard and its ruins, the Jews and their destruction are represented; the reasons of which are given, their manifold sins and transgressions, particularly enumerated, with the punishment threatened to them, and which is delivered in form of a song. The vineyard is described by the owner of it, a well beloved one; by the situation of it, in a fruitful hill; by the fence about it, and care and culture of it; and by its not answering the expectation of the owner, it bringing forth wild grapes instead of good ones, Is 5:1 wherefore the men of Judah and Jerusalem are made judges between the owner and his vineyard, what more could have been done to it, or rather what was now to be done to it, since this was the case; and the result is, that it should be utterly laid waste, and come to ruin; and the whole is applied to the house of Israel, and men of Judah, Is 5:3 whose sins, as the cause of their ruin, are mentioned in the following verses; their covetousness, with the punishment of it, Is 5:8 their intemperance, luxury, and love of pleasure, with the punishment threatened thereunto, Is 5:11 whereby haughty men should be humbled, the Lord be glorified, and at the same time his weak and innocent people would be taken care of, Is 5:15 next, other sins are taken notice of, and woes pronounced on account of them, as, an impudent course of sinning, insolent impiety against God, confusion of good and evil, conceit of their own wisdom, drunkenness, and perversion of justice, Is 5:18 wherefore for these things, and for their contempt and rejection of the law and word of the Lord, utter destruction is threatened them, Is 5:24 yea, the anger of God had been already kindled against them, and they had felt it in some instances, Is 5:25 but they are given to expect severer judgments, by means of foreign nations, that should be gathered against them; who are described by their swiftness, strength, and vigilance; by their armour, horses, and carriages; and by their terror and cruelty; the consequence of which would be utter darkness, distress, and calamities, in the land of Judea, Is 5:26.
5:15:1: Երգեցից սիրեւլոյ այգւոյ իմոյ զերգս սիրելւոյ նորա։ Այգի՛ եղեւ սիրելւոյն յանկեան. ՚ի տեղւոջ պարարտութեան[9628]։ [9628] Ոմանք. Երգեցից սիրեցելոյ... զերգս սիրեցելոյ նորա։ Ուր ոմանք. զերգս սիրելւոյն... սիրեցելոյն յանկեան տեղւոջ։
1 Իմ սիրեցեալի համար պիտի երգեմ նրա սիրելի այգու երգը. Մի անկիւնում, արգաւանդ մի տեղում, այգի ունէր իմ սիրելին:
5 Հիմա իմ սիրականիս երգը Իմ սիրելիիս երգեմ իր այգիին վրայով. Իմ սիրելիս այգի մը ունէր Խիստ պտղաբեր բլուրի մը վրայ։
Երգեցից սիրեցելոյ այգւոյ իմոյ զերգս սիրելւոյ նորա. Այգի եղեւ սիրեցելոյն յանկեան``, ի տեղւոջ պարարտութեան:

5:1: Երգեցից սիրեւլոյ այգւոյ իմոյ զերգս սիրելւոյ նորա։ Այգի՛ եղեւ սիրելւոյն յանկեան. ՚ի տեղւոջ պարարտութեան[9628]։
[9628] Ոմանք. Երգեցից սիրեցելոյ... զերգս սիրեցելոյ նորա։ Ուր ոմանք. զերգս սիրելւոյն... սիրեցելոյն յանկեան տեղւոջ։
1 Իմ սիրեցեալի համար պիտի երգեմ նրա սիրելի այգու երգը. Մի անկիւնում, արգաւանդ մի տեղում, այգի ունէր իմ սիրելին:
5 Հիմա իմ սիրականիս երգը Իմ սիրելիիս երգեմ իր այգիին վրայով. Իմ սիրելիս այգի մը ունէր Խիստ պտղաբեր բլուրի մը վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 Воспою Возлюбленному моему песнь Возлюбленного моего о винограднике Его. У Возлюбленного моего был виноградник на вершине утучненной горы,
5:1 ᾄσω αδω sing δὴ δη in fact τῷ ο the ἠγαπημένῳ αγαπαω love ᾆσμα ασμα.1 the ἀγαπητοῦ αγαπητος loved; beloved τῷ ο the ἀμπελῶνί αμπελων vineyard μου μου of me; mine ἀμπελὼν αμπελων vineyard ἐγενήθη γινομαι happen; become τῷ ο the ἠγαπημένῳ αγαπαω love ἐν εν in κέρατι κερας horn ἐν εν in τόπῳ τοπος place; locality πίονι πιων rich
5:1 אָשִׁ֤ירָה ʔāšˈîrā שׁיר sing נָּא֙ nnˌā נָא yeah לִֽ lˈi לְ to ידִידִ֔י yḏîḏˈî יָדִיד beloved שִׁירַ֥ת šîrˌaṯ שִׁירָה song דֹּודִ֖י dôḏˌî דֹּוד beloved one לְ lᵊ לְ to כַרְמֹ֑ו ḵarmˈô כֶּרֶם vineyard כֶּ֛רֶם kˈerem כֶּרֶם vineyard הָיָ֥ה hāyˌā היה be לִֽ lˈi לְ to ידִידִ֖י yḏîḏˌî יָדִיד beloved בְּ bᵊ בְּ in קֶ֥רֶן qˌeren קֶרֶן horn בֶּן־ ben- בֵּן son שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
5:1. cantabo dilecto meo canticum patruelis mei vineae suae vinea facta est dilecto meo in cornu filio oleiI will sing to my beloved the canticle of my cousin concerning his vineyard. My beloved had a vineyard on a hill in a fruitful place.
1. Let me sing for my wellbeloved a song of my beloved touching his vineyard. My wellbeloved had a vineyard in a very fruitful hill:
5:1. I will sing to my beloved the canticle of my paternal cousin, about his vineyard. A vineyard was made for my beloved, at the horn in the son of oil.
5:1. Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:

5:1 Воспою Возлюбленному моему песнь Возлюбленного моего о винограднике Его. У Возлюбленного моего был виноградник на вершине утучненной горы,
5:1
ᾄσω αδω sing
δὴ δη in fact
τῷ ο the
ἠγαπημένῳ αγαπαω love
ᾆσμα ασμα.1 the
ἀγαπητοῦ αγαπητος loved; beloved
τῷ ο the
ἀμπελῶνί αμπελων vineyard
μου μου of me; mine
ἀμπελὼν αμπελων vineyard
ἐγενήθη γινομαι happen; become
τῷ ο the
ἠγαπημένῳ αγαπαω love
ἐν εν in
κέρατι κερας horn
ἐν εν in
τόπῳ τοπος place; locality
πίονι πιων rich
5:1
אָשִׁ֤ירָה ʔāšˈîrā שׁיר sing
נָּא֙ nnˌā נָא yeah
לִֽ lˈi לְ to
ידִידִ֔י yḏîḏˈî יָדִיד beloved
שִׁירַ֥ת šîrˌaṯ שִׁירָה song
דֹּודִ֖י dôḏˌî דֹּוד beloved one
לְ lᵊ לְ to
כַרְמֹ֑ו ḵarmˈô כֶּרֶם vineyard
כֶּ֛רֶם kˈerem כֶּרֶם vineyard
הָיָ֥ה hāyˌā היה be
לִֽ lˈi לְ to
ידִידִ֖י yḏîḏˌî יָדִיד beloved
בְּ bᵊ בְּ in
קֶ֥רֶן qˌeren קֶרֶן horn
בֶּן־ ben- בֵּן son
שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
5:1. cantabo dilecto meo canticum patruelis mei vineae suae vinea facta est dilecto meo in cornu filio olei
I will sing to my beloved the canticle of my cousin concerning his vineyard. My beloved had a vineyard on a hill in a fruitful place.
5:1. I will sing to my beloved the canticle of my paternal cousin, about his vineyard. A vineyard was made for my beloved, at the horn in the son of oil.
5:1. Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Пророк выступает здесь как лирический поэт, но его песнь заключает в себе истину вполне трагического характера. Пророк поет о деле своего возлюбленного Господа, который насадил свой виноградник, т. е. избранный народ в прекрасном месте и даровал ему все условия благополучного существования. Однако этот виноградник принес не прекрасный виноград, а дурные, негодные к употреблению в пищу ягоды. Слушатели этой притчи - песни должны сами сказать, что Всевышний вправе сделать с таким виноградником. Но так как слушатели не могут признать себя виновными, то Сам Господь определяет Своему винограднику или, что тоже, иудеям, их будущую судьбу, которая обещает быть очень печальной.

Воспою... с евр.: "я начинаю петь о моем Друге: это - песнь о Его любви к Своему винограднику". Пророк хочет изобразить отношение своего друга (как образно называется здесь Сам Сущий) к Его винограднику, как нередко называется в Писании народ избранный (ср. Ис 3:14; Иер 2:21; 12:10; Мф 21:33). Виноградник этот был разведен на самой удобной почве - на выступах горы, наиболее открытых для действия солнечных лучей. "Вакх любит открытые холмы", - говорит Виргилий, (Георг. II, 113).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: 2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. 3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. 4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? 5 And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: 6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. 7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
See what variety of methods the great God takes to awaken sinners to repentance by convincing them of sin, and showing them their misery and danger by reason of it. To this purport he speaks sometimes in plain terms and sometimes in parables, sometimes in prose and sometimes in verse, as here. "We have tried to reason with you (ch. i. 18); now let us put your case into a poem, inscribed to the honour of my well beloved." God the Father dictates it to the honour of Christ his well beloved Son, whom he has constituted Lord of the vineyard. The prophet sings it to the honour of Christ too, for he is his well beloved. The Old-Testament prophets were friends of the bridegroom. Christ is God's beloved Son and our beloved Saviour. Whatever is said or sung of the church must be intended to his praise, even that which (like this) tends to our shame. This parable was put into a song that it might be the more moving and affecting, might be the more easily learned and exactly remembered, and the better transmitted to posterity; and it is an exposition of he song of Moses (Deut. xxxii.), showing that what he then foretold was now fulfilled. Jerome says, Christ the well-beloved did in effect sing this mournful song when he beheld Jerusalem and wept over it (Luke xix. 41), and had reference to it in the parable of the vineyard (Matt. xxi. 33, &c.), only here the fault was in the vines, there in the husbandmen. Here we have,
I. The great things which God had done for the Jewish church and nation. When all the rest of the world lay in common, not cultivated by divine revelation, that was his vineyard, they were his peculiar people. He acknowledged them as his own, set them apart for himself. The soil they were planted in was extraordinary; it was a very fruitful hill, the horn of the son of oil; so it is in the margin. There was plenty, a cornucopia; and there was dainty: they did there eat the fat and drink the sweet, and so were furnished with abundance of good things to honour God with in sacrifices and free-will offerings. The advantages of our situation will be brought into the account another day. Observe further what God did for this vineyard. 1. He fenced it, took it under his special protection, kept it night and day under his own eye, lest any should hurt it, ch. xxvii. 2, 3. If they had not themselves thrown down their fence, no inroad could have been made upon them, Ps. cxxv. 2; cxxxi. 4. 2. He gathered the stones out of it, that, as nothing from without might damage it, so nothing within might obstruct its fruitfulness. He proffered his grace to take away the stony heart. 3. He planted it with the choicest vine, set up a pure religion among them, gave them a most excellent law, instituted ordinances very proper for the keeping up of their acquaintance with God, Jer. ii. 21. 4. He built a tower in the midst of it, either for defence against violence or for the dressers of the vineyard to lodge in; or rather it was for the owner of the vineyard to sit in, to take a view of the vines (Cant. vii. 12)-- a summer-house. The temple was this tower, about which the priests lodged, and where God promised to meet his people, and gave them the tokens of his presence among them and pleasure in them. 5. He made a wine-press therein, set up his altar, to which the sacrifices, as the fruits of the vineyard, should be brought.
II. The disappointment of his just expectations from them: He looked that it should bring forth grapes, and a great deal of reason he had for that expectation. Note, God expects vineyard-fruit from those that enjoy vineyard-privileges, not leaves only, as Mark xi. 12. A bare profession, though ever so green, will not serve: there must be more than buds and blossoms. Good purposes and good beginnings are good things, but not enough; there must be fruit, a good heart and a good life, vineyard fruit, thoughts and affections, words and actions, agreeable to the Spirit, which is the fatness of the vineyard (Gal. v. 22, 23), answerable to the ordinances, which are the dressings of the vineyard, acceptable to God, the Lord of the vineyard, and fruit according to the season. Such fruit as this God expects from us, grapes, the fruit of the vine, with which they honour God and man (Judg. ix. 13); and his expectations are neither high nor hard, but righteous and very reasonable. Yet see how his expectations are frustrated: It brought forth wild grapes; not only no fruit at all, but bad fruit, worse than none, grapes of Sodom, Deut. xxxii. 32. 1. Wild grapes are the fruits of the corrupt nature, fruit according to the crabstock, not according to the engrafted branch, from the root of bitterness, Heb. xii. 15. Where grace does not work corruption will. 2. Wild grapes are hypocritical performances in religion, that look like grapes, but are sour or bitter, and are so far from being pleasing to God that they are provoking, as theirs mentioned in ch. i. 11. Counterfeit graces are wild grapes.
III. An appeal to themselves whether upon the whole matter God must not be justified and they condemned, v. 3, 4. And now the case is plainly stated: O inhabitants of Jerusalem, and men of Judah! judge, I pray you, betwixt me and my vineyard. This implies that God was blamed about them. There was a controversy between them and him; but the equity was so plain on his side that he could venture to put the decision of the controversy to their own consciences. "Let any inhabitant of Jerusalem, any man of Judah, that has but the use of his reason and a common sense of equity and justice, speak his mind impartially in this matter." Here is a challenge to any man to show, 1. Any instance wherein God had been wanting to them: What could have been done more to my vineyard, that I have not done in it? He speaks of the external means of fruitfulness, and such as might be expected from the dresser of a vineyard, from whom it is not required that he should change the nature of the vine. What ought to have been done more? so it may be read. They had everything requisite for instruction and direction in their duty, for quickening them to it and putting them in mind of it. No inducements were wanting to persuade them to it, but all arguments were used that were proper to work either upon hope or fear; and they had all the opportunities they could desire for the performance of their duty, the new moons, and the sabbaths, and solemn feasts; They had the scriptures, the lively oracles, a standing ministry in the priests and Levites, besides what was extraordinary in the prophets. No nation had statutes and judgments so righteous. 2. Nor could any tolerable excuse be offered for their walking thus contrary to God. "Wherefore, what reason can be given why it should bring forth wild grapes, when I looked for grapes?" Note, The wickedness of those that profess religion, and enjoy the means of grace, is the most unreasonable unaccountable thing in the world, and the whole blame of it must lie upon the sinners themselves. "If thou scornest, thou alone shalt bear it, and shalt not have a word to say for thyself in the judgment of the great day." God will prove his own ways equal and the sinner's ways unequal.
IV. Their doom read, and a righteous sentence passed upon them for their bad conduct towards God (v. 5, 6): "And now go to, since nothing can be offered in excuse of the crime or arrest of the judgement, I will tell you what I am now determined to do to my vineyard. I will be vexed and troubled with it no more; since it will be good for nothing, it shall be good for nothing; in short, it shall cease to be a vineyard, and be turned into a wilderness: the church of the Jews shall be unchurched; their charter shall be taken away, and they shall become lo-ammi--not my people." 1. "They shall no longer be distinguished as a peculiar people, but be laid in common: I will take away the hedge thereof, and then it will soon be eaten up and become as bare as other ground." They mingled with the nations and therefore were justly scattered among them. 2. "They shall no longer be protected as God's people, but left exposed. God will not only suffer the wall to go to decay, but he will break it down, will remove all their defences from them, and then they will become an easy prey to their enemies, who have long waited for an opportunity to do them a mischief, and will now tread them down and trample upon them." 3. "They shall no longer have the face of a vineyard, and the form and shape of a church and commonwealth, but shall be levelled and laid waste." This was fulfilled when Jerusalem for their sakes was ploughed as a field, Mic. iii. 12. 4. "No more pains shall be taken with them by magistrates or ministers, the dressers and keepers of their vineyard; it shall not be pruned nor digged, but every thing shall run wild, and nothing shall come up but briers and thorns, the products of sin and the curse," Gen. iii. 18. When errors and corruptions, vice and immorality, go without check or control, no testimony borne against them, no rebuke given them or restraint put upon them, the vineyard is unpruned, is not dressed, or ridded; and then it will soon be like the vineyard of the man void of understanding, all grown over with thorns. 5. "That which completes its woe is that the dews of heaven shall be withheld; he that has the key of the clouds will command them that they rain no rain upon it, and that alone is sufficient to run it into a desert." Note, God in a way of righteous judgment, denies his grace to those that have long received it in vain. The sum of all is that those who would not bring forth good fruit should bring forth none. The curse of barrenness is the punishment of the sin of barrenness, as Mark xi. 14. This had its partial accomplishment in the destruction of Jerusalem by the Chaldeans, its full accomplishment in the final rejection of the Jews, and has its frequent accomplishment in the departure of God's Spirit from those persons who have long resisted him and striven against him, and the removal of his gospel from those places that have been long a reproach to it, while it has been an honour to them. It is no loss to God to lay his vineyard waste; for he can, when he please, turn a wilderness into a fruitful field; and when he does thus dismantle a vineyard, it is but as he did by the garden of Eden, which, when man had by sin forfeited his place in it, was soon levelled with common soil.
V. The explanation of this parable, or a key to it (v. 7), where we are told, 1. What is meant by the vineyard (it is the house of Israel, the body of the people, incorporated in one church and commonwealth), and what by the vines, the pleasant plants, the plants of God's pleasure, which he had been pleased in and delighted in doing good to; they are the men of Judah; these he had dealt graciously with, and from them he expected suitable returns. 2. What is meant by the grapes that were expected and the wild grapes that were produces: He looked for judgment and righteousness, that the people should be honest in all their dealings and the magistrates should strictly administer justice. This might reasonably be expected among a people that had such excellent laws and rules of justice given them (Deut. iv. 8); but the fact was quite otherwise; instead of judgment there was the cruelty of the oppressors, and instead of righteousness the cry of the oppressed. Every thing was carried by clamour and noise, and not by equity and according to the merits of the cause. It is sad with a people when wickedness has usurped the place of judgment, Eccl. iii. 16. It is very sad with a soul when instead of the grapes of humility, meekness, patience, love, and contempt of the world, which God looks for, there are the wild grapes of pride, passion, discontent, malice, and contempt of God--instead of the grapes of praying and praising, the wild grapes of cursing and swearing, which are a great offence to God. Some of the ancients apply this to the Jews in Christ's time, among whom God looked for righteousness (that is, that they should receive and embrace Christ), but behold a cry, that cry, Crucify him, crucify him.
Adam Clarke: Commentary on the Bible - 1831
5:1: Now will I sing to my well-beloved a song of my beloved "Let me sing now a song," etc. - A MS., respectable for its antiquity, adds the word שיר shir, a song, after נא na; which gives so elegant a turn to the sentence by the repetition of it in the next member, and by distinguishing the members so exactly in the style and manner in the Hebrew poetical composition, that I am much inclined to think it genuine.
A song of my beloved "A song of loves" - דודי dodey, for דודים dodim: status constructus pro absoluto, as the grammarians say, as Mic 6:16; Lam 3:14, Lam 3:66, so Archbishop Secker. Or rather, in all these and the like cases, a mistake of the transcribers, by not observing a small stroke, which in many MSS., is made to supply the מ mem, of the plural, thus, דודי dodi. שירת דודים shirath dodim is the same with שיר ידידת shir yedidoth, Psa 45:1. In this way of understanding it we avoid the great impropriety of making the author of the song, and the person to whom it is addressed, to be the same.
In a very fruitful hill "On a high and fruitful hill" - Hebrew בקרן בן שמן bekeren ben shamen, "on a horn the son of oil." The expression is highly descriptive and poetical. "He calls the land of Israel a horn, because it is higher than all lands; as the horn is higher than the whole body; and the son of oil, because it is said to be a land flowing with milk and honey." - Kimchi on the place. The parts of animals are, by an easy metaphor, applied to parts of the earth, both in common and poetical language. A promontory is called a cape or head; the Turks call it a nose. "Dorsum immane mari summo;" Virgil, a back, or ridge of rocks: -
"Hanc latus angustum jam se cogentis in arctum
Hesperiae tenuem producit in aequora linguam,
Adriacas flexis claudit quae cornibus undas."
Lucan, 2:612, of Brundusium, i.e., Βρεντεσιον, which, in the ancient language of that country, signifies stag's head, says Strabo. A horn is a proper and obvious image for a mountain or mountainous country. Solinus, cap. viii., says, "Italiam, ubi longius processerit, in cornua duo scindi;" that is, the high ridge of the Alps, which runs through the whole length of it, divides at last into two ridges, one going through Calabria, the other through the country of the Brutii. "Cornwall is called by the inhabitants in the British tongue Kernaw, as lessening by degrees like a horn, running out into promontories like so many horns. For the Britons call a horn corn, in the plural kern." - Camden. "And Sammes is of opinion, that the country had this name originally from the Phoenicians, who traded hither for tin; keren, in their language, being a horn." - Gibson.
Here the precise idea seems to be that of a high mountain standing by itself; "vertex montis, aut pars montis ad aliis divisa;" which signification, says I. H. Michaelis, Bibl. Hallens., Not. in loc., the word has in Arabic.
Judea was in general a mountainous country, whence Moses sometimes calls it The Mountain, "Thou shalt plant them in the mountain of thine inheritance;" Exo 15:17. "I pray thee, let me go over, and see the good land beyond Jordan; that goodly mountain, and Lebanon;" Deu 3:25. And in a political and religious view it was detached and separated from all the nations round it. Whoever has considered the descriptions given of Mount Tabor, (see Reland, Palaestin.; Eugene Roger, Terre Sainte, p. 64), and the views of it which are to be seen in books of travels, (Maundrell, p. 114; Egmont and Heyman, vol. ii., p. 25; Thevenot, vol. i., p. 429), its regular conic form rising singly in a plain to a great height, from a base small in proportion, and its beauty and fertility to the very top, will have a good idea of "a horn the son of oil;" and will perhaps be induced to think that the prophet took his image from that mountain.
Albert Barnes: Notes on the Bible - 1834
5:1: Now will I sing - This is an indication that what follows is poetic, or is adapted to be sung or chanted.
To my well-beloved - The word used here - ידיד yedı̂ yd - is a term of endearment. It properly denotes a friend; a favorite; one greatly beloved. It is applied to saints as being the beloved, or the favorites of God, in Psa 127:2; Deu 33:12. In this place, it is evidently applied to Yahweh, the God of the Jewish people. As there is some reason to believe that the God of the Jews - the manifested Deity who undertook their deliverance from Egypt, and who was Rev_ealed as "their" God under the name of 'the Angel of the covenant' - was the Messiah, so it may be that the prophet here meant to refer to him. It is not, however, to the Messiah "to come." It does not refer to the God incarnate - to Jesus of Nazareth; but to the God of the Jews, in his capacity as their lawgiver and protector in the time of Isaiah; not to him in the capacity of an incarnate Saviour.
A Song of my beloved - Lowth, 'A song of loves,' by a slight change in the Hebrew. The word דוד dô d usually denotes 'an uncle,' a father's brother. But it also means one beloved, a friend, a lover; Sol 1:13-14, Sol 1:16; Sol 2:3, Sol 2:8, Sol 2:9; Sol 4:16. Here it refers to Jehovah, and expresses the tender and affectionate attachment which the prophet had for his character and laws.
Touching his vineyard - The Jewish people are often represented under the image of a vineyard, planted and cultivated by God; see Ps. 80; Jer 2:21; Jer 12:10. Our Saviour also used this beautiful figure to denote the care and attention which God had bestowed on his people; Mat 21:33 ff; Mar 12:1, following.
My beloved - God.
Hath a vineyard in a very fruitful hill - Hebrew 'On a horn of the son of oil.' The word "horn" used here in the Hebrew, denotes the "brow, apex," or sharp point of a hill. The word is thus used in other languages to denote a hill, as in the Swiss words "shreckhorn, buchorn." Thus "Cornwall," in England, is called in the old British tongue "Kernaw," as lessening by degrees, like a horn, running out into promontories, like so many horns; for the Britons called a horn "corn," and in the plural "kern." The term 'horn' is not unfrequently applied to hills. Thus, Pococke tells us (vol. ii. p. 67), that there is a low mountain in Galilee which has both its ends raised in such a manner as to look like two mounts, which are called the 'Horns of Hutin.' Harmer, however, supposes that the term is used here to denote the land of Syria, from its resemblance to the shape ofa horn; Obs. iii. 242. But the idea is, evidently, that the land on which God respresents himself as having planted his vineyard, was like an elevated hill that was adapted eminently to such a culture. It may mean either the "top" of a mountain, or a little mountain, or a "peak" divided from others. The most favorable places for vineyards were on the sides of hills, where they would be exposed to the sun. - Shaw's "Travels," p. 338. Thus Virgil says:
- denique apertos
Bacchus amat colles.
'Bacchus loves open hills;' "Georg." ii. 113. The phrase, "son of oil," is used in accordance with the Jewish custom, where "son" means descendant, relative, etc.; see the note at Mat 1:1. Here it means that it was so fertile that it might be called the very "son of oil," or fatness, that is, fertility. The image is poetic, and very beautiful; denoting that God had planted his people in circumstances where he had a right to expect great growth in attachment to him. It was not owing to any want of care on his part, that they were not distinguished for piety. The Chaldee renders this verse, 'The prophet said, I will sing now to Israel, who is compared to a vineyard, the seed of Abraham my beloved: a song of my beloved to his vineyard.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Now: Deu 31:19-22; Judg. 5:1-31; Psa 45:1, Psa 101:1
wellbeloved: Sol 2:16, Sol 5:2, Sol 5:16, Sol 6:3
touching: Isa 27:2, Isa 27:3; Psa 80:8; Sol 8:11, Sol 8:12; Jer 2:21; Mat 21:33; Mar 12:1; Luk 20:9; Joh 15:1
a very fruitful hill: Heb. the horn of the son of oil
Carl Friedrich Keil and Franz Delitzsch
5:1
The prophet commenced his first address in chapter 1 like another Moses; the second, which covered no less ground, he opened with the text of an earlier prophecy; and now he commences the third like a musician, addressing both himself and his hearers with enticing words. Is 1:1. "Arise, I will sing of my beloved, a song of my dearest touching his vineyard." The fugitive rhythm, the musical euphony, the charming assonances in this appeal, it is impossible to reproduce. They are perfectly inimitable. The Lamed in lı̄dı̄dı̄ is the Lamed objecti. The person to whom the song referred, to whom it applied, of whom it treated, was the singer's own beloved. It was a song of his dearest one (not his cousin, patruelis, as Luther renders it in imitation of the Vulgate, for the meaning of dōd is determined by yâdid, beloved) touching his vineyard. The Lamed in l'carmo is also Lamed objecti. The song of the beloved is really a song concerning the vineyard of the beloved; and this song is a song of the beloved himself, not a song written about him, or attributed to him, but such a song as he himself had sung, and still had to sing. The prophet, by beginning in this manner, was surrounded (either in spirit or in outward reality) by a crowd of people from Jerusalem and Judah. The song is a short one, and runs thus in Is 1:1, Is 1:2 : "My beloved had a vineyard on a fatly nourished mountain-horn, and dug it up and cleared it of stones, and planted it with noble vines, and built a tower in it, and also hewed out a wine-press therein; and hoped that it would bring forth grapes, and it brought forth wild grapes." The vineyard was situated upon a keren, i.e., upon a prominent mountain peak projecting like a horn, and therefore open to the sun on all sides; for, as Virgil says in the Georgics, "apertos Bacchus amat colles." This mountain horn was ben-shemen, a child of fatness: the fatness was innate, it belonged to it by nature (shemen is used, as in Is 28:1, to denote the fertility of a nutritive loamy soil). And the owner of the vineyard spared no attention or trouble. The plough could not be used, from the steepness of the mountain slope: he therefore dug it up, that is to say, he turned up the soil which was to be made into a vineyard with a hoe (izzēk, to hoe; Arab. mi‛zak, mi‛zaka); and as he found it choked up with stones and boulders, he got rid of this rubbish by throwing it out sikkēl, a privative piel, lapidibus purgare, then operam consumere in lapides, sc. ejiciendos, to stone, or clear of stones: Ges. 52, 2). After the soil had been prepared he planted it with sorek, i.e., the finest kind of eastern vine, bearing small grapes of a bluish-red, with pips hardly perceptible to the tongue. The name is derived from its colour (compare the Arabic zerka, red wine). To protect and adorn the vineyard which had been so richly planted, he built a tower in the midst of it. The expression "and also" calls especial attention to the fact that he hewed out a wine-trough therein (yekeb, the trough into which the must or juice pressed from the grapes in the wine-press flows, lacus as distinguished from torcular); that is to say, in order that the trough might be all the more fixed and durable, he constructed it in a rocky portion of the ground (Châtsēb bo instead of Chătsab bo, with a and the accent drawn back, because a Beth was thereby easily rendered inaudible, so that Châtsēb is not a participial adjective, as Bttcher supposes). This was a difficult task, as the expression "and also" indicates; and for that very reason it was an evidence of the most confident expectation. But how bitterly was this deceived! The vineyard produced no such fruit, as might have been expected from a sorek plantation; it brought forth no ‛anâbim whatever, i.e., no such grapes as a cultivated vine should bear, but only b'ushim, or wild grapes. Luther first of all adopted the rendering wild grapes, and then altered it to harsh or sour grapes. But it comes to the same thing. The difference between a wild vine and a good vine is only qualitative. The vitis vinifera, like all cultivated plants, is assigned to the care of man, under which it improves; whereas in its wild state it remains behind its true intention (see Genesis, 622). Consequently the word b'ushim (from bâ'ash, to be bad, or smell bad) denotes not only the grapes of the wild vine, which are naturally small and harsh (Rashi, lambruches, i.e., grapes of the labrusca, which is used now, however, as the botanical name of a vine that is American in its origin), but also grapes of a good stock, which have either been spoiled or have failed to ripen.
(Note: In the Jerusalem Talmud such grapes are called ūbshin, the letters being transposed; and in the Mishnah (Ma'aseroth i. 2, Zeb'ith iv 8) הבאישׁ is the standing word applied to grapes that are only half ripe (see Lwy's Leshon Chachamim, or Wrterbuch des talmudischen Hebrisch, Prag 1845). With reference to the wild grape (τὸ ἀγριόκλημα), a writer, describing the useful plants of Greece, says, "Its fruit (τὰ ἀγριοστάφυλα) consists of very small berries, not much larger than bilberries, with a harsh flavour.")
These were the grapes which the vineyard produced, such as you might indeed have expected from a wild vine, but not from carefully cultivated vines of the very choicest kind.
Geneva 1599
5:1 Now will (a) I sing to my (b) wellbeloved a song of my beloved concerning his vineyard. My wellbeloved hath a (c) vineyard in a very fruitful hill:
(a) The prophet by this song sets before the people's eyes their ingratitude and God's mercy.
(b) That is, to God.
(c) Meaning that he had planted his Church in a place most plentiful and abundant.
John Gill
5:1 Now will I sing to my well beloved,.... These are the words of the Prophet Isaiah, being about to represent the state and condition of the people of Israel by way of parable, which he calls a song, and which he determines to sing to his beloved, and calls upon himself to do it; by whom he means either God the Father, whom he loved with all his heart and soul; or Christ, who is often called the beloved of his people, especially in the book of Solomon's song; or else the people of Israel, whom the prophet had a great affection for, being his own people; but it seems best to understand it of God or Christ:
a song of my beloved; which was inspired by him, or related to him, and was made for his honour and glory; or "a song of my uncle" (q), for another word is used here than what is in the preceding clause, and is rendered "uncle" elsewhere, see Lev 25:49 and may design King Amaziah; for, according to tradition, Amoz, the father of Isaiah, was brother to Amaziah king of Judah, and so consequently Amaziah must be uncle to Isaiah; and this might be a song of his composing, or in which he was concerned, being king of Judah, the subject of this song, as follows:
touching his vineyard; not his uncle's, though it is true of him, but his well beloved's, God or Christ; the people of Israel, and house of Judah, are meant, comparable to a vineyard, as appears from Is 5:7 being separated and distinguished from the rest of the nations of the world, for the use, service, and glory of God.
My beloved hath a vineyard in a very fruitful hill; or, "in a horn, the son of oil" (r); which designs the land of Israel, which was higher than other lands; and was, as some observe, in the form of a horn, longer than it was broad, and a very fruitful country, a land of olive oil, a land flowing with milk and honey, Deut 8:7. The Targum is,
"the prophet said, I will sing now to Israel, who is like unto a vineyard, the seed of Abraham, my beloved, a song of my beloved, concerning his vineyard. My people, my beloved Israel, I gave to them an inheritance in a high mountain, in a fat land.''
(q) "canticum patruelis mei", V. L. (r) "in cornu, filio olei", V. L.
John Wesley
5:1 Now - I will record it to he a witness for God, and against you, as Moses did his song, Deut 31:19, Deut 32:1. To - To the Lord of the vineyard. Of my beloved - Not devised by me, but inspired by God. Vineyard - His church. Hill - Hills being places most commodious for vines.
Robert Jamieson, A. R. Fausset and David Brown
5:1 PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
to--rather, "concerning" [GESENIUS], that is, in the person of My beloved, as His representative [VITRINGA]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I, Is 5:2-3).
of my beloved--inspired by Him; or else, a tender song [CASTALIO]. By a slight change of reading "a song of His love" [HOUBIGANT]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews (Ex 23:20-21; Ex 32:34; Ex 33:14).
vineyard-- (Is 3:14; Ps 80:8, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (Mt 20:1; Mt 21:33). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant.
fruitful hill--literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (Song 6:3; Song 8:11-12), in the words "His vineyard" and "my Beloved" (compare Is 26:20; Is 61:10, with Song 1:4; Song 4:10). The transition from "branch" (Is 4:2) to "vineyard" here is not unnatural.
5:25:2: Ցանգով փակեցի՝ ամրութեամբ պարսպեցի ձողաբա՛րձ զարդարեցի. եւ տնկեցի որթ սորէկ. աշտարակ շինեցի ՚ի միջի նորա. եւ գո՛ւբ հնծան փորեցի ՚ի նմա. եւ մնացի զի բերցէ խաղող, եւ եբեր փո՛ւշ[9629]։ [9629] ՚Ի բազումս պակասի. Փակեցի, ամրութեամբ պարսպեցի ձողա՛՛։ Ոսկան. Զի բերցէ ինձ խաղող։
2 Ցանկապատեցի, բարձր ձողեր կանգնեցրի եւ ընտիր որթատունկ տնկեցի: Աշտարակ շինեցի նրա մէջ, նաեւ հնձան փորեցի այնտեղ եւ սպասեցի, որ խաղող բերի, բայց փուշ[4] բերեց:[4] 4. Եբրայերէնում՝ ազոխ:
2 Զանիկա ցանկով պատեց, քարերը հանեց մէջէն Եւ ընտիր որթատունկեր տնկեց։Անոր մէջտեղը աշտարակ շինեց Եւ հոն հնձան մըն ալ փորեց։Կը սպասէր, որ խաղող տար, Բայց անիկա ազոխ տուաւ։
[66]Ցանգով փակեցի, ձողաբարձ զարդարեցի, եւ տնկեցի որթ սորեկ. աշտարակ շինեցի`` ի միջի նորա, եւ գուբ հնծան [67]փորեցի ի նմա. եւ մնացի`` զի բերցէ խաղող, եւ եբեր [68]փուշ:

5:2: Ցանգով փակեցի՝ ամրութեամբ պարսպեցի ձողաբա՛րձ զարդարեցի. եւ տնկեցի որթ սորէկ. աշտարակ շինեցի ՚ի միջի նորա. եւ գո՛ւբ հնծան փորեցի ՚ի նմա. եւ մնացի զի բերցէ խաղող, եւ եբեր փո՛ւշ[9629]։
[9629] ՚Ի բազումս պակասի. Փակեցի, ամրութեամբ պարսպեցի ձողա՛՛։ Ոսկան. Զի բերցէ ինձ խաղող։
2 Ցանկապատեցի, բարձր ձողեր կանգնեցրի եւ ընտիր որթատունկ տնկեցի: Աշտարակ շինեցի նրա մէջ, նաեւ հնձան փորեցի այնտեղ եւ սպասեցի, որ խաղող բերի, բայց փուշ[4] բերեց:
[4] 4. Եբրայերէնում՝ ազոխ:
2 Զանիկա ցանկով պատեց, քարերը հանեց մէջէն Եւ ընտիր որթատունկեր տնկեց։Անոր մէջտեղը աշտարակ շինեց Եւ հոն հնձան մըն ալ փորեց։Կը սպասէր, որ խաղող տար, Բայց անիկա ազոխ տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 и Он обнес его оградою, и очистил его от камней, и насадил в нем отборные виноградные лозы, и построил башню посреди его, и выкопал в нем точило, и ожидал, что он принесет добрые грозды, а он принес дикие ягоды.
5:2 καὶ και and; even φραγμὸν φραγμος fence; fencing περιέθηκα περιτιθημι put around / on καὶ και and; even ἐχαράκωσα χαρακοω and; even ἐφύτευσα φυτευω plant ἄμπελον αμπελος vine σωρηχ σωρηκ and; even ᾠκοδόμησα οικοδομεω build πύργον πυργος tower ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτοῦ αυτος he; him καὶ και and; even προλήνιον προληνιον dig ἐν εν in αὐτῷ αυτος he; him καὶ και and; even ἔμεινα μενω stay; stand fast τοῦ ο the ποιῆσαι ποιεω do; make σταφυλήν σταφυλη grapes ἐποίησεν ποιεω do; make δὲ δε though; while ἀκάνθας ακανθα brier
5:2 וַֽ wˈa וְ and יְעַזְּקֵ֣הוּ yᵊʕazzᵊqˈēhû עזק dig וַֽ wˈa וְ and יְסַקְּלֵ֗הוּ yᵊsaqqᵊlˈēhû סקל stone וַ wa וְ and יִּטָּעֵ֨הוּ֙ yyiṭṭāʕˈēhû נטע plant שֹׂרֵ֔ק śōrˈēq שֹׂרֵק grape וַ wa וְ and יִּ֤בֶן yyˈiven בנה build מִגְדָּל֙ miḡdˌāl מִגְדָּל tower בְּ bᵊ בְּ in תֹוכֹ֔ו ṯôḵˈô תָּוֶךְ midst וְ wᵊ וְ and גַם־ ḡam- גַּם even יֶ֖קֶב yˌeqev יֶקֶב pit חָצֵ֣ב ḥāṣˈēv חצב hew בֹּ֑ו bˈô בְּ in וַ wa וְ and יְקַ֛ו yᵊqˈaw קוה wait for לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make עֲנָבִ֖ים ʕᵃnāvˌîm עֵנָב grape וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make בְּאֻשִֽׁים׃ bᵊʔušˈîm בָּאֻשׁ rotten berry
5:2. et sepivit eam et lapides elegit ex illa et plantavit eam electam et aedificavit turrem in medio eius et torcular extruxit in ea et expectavit ut faceret uvas et fecit labruscasAnd he fenced it in, and picked the stones out of it, and planted it with the choicest vines, and built a tower in the midst thereof, and set up a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
2. and he made a trench about it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also hewed out a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
5:2. And he fenced it in, and he picked the stones out of it, and he planted it with the best vines, and he built a tower in the middle of it, and he set up a winepress within it. And he expected it to produce grapes, but it produced wild vines.
5:2. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes:

5:2 и Он обнес его оградою, и очистил его от камней, и насадил в нем отборные виноградные лозы, и построил башню посреди его, и выкопал в нем точило, и ожидал, что он принесет добрые грозды, а он принес дикие ягоды.
5:2
καὶ και and; even
φραγμὸν φραγμος fence; fencing
περιέθηκα περιτιθημι put around / on
καὶ και and; even
ἐχαράκωσα χαρακοω and; even
ἐφύτευσα φυτευω plant
ἄμπελον αμπελος vine
σωρηχ σωρηκ and; even
ᾠκοδόμησα οικοδομεω build
πύργον πυργος tower
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτοῦ αυτος he; him
καὶ και and; even
προλήνιον προληνιον dig
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
ἔμεινα μενω stay; stand fast
τοῦ ο the
ποιῆσαι ποιεω do; make
σταφυλήν σταφυλη grapes
ἐποίησεν ποιεω do; make
δὲ δε though; while
ἀκάνθας ακανθα brier
5:2
וַֽ wˈa וְ and
יְעַזְּקֵ֣הוּ yᵊʕazzᵊqˈēhû עזק dig
וַֽ wˈa וְ and
יְסַקְּלֵ֗הוּ yᵊsaqqᵊlˈēhû סקל stone
וַ wa וְ and
יִּטָּעֵ֨הוּ֙ yyiṭṭāʕˈēhû נטע plant
שֹׂרֵ֔ק śōrˈēq שֹׂרֵק grape
וַ wa וְ and
יִּ֤בֶן yyˈiven בנה build
מִגְדָּל֙ miḡdˌāl מִגְדָּל tower
בְּ bᵊ בְּ in
תֹוכֹ֔ו ṯôḵˈô תָּוֶךְ midst
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
יֶ֖קֶב yˌeqev יֶקֶב pit
חָצֵ֣ב ḥāṣˈēv חצב hew
בֹּ֑ו bˈô בְּ in
וַ wa וְ and
יְקַ֛ו yᵊqˈaw קוה wait for
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
עֲנָבִ֖ים ʕᵃnāvˌîm עֵנָב grape
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
בְּאֻשִֽׁים׃ bᵊʔušˈîm בָּאֻשׁ rotten berry
5:2. et sepivit eam et lapides elegit ex illa et plantavit eam electam et aedificavit turrem in medio eius et torcular extruxit in ea et expectavit ut faceret uvas et fecit labruscas
And he fenced it in, and picked the stones out of it, and planted it with the choicest vines, and built a tower in the midst thereof, and set up a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
5:2. And he fenced it in, and he picked the stones out of it, and he planted it with the best vines, and he built a tower in the middle of it, and he set up a winepress within it. And he expected it to produce grapes, but it produced wild vines.
5:2. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: И Он обнес его оградою - точнее с евр.: окопал или вскопал для посадки черенков виноградных лоз.

Очистил его от камней - от больших камней, мелкий же камешек служит для закрепления лоз в почве.

Башни в винограднике устраивались для того, чтобы сторож виноградника мог наблюдать оттуда за целостью лоз, которым мог повредить главным образом скот.

Точило - собственно нижний чан, находившийся в земле, в который из верхнего чана, где мяли виноград, стекал виноградный сок.

Виноград отборный - по евр. soreк (accиp. Sarka), т. е. преимущественно темно-красного цвета.

Дикие ягоды - плохого качества ягоды.
Adam Clarke: Commentary on the Bible - 1831
5:2: And gathered out the stones "And he cleared it from the stones" - This was agreeable to the husbandry: "Saxa, summa parte terrae, et vites et arbores laeduct; ima parte refrigerant;" Columell. de arb. 3: "Saxosum facile est expedire lectione lapidum;" Id. 2:2. "Lapides, qui supersunt, [al. insuper sunt], hieme rigent, aestate fervescunt; idcirco satis, arbustis, et vitibus nocent;" Pallad. 1:6. A piece of ground thus cleared of the stones Persius, in his hard way of metaphor, calls "exossatus ager," an unboned field; Sat. 6:52.
The choicest vine "Sorek" - Many of the ancient interpreters, the Septuagint, Aquila, and Theod., have retained this word as a proper name; I think very rightly. Sorek was a valley lying between Ascalon and Gaza, and running far up eastward in the tribe of Judah. Both Ascalon and Gaza were anciently famous for wine; the former is mentioned as such by Alexander Trallianus; the latter by several authors, quoted by Reland, Palaest., p. 589 and 986. And it seems that the upper part of the valley of Sorek, and that of Eshcol, where the spies gathered the single cluster of grapes, which they were obliged to bear between two upon a staff, being both near to Hebron were in the same neighborhood, and that all this part of the country abounded with rich vineyards. Compare Num 13:22, Num 13:23; Jdg 16:3, Jdg 16:4. P. Nau supposes Eshcol and Sorek to be only different names for the same valley. Voyage Noveau de la Terre Sainte, lib. iv., chap. 18. See likewise De Lisle's posthumous map of the Holy Land. Paris, 1763. See Bochart, Hieroz. ii., Colossians 725. Thevenot, i, p. 406. Michaelis (note on Jdg 16:4 (note), German translation) thinks it probable, from some circumstances of the history there given, that Sorek was in the tribe of Judah, not in the country of the Philistines.
The vine of Sorek was known to the Israelites, being mentioned by Moses, Gen 49:11, before their coming out of Egypt. Egypt was not a wine country. "Throughout this country there are no wines;" Sandys, p. 101. At least in very ancient times they had none. Herodotus, 2:77, says it had no vines and therefore used an artificial wine made of barley. That is not strictly true, for the vines of Egypt are spoken of in Scripture, Psa 78:47; Psa 105:33; and see Gen 40:11, by which it should seem that they drank only the fresh juice pressed from the grape, which was called οινος αμπελινος; Herodot., 2:37. But they had no large vineyards, nor was the country proper for them, being little more than one large plain, annually overflowed by the Nile. The Mareotic in later times is, I think, the only celebrated Egyptian wine which we meet with in history. The vine was formerly, as Hasselquist tells us it is now, "cultivated in Egypt for the sake of eating the grapes, not for wine, which is brought from Candia," etc. "They were supplied with wine from Greece, and likewise from Phoenicia," Herodot., 3:6. The vine and the wine of Sorek therefore, which lay near at hand for importation into Egypt, must in all probability have been well known to the Israelites, when they sojourned there. There is something remarkable in the manner in which Moses, Gen 49:11, makes mention of it, which, for want of considering this matter, has not been attended to; it is in Jacob's prophecy of the future prosperity of the tribe of Judah: -
"Binding his foal to the vine,
And his ass's colt to his own sorek;
He washeth his raiment in wine,
And his cloak in the blood of grapes."
I take the liberty of rendering שרקה sorekah, for שרקו soreko, his sorek, as the Masoretes do by pointing עירה iroh, for עירו iro, his foal. עיר ir, might naturally enough appear in the feminine form; but it is not at all probable that שרק sorek ever should. By naming particularly the vine of Sorek, and as the vine belonging to Judah, the prophecy intimates the very part of the country which was to fall to the lot of that tribe. Sir John Chardin says, "that at Casbin, a city of Persia, they turn their cattle into the vineyards after the vintage, to browse on the vines." He speaks also of vines in that country so large that he could hardly compass the trunks of them with his arms. Voyages, tom. iii., p. 12, 12mo. This shows that the ass might be securely bound to the vine, and without danger of damaging the tree by browsing on it.
And built a tower in the midst of it - Our Savior, who has taken the general idea of one of his parables, Mat 21:33; Mar 12:1, from this of Isaiah, has likewise inserted this circumstance of building a tower; which is generally explained by commentators as designed for the keeper of the vineyard to watch and defend the fruits. But for this purpose it was usual to make a little temporary hut, (Isa 1:8), which might serve for the short season while the fruit was ripening, and which was removed afterwards. The tower therefore should rather mean a building of a more permanent nature and use; the farm, as we may call it, of the vineyard, containing all the offices and implements, and the whole apparatus necessary for the culture of the vineyard, and the making of the wine. To which image in the allegory, the situation the manner of building, the use, and the whole service of the temple, exactly answered. And so the Chaldee paraphrast very rightly expounds it: Et statui eos (Israelitas) ut plantam vineae selectae et aedificavi Sanctuarium meum in medio illorum. "And I have appointed the Israelites as a plant of a chosen vine, and I have built my sanctuary in the midst of them." So also Hieron. in loc. Aedificavit quoque turrim in medio ejus; templum videlicet in media civitate. "He built also a tower in the midst of it, viz., his own temple in the midst of the city." That they have still such towers or buildings for use or pleasure, in their gardens in the East, see Harmer's Observations, 2 p. 241.
And also made a wine-press therein. "And hewed out a lake therein" - This image also our Savior has preserved in his parable. יקב yekeb; the Septuagint render it here προληνιον, and in four other places ὑποληνιον, Isa 16:10; Joe 3:13; Hag 2:17; Zac 14:10, I think more properly; and this latter word St. Mark uses. It means not the wine-press itself, or calcatorium, which is called גת gath, or פורה purah; but what the Romans called lacus, the lake; the large open place or vessel, which by a conduit or spout received the must from the wine-press. In very hot countries it was perhaps necessary, or at least very convenient, to have the lake under ground, or in a cave hewed out of the side of the rock, for coolness, that the heat might not cause too great a fermentation, and sour the must. Vini confectio instituitur in cella, vel intimae domus camera quadam a ventorum ingressu remota. Kempfer, of Shiras wine. Amaen. Exot. p. 376. For the wind, to which that country is subject, would injure the wine. "The wine-presses in Persia," says Sir John Chardin, "are formed by making hollow places in the ground, lined with masons' work." Harmer's Observations, i., p. 392. See a print of one in Kempfer, p. 377.
Nonnus describes at large Bacchus hollowing the inside of a rock, and hewing out a place for the wine-press, or rather the lake: -
Και σκοπελους ελαχηνε· πεδοσκαφεος δε σιδηρου
Θηγαλεῃ γλωχινι μυχον κοιληνατο πετρης·
Λειηνας δε μετωπα βαθυνομενων κενεωνων
Αφρον [f. ακρον] εΰστραφυλοιο τυπον ποιησατο λενου.
Dionysiac. lib. xii., 50:331.
"He pierced the rock; and with the sharpen'd tool
Of steel well-temper'd scoop'd its inmost depth:
Then smooth'd the front, and form'd the dark recess
In just dimensions for the foaming lake."
And he looked "And he expected" - Jeremiah, Jer 2:21, uses the same image, and applies it to the same purpose, in an elegant paraphrase of this part of Isaiah's parable, in his flowing and plaintive manner: -
"But I planted thee a sorek, a scion perfectly genuine: How then art thou changed, and become to me the degenerate shoots of the strange vine!"
Wild grapes "poisonous berries" - באשים beushim, not merely useless, unprofitable grapes, such as wild grapes; but grapes offensive to the smell, noxious, poisonous. By the force and intent of the allegory, to good grapes ought to be opposed fruit of a dangerous and pernicious quality; as, in the explication of it, to judgment is opposed tyranny, and to righteousness, oppression. גפן gephen, the vine, is a common name or genus, including several species under it; and Moses, to distinguish the true vine, or that from which wine is made, from the rest. calls it, Num 6:4, גפן היין gephen haiyayin, the wine-vine. Some of the other sorts were of a poisonous quality, as appears from the story related among the miraculous acts of Elisha, Kg2 4:39-41. "And one went out into the field to gather potherbs; and he found a Seld vine, and he gathered from it wild fruit, his lapful; and he went and shred them into the pot of pottage, for they knew them not. And they poured it out for the men to eat: and it came to pass, as they were eating of the pottage, that they cried out and said, There is death in the pot, O man of God; and they could not eat of it. And he said, Bring meal, (leg. קחו kechu, nine MSS., one edition), and he threw it into the pot. And he said, Pour out for the people, that they may eat. And there was nothing hurtful in the pot."
From some such sorts of poisonous fruits of the grape kind Moses has taken these strong and highly poetical images, with which he has set forth the future corruption and extreme degeneracy of the Israelites, in an allegory which has a near relation, both in its subject and imagery, to this of Isaiah: Deu 32:32, Deu 32:33.
"Their vine is from the vine of Sodom,
And from the fields of Gomorrah:
Their grapes are grapes of gall;
Their clusters are bitter:
Their wine is the poison of dragons,
And the cruel venom of aspics."
"I am inclined to believe," says Hasselquist, "that the prophet here, Isa 5:2-4, means the hoary nightshade, solanum incanum; because it is common in Egypt, Palestine, and the East; and the Arabian name agrees well with it. The Arabs call it anab el dib, i.e., wolf grapes. The באושים beushim, says Rab. Chai., is a well known species of the vine, and the worst of all sorts. The prophet could not have found a plant more opposite to the vine than this; for it grows much in the vineyards, and is very pernicious to them; wherefore they root it out: it likewise resembles a vine by its shrubby stalk;" Travels, p. 289. See also Michaelis Questions aux Voyageurs Danois, No. 64.
Albert Barnes: Notes on the Bible - 1834
5:2: And he fenced it - Margin, 'Made a wall about it.' The word used here is supposed rather to mean "to dig about, to grub," as with a pick-axe or spade. - "Gesenius." It has this signification in Arabic, and in one place in the Jewish Talmud. - "Kimchi." The Vulgate and the Septuagint understands it of making a hedge or fence, probably the first work in preparing a vineyard. And as 'a hedge' is expressly mentioned in Isa 5:5, it seems most probable that that is its meaning here.
And gathered out the stones ... - That it might be easily cultivated. This was, of course, a necessary and proper work.
And planted it with the choicest vine - Hebrew, 'With the sorek.' This was a choice species of vine, the grapes of which, the Jewish commentators say, had very small and scarcely perceptible stones, and which, at this day, is called "serki" in Morocco; in Persia, "kishmis." - "Gesenius."
And built a tower - For the sake of watching and defending it. These towers were probably placed so as to overlook the whole vineyard, and were thus posts of observation; compare the note at Isa 1:8; see also the note at Mat 21:33.
And also made a wine-press - A place in which to put the grapes for the purpose of expressing the juice; see the note at Mat 21:33.
And he looked - He waited in expectation; as a farmer waits patiently for the vines to grow, and to bear grapes.
Wild grapes - The word used here is derived from the verb באשׁ bâ'ash, "to be offensive, to corrupt, to putrify;" and is supposed by Gesenius to mean "monk's-hood," a poisonous herb, offensive in smell, which produces berries like grapes. Such a meaning suits the connection better than the supposition of grapes that were wild or uncultivated. The Vulgate understands it of the weed called "wild vine - labruscas." The Septuagint translates it by "thorns," ἄκανθας akanthas. That there were vines in Judea which produced such poisonous berries, though resembling grapes, is evident; see Kg2 4:39-41 : 'And one went out into the fields to gather pot herbs, and he found a field vine, and he gathered from it wild fruit.' Moses also refers to a similar vine; Deu 32:32-33 : 'For their vine is as the vine of Sodom; their grapes are grapes of gall; their clusters are bitter.' Hasselquist thinks that the prophet here means the "nightshade." The Arabs, says he, call it "wolf-grapes." It grows much in vineyards, and is very pernicious to them. Some poisonous, offensive berries, growing on wild vines, are doubtless intended here.
The general meaning of this parable it is not difficult to understand; compare the notes at Mat 21:33. Jerome has attempted to follow out the allegory, and explain the particular parts. He says, 'By the metaphor of the vineyard is to be understood the people of the Jews, which he surrounded or enclosed by angels; by gathering out the stones, the removal of idols; by the tower, the temple erected in the midst of Judea; by the wine-press, the altar.' There is no propriety, however, in attempting thus minutely to explain the particular parts of the figure. The general meaning is, that God had chosen the Jewish people; had bestowed great care on them in giving them his law, in defending them, and in providing for them; that he had omitted nothing that was adapted to produce piety, obedience, and happiness, and that they had abused it all, and instead of being obedient, had become exceedingly corrupt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: fenced it: or, made a wall about it, Exo 33:16; Num 23:9; Deu 32:8, Deu 32:9; Psa 44:1-3; Rom 9:4
planted: Jer 2:21
the choicest vine: Sorek in Arabic, sharik certainly denotes an excellent vine; but some with Bp. Lowth, retain it as a proper name. Sorek was a valley lying between Askelon and Gaza, so called from the excellence of its vines. Jdg 16:4
and built: Isa 1:8; Mic 4:8
made: Heb. hewed
a winepress: Isa 63:2, Isa 63:3; Neh 13:15; Rev 14:18-20
he looked: Isa 5:7, Isa 1:2-4, Isa 1:21-23; Deu 32:6; Mat 21:34; Mar 11:13, Mar 12:2; Luk 13:7, Luk 20:10-18; Co1 9:7
wild grapes: Deu 32:32, Deu 32:33; Hos 10:1
Geneva 1599
5:2 And he dug it, and removed its stones, and planted it with the choicest vine, (d) and built a tower in the midst of it, and also made a winepress in it: and he expected that it should bring forth grapes, and it brought forth (e) wild grapes.
(d) He spared no diligence or cost.
(e) In (Is 5:7) he declares what they were.
John Gill
5:2 And he fenced it,.... With good and wholesome laws, which distinguished them, and kept them separate from other nations; also with his almighty power and providence; especially at the three yearly festivals, when all their males appeared before God at Jerusalem:
and gathered out the stones thereof; the Heathens, the seven nations that inhabited the land of Canaan, compared to stones for their hardness and stupidity, and for their worshipping of idols of stone; see Ps 80:8.
and planted it with the choicest vine; the seed of Abraham, Joshua, and Caleb, who fully followed the Lord, and the people of Israel with them, who first entered into the land of Canaan, and inhabited it; such having fallen in the wilderness, who murmured and rebelled against God, Jer 2:21.
and built a tower in the midst of it; in which watchmen stood to keep the vineyard, that nothing entered into it that might hurt it; this may be understood of the city of Jerusalem, or the fortress of Zion, or the temple; so Aben Ezra, the house of God on Mount Moriah; and the Targum,
"and I built my sanctuary in the midst of them:''
and also made a winepress therein; to tread the grapes in; this the Targum explains by the altar, paraphrasing the words,
"and also my altar I gave to make an atonement for their sins;''
so Aben Ezra; though Kimchi interprets it of the prophets, who taught the people the law, that their works might be good, and stirred them up and exhorted them to the performance of them.
And he looked that it should bring forth grapes; this "looking" and "expecting", here ascribed to God, is not to be taken properly, but figuratively, after the manner of men, for from such a well formed government, from such an excellent constitution, from a people enjoying such advantages, it might have been reasonably expected, according to a human and rational judgment of things, that the fruits of righteousness and holiness, at least of common justice and equity, would have been brought forth by them; which are meant by "grapes", the fruit of the vine, see Is 5:7.
and it brought forth wild grapes; bad grapes; corrupt, rotten, stinking ones, as the word (s) used signifies; these, by a transposition of letters, are in the Misnah (t) called which word signifies a kind of bad grapes, and a small sort: evil works are meant by them, see Is 5:7 the Targum is,
"I commanded them to do good works before me, and they have done evil works.''
(s) The Septuagint render it "thorns". (t) Maaserot c. 1. sect. 2. Vid. Maimon. & Bartenora in ib.
John Wesley
5:2 He gathered - He removed all hindrances, and gave them all the means of fruitfulness. A tower - For the residence of the keepers.
Robert Jamieson, A. R. Fausset and David Brown
5:2 fenced--rather, "digged and trenched" the ground to prepare it for planting the vines [MAURER].
choicest vine--Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" (Gen 49:11).
tower--to watch the vineyard against the depredations of man or beast, and for the use of the owner (Mt 21:33).
wine-press--including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard.
wild grapes--The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine [MAURER], instead of "choicest" grapes. Of the poisonous monk's hood [GESENIUS]. The Arabs call the fruit of the nightshade "wolf grapes" (Deut 32:32-33; 4Kings 4:39-41). JEROME tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.
5:35:3: Եւ այժմ ա՛րք Յուդայ եւ բնակիչք Երուսաղեմի. դա՛տ արարէք ընդ իս եւ ընդ այգի իմ։
3 Այժմ, Յուդայի երկրի մարդի՛կ եւ Երուսաղէմի բնակիչնե՛ր, իմ ու իմ այգու դա՛տն արէք.
3 Ուստի հիմա դուք, ո՛վ Երուսաղէմի բնակիչներ ու Յուդայի մարդիկ, Իմ ու այգիիս մէջտեղ դատաւոր եղէք։
Եւ այժմ, արք Յուդայ եւ բնակիչք Երուսաղեմի, դատ արարէք ընդ իս եւ ընդ այգի իմ:

5:3: Եւ այժմ ա՛րք Յուդայ եւ բնակիչք Երուսաղեմի. դա՛տ արարէք ընդ իս եւ ընդ այգի իմ։
3 Այժմ, Յուդայի երկրի մարդի՛կ եւ Երուսաղէմի բնակիչնե՛ր, իմ ու իմ այգու դա՛տն արէք.
3 Ուստի հիմա դուք, ո՛վ Երուսաղէմի բնակիչներ ու Յուդայի մարդիկ, Իմ ու այգիիս մէջտեղ դատաւոր եղէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 И ныне, жители Иерусалима и мужи Иуды, рассудите Меня с виноградником Моим.
5:3 καὶ και and; even νῦν νυν now; present ἄνθρωπος ανθρωπος person; human τοῦ ο the Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem κρίνατε κρινω judge; decide ἐν εν in ἐμοὶ εμοι me καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the ἀμπελῶνός αμπελων vineyard μου μου of me; mine
5:3 וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now יֹושֵׁ֥ב yôšˌēv ישׁב sit יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah שִׁפְטוּ־ šifṭû- שׁפט judge נָ֕א nˈā נָא yeah בֵּינִ֖י bênˌî בַּיִן interval וּ û וְ and בֵ֥ין vˌên בַּיִן interval כַּרְמִֽי׃ karmˈî כֶּרֶם vineyard
5:3. nunc ergo habitator Hierusalem et vir Iuda iudicate inter me et inter vineam meamAnd now, O ye inhabitants of Jerusalem, and ye men of Juda, judge between me and my vineyard.
3. And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you, betwixt me and my vineyard.
5:3. Now then, inhabitants of Jerusalem and men of Judah: judge between me and my vineyard.
5:3. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard:

5:3 И ныне, жители Иерусалима и мужи Иуды, рассудите Меня с виноградником Моим.
5:3
καὶ και and; even
νῦν νυν now; present
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
κρίνατε κρινω judge; decide
ἐν εν in
ἐμοὶ εμοι me
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
ἀμπελῶνός αμπελων vineyard
μου μου of me; mine
5:3
וְ wᵊ וְ and
עַתָּ֛ה ʕattˈā עַתָּה now
יֹושֵׁ֥ב yôšˌēv ישׁב sit
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
שִׁפְטוּ־ šifṭû- שׁפט judge
נָ֕א nˈā נָא yeah
בֵּינִ֖י bênˌî בַּיִן interval
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
כַּרְמִֽי׃ karmˈî כֶּרֶם vineyard
5:3. nunc ergo habitator Hierusalem et vir Iuda iudicate inter me et inter vineam meam
And now, O ye inhabitants of Jerusalem, and ye men of Juda, judge between me and my vineyard.
5:3. Now then, inhabitants of Jerusalem and men of Judah: judge between me and my vineyard.
5:3. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Здесь говорит Возлюбленный, т. е. Всевышний.

Ограда - (ст. 5) - невысокие каменные стенки вокруг виноградника в 1-2: аршина высоты.

Обрезывать лозы (6: ст.) было необходимо для придания им большего плодородия.

Почву виноградника несколько раз в год вскапывали для возвышения ее плодоносности.
Adam Clarke: Commentary on the Bible - 1831
5:3: Inhabitants - ישבי yoshebey, in the plural number; three MSS., (two ancient), and so likewise the Septuagint and Vulgate.
Albert Barnes: Notes on the Bible - 1834
5:3: And now ... - This is an appeal which God makes to the Jews themselves, in regard to the justice and propriety of what he was about to do. A similar appeal he makes in Mic 6:3 : 'O my people, what have I done unto thee? and wherein have I wearied thee? Testify against me.' He intended to "punish" them Isa 5:5-6, and he appeals to them for the justice of it. He would do to them as they would do to a vineyard that had been carefully prepared and guarded, and which yet was valueless. A similar appeal he makes in Isa 1:18; and our Saviour made an application remarkably similar in his parable of the vineyard, Mat 21:40-43. It is not improbable that he had his eye on this very place in Isaiah; and it is, therefore, the more remarkable that the Jews did not understand the bearing of his discourse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: judge: Psa 50:4-6, Psa 51:4; Jer 2:4, Jer 2:5; Mic 6:2, Mic 6:3; Mat 21:40, Mat 21:41; Mar 12:9-12; Luk 20:15, Luk 20:16; Rom 2:5, Rom 3:4
Carl Friedrich Keil and Franz Delitzsch
5:3
The song of the beloved who was so sorely deceived terminates here. The prophet recited it, not his beloved himself; but as they were both of one heart and one soul, the prophet proceeds thus in Is 5:3 and Is 5:4 : "And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you, between me and my vineyard! What could have been done more to my vineyard that I have not done in it? Wherefore did I hope that it would bring forth grapes, and it brought forth wild grapes?" The fact that the prophet speaks as if he were the beloved himself, shows at once who the beloved must be. The beloved of the prophet and the lover of the prophet (yâdid and dōd) were Jehovah, with whom he was so united by a union mystica exalted above all earthly love, that, like the angel of Jehovah in the early histories, he could speak as if he were Jehovah Himself (see especially Zech 2:12-13). To any one with spiritual intuition, therefore, the parabolical meaning and object of the song would be at once apparent; and even the inhabitants of Jerusalem and the men of Judah (yoosheeb and iish are used collectively, as in Is 8:14; Is 9:8; Is 22:21, cf., Is 20:6) were not so stupefied by sin, that they could not perceive to what the prophet was leading. It was for them to decide where the guilt of this unnatural issue lay - that is to say, of this thorough contradiction between the "doing" of the vineyard and the "doing" of the Lord; that instead of the grapes he hoped for, it brought forth wild grapes. (On the expression "what could have been done," quid faciendum est, mah-la'asoth, see at Hab 1:17, Ges. 132, Anm. 1.) Instead of למה (למּה) we have the more suitable term מדּוּע, the latter being used in relation to the actual cause (Causa efficiens), the former in relation to the object (Causa finalis). The parallel to the second part, viz., Is 50:2, resembles the passage before us, not only in the use of this particular word, but also in the fact that there, as well as here, it relates to both clauses, and more especially to the latter of the two. We find the same paratactic construction in connection with other conjunctions (cf., Is 12:1; Is 65:12). They were called upon to decide and answer as to this what and wherefore; but they were silent, just because they could clearly see that they would have to condemn themselves (as David condemned himself in connection with Nathan's parable, 2Kings 12:5). The Lord of the vineyard, therefore, begins to speak. He, its accuser, will now also be its judge.
Geneva 1599
5:3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, (f) between me and my vineyard.
(f) He makes them judges in their own cause, for as much as it was evident that they were the cause of their own ruin.
John Gill
5:3 And now, O inhabitants of Jerusalem, and men of Judah,.... All and everyone of them, who were parties concerned in this matter, and are designed by the vineyard, for whom so much had been done, and so little fruit brought forth by them, or rather so much bad fruit:
judge, I pray you, between me and my vineyard; between God and themselves; they are made judges in their own cause; the case was so clear and evident, that God is as it were willing the affair should be decided by their own judgment and verdict: so the Targum,
"judge now judgment between me and my people.''
Robert Jamieson, A. R. Fausset and David Brown
5:3 And now, &c.--appeal of God to themselves, as in Is 1:18; Mic 6:3. So Jesus Christ, in Mt 21:40-41, alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" (Deut 32:6; Job 15:6; Lk 19:22; Rom 3:4).
5:45:4: Զի՞նչ ինչ առնե՛լ էր այգւոյ իմում, եւ ես ո՛չ արարի նմա. մնացի զի բերցէ խաղող՝ եւ եբեր փո՛ւշ[9630]։ [9630] Ոմանք. Այգւոյ իմոյ։
4 էլ ի՞նչ պիտի անէի իմ այգու համար, որ չարեցի:
4 Իմ այգիիս ուրիշ ի՞նչ պէտք էր ընէի, Որ ես անոր չըրի։Ինչո՞ւ համար, երբ ես խաղող տալուն կը սպասէի, Անիկա ազոխ տուաւ։
Զի՞նչ ինչ առնել էր այգւոյ իմում, եւ ես ոչ արարի նմա. մնացի զի բերցէ խաղող` եւ եբեր [69]փուշ:

5:4: Զի՞նչ ինչ առնե՛լ էր այգւոյ իմում, եւ ես ո՛չ արարի նմա. մնացի զի բերցէ խաղող՝ եւ եբեր փո՛ւշ[9630]։
[9630] Ոմանք. Այգւոյ իմոյ։
4 էլ ի՞նչ պիտի անէի իմ այգու համար, որ չարեցի:
4 Իմ այգիիս ուրիշ ի՞նչ պէտք էր ընէի, Որ ես անոր չըրի։Ինչո՞ւ համար, երբ ես խաղող տալուն կը սպասէի, Անիկա ազոխ տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 Что еще надлежало бы сделать для виноградника Моего, чего Я не сделал ему? Почему, когда Я ожидал, что он принесет добрые грозды, он принес дикие ягоды?
5:4 τί τις.1 who?; what? ποιήσω ποιεω do; make ἔτι ετι yet; still τῷ ο the ἀμπελῶνί αμπελων vineyard μου μου of me; mine καὶ και and; even οὐκ ου not ἐποίησα ποιεω do; make αὐτῷ αυτος he; him διότι διοτι because; that ἔμεινα μενω stay; stand fast τοῦ ο the ποιῆσαι ποιεω do; make σταφυλήν σταφυλη grapes ἐποίησεν ποιεω do; make δὲ δε though; while ἀκάνθας ακανθα brier
5:4 מַה־ mah- מָה what לַּ lla לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make עֹוד֙ ʕôḏ עֹוד duration לְ lᵊ לְ to כַרְמִ֔י ḵarmˈî כֶּרֶם vineyard וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make בֹּ֑ו bˈô בְּ in מַדּ֧וּעַ maddˈûₐʕ מַדּוּעַ why קִוֵּ֛יתִי qiwwˈêṯî קוה wait for לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make עֲנָבִ֖ים ʕᵃnāvˌîm עֵנָב grape וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make בְּאֻשִֽׁים׃ bᵊʔušˈîm בָּאֻשׁ rotten berry
5:4. quid est quod debui ultra facere vineae meae et non feci ei an quod expectavi ut faceret uvas et fecit labruscasWhat is there that I ought to do more to my vineyard, that I have not done to it? was it that I looked that it should bring forth grapes, and it hath brought forth wild grapes?
4. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?
5:4. What more should I have done for my vineyard that I did not do for it? Should I not have expected it to produce grapes, though it produced wild vines?
5:4. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?
What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes:

5:4 Что еще надлежало бы сделать для виноградника Моего, чего Я не сделал ему? Почему, когда Я ожидал, что он принесет добрые грозды, он принес дикие ягоды?
5:4
τί τις.1 who?; what?
ποιήσω ποιεω do; make
ἔτι ετι yet; still
τῷ ο the
ἀμπελῶνί αμπελων vineyard
μου μου of me; mine
καὶ και and; even
οὐκ ου not
ἐποίησα ποιεω do; make
αὐτῷ αυτος he; him
διότι διοτι because; that
ἔμεινα μενω stay; stand fast
τοῦ ο the
ποιῆσαι ποιεω do; make
σταφυλήν σταφυλη grapes
ἐποίησεν ποιεω do; make
δὲ δε though; while
ἀκάνθας ακανθα brier
5:4
מַה־ mah- מָה what
לַּ lla לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
עֹוד֙ ʕôḏ עֹוד duration
לְ lᵊ לְ to
כַרְמִ֔י ḵarmˈî כֶּרֶם vineyard
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make
בֹּ֑ו bˈô בְּ in
מַדּ֧וּעַ maddˈûₐʕ מַדּוּעַ why
קִוֵּ֛יתִי qiwwˈêṯî קוה wait for
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
עֲנָבִ֖ים ʕᵃnāvˌîm עֵנָב grape
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
בְּאֻשִֽׁים׃ bᵊʔušˈîm בָּאֻשׁ rotten berry
5:4. quid est quod debui ultra facere vineae meae et non feci ei an quod expectavi ut faceret uvas et fecit labruscas
What is there that I ought to do more to my vineyard, that I have not done to it? was it that I looked that it should bring forth grapes, and it hath brought forth wild grapes?
5:4. What more should I have done for my vineyard that I did not do for it? Should I not have expected it to produce grapes, though it produced wild vines?
5:4. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?
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Albert Barnes: Notes on the Bible - 1834
5:4: What could I... - As a man who had done what is described in Isa 5:2, would have done all that "could" be done for a vineyard, so God says that he has done all that he could, in the circumstances of the Jews, to make them holy and happy. He had chosen them; had given them his law; had sent them prophets and teachers; had defended them; had come forth in judgment and mercy, and he now appeals "to them" to say what "could" have been done more. This important verse implies that God had done all that he could have done; that is, all that he could consistently do, or all that justice and goodness required him to do, to secure the welfare of his people. It cannot, of course, be meant that he had no physical ability to do anything else, but the expression must be interpreted by a reference to the point in hand; and that is, an appeal to others to determine that he had done all that could be done in the circumstances of the case. In this respect, we may, without impropriety, say, that there is a limit to the power of God. It is impossible to conceive that he "could" have given a law more holy; or that he could append to it more solemn sanctions than the threatening of eternal death; or that he could have offered higher hopes than the prospect of eternal life; or that he could have given a more exalted Redeemer. It has been maintained (see the "Princeton Bib. Repert.," April 1841) that the reference here is to the future, and that the question means, 'what remains now to be done to my vineyard as an expression of displeasure?' or that it is asked with a view to introduce the expression of his purpose to punish his people, stated in Isa 5:5. But that the above is the meaning or the passage, or that it refers to what God had actually done, is evident from the following considerations:
(1) He had specified at length Isa 5:2 what he had done. He had performed "all" that was usually done to a vineyard; in fencing it, and clearing it of stones, and planting in it the choicest vines, and building a wine-press in it. Without impropriety, it might be said of a man that, whatever wealth he had, or whatever power he had to do "other" things, he "could do nothing more to perfect a vineyard."
(2) It is the meaning which is most naturally suggested by the original. Literally, the Hebrew is, 'What to do more?' עוד מה־לעשׂות mah-la‛ ă s'ô th ‛ ô d. Coverdale renders this, as it is in our translation, 'What more could have been done for it?' Luther, 'What should one do more to my vineyard, that I have not done for it?' Was sollte man doth mehr thun an meinem Weinberge, das ich nicht gethun babe an illin? Vulgate, Quid est quod debui ultra facere. 'What is there which I ought to do more?' Septuagint, Τί ποιήσω ἔτι Ti poiē sō eti, 'What shall I do yet?' implying that he had done all that he could for it. The Chaldee renders it, 'What good thing - טבא מה mah ṭ â bâ' - shall I say that I will do to my people that I have not done for them?' implying that he had done for them all the good which could be spoken of. The Syriac, 'What remains to be done to my vineyard, and I have not done it?' In all these versions, the sense given is substantially the same - that God had done all that could be done to make the expectation that his vineyard would produce fruit, proper. There is no reference in one of these versions to what he "would" do afterward, but the uniform reference is to what he "had" done to make the expectation "reasonable," that his vineyard would produce fruit.
(3) That this is the fair interpretation is apparent further, because, when, in Isa 5:5, he says what he "would do," it is entirely different from what he said he "had done." He "had" done all that could be done to make it proper to expect fruit; he now "would" do what would be a proper expression of his displeasure that no fruit had been produced. He would take away its hedge; break down its walls, and lay it waste. But in the interpretation of the passage proposed by the "Princeton Repert.," there is an entire omission of this part of the verse - 'that I have not done in it.' It is not improper, therefore, to use this passage to show that God had done all that could be consistently done for the salvation of man, and the same appeal may now be made to sinners everywhere; and it may be asked, what God "could" have done for their salvation more than has been done? "Could" he have given them a purer law? "Could" he present higher considerations than have been drawn from the hope of an "eternal" heaven, and the fear of an "eternal" hell? Could he have furnished a more full atonement than has been made by the blood of his own Son? The conclusion to which we should come would be in accordance with what is said in the prophet, that God has done "all" for the salvation of sinners that in the circumstances of the case could be done, and that if they are lost, they only will bear the blame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: Isa 1:5; Ch2 36:14-16; Jer 2:30, Jer 2:31, Jer 6:29, Jer 6:30; Eze 24:13; Mat 23:37; Act 7:51-60
John Gill
5:4 What could have been done more to my vineyard, that I have not done in it?.... Or "ought", as the Vulgate Latin: this is generally understood of good things done to it in time past; as what better culture could it have had? what greater privileges, blessings, and advantages, natural, civil, and religious, could have been bestowed on this people? what greater favour could have been shown them, or honour done them? or what of this kind remains to be done for them? they have had everything that could be desired, expected, or enjoyed: though it may be rendered, "what is further or hereafter to be done to my vineyard" (u), and "I have not done in it?" that is, by way of punishment; I have reproved and chastised them, but all in vain; what remains further for me, and which I will do, because of their ingratitude and unfruitfulness? I will utterly destroy them as a nation and church; I will cause their civil and ecclesiastical state to cease. The sense may be gathered from the answer to the question in the following verse Is 5:5,
wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? that is, why have these people acted so ill a part, when such and so many good things have been bestowed upon them; on account of which it might have been reasonably expected they would have behaved in another manner? or rather the words may be rendered, "why have I looked or expected (w) that it should bring forth grapes, seeing it brought forth wild grapes?" why have I been looking for good fruit, when nothing but bad fruit for so long a time has been produced? why have I endured with so much patience and longsuffering? I will bear with them no longer, as follows. The Targum is for the former sense,
"what good have I said to do more to my people, which I have not done to them? and what is this I have said, that they should do good works, and they have done evil works?''
(u) "quid faciendum amplius fuit", Junius & Tremellius, Piscator; "et quid ultra faciendum erat"; so some in Vatablus, Montanus. (w) "quare expectavi?" Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
5:4 God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.
5:55:5: Եւ արդ՝ ես ինձէ՛ն պատմեցից զինչ արարից ընդ այգի իմ. քակեցի՛ց զցանգ նորա, եւ եղիցի յափշտակութիւն. կործանեցից զպարիսպս նորա, եւ եղիցի ՚ի կոխո՛ւմն։
5 Սպասեցի, որ խաղող բերի, բայց փուշ բերեց: Հիմա ես ինքս կ’ասեմ, թէ ինչպէս եմ վարուելու իմ այգու հետ. կը քանդեմ նրա ցանկապատը, եւ թող յափշտակութեան ենթարկուի այն. կը կործանեմ նրա պարիսպները, եւ թող ոտքի կոխան լինի այն:
5 Ուրեմն ես ձեզի ըսեմ, Թէ ի՛նչ պիտի ընեմ իմ այգիիս։Անոր ցանկը պիտի քակեմ, որպէս զի անասուններու ճարակ ըլլայ։Անոր պատերը պիտի փլցնեմ, որպէս զի ոտնակոխ ըլլայ։
Եւ արդ ես ինձէն պատմեցից զինչ արարից ընդ այգի իմ. քակեցից զցանգ նորա, եւ եղիցի յափշտակութիւն. կործանեցից զպարիսպս նորա, եւ եղիցի ի կոխումն:

5:5: Եւ արդ՝ ես ինձէ՛ն պատմեցից զինչ արարից ընդ այգի իմ. քակեցի՛ց զցանգ նորա, եւ եղիցի յափշտակութիւն. կործանեցից զպարիսպս նորա, եւ եղիցի ՚ի կոխո՛ւմն։
5 Սպասեցի, որ խաղող բերի, բայց փուշ բերեց: Հիմա ես ինքս կ’ասեմ, թէ ինչպէս եմ վարուելու իմ այգու հետ. կը քանդեմ նրա ցանկապատը, եւ թող յափշտակութեան ենթարկուի այն. կը կործանեմ նրա պարիսպները, եւ թող ոտքի կոխան լինի այն:
5 Ուրեմն ես ձեզի ըսեմ, Թէ ի՛նչ պիտի ընեմ իմ այգիիս։Անոր ցանկը պիտի քակեմ, որպէս զի անասուններու ճարակ ըլլայ։Անոր պատերը պիտի փլցնեմ, որպէս զի ոտնակոխ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 Итак Я скажу вам, что сделаю с виноградником Моим: отниму у него ограду, и будет он опустошаем; разрушу стены его, и будет попираем,
5:5 νῦν νυν now; present δὲ δε though; while ἀναγγελῶ αναγγελλω announce ὑμῖν υμιν you τί τις.1 who?; what? ποιήσω ποιεω do; make τῷ ο the ἀμπελῶνί αμπελων vineyard μου μου of me; mine ἀφελῶ αφαιρεω take away τὸν ο the φραγμὸν φραγμος fence; fencing αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be εἰς εις into; for διαρπαγήν διαρπαγη and; even καθελῶ καθαιρεω take down; demolish τὸν ο the τοῖχον τοιχος wall αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be εἰς εις into; for καταπάτημα καταπατημα trampling; treading
5:5 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now אֹודִֽיעָה־ ʔôḏˈîʕā- ידע know נָּ֣א nnˈā נָא yeah אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִ֥י ʔᵃnˌî אֲנִי i עֹשֶׂ֖ה ʕōśˌeh עשׂה make לְ lᵊ לְ to כַרְמִ֑י ḵarmˈî כֶּרֶם vineyard הָסֵ֤ר hāsˈēr סור turn aside מְשׂוּכָּתֹו֙ mᵊśûkkāṯˌô מְשׂוּכָּה hedge וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be לְ lᵊ לְ to בָעֵ֔ר vāʕˈēr בער burn פָּרֹ֥ץ pārˌōṣ פרץ break גְּדֵרֹ֖ו gᵊḏērˌô גָּדֵר wall וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be לְ lᵊ לְ to מִרְמָֽס׃ mirmˈās מִרְמָס trampled land
5:5. et nunc ostendam vobis quid ego faciam vineae meae auferam sepem eius et erit in direptionem diruam maceriam eius et erit in conculcationemAnd now I will shew you what I will do to my vineyard. I will take away the hedge thereof, and it shall be wasted: I will break down the wall thereof, and it shall be trodden down.
5. And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will break down the fence thereof, and it shall be trodden down:
5:5. And now, I will reveal to you what I will do to my vineyard. I will take away its fence, and it will be plundered. I will pull down its wall, and it will be trampled.
5:5. And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; [and] break down the wall thereof, and it shall be trodden down:
And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; [and] break down the wall thereof, and it shall be trodden down:

5:5 Итак Я скажу вам, что сделаю с виноградником Моим: отниму у него ограду, и будет он опустошаем; разрушу стены его, и будет попираем,
5:5
νῦν νυν now; present
δὲ δε though; while
ἀναγγελῶ αναγγελλω announce
ὑμῖν υμιν you
τί τις.1 who?; what?
ποιήσω ποιεω do; make
τῷ ο the
ἀμπελῶνί αμπελων vineyard
μου μου of me; mine
ἀφελῶ αφαιρεω take away
τὸν ο the
φραγμὸν φραγμος fence; fencing
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
διαρπαγήν διαρπαγη and; even
καθελῶ καθαιρεω take down; demolish
τὸν ο the
τοῖχον τοιχος wall
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
καταπάτημα καταπατημα trampling; treading
5:5
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
אֹודִֽיעָה־ ʔôḏˈîʕā- ידע know
נָּ֣א nnˈā נָא yeah
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲנִ֥י ʔᵃnˌî אֲנִי i
עֹשֶׂ֖ה ʕōśˌeh עשׂה make
לְ lᵊ לְ to
כַרְמִ֑י ḵarmˈî כֶּרֶם vineyard
הָסֵ֤ר hāsˈēr סור turn aside
מְשׂוּכָּתֹו֙ mᵊśûkkāṯˌô מְשׂוּכָּה hedge
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
לְ lᵊ לְ to
בָעֵ֔ר vāʕˈēr בער burn
פָּרֹ֥ץ pārˌōṣ פרץ break
גְּדֵרֹ֖ו gᵊḏērˌô גָּדֵר wall
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
לְ lᵊ לְ to
מִרְמָֽס׃ mirmˈās מִרְמָס trampled land
5:5. et nunc ostendam vobis quid ego faciam vineae meae auferam sepem eius et erit in direptionem diruam maceriam eius et erit in conculcationem
And now I will shew you what I will do to my vineyard. I will take away the hedge thereof, and it shall be wasted: I will break down the wall thereof, and it shall be trodden down.
5:5. And now, I will reveal to you what I will do to my vineyard. I will take away its fence, and it will be plundered. I will pull down its wall, and it will be trampled.
5:5. And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; [and] break down the wall thereof, and it shall be trodden down:
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Albert Barnes: Notes on the Bible - 1834
5:5: Go to - The Hebrew word here is one that is commonly rendered, 'I pray you,' and is used "to call the attention to" what is said. It is the word from which we have derived the adverb "now," נא nā'.
I will take away the hedge - A "hedge" is a fence of thorns, made by suffering thorn-bushes to grow so thick that nothing can pass through them. Here it means that God would withdraw his protection from the Jews, and leave them exposed to be overrun and trodden down by their enemies, as a vineyard would be by wild beasts if it were not protected.
The wall ... - Vineyards, it seems, had a "double" enclosure. - "Gesenius." Such a double protection might be necessary, as some animals might scale a wall that would yet find it impossible to pass through a thorn-hedge. The sense here is, that though the Jews had been protected in every way possible, yet that protection would be withdrawn, and they would be left defenseless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: go to: Gen 11:4, Gen 11:7
I will take: Isa 27:10, Isa 27:11; Lev 26:31-35; Deu 28:49-52; Ch2 36:4-10; Neh 2:3; Psa 74:1-10, Psa 80:12-16; Lam 1:2-9, Lam 4:12
trodden down: Heb. for a treading, Isa 10:6, Isa 25:10, Isa 28:3, Isa 28:18; Lam 1:15; Dan 8:13; Luk 21:24; Rev 11:2
Carl Friedrich Keil and Franz Delitzsch
5:5
"Now then, I will tell you what I will do at once to my vineyard: take away its hedge, and it shall be for grazing; pull down its wall, and it shall be for treading down." Before "now then" (vattâh) we must imagine a pause, as in Is 3:14. The Lord of the vineyard breaks the silence of the umpires, which indicates their consciousness of guilt. They shall hear from Him what He will do at once to His vineyard (Lamed in l'carmi, as, for example, in Deut 11:6). "I will do:" ani 'ōeh, fut. instans, equivalent to facturus sum (Ges. 134, 2, b). In the inf. abs. which follow He opens up what He will do. On this explanatory use of the inf. abs., see Is 20:2; Is 58:6-7. In such cases as these it takes the place of the object, as in other cases of the subject, but always in an abrupt manner (Ges. 131, 1). He would take away the mesucah, i.e., the green thorny hedge (Prov 15:19; Hos 2:8) with which the vineyard was enclosed, and would pull down the gârēd, i.e., the low stone wall (Num 22:24; Prov 24:31), which had been surrounded by the hedge of thorn-bushes to make a better defence, as well as for the protection of the wall itself, more especially against being undermined; so that the vineyard would be given up to grazing and treading down (lxx καταπα'τημα), i.e., would become an open way and gathering-place for man and beast.
Geneva 1599
5:5 And now come; I will tell you what I will do to my vineyard: I (g) will take away its hedge, and it shall be eaten up; [and] break down the wall of it, and it shall be trodden down:
(g) I will take no more care for it: meaning, that he would take from them his word and ministers and all other comforts, and feed them contrary plagues.
John Gill
5:5 And now, go to; I will tell you what I will do to my vineyard,.... Not by bestowing fresh favours upon them, but by inflicting punishment on them, for abusing what they had received; and this he told by John Baptist, Christ, and his apostles, what he determined to do; and what he was about to do to the Jewish nation, in the utter ruin of it, Mt 3:12.
I will take away the hedge thereof, and it shall be eaten up; that is, the vineyard shall be eaten by the wild beasts that will enter into it, when the hedge is taken away; or "it shall be burnt"; that is, the hedge, being a hedge of thorns, as Jarchi and Kimchi observe; such there were about vineyards, besides the stone wall after mentioned:
and break down the wall thereof, and it shall be trodden down; the vineyard, or the vines in it, see Ps 80:12 this is to be understood of the Lord's removing his presence, power, and protection from the Jewish nation, and leaving them naked, destitute, and helpless, and exposed to their enemies. The Targum is,
"and now I will declare to you what I will do to my people; I will cause my Shechinah, or Majesty, to remove from them, and they shall be for a spoil; and I will break down the house of their sanctuary, and they shall be for treading.''
Robert Jamieson, A. R. Fausset and David Brown
5:5 go to--that is, attend to me.
hedge . . . wall--It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (Ps 80:12-13).
5:65:6: Եւ թողի՛ց զայգի իմ. եւ մի՛ յատցի, եւ մի՛ բրեսցի. եւ բուսցի ՚ի նմա փո՛ւշ իբրեւ ՚ի խոպանի. եւ պատուէ՛ր տաց ամպոց իմոց զի մի՛ տեղասցեն յայգի իմ[9631]։ [9631] Ոմանք. Զի մի՛ տեղասցին։
6 Կը լքեմ իմ այգին, թող չէտուի ու չփորուի, թող նրա մէջ փուշ բուսնի, ինչպէս խոպան տեղում, եւ կը պատուիրեմ իմ ամպերին, որ չանձրեւեն իմ այգում:
6 Խոպանացած պիտի թողում։Անիկա պիտի չյօտուի ու չբրուի, Որպէս զի ցախ ու փուշ բուսցնէ։Ամպերուն պիտի պատուիրեմ, Որ անոր վրայ անձրեւ չտեղան։
Եւ թողից [70]զայգի իմ``, եւ մի՛ յատցի եւ մի՛ բրեսցի, եւ բուսցի ի նմա փուշ [71]իբրեւ ի խոպանի``. եւ պատուէր տաց ամպոց իմոց` զի մի՛ տեղասցեն յայգի իմ:

5:6: Եւ թողի՛ց զայգի իմ. եւ մի՛ յատցի, եւ մի՛ բրեսցի. եւ բուսցի ՚ի նմա փո՛ւշ իբրեւ ՚ի խոպանի. եւ պատուէ՛ր տաց ամպոց իմոց զի մի՛ տեղասցեն յայգի իմ[9631]։
[9631] Ոմանք. Զի մի՛ տեղասցին։
6 Կը լքեմ իմ այգին, թող չէտուի ու չփորուի, թող նրա մէջ փուշ բուսնի, ինչպէս խոպան տեղում, եւ կը պատուիրեմ իմ ամպերին, որ չանձրեւեն իմ այգում:
6 Խոպանացած պիտի թողում։Անիկա պիտի չյօտուի ու չբրուի, Որպէս զի ցախ ու փուշ բուսցնէ։Ամպերուն պիտի պատուիրեմ, Որ անոր վրայ անձրեւ չտեղան։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 и оставлю его в запустении: не будут ни обрезывать, ни вскапывать его, и зарастет он тернами и волчцами, и повелю облакам не проливать на него дождя.
5:6 καὶ και and; even ἀνήσω ανιημι remiss; relax τὸν ο the ἀμπελῶνά αμπελων vineyard μου μου of me; mine καὶ και and; even οὐ ου not μὴ μη not τμηθῇ τεμνω not even; neither μὴ μη not σκαφῇ σκαπτω delve; dig καὶ και and; even ἀναβήσεται αναβαινω step up; ascend εἰς εις into; for αὐτὸν αυτος he; him ὡς ως.1 as; how εἰς εις into; for χέρσον χερσος brier καὶ και and; even ταῖς ο the νεφέλαις νεφελη cloud ἐντελοῦμαι εντελλομαι direct; enjoin τοῦ ο the μὴ μη not βρέξαι βρεχω shower; rain εἰς εις into; for αὐτὸν αυτος he; him ὑετόν υετος rain
5:6 וַ wa וְ and אֲשִׁיתֵ֣הוּ ʔᵃšîṯˈēhû שׁית put בָתָ֗ה vāṯˈā בָּתָה [uncertain] לֹ֤א lˈō לֹא not יִזָּמֵר֙ yizzāmˌēr זמר prune וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֵעָדֵ֔ר yēʕāḏˈēr עדר weed וְ wᵊ וְ and עָלָ֥ה ʕālˌā עלה ascend שָׁמִ֖יר šāmˌîr שָׁמִיר thornbush וָ wā וְ and שָׁ֑יִת šˈāyiṯ שַׁיִת weed וְ wᵊ וְ and עַ֤ל ʕˈal עַל upon הֶ he הַ the עָבִים֙ ʕāvîm עָב cloud אֲצַוֶּ֔ה ʔᵃṣawwˈeh צוה command מֵ mē מִן from הַמְטִ֥יר hamṭˌîr מטר rain עָלָ֖יו ʕālˌāʸw עַל upon מָטָֽר׃ māṭˈār מָטָר rain
5:6. et ponam eam desertam non putabitur et non fodietur et ascendent vepres et spinae et nubibus mandabo ne pluant super eam imbremAnd I will make it desolate: it shall not be pruned, and it shall not be digged: but briers and thorns shall come up: and I will command the clouds to rain no rain upon it.
6. and I will lay it waste; it shall not be pruned nor hoed; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
5:6. And I will make it desolate. It will not be pruned, and it will not be dug. And briers and thorns will rise up. And I will command the clouds not to rain upon it.
5:6. And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it:

5:6 и оставлю его в запустении: не будут ни обрезывать, ни вскапывать его, и зарастет он тернами и волчцами, и повелю облакам не проливать на него дождя.
5:6
καὶ και and; even
ἀνήσω ανιημι remiss; relax
τὸν ο the
ἀμπελῶνά αμπελων vineyard
μου μου of me; mine
καὶ και and; even
οὐ ου not
μὴ μη not
τμηθῇ τεμνω not even; neither
μὴ μη not
σκαφῇ σκαπτω delve; dig
καὶ και and; even
ἀναβήσεται αναβαινω step up; ascend
εἰς εις into; for
αὐτὸν αυτος he; him
ὡς ως.1 as; how
εἰς εις into; for
χέρσον χερσος brier
καὶ και and; even
ταῖς ο the
νεφέλαις νεφελη cloud
ἐντελοῦμαι εντελλομαι direct; enjoin
τοῦ ο the
μὴ μη not
βρέξαι βρεχω shower; rain
εἰς εις into; for
αὐτὸν αυτος he; him
ὑετόν υετος rain
5:6
וַ wa וְ and
אֲשִׁיתֵ֣הוּ ʔᵃšîṯˈēhû שׁית put
בָתָ֗ה vāṯˈā בָּתָה [uncertain]
לֹ֤א lˈō לֹא not
יִזָּמֵר֙ yizzāmˌēr זמר prune
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יֵעָדֵ֔ר yēʕāḏˈēr עדר weed
וְ wᵊ וְ and
עָלָ֥ה ʕālˌā עלה ascend
שָׁמִ֖יר šāmˌîr שָׁמִיר thornbush
וָ וְ and
שָׁ֑יִת šˈāyiṯ שַׁיִת weed
וְ wᵊ וְ and
עַ֤ל ʕˈal עַל upon
הֶ he הַ the
עָבִים֙ ʕāvîm עָב cloud
אֲצַוֶּ֔ה ʔᵃṣawwˈeh צוה command
מֵ מִן from
הַמְטִ֥יר hamṭˌîr מטר rain
עָלָ֖יו ʕālˌāʸw עַל upon
מָטָֽר׃ māṭˈār מָטָר rain
5:6. et ponam eam desertam non putabitur et non fodietur et ascendent vepres et spinae et nubibus mandabo ne pluant super eam imbrem
And I will make it desolate: it shall not be pruned, and it shall not be digged: but briers and thorns shall come up: and I will command the clouds to rain no rain upon it.
5:6. And I will make it desolate. It will not be pruned, and it will not be dug. And briers and thorns will rise up. And I will command the clouds not to rain upon it.
5:6. And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:6: There shall come up briers and thorns "The thorn shall spring up in it" - One MS. has בשמיר beshamir. The true reading seems to be בו שמור bo shamir, which is confirmed by the Septuagint, Syriac, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
5:6: I will lay it waste ... - The description here is continued from Isa 5:5. The image is carried out, and means that the Jews should be left utterly without protection.
I will also command the clouds ... - It is evident here, that the parable or figure is partially dropped. A farmer could not command the clouds. It is God alone who could do that; and the figure of the vineyard is dropped, and God is introduced speaking as a sovereign. The meaning is, that he would withhold his divine influences, and would abandon them to desolation. The sense of the whole verse is plain. God would leave the Jews without protection; he would remove the guards, the helps, the influences, with which he had favored them, and leave them to their own course, as a vineyard that was unpruned, uncultivated, unwatered. The Chaldee has well expressed the sense of the passage: 'I will take away the house of my sanctuary (the temple), and they shall be trodden down. I will regard them as guilty, and there shall be no support or defense for them; they shall be abandoned, and shall become wanderers. I will command the prophets, that they shall not prophesy over them.' The lesson taught here is, that when a people become ungrateful, and rebellious, God will withdraw from them, and leave them to desolation; compare Rev 2:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: I will lay: Isa 5:9, Isa 5:10, Isa 6:11, Isa 6:12, Isa 24:1-3, Isa 24:12, Isa 32:13, Isa 32:14; Lev 26:33-35; Deu 29:23; Ch2 36:19-21; Jer 25:11, Jer 45:4; Luk 21:24
it shall: Isa 7:23-25; Hos 3:4
also: Isa 30:23; Deu 28:23, Deu 28:24; Amo 4:7; Zac 14:16, Zac 14:17; Heb 6:6-8; Rev 11:6
Carl Friedrich Keil and Franz Delitzsch
5:6
This puts an end to the unthankful vineyard, and indeed a hopeless one."And I will put an end to it: it shall not be pruned nor digged, and it shall break out in thorns and thistles; and I will command the clouds to rain no rain over it." "Put an end:" bâthâh (= battâh : Ges. 67, Anm. 11) signifies, according to the primary meaning of bâthath (בּוּת, בּהת, see at Is 1:29), viz., abscindere, either abscissum = locus abscissus or praeruptus (Is 7:19), or abscissio = deletio. The latter is the meaning here, where shı̄th bâthâh is a refined expression for the more usual כלה עשׂה, both being construed with the accusative of the thing which is brought to an end. Further pruning and hoeing would do it no good, but only lead to further disappointment: it was the will of the Lord, therefore, that the deceitful vineyard should shoot up in thorns and thistles (âlâh is applied to the soil, as in Is 34:13 and Prov 24:31; shâimr vâshaith, thorns and thistles, are in the accusative, according to Ges. 138, 1, Anm. 2; and both the words themselves, and also their combination, are exclusively and peculiarly Isaiah's).
(Note: Cassel associates shâmir as the name of a plant (saxifraga) with σμὐρις, and shaith with sentis, ἄκανθα; but the name shâmir is not at all applicable to those small delicate plants, which are called saxifraga (stone-breakers) on account of their growing out of clefts in the rock, and so appearing to have split the rock itself. Both shâmir vâshaith and kōts v'dardar, in Gen 3:18, seem rather to point to certain kinds of rhamnus, together with different kinds of thistles. The more arid and waste the ground is, the more does it abound, where not altogether without vegetation, in thorny, prickly, stunted productions.)
In order that it might remain a wilderness, the clouds would also receive commandment from the Lord not to rain upon it. There can be no longer any doubt who the Lord of the vineyard is. He is Lord of the clouds, and therefore the Lord of heaven and earth. It is He who is the prophet's beloved and dearest one. The song which opened in so minstrel-like and harmless a tone, has now become painfully severe and terribly repulsive. The husk of the parable, which has already been broken through, now falls completely off (cf., Mt 22:13; Mt 25:30). What it sets forth in symbol is really true. This truth the prophet establishes by an open declaration.
John Gill
5:6 And I will lay it waste,.... Or "desolate", as it was by the Romans: the whole land of Judea, as well as the city and temple Mt 23:38,
Tit shall not be pruned nor digged; as vineyards are, to make them more fruitful; but no care shall be taken of it, no means made use of to cultivate it, all being ineffectual:
but there shall come up briers and thorns; sons of Belial, wicked and ungodly men; immoralities, errors, heresies, contentions, quarrels, &c. which abounded about the time of Jerusalem's destruction, and before:
I will also command the clouds that they rain no rain upon them; by "the clouds" are meant the apostles of Christ, who were full of the doctrines of grace, from whom they dropped as rain upon the mown grass; these, when the Jews contradicted and blasphemed the Gospel, and judged themselves unworthy of it, were commanded by Christ to turn from them, and go to the Gentiles, Acts 13:45 agreeably to this sense is the Targum,
"and I will command the prophets, that they do not prophesy upon them prophecy.''
John Wesley
5:6 Nor digged - Vine - dressers use to dig up and open the earth about the roots of the vines. The meaning is, I will remove my ministers, who used great care and diligence to make you fruitful. Thorns - I will give you up to your own lusts. No rain - I will deprive you of all my blessings.
Robert Jamieson, A. R. Fausset and David Brown
5:6 I will . . . command--The parable is partly dropped and Jehovah, as in Is 5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (Mt 21:43; Lk 17:22), could give such a "command."
no rain--antitypically, the heaven-sent teachings of the prophets (Amos 8:11). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.
5:75:7: Զի այգի Տեառն զօրութեանց՝ տունն Իսրայէլի է. եւ մարդն Յուդայ նորատո՛ւնկ սիրելի. մնացի զի արասցէ իրաւունս՝ եւ արա՛ր անիրաւութիւն, եւ ո՛չ արդարութիւն՝ այլ աղաղա՛կ։
7 Զօրութիւնների Տիրոջ այգին Իսրայէլի տունն է, Յուդայի երկրի մարդը՝ նրա սիրած դալար որթատունկը. սպասեցի, որ նա իրաւունքը պահի, առաջ տանի, բայց նա անիրաւութիւն արեց, արդարութեան փոխարէն՝ ողբ ու աղաղակ:
7 Վասն զի զօրքերուն Տէրոջը այգին Իսրայէլի տունն է Ու Յուդայի մարդիկը՝ անոր ախորժելի տունկը։Անիկա իրաւունքի կը սպասէր եւ ահա՝ արիւնահեղութիւն եղաւ, Արդարութեան՝ եւ ահա աղաղակ։
Զի այգի Տեառն զօրութեանց` տունն Իսրայելի է, եւ մարդն Յուդայ` նորատունկ սիրելի. [72]մնացի զի արասցէ իրաւունս, եւ արար անիրաւութիւն, եւ ոչ արդարութիւն` այլ աղաղակ:

5:7: Զի այգի Տեառն զօրութեանց՝ տունն Իսրայէլի է. եւ մարդն Յուդայ նորատո՛ւնկ սիրելի. մնացի զի արասցէ իրաւունս՝ եւ արա՛ր անիրաւութիւն, եւ ո՛չ արդարութիւն՝ այլ աղաղա՛կ։
7 Զօրութիւնների Տիրոջ այգին Իսրայէլի տունն է, Յուդայի երկրի մարդը՝ նրա սիրած դալար որթատունկը. սպասեցի, որ նա իրաւունքը պահի, առաջ տանի, բայց նա անիրաւութիւն արեց, արդարութեան փոխարէն՝ ողբ ու աղաղակ:
7 Վասն զի զօրքերուն Տէրոջը այգին Իսրայէլի տունն է Ու Յուդայի մարդիկը՝ անոր ախորժելի տունկը։Անիկա իրաւունքի կը սպասէր եւ ահա՝ արիւնահեղութիւն եղաւ, Արդարութեան՝ եւ ահա աղաղակ։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 Виноградник Господа Саваофа есть дом Израилев, и мужи Иуды любимое насаждение Его. И ждал Он правосудия, но вот кровопролитие; {ждал} правды, и вот вопль.
5:7 ὁ ο the γὰρ γαρ for ἀμπελὼν αμπελων vineyard κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth οἶκος οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐστίν ειμι be καὶ και and; even ἄνθρωπος ανθρωπος person; human τοῦ ο the Ιουδα ιουδα Iouda; Iutha νεόφυτον νεοφυτος newly sprouted; neophyte ἠγαπημένον αγαπαω love ἔμεινα μενω stay; stand fast τοῦ ο the ποιῆσαι ποιεω do; make κρίσιν κρισις decision; judgment ἐποίησεν ποιεω do; make δὲ δε though; while ἀνομίαν ανομια lawlessness καὶ και and; even οὐ ου not δικαιοσύνην δικαιοσυνη rightness; right standing ἀλλὰ αλλα but κραυγήν κραυγη cry; outcry
5:7 כִּ֣י kˈî כִּי that כֶ֜רֶם ḵˈerem כֶּרֶם vineyard יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah נְטַ֖ע nᵊṭˌaʕ נֶטַע plantation שַׁעֲשׁוּעָ֑יו šaʕᵃšûʕˈāʸw שַׁעֲשׁוּעִים delight וַ wa וְ and יְקַ֤ו yᵊqˈaw קוה wait for לְ lᵊ לְ to מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold מִשְׂפָּ֔ח miśpˈāḥ מִשְׂפָּח deviation לִ li לְ to צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold צְעָקָֽה׃ ס ṣᵊʕāqˈā . s צְעָקָה cry
5:7. vinea enim Domini exercituum domus Israhel et vir Iuda germen delectabile eius et expectavi ut faceret iudicium et ecce iniquitas et iustitiam et ecce clamorFor the vineyard of the Lord of hosts is the house of Israel: and the man of Juda, his pleasant plant: and I looked that he should do judgment, and behold iniquity: and do justice, and behold a cry.
7. For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
5:7. For the vineyard of the Lord of hosts is the house of Israel. And the man of Judah is his delightful seedling. And I expected that he would do judgment, and behold iniquity, and that he would do justice, and behold an outcry.
5:7. For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry:

5:7 Виноградник Господа Саваофа есть дом Израилев, и мужи Иуды любимое насаждение Его. И ждал Он правосудия, но вот кровопролитие; {ждал} правды, и вот вопль.
5:7
ο the
γὰρ γαρ for
ἀμπελὼν αμπελων vineyard
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
οἶκος οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐστίν ειμι be
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
Ιουδα ιουδα Iouda; Iutha
νεόφυτον νεοφυτος newly sprouted; neophyte
ἠγαπημένον αγαπαω love
ἔμεινα μενω stay; stand fast
τοῦ ο the
ποιῆσαι ποιεω do; make
κρίσιν κρισις decision; judgment
ἐποίησεν ποιεω do; make
δὲ δε though; while
ἀνομίαν ανομια lawlessness
καὶ και and; even
οὐ ου not
δικαιοσύνην δικαιοσυνη rightness; right standing
ἀλλὰ αλλα but
κραυγήν κραυγη cry; outcry
5:7
כִּ֣י kˈî כִּי that
כֶ֜רֶם ḵˈerem כֶּרֶם vineyard
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
נְטַ֖ע nᵊṭˌaʕ נֶטַע plantation
שַׁעֲשׁוּעָ֑יו šaʕᵃšûʕˈāʸw שַׁעֲשׁוּעִים delight
וַ wa וְ and
יְקַ֤ו yᵊqˈaw קוה wait for
לְ lᵊ לְ to
מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
מִשְׂפָּ֔ח miśpˈāḥ מִשְׂפָּח deviation
לִ li לְ to
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
צְעָקָֽה׃ ס ṣᵊʕāqˈā . s צְעָקָה cry
5:7. vinea enim Domini exercituum domus Israhel et vir Iuda germen delectabile eius et expectavi ut faceret iudicium et ecce iniquitas et iustitiam et ecce clamor
For the vineyard of the Lord of hosts is the house of Israel: and the man of Juda, his pleasant plant: and I looked that he should do judgment, and behold iniquity: and do justice, and behold a cry.
5:7. For the vineyard of the Lord of hosts is the house of Israel. And the man of Judah is his delightful seedling. And I expected that he would do judgment, and behold iniquity, and that he would do justice, and behold an outcry.
5:7. For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Притча, с какой Господь обращался в 3-6: ст. к Израилю, здесь разъясняется.

Вопль, т. е. слышны в народе вопли людей, обиженных людьми сильными.
Adam Clarke: Commentary on the Bible - 1831
5:7: And he looked for judgment - The paronomasia, or play on the words, in this place, is very remarkable; mishpat, mishpach, tsedakah, tseakah. There are many examples of it in the other prophets, but Isaiah seems peculiarly fond of it. See Isa 13:6, Isa 24:17, Isa 32:7, Isa 28:1, Isa 57:6, Isa 61:3, Isa 65:11, Isa 65:12. Rabbi David Kimchi has noticed the paronomasia here: he expected משפט mishpat, judgment, but behold משפח mishpach, oppression; he expected צדקה tsedakah, righteousness, but behold צעקה tseakah, a cry. The rabbins esteem it a great beauty; their term for it is צחות הלשון tsachoth haltashon, elegance of language.
Oppression "tyranny" - משפח mishpach, from שפח shaphach, servum fecit, Arab. Houbigant: שפחה shiphchah is serva, a handmaid or female slave. משפח mispach, eighteen MSS.
Albert Barnes: Notes on the Bible - 1834
5:7: For the vineyard ... - This is the application of the parable. God had treated the Jews as a farmer does a vineyard. This was "his" vineyard - the object of his faithful, unceasing care. This was his "only" vineyard; on this people alone, of all the nations of the earth, had he bestowed his special attention.
His pleasant plant - The plant in which he delighted. As the farmer had been at the pains to plant the "sorek" Isa 5:2, so had God selected the ancient stock of the Jews as his own, and made the race the object of his chief attention.
And he looked for judgment - For justice, or righteousness.
But behold oppression - The word rendered "oppression" means properly "shedding of blood." In the original here, there is a remarkable "paranomasia," or play upon words, which is not uncommon in the Hebrew Scriptures, and which was deemed a great beauty in composition:
He looked for "judgment," משׁפט mishpâ ṭ, And lo! "shedding of blood," משׂפח mis'pâ ch; For "rightousness," צדקה tsedâ qâ h, But lo! "a clamor," צעקה tse‛ â qâ h.
It is impossible, of course, to retain this in a translation.
A cry. A clamor - tumult, disorder; the clamor which attends anarchy, and covetousness, and dissipation Isa 5:8, Isa 5:11-12, rather than the soberness and steadiness of justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: the vineyard: Psa 80:8-11, Psa 80:15; Jer 12:10
his pleasant plant: Heb. plant of his pleasures, Isa 62:5; Psa 147:11, Psa 149:4; Sol 7:6; Zep 3:17
he looked: Isa 5:2, Isa 58:6-8; Exo 22:22-27; Mic 6:8; Zac 7:9-14; Mat 3:8-10, Mat 23:23; Joh 15:2; Co1 6:8-11; Jo1 3:7, Jo1 3:8
but: The paronomasia, or play of words, is very remarkable here: he looked for mishpat "judgment," but behold mispach "oppression;" for tzedakah "justice," but behold tzedkah "a cry."
oppression: Heb. a scab, Isa 1:6, Isa 3:17
a cry: Gen 4:10; Exo 2:23, Exo 2:24, Exo 3:7, Exo 22:21-24, Exo 22:27; Deu 15:9; Neh 5:1-5; Job 31:38, Job 31:39, Job 34:28; Pro 21:13; Luk 18:7; Jam 5:4
Carl Friedrich Keil and Franz Delitzsch
5:7
"For the vineyard of Jehovah of hosts is the house of Israel, and the men of Judah are the plantation of His delight: He waited for justice, and behold grasping; for righteousness, and behold a shriek." The meaning is not that the Lord of the vineyard would not let any more rain fall upon it, because this Lord was Jehovah (which is not affirmed in fact in the words commencing with "for," Ci), but a more general one. This was how the case stood with the vineyard; for all Israel, and especially the people of Judah, were this vineyard, which had so bitterly deceived the expectations of its Lord, and indeed "the vineyard of Jehovah of hosts," and therefore of the omnipotent God, whom even the clouds would serve when He came forth to punish. The expression "for" (Ci) is not only intended to vindicate the truth of the last statement, but the truth of the whole simile, including this: it is an explanatory "for" (Ci explic.), which opens the epimythion. "The vineyard of the Lord of hosts" (Cerem Jehovah Zebaoth) is the predicate. "The house of Israel (Beth Yisrâel) was the whole nation, which is also represented in other passages under the same figure of a vineyard (Is 27:2.; Ps 80, etc.). But as Isaiah was prophet in Judah, he applies the figure more particularly to Judah, which was called Jehovah's favourite plantation, inasmuch as it was the seat of the divine sanctuary and of the Davidic kingdom. This makes it easy enough to interpret the different parts of the simile employed. The fat mountain-horn was Canaan, flowing with milk and honey (Ex 15:17); the digging of the vineyard, and clearing it of stones, was the clearing of Canaan from its former heathen inhabitants (Ps 54:3); the sorek-vines were the holy priests and prophets and kings of Israel of the earlier and better times (Jer 2:21); the defensive and ornamental tower in the midst of the vineyard was Jerusalem as the royal city, with Zion the royal fortress (Mic 4:8); the winepress-trough was the temple, where, according to Ps 36:9 (8.), the wine of heavenly pleasures flowed in streams, and from which, according to Ps 42:1-11 and many other passages, the thirst of the soul might all be quenched. The grazing and treading down are explained in Jer 5:10 and Jer 12:10. The bitter deception experienced by Jehovah is expressed in a play upon two words, indicating the surprising change of the desired result into the very opposite. The explanation which Gesenius, Caspari, Knobel, and others give of mispâch, viz., bloodshed, does not commend itself; for even if it must be admitted that sâphach occurs once or twice in the "Arabizing" book of Job (Job 30:7; Job 14:19) in the sense of pouring out, this verbal root is strange to the Hebrew (and the Aramaean). Moreover, mispâch in any case would only mean pouring or shedding, and not bloodshed; and although the latter would certainly be possible by the side of the Arabic saffâch, saffâk (shedder of blood), yet it would be such an ellipsis as cannot be shown anywhere else in Hebrew usage. On the other hand, the rendering "leprosy" does not yield any appropriate sense, as mispachath (sappachath) is never generalized anywhere else into the single idea of "dirt" (Luzzatto: sozzura), nor does it appear as an ethical notion. We therefore prefer to connect it with a meaning unquestionably belonging to the verb ספח (see kal, 1Kings 2:36; niphal, Is 14:1; hithpael, 1Kings 26:19), which is derived in יסף, אסף, סוּף, from the primary notion "to sweep," spec. to sweep towards, sweep in, or sweep away. Hence we regard mispach as denoting the forcible appropriation of another man's property; certainly a suitable antithesis to mishpât. The prophet describes, in full-toned figures, how the expected noble grapes had turned into wild grapes, with nothing more than an outward resemblance. The introduction to the prophecy closes here.
The prophecy itself follows next, a seven-fold discourse composed of the six-fold woe contained in vv. 8-23, and the announcement of punishment in which it terminates. In this six-fold woe the prophet describes the bad fruits one by one. In confirmation of our rendering of mispâch, the first woe relates to covetousness and avarice as the root of all evil.
Geneva 1599
5:7 For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for (h) judgment, but behold oppression; for righteousness, but behold (i) a cry.
(h) Judgment and righteousness are true fruit of the fear of God and therefore in the cruel oppression there is no religion.
(i) Of them who are oppressed.
John Gill
5:7 For the vineyard of the Lord of hosts is the house of Israel,.... This is the explication of the parable, or the accommodation and application of it to the people of Israel, by whom are meant the ten tribes; they are signified by the vineyard, which belonged to the Lord of hosts, who had chosen them to be a peculiar people to him, and had separated them from all others:
and the men of Judah his pleasant plant; they were so when first planted by the Lord; they were plants of delight, in whom he took great delight and pleasure, Deut 10:15 these design the two tribes of Judah and Benjamin, in distinction from Israel:
and he looked for judgment; that the poor, and the fatherless, and the widow, would have their causes judged in a righteous manner, and that justice and judgment would be executed in the land in all respects; for which such provision was made by the good and righteous laws that were given them:
but behold oppression; or a "scab", such as was in the plague of leprosy; corruption, perverting of justice, and oppressing of the poor: Jarchi interprets it a gathering of sin to sin, a heaping up iniquities:
for righteousness, but behold a cry; of the poor and oppressed, for want of justice done, and by reason of their oppressions. Here ends the song; what has been parabolically said is literally expressed in the following part of the chapter.
John Wesley
5:7 Pleasant - In whom God formerly delighted. A cry - From the oppressed, crying to men for help, and to God for vengeance.
Robert Jamieson, A. R. Fausset and David Brown
5:7 Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.
vineyard of the Lord--His only one (Ex 19:5; Amos 3:2).
pleasant--"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Is 5:2); so God's election of the Jews.
judgment--justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, Is 5:8, Is 5:11-12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Mt 27:23-24).
5:85:8: Վա՛յ այնոցիկ որ յարեն տուն ՚ի տուն, եւ ագարակ առ ագարա՛կ մերձեցուսցեն, զի զընկերին հանիցեն. միթէ միա՞յն բնակելոց իցէք յերկրի[9632]։ [9632] Ոմանք. Առ ագարակ մերձեցուցանեն։
8 Վա՜յ նրանց, որոնք տանը տուն են կցում եւ ագարակին ագարակ միացնում, որպէսզի ընկերոջն արտաքսեն. բայց մի՞թէ երկրի վրայ մենակ դուք էք ապրելու:
8 Վայ անոնց, որոնք տունը տան կը միացնեն, Ագարակ ագարակի վրայ կ’աւելցնեն. Մինչեւ որ տեղ չմնայ Ու միայն դուք բնակիք երկրի մէջ։
Վա՜յ այնոցիկ որ յարեն տուն ի տուն, եւ ագարակ առ ագարակ մերձեցուսցեն, [73]զի զընկերին հանիցեն``. միթէ միա՞յն բնակելոց իցէք յերկրի:

5:8: Վա՛յ այնոցիկ որ յարեն տուն ՚ի տուն, եւ ագարակ առ ագարա՛կ մերձեցուսցեն, զի զընկերին հանիցեն. միթէ միա՞յն բնակելոց իցէք յերկրի[9632]։
[9632] Ոմանք. Առ ագարակ մերձեցուցանեն։
8 Վա՜յ նրանց, որոնք տանը տուն են կցում եւ ագարակին ագարակ միացնում, որպէսզի ընկերոջն արտաքսեն. բայց մի՞թէ երկրի վրայ մենակ դուք էք ապրելու:
8 Վայ անոնց, որոնք տունը տան կը միացնեն, Ագարակ ագարակի վրայ կ’աւելցնեն. Մինչեւ որ տեղ չմնայ Ու միայն դուք բնակիք երկրի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 Горе вам, прибавляющие дом к дому, присоединяющие поле к полю, так что {другим} не остается места, как будто вы одни поселены на земле.
5:8 οὐαὶ ουαι woe οἱ ο the συνάπτοντες συναπτω house; household πρὸς προς to; toward οἰκίαν οικια house; household καὶ και and; even ἀγρὸν αγρος field πρὸς προς to; toward ἀγρὸν αγρος field ἐγγίζοντες εγγιζω get close; near ἵνα ινα so; that τοῦ ο the πλησίον πλησιον near; neighbor ἀφέλωνταί αφαιρεω take away τι τις anyone; someone μὴ μη not οἰκήσετε οικεω dwell μόνοι μονος only; alone ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
5:8 הֹ֗וי hˈôy הֹוי alas מַגִּיעֵ֥י maggîʕˌê נגע touch בַ֨יִת֙ vˈayiṯ בַּיִת house בְּ bᵊ בְּ in בַ֔יִת vˈayiṯ בַּיִת house שָׂדֶ֥ה śāḏˌeh שָׂדֶה open field בְ vᵊ בְּ in שָׂדֶ֖ה śāḏˌeh שָׂדֶה open field יַקְרִ֑יבוּ yaqrˈîvû קרב approach עַ֚ד ˈʕaḏ עַד unto אֶ֣פֶס ʔˈefes אֶפֶס end מָקֹ֔ום māqˈôm מָקֹום place וְ wᵊ וְ and הֽוּשַׁבְתֶּ֥ם hˈûšavtˌem ישׁב sit לְ lᵊ לְ to בַדְּכֶ֖ם vaddᵊḵˌem בַּד linen, part, stave בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
5:8. vae qui coniungitis domum ad domum et agrum agro copulatis usque ad terminum loci numquid habitabitis soli vos in medio terraeWoe to you that join house to house and lay field to field, even to the end of the place: shall you alone dwell in the midst of the earth?
8. Woe unto them that join house to house, that lay field to field, till there be no room, and ye be made to dwell alone in the midst of the land!
5:8. Woe to you who join house to house, and who combine field to field, even to the limits of the place! Do you intend to live alone in the midst of the earth?
5:8. Woe unto them that join house to house, [that] lay field to field, till [there be] no place, that they may be placed alone in the midst of the earth!
Woe unto them that join house to house, [that] lay field to field, till [there be] no place, that they may be placed alone in the midst of the earth:

5:8 Горе вам, прибавляющие дом к дому, присоединяющие поле к полю, так что {другим} не остается места, как будто вы одни поселены на земле.
5:8
οὐαὶ ουαι woe
οἱ ο the
συνάπτοντες συναπτω house; household
πρὸς προς to; toward
οἰκίαν οικια house; household
καὶ και and; even
ἀγρὸν αγρος field
πρὸς προς to; toward
ἀγρὸν αγρος field
ἐγγίζοντες εγγιζω get close; near
ἵνα ινα so; that
τοῦ ο the
πλησίον πλησιον near; neighbor
ἀφέλωνταί αφαιρεω take away
τι τις anyone; someone
μὴ μη not
οἰκήσετε οικεω dwell
μόνοι μονος only; alone
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
5:8
הֹ֗וי hˈôy הֹוי alas
מַגִּיעֵ֥י maggîʕˌê נגע touch
בַ֨יִת֙ vˈayiṯ בַּיִת house
בְּ bᵊ בְּ in
בַ֔יִת vˈayiṯ בַּיִת house
שָׂדֶ֥ה śāḏˌeh שָׂדֶה open field
בְ vᵊ בְּ in
שָׂדֶ֖ה śāḏˌeh שָׂדֶה open field
יַקְרִ֑יבוּ yaqrˈîvû קרב approach
עַ֚ד ˈʕaḏ עַד unto
אֶ֣פֶס ʔˈefes אֶפֶס end
מָקֹ֔ום māqˈôm מָקֹום place
וְ wᵊ וְ and
הֽוּשַׁבְתֶּ֥ם hˈûšavtˌem ישׁב sit
לְ lᵊ לְ to
בַדְּכֶ֖ם vaddᵊḵˌem בַּד linen, part, stave
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
5:8. vae qui coniungitis domum ad domum et agrum agro copulatis usque ad terminum loci numquid habitabitis soli vos in medio terrae
Woe to you that join house to house and lay field to field, even to the end of the place: shall you alone dwell in the midst of the earth?
5:8. Woe to you who join house to house, and who combine field to field, even to the limits of the place! Do you intend to live alone in the midst of the earth?
5:8. Woe unto them that join house to house, [that] lay field to field, till [there be] no place, that they may be placed alone in the midst of the earth!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-23: За свои грехи и преступления иудеи будут строго наказаны. Пострадают те, кто посягает на чужие владения: их собственные земли будут опустошены и доход с них умалится. Люди, проводящие все свое время в наслаждениях, будут терпеть голод и жажду и в конце концов будут поглощены зияющей пастью преисподней. Рабы греха, нагло отрицающие бытие Промысла и неизбежность суда Божия над людьми, скоро на себе попытают тяжесть этого суда. Поплатятся за свои грехи и другие грешники.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth! 9 In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant. 10 Yea, ten acres of vineyard shall yield one bath, and the seed of a homer shall yield an ephah. 11 Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! 12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands. 13 Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst. 14 Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. 15 And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: 16 But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. 17 Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.
The world and the flesh are the two great enemies that we are in danger of being overpowered by; yet we are in no danger if we do not ourselves yield to them. Eagerness of the world, and indulgence of the flesh, are the two sins against which the prophet, in God's name, here denounces woes. These were sins which then abounded among the men of Judah, some of the wild grapes they brought forth (v. 4), and for which God threatens to bring ruin upon them. They are sins which we have all need to stand upon our guard against and dread the consequences of.
I. Here is a woe to those who set their hearts upon the wealth of the world, and place their happiness in that, and increase it to themselves by indirect and unlawful means (v. 8), who join house to house and lay field to field, till there be no place, no room for anybody to live by them. If they could succeed, they would be placed alone in the midst of the earth, would monopolize possessions and preferments, and engross all profits and employments to themselves. Not that it is a sin for those who have a house and a field, of they have wherewithal, to purchase another; but
1. Their fault is, (1.) That they are inordinate in their desires to enrich themselves, and make it their whole care and business to raise an estate, as if they had nothing to mind, nothing to seek, nothing to do, in this world, but that. They never know when they have enough, but the more they have the more they would have; and, like the daughters of the horseleech, they cry, Give, give. They cannot enjoy what they have, nor do good with it, but are constantly contriving and studying to make it more. They must have variety of houses, a winter-house, and a summer-house, and if another man's house or field lie convenient to theirs, as Naboth's vineyard to Ahab's, they must have that too, or they cannot be easy. (2.) That they are herein careless of others, nay, and injurious to them. They would live so as to let nobody live but themselves. So that their insatiable covetings may be gratified, they care not what becomes of all about them, what encroachments they make upon their neighbours' rights, what hardships they put upon those that they have power over or advantage against, nor what base and wicked arts they use to heap up treasure to themselves. They would swell so big as to fill all space, and yet are still unsatisfied (Eccl. v. 10), as Alexander, who, when he fancied he had conquered the world, wept because he had not another world to conquer. Deficiente terrâ, non impletur avaritia--If the whole earth were monopolized, avarice would thirst for more. What! will you be placed alone in the midst of the earth? (so some read it); will you be so foolish as to desire it, when we have so much need of the service of others and so much comfort in their society? Will you be so foolish as to expect that the earth shall be forsaken for us (Job xviii. 4), when it is by multitudes that the earth is to be replenished? An propter vos solos tanta terra creata est?--Was the wide world created merely for you? Lyra.
2. That which is threatened as the punishment of this sin is that neither the houses nor the fields they were thus greedy of should turn to any account, v. 9, 10. God whispered it to the prophet in his ear, as he speaks in a like case (ch. xxii. 14): It was revealed in my ears by the Lord of hosts (as God told Samuel a thing in his ear, 1 Sam. ix. 15); he thought he heard it still sounding in his ears; but he proclaimed it, as he ought, upon the house-tops, Matt. x. 27. (1.) That the houses they were so fond of should be untenanted, should stand long empty, and should yield them no rent, and go out of repair: Many houses shall be desolate, the people that should dwell in them, being cut off by sword, famine, or pestilence, or carried into captivity; or trade being dead, and poverty coming upon the country like an armed man, those that had been housekeepers were forced to become lodgers, or shift for themselves elsewhere. Even great and fair houses, that would invite tenants, and (there being a scarcity of tenants) might be taken at low rates, shall stand empty without inhabitants. God created not the earth in vain; he formed it to be inhabited, ch. xlv. 18. But men's projects are often frustrated, and what they frame answers not the intention. We have a saying, That fools build houses for wise men to live in; but sometimes, as the event proves, they are built for no man to live in. God has many ways to empty the most populous cities. (2.) That the fields they were so fond of should be unfruitful (v. 10): Ten acres of vineyard shall yield only such a quantity of grapes as will make but one bath of wine (which was about eight gallons), and the seed of a homer, a bushel's sowing of ground, shall yield but an ephah, which was the tenth part of a homer; so that through the barrenness of the ground, or the unreasonableness of the weather, they should not have more than a tenth part of their seed again. Note, Those that set their hearts upon the world will justly be disappointed in their expectations from it.
II. Here is a woe to those that dote upon the pleasures and delights of sense, v. 11, 12. Sensuality ruins men as certainly as worldliness and oppression. As Christ pronounces a woe against those that are rich, so also against those that laugh now and are full (Luke vi. 24, 25), and fare sumptuously, Luke xvi. 19. Observe,
1. Who the sinners are against whom this woe is denounced. (1.) They are such as are given to drink; they make their drinking their business, have their hearts upon it, and overcharge themselves with it. They rise early to follow strong drink, as husbandmen and tradesmen do to follow their employments; as if they were afraid of losing time from that which is the greatest misspending of time. Whereas commonly those that are drunken are drunken in the night, when they have despatched the business of the day, these neglect business, abandon it, and give up themselves to the service of the flesh; for they sit at their cups all day, and continue till night, till wine inflame them--inflame their lusts (chambering and wantonness follow upon rioting and drunkenness)--inflame their passions; for who but such have contentions and wounds without cause? Prov. xxiii. 29-35. They make a perfect trade of drinking; nor do they seek the shelter of the night for this work of darkness, as men ashamed of it, but count it a pleasure to riot in the day-time. See 2 Pet. ii. 13. (2.) They are such as are given to mirth. They have their feasts, and they are so merrily disposed that they cannot dine or sup without music, musical instruments of all sorts, like David (Amos vi. 5), like Solomon (Eccl. ii. 8); the harp and the viol, the tabret and pipe, must accompany the wine, that every sense may be gratified to a nicety; they take the timbrel and harp, Job xxi. 12. The use of music is lawful in itself; but when it is excessive, when we set our hearts upon it, misspend time in it, so that it crowds our spiritual and divine pleasures and draws away the heart from God, then it turns into sin for us. (3.) They are such as never give their mind to any thing that is serious: They regard not the work of the Lord; they observe not his power, wisdom, and goodness, in those creatures which they abuse and subject to vanity, nor the bounty of his providence in giving them those good things which they make the food and fuel of their lusts. God's judgments have already seized them, and they are under the tokens of his displeasure, but they regard not; they consider not the hand of God in all these things; his hand is lifted up, but they will not see, because they will not disturb themselves in their pleasures nor think what God is doing with them.
2. What the judgments are which are denounced against them, and in part executed. It is here foretold, (1.) that they should be dislodged; the land should spue out these drunkards (v. 13): My people (so they call themselves, and were proud of it) have therefore gone into captivity, are as sure to go as if they were gone already, because they have no knowledge; how should they have knowledge when by their excessive drinking they make sots and fools of themselves? They set up for wits; but because they regard not God's controversy with them, nor take any care to make their peace with him, they may truly be said to have no knowledge; and the reason is because they will have none; they are inconsiderate and wilful, and are therefore destroyed for lack of knowledge. (2.) That they should be impoverished, and come to want that which they had wasted and abused to excess: Even their glory are men of famine, subject to it and slain by it; and their multitude are dried up with thirst. Both the great men and the common people are ready to perish for want of bread and water. This is the effect of the failure of the corn (v. 10), for the king himself is served of the field, Eccl. v. 9. And when the vintage fails the drunkards are called upon to weep, because the new wine is cut off from their mouth (Joel i. 5), and not so much because now they want it as because when they had it they abused it. It is just with God to make men want that for necessity which they have abused to excess. (3.) What multitudes should be cut off by famine and sword (v. 14): Therefore hell has enlarged herself. Tophet, the common burying-place, proves too little; so many are there to be buried that they shall be forced to enlarge it. The grave has opened her mouth without measure, never saying, It is enough, Prov. xxx. 15, 16. It may be understood of the place of the damned; luxury and sensuality fill these regions of darkness and horror; there those are tormented who made a god of their belly, Luke xvi. 25; Phil. iii. 19. (4.) That they should be humbled and abased, and all their honours laid in the dust. This will be done effectually by death and the grave: Their glory shall descend, not only to the earth, but into it; it shall not descend after them (Ps. xlix. 17), to stand them in any stead on the other side death, but it shall die and be buried with them--poor glory, which will thus wither! Did they glory in their numbers? Their multitude shall go down to the pit, Ezek. xxxi. 18; xxxii. 32. Did they glory in the figure they made? Their pomp shall be at an end; their shouts with which they triumphed, and were attended. Did they glory in their mirth? Death will turn it into mourning; he that rejoices and revels, and never knows what it is to be serious, shall go thither where there are weeping and wailing. Thus the mean man and the mighty man meet together in the grave and under mortifying judgments. Let a man be ever so high, death will bring him low--ever so mean, death will bring him lower, in the prospect of which the eyes of the lofty should now be humbled, v. 15. It becomes those to look low that must shortly be laid low.
3. What the fruit of these judgments shall be.
(1.) God shall be glorified, v. 16. He that is the Lord of hosts, and the holy God, shall be exalted and sanctified in the judgment and righteousness of these dispensations. His justice must be owned in bringing those low what exalted themselves; and herein he is glorified, [1.] As a God is irresistible power. He will herein be exalted as the Lord of hosts, that is able to break the strongest, humble the proudest, and tame the most unruly. Power is not exalted but in judgment. It is the honour of God that, though he has a mighty arm, yet judgment and justice are always the habitation of his throne, Ps. lxxxix. 13, 14. [2.] As a God of unspotted purity. He that is holy, infinitely holy, shall be sanctified (that is, shall be owned and declared to be holy) in the righteous punishment of proud men. Note, When proud men are humbled the great God is honoured, and ought to be honoured by us.
(2.) Good people shall be relieved and succoured (v. 17): Then shall the lambs feed after their manner; the meek ones of the earth, who followed the Lamb, who were persecuted, and put into fear by those proud oppressors, shall feed quietly, feed in the green pastures, and there shall be none to make them afraid. See Ezek. xxxiv. 14. When the enemies of the church are cut off then have the churches rest. They shall feed at their pleasure; so some read it. Blessed are the meek, for they shall inherit the earth, and delight themselves in abundant peace. They shall feed according to their order or capacity (so others read it), as they are able to hear the word, that bread of life.
(3.) The country shall be laid waste, and become a prey to the neighbours: The waste places of the fats ones, the possessions of those rich men that lived at their ease, shall be eaten by strangers that were nothing akin to them. In the captivity the poor of the land were left for vine-dressers and husbandmen (2 Kings xxv. 12); these were the lambs that fed in the pastures of the fats ones, which were laid in common for strangers to eat. When the church of the Jews, those fat ones, was laid waste, their privileges were transferred to the Gentiles, who had been long strangers, and the lambs of Christ's flock were welcome to them.
Adam Clarke: Commentary on the Bible - 1831
5:8: Wo unto them that - lay field to field "You who lay field unto field" - Read תקריבו takribu, in the second person; to answer to the verb following. So Vulgate.
Albert Barnes: Notes on the Bible - 1834
5:8: Wo unto them ... - The prophet now proceeds to "specify" some of the crimes to which he had referred in the parable of the vineyard, of which the Jews had been guilty. The first is "avarice."
That join house to house - That seek to possess many houses; or perhaps that seek to live in large and magnificent palaces. A similar denunciation of this sin is recorded in Mic 2:2; Neh 5:1-8. This, together with what follows, was contrary to the law of Moses. He provided that when the children of Israel should enter the land of Canaan, the land should be equitably divided; and in order to pRev_ent avarice, he ordained the "jubilee," occurring once in fifty years, by which every man and every family should be restored to their former possession; Lev. 25. Perhaps there could have been no law so well framed to pRev_ent the existence, and avoid the evils of covetousness. Yet, in defiance of the obvious requirements and spirit of that law, the people in the time of Isaiah had beome generally covetous.
That lay field to field - That purchase one farm after another. The words 'that lay,' mean "to cause to approach;" that is, they "join" on one farm after another.
Till there be no place - Until they reach the "outer limit" of the land; until they possess all.
That they may be placed alone - That they may displace all others; that they may drive off from their lands all others, and take possession of them themselves.
In the midst of the earth - Or rather, in the midst of the "land." They seek to obtain the whole of it, and to expel all the present owners. Never was there a more correct description of avarice. It is satisfied with no present possessions, and would be satisfied only if all the earth were in its possession. Nor would the covetous man be satisfied then. He would sit down and weep that there was nothing more which he could desire. How different this from that "contentment" which is produced by religion, and the love of the happiness of others!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: them: Jer 22:13-17; Mic 2:2; Hab 2:9-12; Mat 23:14; Luk 12:16-24
field: Kg1 21:16-20
they: Heb. ye placed, Eze 11:15, Eze 33:24
Carl Friedrich Keil and Franz Delitzsch
5:8
"Woe unto them that join house to house, who lay field to field, till there is no more room, and ye alone are dwelling in the midst of the land." The participle is continued in the finite verb, as in Is 5:23; Is 10:1; the regular syntactic construction is cases of this kind (Ges. 134, Anm. 2). The preterites after "till" (there are to such preterites, for 'ephes is an intensified אין enclosing the verbal idea) correspond to future perfects: "They, the insatiable, would not rest till, after every smaller piece of landed property had been swallowed by them, the whole land had come into their possession, and no one beside themselves was settled in the land" (Job 22:8). Such covetousness was all the more reprehensible, because the law of Israel and provided so very stringently and carefully, that as far as possible there should be an equal distribution of the soil, and that hereditary family property should be inalienable. All landed property that had been alienated reverted to the family every fiftieth year, or year of jubilee; so that alienation simply had reference to the usufruct of the land till that time. It was only in the case of houses in towns that the right of redemption was restricted to one year, at least according to a later statute. How badly the law of the year of jubilee had been observed, may be gathered from Jer 34, where we learn that the law as to the manumission of Hebrew slaves in the sabbatical year had fallen entirely into neglect. Isaiah's contemporary, Micah, makes just the same complaint as Isaiah himself (vid., Mic 2:2).
Geneva 1599
5:8 Woe to them that join house to house, [that] lay field to field, till [there is] no (k) place, that they may be placed alone in the midst of the earth!
(k) That is, for the poor to dwell in.
John Gill
5:8 Woe unto them that join house to house,.... Or "O ye that join", &c.; for, as Aben Ezra observes, it signifies calling, as in Is 55:1 though Jarchi takes it to be expressive of crying and groaning, on account of future punishments; and he observes, that as there are twenty two blessings pronounced in the book of Psalms, on those that keep the law, so there are twenty two woes pronounced by Isaiah upon the wicked:
that lay field to field; the sin of covetousness is exposed and condemned in these words; not that it is unlawful in itself for a man that has a house or field of his own to purchase another that is next unto it; but when he is insatiable, and not content with his houses and lands, but is always coveting more, this is his sin, and especially if he seeks to get them by fraud or force:
till there be no place; for others to dwell in and possess; and so the Targum,
"and say, until we possess every place;''
or "unto the end of the place" (x), city, or field; till they have got all the houses in the town or city, and all the pieces of ground in the field, in their own possession:
that they may be placed alone in the midst of the earth, or land; that is, of Judea; wholly inhabit it themselves, and have the sole power and jurisdiction over it. It is in the Hebrew text (y) "that ye may be placed", &c.; the Targum is,
"and they think they shall dwell alone in the midst of the land.''
(x) "usque ad terminum loci", V. L. (y) "constituamini", Vatablus, Forerius, Montanus; "colloeemini", Calvin.
John Wesley
5:8 Alone - That they alone may be the lords and owners, and all others only their tenants and servants.
Robert Jamieson, A. R. Fausset and David Brown
5:8 SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23)
(Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
till there be no place--left for any one else.
that they may be--rather, and ye be.
the earth--the land.
5:95:9: Նա աւանիկ ա՛զդ եղեւ յականջս Տեառն զօրութեանց այդ ամենայն։ Զի եթէ եղիցին տունք բազումք, սակայն յաւե՛ր դարձցին. եւ եթէ մեծամեծք եւ գեղեցիկք իցեն, ո՛չ ոք իցէ որ բնակիցէ ՚ի նոսա[9633]։ [9633] Ոմանք. Ոչ ոք իցեն, որ բնակիցեն. կամ՝ բնակեսցէ ՚ի նոսա։
9 Ահաւասիկ այդ ամէնը հասաւ Զօրութիւնների Տիրոջ ականջին: Եւ թէկուզ տները բազմաթիւ լինեն, նրանք աւերակ են դառնալու. եթէ մեծ ու գեղեցիկ էլ լինեն, մարդ չի գտնուելու, որ բնակուի նրանց մէջ:
9 Զօրքերու Տէրը իմ ականջիս խօսեցաւ՝ ըսելով«Յիրաւի շատ տուներ աւերակ պիտի ըլլան, Մեծ ու գեղեցիկ տուներ ու անոնց մէջ բնակող պիտի չգտնուի։
Նա աւանիկ ազդ եղեւ [74]յականջս Տեառն զօրութեանց այդ ամենայն``. զի եթէ եղիցին տունք բազումք, սակայն յաւեր դարձցին. եւ եթէ մեծամեծք եւ գեղեցիկք իցեն, ոչ ոք իցէ որ բնակիցէ ի նոսա:

5:9: Նա աւանիկ ա՛զդ եղեւ յականջս Տեառն զօրութեանց այդ ամենայն։ Զի եթէ եղիցին տունք բազումք, սակայն յաւե՛ր դարձցին. եւ եթէ մեծամեծք եւ գեղեցիկք իցեն, ո՛չ ոք իցէ որ բնակիցէ ՚ի նոսա[9633]։
[9633] Ոմանք. Ոչ ոք իցեն, որ բնակիցեն. կամ՝ բնակեսցէ ՚ի նոսա։
9 Ահաւասիկ այդ ամէնը հասաւ Զօրութիւնների Տիրոջ ականջին: Եւ թէկուզ տները բազմաթիւ լինեն, նրանք աւերակ են դառնալու. եթէ մեծ ու գեղեցիկ էլ լինեն, մարդ չի գտնուելու, որ բնակուի նրանց մէջ:
9 Զօրքերու Տէրը իմ ականջիս խօսեցաւ՝ ըսելով«Յիրաւի շատ տուներ աւերակ պիտի ըլլան, Մեծ ու գեղեցիկ տուներ ու անոնց մէջ բնակող պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 В уши мои {сказал} Господь Саваоф: многочисленные домы эти будут пусты, большие и красивые без жителей;
5:9 ἠκούσθη ακουω hear γὰρ γαρ for εἰς εις into; for τὰ ο the ὦτα ους ear κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ταῦτα ουτος this; he ἐὰν εαν and if; unless γὰρ γαρ for γένωνται γινομαι happen; become οἰκίαι οικια house; household πολλαί πολυς much; many εἰς εις into; for ἔρημον ερημος lonesome; wilderness ἔσονται ειμι be μεγάλαι μεγας great; loud καὶ και and; even καλαί καλος fine; fair καὶ και and; even οὐκ ου not ἔσονται ειμι be οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in αὐταῖς αυτος he; him
5:9 בְּ bᵊ בְּ in אָזְנָ֖י ʔoznˌāy אֹזֶן ear יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service אִם־ ʔim- אִם if לֹ֞א lˈō לֹא not בָּתִּ֤ים bāttˈîm בַּיִת house רַבִּים֙ rabbîm רַב much לְ lᵊ לְ to שַׁמָּ֣ה šammˈā שַׁמָּה destruction יִֽהְי֔וּ yˈihyˈû היה be גְּדֹלִ֥ים gᵊḏōlˌîm גָּדֹול great וְ wᵊ וְ and טֹובִ֖ים ṭôvˌîm טֹוב good מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵֽׁב׃ yôšˈēv ישׁב sit
5:9. in auribus meis sunt haec Domini exercituum nisi domus multae desertae fuerint grandes et pulchrae absque habitatoreThese things are in my ears, saith the Lord of hosts: Unless many great and fair houses shall become desolate, without an inhabitant.
9. In mine ears the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.
5:9. These things are in my ears, says the Lord of hosts. Otherwise, many houses, great and beautiful, will become desolate, without an inhabitant.
5:9. In mine ears [said] the LORD of hosts, Of a truth many houses shall be desolate, [even] great and fair, without inhabitant.
In mine ears [said] the LORD of hosts, Of a truth many houses shall be desolate, [even] great and fair, without inhabitant:

5:9 В уши мои {сказал} Господь Саваоф: многочисленные домы эти будут пусты, большие и красивые без жителей;
5:9
ἠκούσθη ακουω hear
γὰρ γαρ for
εἰς εις into; for
τὰ ο the
ὦτα ους ear
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ταῦτα ουτος this; he
ἐὰν εαν and if; unless
γὰρ γαρ for
γένωνται γινομαι happen; become
οἰκίαι οικια house; household
πολλαί πολυς much; many
εἰς εις into; for
ἔρημον ερημος lonesome; wilderness
ἔσονται ειμι be
μεγάλαι μεγας great; loud
καὶ και and; even
καλαί καλος fine; fair
καὶ και and; even
οὐκ ου not
ἔσονται ειμι be
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
αὐταῖς αυτος he; him
5:9
בְּ bᵊ בְּ in
אָזְנָ֖י ʔoznˌāy אֹזֶן ear
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
אִם־ ʔim- אִם if
לֹ֞א lˈō לֹא not
בָּתִּ֤ים bāttˈîm בַּיִת house
רַבִּים֙ rabbîm רַב much
לְ lᵊ לְ to
שַׁמָּ֣ה šammˈā שַׁמָּה destruction
יִֽהְי֔וּ yˈihyˈû היה be
גְּדֹלִ֥ים gᵊḏōlˌîm גָּדֹול great
וְ wᵊ וְ and
טֹובִ֖ים ṭôvˌîm טֹוב good
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
יֹושֵֽׁב׃ yôšˈēv ישׁב sit
5:9. in auribus meis sunt haec Domini exercituum nisi domus multae desertae fuerint grandes et pulchrae absque habitatore
These things are in my ears, saith the Lord of hosts: Unless many great and fair houses shall become desolate, without an inhabitant.
5:9. These things are in my ears, says the Lord of hosts. Otherwise, many houses, great and beautiful, will become desolate, without an inhabitant.
5:9. In mine ears [said] the LORD of hosts, Of a truth many houses shall be desolate, [even] great and fair, without inhabitant.
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: Закон Моисеев требовал, чтобы каждая семья израильская владела только своим, ей, с начала взятия земли обетованной, назначенным участком земли (Лев 25:23). Но евреи неоднократно нарушали этот закон разными способами (см. 3: Цар 21: гл.). Главным образом, люди богатые старались завладеть большими участками земли потому, что возделывавшаяся на этих участках пшеница составляла в древнее время самый выгодный предмет торговли и земля, можно сказать, была в Палестине золотым дном. Исаия, как и другие пророки, обращает особенное внимание на эту ненормальность, в силу которой немногие богачи становились владетелями огромных пространств земли и массы домов, а прочее население должно было на них работать из-за куска хлеба, постепенно превращаясь в настоящий пролетариат. Да притом, так как пшеница возделывалась для экспорта за границу, простым еврейским поселянам не положительно хватало хлеба для себя и своих семей. Кроме того, этим вырывалась пропасть между отдельными классами народа, тогда как закон не устанавливал никакой дистанции, никакой разницы в социальном положении израильтян, и затем подвергалась опасности целость государства, защищать которое могли только люди, которые чувствовали себя в нем не наемниками, а хозяевами, которым земля была своей.

Заметить нужно, что пророк, однако, возвещая горе таким стремившимся к расширению своих владений евреям, не возбуждает народ к насильственному восстановлению первоначальных границ владений каждой еврейской семьи, а только хочет подействовать на этих нарушителей закона Моисеева угрозой гнева Божия (ст. 10). Пророки вообще были против всякого насилия...
Adam Clarke: Commentary on the Bible - 1831
5:9: In mine ears. "To mine ear" - The sentence in the Hebrew text seems to be imperfect in this place; as likewise in Isa 22:14 (note), where the very same sense seems to be required as here. See the note there; and compare Sa1 9:15 (note). In this place the Septuagint supply the word ηκουσθη, and the Syriac אשתמע eshtama, auditus est Jehovah in auribus meis, i.e., נגלה niglah, as in Isa 22:14.
Many houses - This has reference to what was said in the preceding verse: "In vain are ye so intent upon joining house to house, and field to field; your houses shall be left uninhabited, and your fields shall become desolate and barren; so that a vineyard of ten acres shall produce but one bath (not eight gallons) of wine, and the husbandman shall reap but a tenth part of the seed which he has sown." Kimchi says this means such an extent of vineyard as would require ten yoke of oxen to plough in one day.
Albert Barnes: Notes on the Bible - 1834
5:9: In mine ears - This probably refers to the prophet. As if he had said, 'God has Rev_ealed it to me,' or 'God has said in my ears,' i. e, to me. The Septuagint reads it, 'These things are heard in the ears of the Lord of hosts,' that is, the wishes" of the man of avarice. The Chaldee, 'The prophet said, In my ears I have heard; a decree has gone from the Lord of hosts,' etc.
Many houses shall be desolate - Referring to the calamities that should come upon the nation for its crimes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: In mine ears, said: or, This is in mine ears, saith, etc. Isa 22:14; Amo 3:7
Of a truth: etc. Heb. If not many houses desolate, etc. desolate. Isa 5:6, Isa 27:10; Ch2 36:21; Amo 5:11, Amo 6:11; Mat 22:7, Mat 23:38
Carl Friedrich Keil and Franz Delitzsch
5:9
And the denunciation of punishment is made by him in very similar terms to those which we find here in Is 5:9, Is 5:10 : "Into mine ears Jehovah of hosts: Of a truth many houses shall become a wilderness, great and beautiful ones deserted. For ten yokes of vineyard will yield one pailful, and a quarter of seed-corn will produce a bushel." We may see from Is 22:14 in what sense the prophet wrote the substantive clause, "Into mine ears," or more literally, "In mine ears is Jehovah Zebaoth," viz., He is here revealing Himself to me. In the pointing, בּאזני is written with tiphchah as a pausal form, to indicate to the reader that the boldness of the expression is to be softened down by the assumption of an ellipsis. In Hebrew, "to say into the ears" did not mean to "speak softly and secretly," as Gen 23:10, Gen 23:16; Job 33:8, and other passages, clearly show; but to speak in a distinct and intelligible manner, which precludes the possibility of any misunderstanding. The prophet, indeed, had not Jehovah standing locally beside him; nevertheless, he had Him objectively over against his own personality, and was well able to distinguish very clearly the thoughts and words of his own personality, from the words of Jehovah which arose audibly within him. These words informed him what would be the fate of the rich and insatiable landowners. "Of a truth:" אם־לא (if not) introduces an oath of an affirmative character (the complete formula is Chai ani 'im-lo', "as I live if not"), just as 'im (if) alone introduces a negative oath (e.g., Num 14:23). The force of the expression 'im-lo' extends not only to rabbim, as the false accentuation with gershayim (double-geresh) would make it appear, but to the whole of the following sentence, as it is correctly accentuated with rebia in the Venetian (1521) and other early editions. A universal desolation would ensue: rabbim (many) does not mean less than all; but the houses (bâttim, as the word should be pronounced, notwithstanding Ewald's objection to Khler's remarks on Zech 14:2; cf., Job 2:1-13 :31) constituted altogether a very large number (compare the use of the word "many" in Is 2:3; Mt 20:28, etc.). מאין is a double, and therefore an absolute, negation (so that there is not, no inhabitant, i.e., not any inhabitant at all). Is 5:10, which commences, with Ci, explains how such a desolation of the houses would be brought about: failure of crops produces famine, and this is followed by depopulation. "Ten zimdē (with dagesh lene, Ewald) of vineyard" are either ten pieces of the size that a man could plough in one day with a yoke of oxen, or possibly ten portions of yoke-like espaliers of vines, i.e., of vines trained on cross laths (the vina jugata of Varro), which is the explanation adopted by Biesenthal. But if we compare 1Kings 14:14, the former is to be preferred, although the links are wanting which would enable us to prove that the early Israelites had one and the same system of land measure as the Romans;
(Note: On the jugerum, see Hultsch, Griechische und rmische Metrologie, 1862. The Greek plethron, which was smaller by two and a half, corresponded to some extent to this; also the Homeric tetraguon, which cannot be more precisely defined (according to Eustathius, it was a piece of land which a skilful labourer could plough in one day). According to Herod. ii. 168, in the Egyptian square-measure an a'roura was equal to 150 cubits square. The Palestinian, according to the tables of Julian the Ashkalonite, was the plethron. "The plethron," he says, "was ten perches, or fifteen fathoms, or thirty paces, sixty cubits, ninety feet" (for the entire text, see L. F. V. Fennersberg's Untersuchungen ber alte Langen-, Feld-, und Wegemaase, 1859). Fennersberg's conclusion is, that the tzemed was a plethron, equal in length to ten perches of nine feet each. But the meaning of the word tzemed is of more importance in helping to determine the measure referred to, than the tables of long measure of the architect of Ashkalon, which have been preserved in the imperial collection of laws of Constantine Harmenopulos, and which probably belong to a much later period.)
nevertheless Arab. fddân (in Hauran) is precisely similar, and this word signifies primarily a yoke of oxen, and then a yoke (jugerum) regarded as a measure of land. Ten days' work would only yield a single bath. This liquid measure, which was first introduced in the time of the kings, corresponded to the ephah in dry measure (Ezek 45:11). According to Josephus (Ant. viii. 2, 9), it was equal to seventy-two Roman sextarii, i.e., a little more than thirty-three Berlin quarts; but in the time of Isaiah it was probably smaller. The homer, a dry measure, generally called a Cor after the time of the kings, was equal to ten Attic medimnoi;
(Note: Or rather 7 1/2 Attic medimnoi = 10 Attic metretoi = 45 Roman modia (see Bckh, Metrologische Untersuchungen, p. 259).)
a medimnos being (according to Josephus, Ant. xv 9, 2) about 15-16ths of a Berlin bushel, and therefore a little more than fifteen pecks. Even if this quantity of corn should be sown, they would not reap more than an ephah.The harvest, therefore, would only yield the tenth part of the sowing, since an ephah was the tenth part of a homer, or three seahs, the usual minimum for one baking (vid., Mt 13:33). It is, of course, impossible to give the relative measure exactly in our translation.
Geneva 1599
5:9 In my (l) ears [said] the LORD of hosts, Of a truth many houses shall be desolate, [even] great and fair, without inhabitant.
(l) I have heard the complaint and cry of the poor.
John Gill
5:9 In mine ears, said the Lord of hosts,.... This may be understood either of the ears of the Lord of hosts, into which came the cry of the sins of covetousness and ambition before mentioned; these were taken notice of by the Lord, and he was determined to punish them; or of the ears of the prophet, in whose hearing the Lord said what follows: so the Targum,
"the prophet said, with mine ears I have heard, when this was decreed from before the Lord of hosts:''
of a truth many houses shall be desolate; or "great" ones (z); such as the houses of the king, of the princes, and nobles, judges, counsellors, and great men of the earth; not only the house of God, the temple, but a multitude of houses in Jerusalem and elsewhere; which was true not only at the taking of Jerusalem by the Chaldeans, but at the destruction of it by the Romans, to which this prophecy belongs, Mt 23:38 the words are a strong asseveration, and in the form of an oath, as Jarchi and Kimchi observe; , "if not"; if many houses are not left desolate, let it be so or so, I swear they shall:
even great and fair, without inhabitants: houses of large and beautiful building shall be laid in such a ruinous condition, that they will not be fit for any to dwell in, nor shall any dwell in them: and this is the judgment upon them for joining house to house; that for laying field to field follows.
(z) "domus magnificae, sive sumptuosae", Vatablus.
John Wesley
5:9 In mine ears - I heard God speak what I am about to utter.
Robert Jamieson, A. R. Fausset and David Brown
5:9 In mine ears . . . the Lord--namely, has revealed it, as in Is 22:14.
desolate--literally, "a desolation," namely, on account of the national sins.
great and fair--houses.
5:105:10: Զի ուր գործիցեն տա՛սն լուծք եզանց, եղիցի անդ սափո՛ր մի. եւ որ սերմանիցէ արդո՛ւս վեց, ժողովեսցէ գրի՛ւս երիս[9634]։ [9634] Ոմանք. Զի ուր գործեսցեն։
10 Տասը լուծ եզան վարատեղը տալու է մէկ սափոր արդիւնք, տասը արդու սերմանողը երեք գրիւ է հաւաքելու:
10 Վասն զի տասը լծավար այգին մէկ մար պիտի տայ Ու մէկ քոռ սերմը մէկ արդու պիտի տայ»։
Զի ուր գործիցեն տասն լուծք եզանց, եղիցի անդ սափոր մի. եւ որ սերմանիցէ [75]արդուս վեց``, ժողովեսցէ [76]գրիւս երիս:

5:10: Զի ուր գործիցեն տա՛սն լուծք եզանց, եղիցի անդ սափո՛ր մի. եւ որ սերմանիցէ արդո՛ւս վեց, ժողովեսցէ գրի՛ւս երիս[9634]։
[9634] Ոմանք. Զի ուր գործեսցեն։
10 Տասը լուծ եզան վարատեղը տալու է մէկ սափոր արդիւնք, տասը արդու սերմանողը երեք գրիւ է հաւաքելու:
10 Վասն զի տասը լծավար այգին մէկ մար պիտի տայ Ու մէկ քոռ սերմը մէկ արդու պիտի տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 десять участков в винограднике дадут один бат, и хомер посеянного зерна едва принесет ефу.
5:10 οὗ ου.1 where γὰρ γαρ for ἐργῶνται εργαζομαι work; perform δέκα δεκα ten ζεύγη ζευγος yoke; couple βοῶν βους ox ποιήσει ποιεω do; make κεράμιον κεραμιον pot ἕν εις.1 one; unit καὶ και and; even ὁ ο the σπείρων σπειρω sow ἀρτάβας αρταβη six ποιήσει ποιεω do; make μέτρα μετρον measure τρία τρεις three
5:10 כִּ֗י kˈî כִּי that עֲשֶׂ֨רֶת֙ ʕᵃśˈereṯ עֲשָׂרָה ten צִמְדֵּי־ ṣimdê- צֶמֶד span כֶ֔רֶם ḵˈerem כֶּרֶם vineyard יַעֲשׂ֖וּ yaʕᵃśˌû עשׂה make בַּ֣ת bˈaṯ בַּת [measure] אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וְ wᵊ וְ and זֶ֥רַע zˌeraʕ זֶרַע seed חֹ֖מֶר ḥˌōmer חֹמֶר homer יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make אֵיפָֽה׃ פ ʔêfˈā . f אֵיפָה ephah
5:10. decem enim iuga vinearum facient lagunculam unam et triginta modii sementis facient modios tresFor ten acres of vineyard shall yield one little measure, and thirty bushels of seed shall yield three bushels.
10. For ten acres of vineyard shall yield one bath, and a homer of seed shall yield an ephah.
5:10. Then ten acres of vineyard will produce one small bottle of wine, and thirty measures of seed will produce three measures of grain.
5:10. Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.
Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah:

5:10 десять участков в винограднике дадут один бат, и хомер посеянного зерна едва принесет ефу.
5:10
οὗ ου.1 where
γὰρ γαρ for
ἐργῶνται εργαζομαι work; perform
δέκα δεκα ten
ζεύγη ζευγος yoke; couple
βοῶν βους ox
ποιήσει ποιεω do; make
κεράμιον κεραμιον pot
ἕν εις.1 one; unit
καὶ και and; even
ο the
σπείρων σπειρω sow
ἀρτάβας αρταβη six
ποιήσει ποιεω do; make
μέτρα μετρον measure
τρία τρεις three
5:10
כִּ֗י kˈî כִּי that
עֲשֶׂ֨רֶת֙ ʕᵃśˈereṯ עֲשָׂרָה ten
צִמְדֵּי־ ṣimdê- צֶמֶד span
כֶ֔רֶם ḵˈerem כֶּרֶם vineyard
יַעֲשׂ֖וּ yaʕᵃśˌû עשׂה make
בַּ֣ת bˈaṯ בַּת [measure]
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
וְ wᵊ וְ and
זֶ֥רַע zˌeraʕ זֶרַע seed
חֹ֖מֶר ḥˌōmer חֹמֶר homer
יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make
אֵיפָֽה׃ פ ʔêfˈā . f אֵיפָה ephah
5:10. decem enim iuga vinearum facient lagunculam unam et triginta modii sementis facient modios tres
For ten acres of vineyard shall yield one little measure, and thirty bushels of seed shall yield three bushels.
5:10. Then ten acres of vineyard will produce one small bottle of wine, and thirty measures of seed will produce three measures of grain.
5:10. Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Бат - мера жидкостей около одной эпической меры или 34, 44: французских литра.

Хомер был равен десяти ефам или батам. Богатые евреи будут получать в десять раз меньше того, что посеяли.
Albert Barnes: Notes on the Bible - 1834
5:10: Yea, ten acres - In this verse a reason is rendered why the houses mentioned in the pRev_ious verse should become desolate. The reason is, that the land would become sterile and barren, as a divine judgment for their oppression. To what particular time the prophet refers, here, is not apparent. It is certain, however, that the land of Canaan was frequently given up to sterility. The withholding of the early and latter rains, or the neglect of cultivation from any cause, would produce this. At present, this formerly fertile country is among the most unproductive on the face of the earth.
Ten acres - An "acre," among the Hebrews, was what could be plowed by one yoke of oxen in a day. It did not differ materially from our acre.
Shall yield one bath - One bath of wine. The "bath" was a Jewish measure for liquids, containing about seven gallons and a half. To say that "ten acres" should produce no more wine than this; was the same as to say that it would produce almost nothing.
And the seed of an homer - An "homer" was a Hebrew measure for grain, containing about eight bushels.
An ephah - The "ephah" contained about three pecks. Of course, to say that an homer of seed should produce about three pecks, would be the same as saying that it would produce almost nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: one: Lev 27:16; Eze 45:10, Eze 45:11; Joe 1:17; Hag 1:9-11
Geneva 1599
5:10 Yea, ten acres of vineyard shall yield one (m) bath, and the seed of an (n) homer shall yield an (o) ephah.
(m) Which contains about 5 gallons, so that every acre would yield only half a gallon.
(n) Which contains 50 gallons.
(o) An ephah contains 5 gallons and is in dry things as much as a bath is in liquids.
John Gill
5:10 Yea, ten acres of vineyard shall yield one bath,.... They shall get nothing by laying field to field, for their fields shall be barren and unfruitful; though Jarchi and Kimchi take this to be a reason why their houses should be desolate, and without inhabitants, because there would be a famine, rendering the words, "for ten acres", &c. The Targum makes this barrenness to be the punishment of their sin, in not paying tithes; paraphrasing the words thus,
"for because of the sin of not giving tithes, the place of ten acres of vineyard shall produce one bath.''
The word signifies "yokes", and is used of yokes of oxen; hence the Septuagint and Arabic versions render the words thus, "for where ten yoke of oxen work", or "plough, it shall make one flagon"; and so Kimchi explains them, the place in a vineyard, which ten yoke of oxen plough in one day, shall yield no more wine than one bath. A bath is a measure for liquids; according to Godwin (a), it held four gallons and a half; a small quantity indeed, to be produced out of ten acres of ground; an acre, according to our English measure, being a quantity of land containing four square roods, or one hundred sixty square poles or perches:
and the seed of an homer shall yield an ephah: that is, as much seed as an "homer" would hold, which was a dry measure, and which, according to the above writer, contained five bushels and five gallons, should yield only an ephah, which was the tenth part of an homer, Ezek 45:11 so that it would only produce a tenth part of the seed sown.
(a) Moses and Aaron, l. 6. c. 9.
John Wesley
5:10 One bath - Of wine. The bath contained about eight gallons. Thus an acre did not yield one gallon. An ephah - Which was of the same quantity with the bath, only the bath was the measure of liquid things, the ephah of dry things; and a ephah was the tenth part of an homer. So instead of the increase which that fruitful land commonly yielded, they should loose nine parts of their seed.
Robert Jamieson, A. R. Fausset and David Brown
5:10 acres--literally, "yokes"; as much as one yoke of oxen could plow in a day.
one--only.
bath--of wine; seven and a half gallons.
homer . . . ephah--Eight bushels of seed would yield only three pecks of produce (Ezek 45:11). The ephah and bath, one-tenth of an homer.
5:115:11: Վա՛յ այնոցիկ որ յառնեն ընդ առաւօտս՝ եւ զհե՛տ լինին ցքւոյն. որ երեկանա՛ն ՚ի նմին. զի գինին իսկ անդէն զնոսին այրէ՛[9635]։ [9635] Ոմանք. Ոյք յառնեն... որ երեկանանն... անդէն իսկ զնոսին։
11 Վա՜յ նրանց, ովքեր առաւօտեան վեր կենալով՝ ընկնում են օղու յետեւից եւ օրն անցկացնում դրանով, եւ հէնց գինին նորից բորբոքում է նրանց:
11 Վա՜յ անոնց, որոնք առտուն կանուխ կ’ելլեն Ու ցքի խմելու ետեւէ կ’ըլլան Եւ իրիկունն ալ կ’ուշանան, Մինչեւ որ գինին իրենց գլուխը տաքցնէ։
Վա՜յ այնոցիկ ոյք յառնեն ընդ առաւօտս եւ զհետ լինին ցքւոյն, որ երեկանան ի նմին. զի գինին իսկ անդէն զնոսին այրէ:

5:11: Վա՛յ այնոցիկ որ յառնեն ընդ առաւօտս՝ եւ զհե՛տ լինին ցքւոյն. որ երեկանա՛ն ՚ի նմին. զի գինին իսկ անդէն զնոսին այրէ՛[9635]։
[9635] Ոմանք. Ոյք յառնեն... որ երեկանանն... անդէն իսկ զնոսին։
11 Վա՜յ նրանց, ովքեր առաւօտեան վեր կենալով՝ ընկնում են օղու յետեւից եւ օրն անցկացնում դրանով, եւ հէնց գինին նորից բորբոքում է նրանց:
11 Վա՜յ անոնց, որոնք առտուն կանուխ կ’ելլեն Ու ցքի խմելու ետեւէ կ’ըլլան Եւ իրիկունն ալ կ’ուշանան, Մինչեւ որ գինին իրենց գլուխը տաքցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 Горе тем, которые с раннего утра ищут сикеры и до позднего вечера разгорячают себя вином;
5:11 οὐαὶ ουαι woe οἱ ο the ἐγειρόμενοι εγειρω rise; arise τὸ ο the πρωὶ πρωι early καὶ και and; even τὸ ο the σικερα σικερα beer; fermented liquor διώκοντες διωκω go after; pursue οἱ ο the μένοντες μενω stay; stand fast τὸ ο the ὀψέ οψε late ὁ ο the γὰρ γαρ for οἶνος οινος wine αὐτοὺς αυτος he; him συγκαύσει συγκαιω burn up
5:11 הֹ֛וי hˈôy הֹוי alas מַשְׁכִּימֵ֥י maškîmˌê שׁכם rise early בַ va בְּ in † הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning שֵׁכָ֣ר šēḵˈār שֵׁכָר strong drink יִרְדֹּ֑פוּ yirdˈōfû רדף pursue מְאַחֲרֵ֣י mᵊʔaḥᵃrˈê אחר be behind בַ va בְּ in † הַ the נֶּ֔שֶׁף nnˈešef נֶשֶׁף breeze יַ֖יִן yˌayin יַיִן wine יַדְלִיקֵֽם׃ yaḏlîqˈēm דלק set ablaze
5:11. vae qui consurgitis mane ad ebrietatem sectandam et potandum usque ad vesperam ut vino aestuetisWoe to you that rise up early in the morning to follow drunkenness, and to drink in the evening, to be inflamed with wine.
11. Woe unto them that rise up early in the morning, that they may follow strong drink; that tarry late into the night, till wine inflame them!
5:11. Woe to you who rise up in the morning to pursue drunkenness, and to drink even until evening, so as to be inflamed with wine.
5:11. Woe unto them that rise up early in the morning, [that] they may follow strong drink; that continue until night, [till] wine inflame them!
Woe unto them that rise up early in the morning, [that] they may follow strong drink; that continue until night, [till] wine inflame them:

5:11 Горе тем, которые с раннего утра ищут сикеры и до позднего вечера разгорячают себя вином;
5:11
οὐαὶ ουαι woe
οἱ ο the
ἐγειρόμενοι εγειρω rise; arise
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
τὸ ο the
σικερα σικερα beer; fermented liquor
διώκοντες διωκω go after; pursue
οἱ ο the
μένοντες μενω stay; stand fast
τὸ ο the
ὀψέ οψε late
ο the
γὰρ γαρ for
οἶνος οινος wine
αὐτοὺς αυτος he; him
συγκαύσει συγκαιω burn up
5:11
הֹ֛וי hˈôy הֹוי alas
מַשְׁכִּימֵ֥י maškîmˌê שׁכם rise early
בַ va בְּ in
הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
שֵׁכָ֣ר šēḵˈār שֵׁכָר strong drink
יִרְדֹּ֑פוּ yirdˈōfû רדף pursue
מְאַחֲרֵ֣י mᵊʔaḥᵃrˈê אחר be behind
בַ va בְּ in
הַ the
נֶּ֔שֶׁף nnˈešef נֶשֶׁף breeze
יַ֖יִן yˌayin יַיִן wine
יַדְלִיקֵֽם׃ yaḏlîqˈēm דלק set ablaze
5:11. vae qui consurgitis mane ad ebrietatem sectandam et potandum usque ad vesperam ut vino aestuetis
Woe to you that rise up early in the morning to follow drunkenness, and to drink in the evening, to be inflamed with wine.
5:11. Woe to you who rise up in the morning to pursue drunkenness, and to drink even until evening, so as to be inflamed with wine.
5:11. Woe unto them that rise up early in the morning, [that] they may follow strong drink; that continue until night, [till] wine inflame them!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Сикер - хмельный напиток из яблок или других плодов, даже из хлеба, но пшеничного (вроде нашего пива); [Неоднозначное толкование. Дело в том, что в Палестине и у греков "сикер" изготовлялся из плодов финиковой пальмы и был, по сути дела, финиковой водкой. Арамейское же понятие "сикера" означало хмельной, опьяняющий напиток, по технологии близкий к медо- или пивоварению, без гонки. То есть, хмельной напиток естественного происхождения. У Исаии в славянском изводе в 5:11: - "горе восстающим заутра и сикер гонящим". Таким образом, имеет подтверждение точка зрения, что это тривиальный самогон. Прим. ред. ]

Вино - приготовлялось из винограда, который в то время славился своим вкусом.

Пророк Исаия здесь вооружается против пьянства - порока, который распространяться стал среди евреев со времен Соломона, которого пример, несомненно, действовал на людей, близко стоявших ко дворцу. (3: Цар 4:20). Избыток же в вине делал напиток самым распространенным и пьянство таким образом имело для себя богатую почву. Пророки, видя весь вред от этого увлечения, всячески старались образумить своих слушателей, которые даже гордились своею способностью выпить как можно больше вина (ср. ст. 22).
Adam Clarke: Commentary on the Bible - 1831
5:11: Wo unto them that rise up early - There is a likeness between this and the following passage of the prophet Amos, Amo 6:3-6, who probably wrote before Isaiah. If the latter be the copier, he seems hardly to have equalled the elegance of the original: -
"Ye that put far away the evil day
And affect the seat of violence;
Who lie upon beds of ivory,
And stretch yourselves upon your couches;
And eat the lambs from the flock,
And calves from the midst of the stall;
Who chant to the sound of the viol,
And like David invent for yourselves instruments of music;
Who quaff wine in large bowls,
And are anointed with the choicest ointments:
But are not grieved for the affliction of Joseph."
Kimchi says, "they consider not the heavens nor their hosts: they pray not the morning nor the evening prayer unto the Lord."
Follow strong drink - Theodoret and Chrysostom on this place, both Syrians, and unexceptionable witnesses in what belongs to their own country, inform us that שכר shechar (σικερα in the Greek of both Testaments, rendered by us by the general term strong drink) meant properly palm wine, or date wine, which was and is still much in use in the Eastern countries. Judea was famous for the abundance and excellence of its palm trees; and consequently had plenty of this wine. "Fiunt (vina) et e pomis; primumque e palmis, quo Parthi et Indi utun tur, et oriens totus: maturarum modio in aquae congiis tribus macerato expressoque." Plin. lib. 14:19. "Ab his cariotae [palmae] maxime celebrantur; et cibo quidem, sed et succo, uberrimae. Ex quibus praecipua vina orienti; iniqua capiti, unde porno nomen." Id. 13:9. Καρος signifies stupefaction: and in Hebrew likewise the wine has its name from its remarkably inebriating quality.
Albert Barnes: Notes on the Bible - 1834
5:11: Wo unto them - The prophet, having denounced "avarice," proceeds now to another vice - that of "intemperance, or dissipation."
That rise up early ... - That rise "for this purpose," when nothing else would rouse them. It may illustrate this somewhat, to remark, that it was not common among the ancients to become intoxicated at an early hour of the day; see the note at Act 2:15; compare Th1 5:7. It indicated then, as it does now, a confirmed and habitual state of intemperance when a man would do this early in the morning. 'The Persians, when they commit a debauch, arise betimes, and esteem the morning as the best time for beginning to drink wine, by which means they carry on their excess until night.' - "Morier."
That they may follow strong drink - - שׁכר shê kā r, or sichar. This word is derived from a verb signifying to drink, to become intoxicated. All nations have found out some intoxicating drink. That which was used by the Hebrews was made from grain, fruit, honey, dates, etc., prepared by fermentation. The word sometimes means the same as wine Num 28:7, but more commonly it refers to a stronger drink, and is distinguished from it, as in the common phrase, 'wine and strong drink;' Lev 10:9; Num 6:3; Jdg 13:4, Jdg 13:7. Sometimes it may be used for "spiced wine" - a mixture of wine with spices, that would also speedily produce intoxication. The Chaldee renders the words עתיק חמר chă mar ‛ atı̂ yq, 'old fermented liquor;' denoting the "mode" in which strong drink was usually prepared. It may be remarked here, that whatever may be the "form" in which intoxicating drink is prepared, it is substantially the same in all nations. Intoxication is caused by "alcohol," and that is produced by fermentation. It is never created or increased by distillation. The only effect of distillation is, to collect and preserve the alcohol which existed in the beer, the wine, or the cider. Consequently, the same substance produces intoxication when wine is drank, which does when brandy is drank; the same in cider or other fermented liquor, as in ardent spirits.
That continue until night - That drink all day. This shows that the "strong drink" intended here, did not produce "sudden," intoxication. This is an exact description of what occurs constantly in oriental nations. The custom of sitting long at the wine, when they have the means of indulgence, pRev_ails everywhere. D'Ar-vieux says, that while he was staying among the Arabs on mount Carmel, a wreck took place on the coast, from which one of the emirs obtained two large casks of wine. He immediately sent to the neighboring emirs, inviting them to come and drink it. They gladly came, and continued drinking for two days and two nights, until not a drop of the wine was left. In like manner, Tavernier relates that the king of Persia sent for him early one morning to the palace, when, with other persons, he was obliged to sit all the day, and late at night, drinking wine with the shah; but at last, 'the king growing sleepy, gave us leave to depart, which we did very willingly, having had hard labor for seventeen hours together.'
Inflame them - Excite them; or stimulate them. We have the same phrase - denoting the "burning" tendency of strong drink. The American Indians appropriately call "fire-water."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: rise: Isa 5:22, Isa 28:1; Pro 23:29, Pro 23:30; Ecc 10:16, Ecc 10:17; Hos 7:5, Hos 7:6; Hab 2:15; Luk 21:34; Rom 13:13; Co1 6:10; Gal 5:21; Th1 5:6, Th1 5:7
inflame: or, pursue, Isa 28:7, Isa 28:8; Pro 20:1, Pro 23:32
Carl Friedrich Keil and Franz Delitzsch
5:11
The second woe, for which the curse about to fall upon vinedressing (Is 5:10) prepared the way by the simple association of ideas, is directed against the debauchees, who in their carnal security carried on their excesses even in the daylight. "Woe unto them that rise up early in the morning to run after strong drink; who continue till late at night with wine inflaming them!" Boker (from bâkar, bakara, to slit, to tear up, or split) is the break of day; and nesheph (from nâshaph, to blow) the cool of the evening, including the night (Is 21:4; Is 59:10); 'ichr, to continue till late, as in Prov 23:30 : the construct state before words with a preposition, as in Is 9:2; Is 28:9, and many other passages (Ges. 116, 1). Shēcâr, in connection with yayin, is the general name for every other kind of strong drink, more especially for wines made artificially from fruit, honey, raisins, dates, etc., including barley-wine (οἶνος κρίθινος) or beer (ἐκ κριθῶν μέθυ in Aeschylus, also called βρῦτον βρυτόν ζῦθος ζύθος, and by many other names), a beverage known in Egypt, which was half a wine country and half a beer country, from as far back as the time of the Pharaohs. The form shēcâr is composed, like ענב (with the fore-tone tsere), from shâcar, to intoxicate; according to the Arabic, literally to close by stopping up, i.e., to stupefy.
(Note: It is a question, therefore, whether the name of sugar is related to it or not. The Arabic sakar corresponds to the Hebrew shecâr; but sugar is called sukkar, Pers. 'sakkar, 'sakar, no doubt equivalent to σἀκχαρι (Arrian in Periplus, μἐλι τὸ καλἀμινον τὸ λεγὀμενου σἀκχαρι), saccharum, an Indian word, which is pronounced Carkarâ in Sanscrit and sakkara in Prakrit, and signifies "forming broken pieces," i.e., sugar in grains or small lumps (brown sugar). The art of boiling sugar from the cane was an Indian invention (see Lassen, Indische Alterthumskunde, i. 269ff.). The early Egyptian name for beer is hek (Brugsch, Recueil, p. 118); the demotic and hieratic name henk, the Coptic henke. The word ζῦθος ζὐθος) is also old Egyptian. In the Book of the Dead (79, 8) the deceased says, "I have taken sacrificial cakes from the table, I have drunk seth-t in the evening." Moses Stuart wrote an Essay upon the Wines and Strong Drinks of the Ancient Hebrews, which was published in London (1831), with a preface by J. Pye Smith.)
The clauses after the two participles are circumstantial clauses (Ewald, 341, b), indicating the circumstances under which they ran out so early, and sat till long after dark: they hunted after mead, they heated themselves with wine, namely, to drown the consciousness of their deeds of darkness.
Geneva 1599
5:11 Woe to them that (p) rise early in the morning, [that] they may follow strong drink; that continue until (q) night, [till] wine inflames them!
(p) Who spare no pain nor diligence to follow their lusts.
(q) Who are never weary of their rioting and excessive pleasures but use all means to provoke to the same.
John Gill
5:11 Woe unto them that rise up early in the morning,.... To rise up early in the morning is healthful, and to rise to do business is commendable; but to spend the day in drunkenness and intemperance is very criminal, which is here meant:
that they may follow, strong drink; not only drink it, but follow on to drink; diligently seek after it, where the best is to be had; go from house to house till they have found it; closely follow the drinking of it, till inebriated with it:
that continue until night; at their pots, with their drinking companions, even all the day till night comes, the twilight either of the evening or of the morning:
till wine inflame them; their bodies with heat, and their souls with lust.
Robert Jamieson, A. R. Fausset and David Brown
5:11 Second Woe--against intemperance.
early--when it was regarded especially shameful to drink (Acts 2:15; Th1 5:7). Banquets for revelry began earlier than usual (Eccles 10:16-17).
strong drink--Hebrew, sichar, implying intoxication.
continue--drinking all day till evening.
5:125:12: Փողովք եւ թմբկաւ եւ քնարաւ, եւ երգովք զգինին ըմպեն. եւ ՚ի գործս Տեառն ո՛չ հային, եւ զգործս ձեռաց նորա ո՛չ առնուն ՚ի միտ։
12 Փողով ու թմբուկով, քնարով ու երգով գինին խմում, բայց չեն նայում Տիրոջ գործերին, նրա ձեռքի կատարածներին ուշադրութիւն չեն դարձնում:
12 Անոնց խնճոյքներուն մէջ քնար ու տաւիղ, Թմբուկ ու սրինգ եւ գինի կը գտնուի, Բայց Տէրոջը ըրածներուն ուշադրութիւն չեն ըներ Եւ անոր ձեռքերուն գործերուն չեն նայիր։
Փողովք եւ թմբկաւ եւ քնարաւ եւ երգովք զգինին ըմպեն, եւ ի գործս Տեառն ոչ հային, եւ զգործս ձեռաց նորա ոչ առնուն ի միտ:

5:12: Փողովք եւ թմբկաւ եւ քնարաւ, եւ երգովք զգինին ըմպեն. եւ ՚ի գործս Տեառն ո՛չ հային, եւ զգործս ձեռաց նորա ո՛չ առնուն ՚ի միտ։
12 Փողով ու թմբուկով, քնարով ու երգով գինին խմում, բայց չեն նայում Տիրոջ գործերին, նրա ձեռքի կատարածներին ուշադրութիւն չեն դարձնում:
12 Անոնց խնճոյքներուն մէջ քնար ու տաւիղ, Թմբուկ ու սրինգ եւ գինի կը գտնուի, Բայց Տէրոջը ըրածներուն ուշադրութիւն չեն ըներ Եւ անոր ձեռքերուն գործերուն չեն նայիր։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 и цитра и гусли, тимпан и свирель и вино на пиршествах их; а на дела Господа они не взирают и о деяниях рук Его не помышляют.
5:12 μετὰ μετα with; amid γὰρ γαρ for κιθάρας κιθαρα harp καὶ και and; even ψαλτηρίου ψαλτηριον and; even τυμπάνων τυμπανον and; even αὐλῶν αυλος flute τὸν ο the οἶνον οινος wine πίνουσιν πινω drink τὰ ο the δὲ δε though; while ἔργα εργον work κυρίου κυριος lord; master οὐκ ου not ἐμβλέπουσιν εμβλεπω look at; look in καὶ και and; even τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him οὐ ου not κατανοοῦσιν κατανοεω take note of
5:12 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be כִנֹּ֜ור ḵinnˈôr כִּנֹּור cither וָ wā וְ and נֶ֗בֶל nˈevel נֵבֶל harp תֹּ֧ף tˈōf תֹּף tambourine וְ wᵊ וְ and חָלִ֛יל ḥālˈîl חָלִיל flute וָ wā וְ and יַ֖יִן yˌayin יַיִן wine מִשְׁתֵּיהֶ֑ם mištêhˈem מִשְׁתֶּה drinking וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] פֹּ֤עַל pˈōʕal פֹּעַל doing יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לֹ֣א lˈō לֹא not יַבִּ֔יטוּ yabbˈîṭû נבט look at וּ û וְ and מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יָדָ֖יו yāḏˌāʸw יָד hand לֹ֥א lˌō לֹא not רָאֽוּ׃ rāʔˈû ראה see
5:12. cithara et lyra et tympanum et tibia et vinum in conviviis vestris et opus Domini non respicitis nec opera manuum eius consideratisThe harp, and the lyre, and, the timbrel and the pipe, and wine are in your feasts: and the work of the Lord you regard not, nor do you consider the works of his hands.
12. And the harp and the lute, the tabret and the pipe, and wine, are their feasts: but they regard not the work of the LORD, neither have they considered the operation of his hands.
5:12. Harp and lyre and timbrel and pipe, as well as wine, are at your feasts. But you do not respect the work of the Lord, nor do you consider the works of his hands.
5:12. And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.
And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands:

5:12 и цитра и гусли, тимпан и свирель и вино на пиршествах их; а на дела Господа они не взирают и о деяниях рук Его не помышляют.
5:12
μετὰ μετα with; amid
γὰρ γαρ for
κιθάρας κιθαρα harp
καὶ και and; even
ψαλτηρίου ψαλτηριον and; even
τυμπάνων τυμπανον and; even
αὐλῶν αυλος flute
τὸν ο the
οἶνον οινος wine
πίνουσιν πινω drink
τὰ ο the
δὲ δε though; while
ἔργα εργον work
κυρίου κυριος lord; master
οὐκ ου not
ἐμβλέπουσιν εμβλεπω look at; look in
καὶ και and; even
τὰ ο the
ἔργα εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
οὐ ου not
κατανοοῦσιν κατανοεω take note of
5:12
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
כִנֹּ֜ור ḵinnˈôr כִּנֹּור cither
וָ וְ and
נֶ֗בֶל nˈevel נֵבֶל harp
תֹּ֧ף tˈōf תֹּף tambourine
וְ wᵊ וְ and
חָלִ֛יל ḥālˈîl חָלִיל flute
וָ וְ and
יַ֖יִן yˌayin יַיִן wine
מִשְׁתֵּיהֶ֑ם mištêhˈem מִשְׁתֶּה drinking
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
פֹּ֤עַל pˈōʕal פֹּעַל doing
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לֹ֣א lˈō לֹא not
יַבִּ֔יטוּ yabbˈîṭû נבט look at
וּ û וְ and
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יָדָ֖יו yāḏˌāʸw יָד hand
לֹ֥א lˌō לֹא not
רָאֽוּ׃ rāʔˈû ראה see
5:12. cithara et lyra et tympanum et tibia et vinum in conviviis vestris et opus Domini non respicitis nec opera manuum eius consideratis
The harp, and the lyre, and, the timbrel and the pipe, and wine are in your feasts: and the work of the Lord you regard not, nor do you consider the works of his hands.
5:12. Harp and lyre and timbrel and pipe, as well as wine, are at your feasts. But you do not respect the work of the Lord, nor do you consider the works of his hands.
5:12. And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Цитра - пустой деревянный ящик, по верху которого натягивались струны (по евр. kinnor).

Гусли - арфа (по евр. пеbel).

Тимпан - ручной бубен или тамбурин (по евр. toph).

Свирель - флейта (по евр. cholil).
Albert Barnes: Notes on the Bible - 1834
5:12: The prophet proceeds to state still further the extent of their crimes. This verse contains an account of their dissipated habits, and their consequent forgetfulness of God. That they commonly had musical instruments in their feasts, is evident from many passages of the Old Testament; see Amo 6:5-6. Their feasts, also, were attended with songs; Isa 24:8-9.
The harp - - כנור kinnô r. This is a well-known stringed instrument, employed commonly in sacred music. It is often mentioned as having been used to express the pious feelings of David; Psa 32:2; Psa 43:4; Psa 49:5. It is early mentioned as having been invented by Jubal; Gen 4:21. It is supposed usually to have had ten strings (Josephus, "Ant." B. x. ch. xii. Section 3). It was played by the hand; Sa1 16:23; Sa1 18:9. The "root" of the word כנור kinnô r, is unknown. The word "kinnor" is used in all the languages cognate to the Hebrew, and is recognized even in the Persian. It is probable that the instrument here referred to was common in all the oriental nations, as it seems to have been known before the Flood, and of course the knowledge of it would be extended far. It is an oriental name and instrument, and from this word the Greeks derived their word κινύρα kinura. The Septuagint renders it κιθάρα kithara and κινύρα kinura.
Once they substitute for it ὄργανον organon, Psa 136:2; and five times ψαλτήριον psaltē rion, Gen 4:20; Psa 48:4; Psa 80:2; Psa 149:3; Eze 26:13. The harp - כנור kinnô r - is not only mentioned as having been invented by Jubal, but it is also mentioned by Laban in the description which be gives of various solemnities, in regard to which he assures the fleeing Jacob that it had been his wish to accompany him with all the testimonials of joy - 'with music - תף tô ph and כנור kinnô r;' Gen 31:27. In the first age it was consecrated to joy and exultation. Hence, it is referred to as the instrument employed by David to drive away the melancholy of Saul Sa1 16:16-22, and is the instrument usually employed to celebrate the praises of God; Psa 33:1-2; Psa 43:4; Psa 49:5; Psa 71:22-23. But the harp was not only used on sacred occasions. Isaiah also mentions it as carried about by courtezans Isa 23:16, and also refers to it as used on occasions of gathering in the vintage, and of increasing the joy of the festival occasion.
So also it was used in military triumphs. Under the reign of Jehoshaphat, after a victory which had been gained over the Moabites, they returned in triumph to Jerusalem, accompanied with playing on the כנור kinnô r;" Ch2 20:27-28. The harp was generally used on occasions of joy. Only in one place, in Isaiah Isa 16:11, is it referred to as having been employed in times of mourning. There is no ancient figure of the כנור kinnô r that can be relied on as genuine. We can only say that it was an instrument made of sounding wood, and furnished with strings. Josephus says that it was furnished with ten strings, and was played with the plectrum ("Ant." B. viii. ch. x.) Suidas, in his explanation of it, makes express mention of strings or sinews (p. 318); and Pollux speaks of goats' claws as being used for the plectrum. David made it out of the ברושׁ berô sh, or fir, and Solomon out of the almug. Pfeiffer supposes, that the strings were drawn over the belly of a hollow piece of wood, and that it had some resemblance to our violin. But it is more probable that the common representation of the harp as nearly in the form of a triangle, with one side or the front part missing, is the correct one. For a full discussion of the subject, see Pfeiffer on the Music of the ancient Hebrews, "Bib. Repos." vol. vi. pp. 366-373. Montfaucon has furnished a drawing of what was supposed to be the ancient כנור kinnô r, which is represented in the book. But, after all, the usual form is not quite certain.
Bruce found a sculpture of a harp resembling that usually put into the hands of David, or nearly in the form of a triangle, and under circumstances which led him to suppose that it was as old as the times of Sesostris.
And the viol - נבל nebel. From this word is derived the Greek word νάβλα nabla, and the Latin nablium and nabla. But it is not very easy to form a correct idea of this instrument. The derivation would lead us to suppose that it was something in the shape of a "bottle," and it is probable that it had a form in the shape of a leather bottle, such as is used in the East, or at least a vessel in which wine was preserved; Sa1 10:3; Sa1 25:18; Sa2 16:1. It was at first made of the ברושׁ berô sh or fir; afterward it was made of the almug tree, and occasionally it seems to have been made of metal; Sa2 6:5; Ch1 13:8. The external parts of the instrument were of wood, over which strings were drawn in various ways. Josephus says it had twelve strings ("Ant." B. viii. ch. x.) He says also that it was played with the fingers. - "Ibid." Hesychius and Pollux reckon it among stringed instruments. The resonance had its origin in the vessel or the bottom part of the instrument, upon which the strings were drawn. According to Ovid, this instrument was played on with both hands:
Quaravis mutus erat, voci favisse putatur
Piscis, Aroniae fabula nora lyrae.
Disce etiam duplice genialia palma
Verrere.
De Arte Amandi, lib. iii. 327.
According to Jerome, Isodorus, and Cassiodorus, it had the form of an inverted Greek Delta δ d. Pfeiffer supposes that this instrument was probably the same as is found represented on ancient monument. The belly of the instrument is a wooden bowl, having a small hole in the under part, and is covered over with a stretched skin, which is higher in the middle than at the sides. Two posts, which are fastened together at the top by a cross piece, pass obliquely through this skin. Five strings pass over this skin, having a bridge for their support on the cross piece. The instrument has no pins or screws, but every string is fastened by means of some linen wound with it around this cross piece. The description of this instrument is furnished by Niebuhr ("Thess." i. p. 179). It is played on in two ways, either by being struck with the finger, or by a piece of leather, or perhaps a quill hung at its side and drawn across the strings. It cannot with certainty be determined when this instrument was invented, or when it came into use among the Hebrews. It is first mentioned in the time of Saul Sa1 10:5, and from this time onward it is frequently mentioned in the Old Testament. It was used particularly in the public worship of God; Sa2 6:5; Kg1 10:12; Ch2 20:28; Ch2 29:25; Ch1 15:16; Ch1 16:5. It was usually accompanied with other instruments, and was also used in festivals and entertainments; see "Bib. Repos." vol. vi. pp. 357-365. The usual form of representing it is shown in the preceding cut, and is the form in which the lyre appears on ancient monuments, in connection with the statues of Apollo.
The drawing in the book is a representation of a lyre from a Jewish shekel of the time of Simon Maccabeus, and may have been, not improbably, a form in frequent use among the Jews.
Niebuhr has furnished us with an instrument from the East, which is supposed to bare a very near resemblance to that which is referred to by Isaiah. This instrument is represented by the picture in the book.
The tabret - תף tô ph. This was one of the instruments which were struck with the hands. It was the kettle-drum of the ancients, and it is more easy to determine its form and use than it is of most of the instruments used by the Hebrews. The Septuagint and other Greek translators render it by τύμπανον tumpanon. This word, as well as the Latin tympanum, is manifestly derived from the Hebrew. The Arabic word "duf" applied to the same instrument is also derived from the same Hebrew word. It was an instrument of wood, hollowed out, and covered over with leather and struck with the hands - a species of drum, This form of the drum is used by the Spaniards, and they have preserved it ever since the time of the Moors. It was early used. Laban wished to accompany Jacob with its sound; Gen 31:27. Miriam, the sister of Moses, and the females with her, accompanied the song of victory with this instrument; Exo 15:20.
Job was acquainted with it Job 17:6; Job 21:12, and David employed it in the festivities of religion; Sa2 6:5. The occasions on which it is mentioned as being used are joyful occasions, and for the most part those who play on it are females, and on this account they are called 'drum-beating women' Psa 68:26 - in our translation, 'damsels playing with timbrels,' In our translation it is rendered "tabret," Isa 5:12; Sa1 10:5; Gen 31:26; Isa 24:8; Isa 30:32; Sa1 18:6; Eze 38:13; Jer 31:4; Job 17:6; "tabering," Nah 2:7; and "timbrel," Psa 81:2; Exo 15:20; Job 21:12; Psa 149:3; Psa 150:4; Jdg 11:34; Psa 68:25. It is no where mentioned as employed in war or warlike transactions. It was sometimes made by merely stretching leather over a wooden hoop, and thus answered to the instrument known among us as the tambourine. It was in the form of a sieve, and is often found on ancient monuments, and particularly in the hands of Cybele. In the East, there is now no instrument more common than this.
Niebuhr (Thes i. p. 181) has given the following description of it: 'It is a broad hoop covered on one side with a stretched skin. In the rim there are usually thin round pullies or wheels of metal which make some noise, when this drum, held on high with one hand, is struck with the fingers of the other hand. No musical instrument perhaps is so much employed in Turkey as this. When the females in their harems dance or sing, the time is always beat on this instrument. It is called doff.' See "Bib. Repos." vol. vi. pp. 398-402. it is commonly supposed that from the word "toph, Tophet" is derived - a name given to the valley of Jehoshaphat near Jerusalem, because this instrument was used there to drown the cries of children when sacrificed to Moloch.
And pipe. - חליל châ lı̂ yl. This word is derived either from חלל châ lal, "to bore through," and thence conveys the idea of a flute bored through, and furnished with holes ("Gesenius"); or from חלל châ lal, "to leap" or "to dance;" and thence it conveys the idea of an instrument that was played on at the dance. - "Pfeiffer."
The Greek translators have always rendered it by αὐλός aulos. There are, in all, but four places where it occurs in the Old Testament; Kg1 1:40; Isa 5:12; Isa 30:29; Jer 48:36; and it is uniformly rendered "pipe or pipes," by our translators. The origin of the pipe is unknown. It was possessed by most ancient nations, though it differed much in form. It was made sometimes of wood, at others of reed, at others of the bones of animals, horns, etc. The "box-wood" has been the common material out of which it was made. It was sometimes used for plaintive music (compare Mat 9:23); but it was also employed in connection with other instruments, while journeying up to Jerusalem to attend the great feasts there; see the note at Isa 30:29. Though employed on plaintive occasions, yet it was also employed in times of joy and pleasure. Hence, in the times of Judas Maccabeus, the Jews complained 'that all joy had vanished from Jacob, and, that the flute and cithera were silent;' 1 Macc. 3:45; see "Bib. Repos." vol. vi. pp. 387-392. The graceful figures (shown in the book) will show the manner of playing the flute or pipe among the Greeks. It was also a common art to play the double flute or pipe, in the East, in the manner represented in the book. In the use of these instruments, in itself there could be no impropriety. That which the prophet rebuked was, that they employed them not for praise, or even for innocent amusement, but that they introduced them to their feasts of Rev_elry, and thus made them the occasion of forgetting God. Forgetfulness of God, in connection with music and dancing, is beautifully described by Job:
They send forth their little ones like a flock,
And their children dance;
They take the timbrel and harp,
And rejoice at the sound of the organ;
They spend their days in mirth,
And in a moment go down to the grave.
And they say unto God -
'Depart from us;
For we know not the knowledge of thy ways.
What is the Almighty, that we should serve him?
And what profit should we have if we pray unto him?'
Job 21:11-15.
In their feasts - 'The Nabathaeans of Arabia Petrea always introduced music at their entertainments (Strabo, xvi.), and the custom seems to have been very general among the ancients. They are mentioned as having been essential among the Greeks, from the earliest times; and are pronounced by Homer to be requisite at a feast:
Μολπή τ ̓ ὀρχηστύ; τε τά γάρ τ ̓ ἀναθήματα δαιτός.
Molpē t' orchē stu; te ta gar t' anathē mata daitos.
Odyssey i. 152.
Aristoxenus, quoted by Plutarch, "De Musica," says, that 'the music was designed to counteract the effects of inebriety, for as wine discomposes the body and the mind, so music has the power of soothing them, and of restoring their pRev_ious calmness and tranquility.' "See Wilkinsoh's Manners and Customs of the Ancient Egyptians," vol. ii. pp. 248, 249.
But they regard not ... - The reproof is especially, that they forget him in their entertainments. They employ music to inflame their passions; and amid their songs and wine, their hearts are drawn away from God. That this is the tendency of such feasts, all must know. God is commonly forgotten in such places; and even the sweetest music is made the occasion for stealing the affections from him, and of inflaming the passions, instead of being employed to soften the feelings of the soul, and raise the heart to God.
The operation of his hands - The work of his hands - particularly his dealings among the people. God is round about them with mercy and judgment, but they do not perceive him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: the harp: Isa 22:13; Gen 31:27; Job 21:11-14; Dan 5:1-4, Dan 5:23; Amo 6:4-6; Luk 16:19; Jde 1:12
they regard: Isa 5:19; Job 34:27; Psa 28:5, Psa 92:5, Psa 92:6; Hos 4:10, Hos 4:11
Carl Friedrich Keil and Franz Delitzsch
5:12
Is 5:12 describes how they go on in their blindness with music and carousing: "And guitar and harp, kettle-drum, and flute, and wine, is their feast; but they regard not the work of Jehovah, and see not the purpose of His hands." "Their feast" is so and so (משׁתּיהם is only a plural in appearance; it is really a singular, as in Dan 1:10, Dan 1:16, and many other passages, with the Yod of the primary form, משׁתּי = משׁתּה, softened: see the remarks on עלה at Is 1:30, and עשׂיה at Is 22:11); that is to say, their feast consisted or was composed of exciting music and wine. Knobel construes it, "and there are guitar, etc., and wine is their drink;" but a divided sentence of this kind is very tame; and the other expression, based upon the general principle, "The whole is its parts," is thoroughly Semitic (see Fleischer's Abhandlungen ber einige Arten der Nominalapposition in den Sitzungsberichten der schs. Gesellschaft der Wissenschaft, 1862). Cinnor (guitar) is a general name for such instruments as have their strings drawn (upon a bridge) over a sounding board; and nebel (the harp and lyre) a general name for instruments with their strings hung freely, so as to be played with both hands at the same time. Toph (Arab. duff) is a general name for the tambourin, the drum, and the kettle-drum; Chaill (lit. that which is bored through) a general name for the flute and double flute. In this tumult and riot they had no thought or eye for the work of Jehovah and the purpose of His hands. This is the phrase used to express the idea of eternal counsel of God (Is 37:26), which leads to salvation by the circuitous paths of judgment (Is 10:12; Is 28:21; Is 29:23), so far as that counsel is embodied in history, as moulded by the invisible interposition of God. In their joy and glory they had no sense for what was the most glorious of all, viz., the moving and working of God in history; so that they could not even discern the judgment which was in course of preparation at that very time.
Geneva 1599
5:12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the (r) work of the LORD, neither consider the operation of his hands.
(r) They do not regard the provident care of God over them, nor for what end he has created them.
John Gill
5:12 And the harp, and the viol, the tabret, and pipe,.... Instruments of music; some struck with a bow or quill, or touched with the fingers; and others blown with the mouth:
and wine are in their feasts; so that they lived jovially and merrily, like sons of Bacchus, more than like the people of God:
but they regard not the work of the Lord, neither consider the operation of his hands; meaning not the law, as the Targum and Kimchi, which was the work of the Lord, and the writing of his hands; rather, as Aben Ezra, the punishment inflicted on the ten tribes being carried into captivity; or else the works of creation and providence, and the daily mercies of life; or, best of all, the great work of redemption by Christ, and the conversion of sinners, both among Jews and Gentiles, by the preaching of his Gospel; for this refers to the Jews in the times of Christ and his apostles, which immediately preceded their utter destruction; and those sins here mentioned were the cause of it. See Ps 28:5.
John Wesley
5:12 The harp - They give up themselves wholly to luxury. The work - What God hath lately done, and is yet doing, and about to do among them; his grievous judgments, partly inflicted, and partly threatened, which required another course of life.
Robert Jamieson, A. R. Fausset and David Brown
5:12 Music was common at ancient feasts (Is 24:8-9; Amos 6:5-6).
viol--an instrument with twelve strings [JOSEPHUS, Antiquities, 8.10].
tabret--Hebrew, toph, from the use of which in drowning the cries of children sacrificed to Moloch, Tophet received its name. Arabic, duf. A kettle drum, or tambourine.
pipe--flute or flageolet: from a Hebrew root "to bore through"; or else, "to dance" (compare Job 21:11-15).
regard not . . . Lord--a frequent effect of feasting (Job 1:5; Ps 28:5).
work . . . operation--in punishing the guilty (Is 5:19; Is 10:12).
5:135:13: Այսուհետեւ ՚ի գերութի՛ւն մատնեցաւ ժողովուրդ իմ, վասն չճանաչելոյ նոցա զՏէր. եւ բազո՛ւմ եղեն դիակունք նոցա վասն սովոյ հացի եւ ծարաւոյ ջրոյ[9636]։ [9636] Ոմանք. Վասն ոչ ճանաչելոյ նոցա։ Օրինակ մի. Վասն սովահացի եւ ծա՛՛։
13 Իմ ժողովուրդն այսուհետեւ գերութեան է մատնուելու այն պատճառով, որ չի ճանաչում Տիրոջը. հացի սովից եւ ջրի ծարաւից բազմանալու են նրանց դիակները:
13 Անոր համար իմ ժողովուրդս Տէրը* չճանչնալով՝ գերի կ’իյնայ Ու անոր մեծամեծ մարդիկը սով կը կրեն, Բազմութիւնը ծարաւէն կը ցամքի։
Այսուհետեւ ի գերութիւն մատնեցաւ ժողովուրդ իմ, վասն ոչ ճանաչելոյ նոցա զՏէր, եւ [77]բազում եղեն դիակունք նոցա վասն սովոյ հացի եւ ծարաւոյ ջրոյ:

5:13: Այսուհետեւ ՚ի գերութի՛ւն մատնեցաւ ժողովուրդ իմ, վասն չճանաչելոյ նոցա զՏէր. եւ բազո՛ւմ եղեն դիակունք նոցա վասն սովոյ հացի եւ ծարաւոյ ջրոյ[9636]։
[9636] Ոմանք. Վասն ոչ ճանաչելոյ նոցա։ Օրինակ մի. Վասն սովահացի եւ ծա՛՛։
13 Իմ ժողովուրդն այսուհետեւ գերութեան է մատնուելու այն պատճառով, որ չի ճանաչում Տիրոջը. հացի սովից եւ ջրի ծարաւից բազմանալու են նրանց դիակները:
13 Անոր համար իմ ժողովուրդս Տէրը* չճանչնալով՝ գերի կ’իյնայ Ու անոր մեծամեծ մարդիկը սով կը կրեն, Բազմութիւնը ծարաւէն կը ցամքի։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 За то народ мой пойдет в плен непредвиденно, и вельможи его будут голодать, и богачи его будут томиться жаждою.
5:13 τοίνυν τοινυν now actually αἰχμάλωτος αιχμαλωτος captive ὁ ο the λαός λαος populace; population μου μου of me; mine ἐγενήθη γινομαι happen; become διὰ δια through; because of τὸ ο the μὴ μη not εἰδέναι οιδα aware αὐτοὺς αυτος he; him τὸν ο the κύριον κυριος lord; master καὶ και and; even πλῆθος πληθος multitude; quantity ἐγενήθη γινομαι happen; become νεκρῶν νεκρος dead διὰ δια through; because of λιμὸν λιμος famine; hunger καὶ και and; even δίψαν διψα water
5:13 לָכֵ֛ן lāḵˈēn לָכֵן therefore גָּלָ֥ה gālˌā גלה uncover עַמִּ֖י ʕammˌî עַם people מִ mi מִן from בְּלִי־ bbᵊlî- בְּלִי destruction דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge וּ û וְ and כְבֹודֹו֙ ḵᵊvôḏˌô כָּבֹוד weight מְתֵ֣י mᵊṯˈê מַת man רָעָ֔ב rāʕˈāv רָעָב hunger וַ wa וְ and הֲמֹונֹ֖ו hᵃmônˌô הָמֹון commotion צִחֵ֥ה ṣiḥˌē צִחֶה parched צָמָֽא׃ ṣāmˈā צָמָא thirst
5:13. propterea captivus ductus est populus meus quia non habuit scientiam et nobiles eius interierunt fame et multitudo eius siti exaruitTherefore is my people led away captive, because they had not knowledge, and their nobles have perished with famine, and their multitude were dried up with thirst.
13. Therefore my people are gone into captivity, for lack of knowledge: and their honourable men are famished, and their multitude are parched with thirst.
5:13. Because of this, my people have been led away as captives, for they did not have knowledge, and their nobles have passed away from famine, and their multitudes have dried up from thirst.
5:13. Therefore my people are gone into captivity, because [they have] no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst.
Therefore my people are gone into captivity, because [they have] no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst:

5:13 За то народ мой пойдет в плен непредвиденно, и вельможи его будут голодать, и богачи его будут томиться жаждою.
5:13
τοίνυν τοινυν now actually
αἰχμάλωτος αιχμαλωτος captive
ο the
λαός λαος populace; population
μου μου of me; mine
ἐγενήθη γινομαι happen; become
διὰ δια through; because of
τὸ ο the
μὴ μη not
εἰδέναι οιδα aware
αὐτοὺς αυτος he; him
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
πλῆθος πληθος multitude; quantity
ἐγενήθη γινομαι happen; become
νεκρῶν νεκρος dead
διὰ δια through; because of
λιμὸν λιμος famine; hunger
καὶ και and; even
δίψαν διψα water
5:13
לָכֵ֛ן lāḵˈēn לָכֵן therefore
גָּלָ֥ה gālˌā גלה uncover
עַמִּ֖י ʕammˌî עַם people
מִ mi מִן from
בְּלִי־ bbᵊlî- בְּלִי destruction
דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge
וּ û וְ and
כְבֹודֹו֙ ḵᵊvôḏˌô כָּבֹוד weight
מְתֵ֣י mᵊṯˈê מַת man
רָעָ֔ב rāʕˈāv רָעָב hunger
וַ wa וְ and
הֲמֹונֹ֖ו hᵃmônˌô הָמֹון commotion
צִחֵ֥ה ṣiḥˌē צִחֶה parched
צָמָֽא׃ ṣāmˈā צָמָא thirst
5:13. propterea captivus ductus est populus meus quia non habuit scientiam et nobiles eius interierunt fame et multitudo eius siti exaruit
Therefore is my people led away captive, because they had not knowledge, and their nobles have perished with famine, and their multitude were dried up with thirst.
5:13. Because of this, my people have been led away as captives, for they did not have knowledge, and their nobles have passed away from famine, and their multitudes have dried up from thirst.
5:13. Therefore my people are gone into captivity, because [they have] no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst.
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
13: Непредвиденно. - Народ, не имея за собой никакой вины, должен будет страдать из-за излишества, какие дозволяли себе богачи.
Adam Clarke: Commentary on the Bible - 1831
5:13: And their honorable men "And the nobles" - These verses have likewise a reference to the two preceding. They that indulged in feasting and drinking shall perish with hunger and thirst; and Hades shall indulge his appetite as much as they had done, and devour them all. The image is strong and expressive in the highest degree. Hab 2:5, uses the same image with great force: - the ambitious and avaricious conqueror.
"Enlargeth his appetite like Hades;
And he is like Death, and will never be satisfied,"
But, in Isaiah, Hades is introduced to much greater advantage, in person; and placed before our eyes in the form of a ravenous monster, opening wide his immeasurable jaws, and swallowing them all together: "Therefore Shoel hath dilated her soul, she hath opened her mouth beyond limit." Destruction expects more than a common meal, when God visits Jerusalem for her iniquities. This seems to refer to the ruin brought on the Jews by the Romans. Our blessed Lord repeats this parable, and applies it to this very transaction, Mat 21:33.
Albert Barnes: Notes on the Bible - 1834
5:13: Therefore my people are gone - This is evidently used with reference to the "future." The prophet described events as "passing before his eyes" as a vision (note, Isa 1:1); and he here seems to "see" the people going into captivity, and describes it as an event actually occurring.
Into captivity - Referring, doubtless, to the captivity at Babylon.
Because they have no knowledge - Because they do not choose to retain the knowledge of God.
And their honorable men - The Hebrew is, 'The glory of the people became people of famine;' that is, they shall be destroyed with famine. This was to be a "punishment" for their dissipation at their feasts.
And their multitude - The mass, or body of the nation; the common people.
Dried up with thirst - Are punished in this manner for their indulgence in drinking. The punishment here specified, refers particularly to a journey through an arid, desolate region, where drink could be obtained only with difficulty. Such was the route which the nation was compelled afterward to take in going to Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: my people: Isa 1:7, Isa 42:22-25; Kg2 17:6; Ch2 28:5-8
because: Isa 1:3, Isa 27:11; Jer 8:7; Hos 4:6; Mat 23:16-27; Luk 19:44; Joh 3:19, Joh 3:20; Rom 1:28; Pe2 3:5
honourable men are famished: Heb. glory are men of famine, Jer 14:18; Lam 4:4, Lam 4:5, Lam 4:9
multitude: Jer 14:3; Amo 8:13
Carl Friedrich Keil and Franz Delitzsch
5:13
Therefore judgment would overtake them in this blind, dull, and stupid animal condition. "Therefore my people go into banishment without knowing; and their glory will become starving men, and their tumult men dried up with thirst." As the word "therefore" (lâcēn, as in Is 1:24) introduces the threat of punishment, gâlâh (go into captivity) is a prophetic preterite. Israel would go into exile, and that "without knowing" (mibb'li-da'ath). The meaning of this expression cannot be "from want of knowledge," since the min which is fused into one word with b'li is not causal, but negative, and mibb'li, as a preposition, always signifies "without" (absque). But are we to render it "without knowing it" (as in Hos 4:6, where hadda'ath has the article), or "unawares?" There is no necessity for any dispute on this point, since the two renderings are fundamentally one and the same. The knowledge, of which Is 5:12 pronounces them destitute, was more especially a knowledge of the judgment of God that was hanging over them; so that, as the captivity would come upon them without knowledge, it would necessarily come upon them unawares. "Their glory" (Cebōdō) and "their tumult" (hamono) are therefore to be understood, as the predicates show, as collective nouns used in a personal sense, the former signifying the more select portion of the nation (cf., Mic 1:15), the latter the mass of the people, who were living in rioting and tumult. The former would become "men of famine" (mĕthē rââb: מתי, like אנשׁי in other places, viz., 2Kings 19:29, or בּני, 1Kings 26:16); the latter "men dried up with thirst" (tsichēh tsâmâh: the same number as the subject). There is no necessity to read מתי (dead men) instead of מתי, as the lxx and Vulgate do, or מזי (מזה) according to Deut 32:24, as Hitzig, Ewald, Bttcher, and others propose (compare, on the contrary, Gen 34:30 and Job 11:11). The adjective tzicheh (hapax leg) is formed like Chirēsh, Cēheh, and other adjectives which indicate defects: in such formations from verbs Lamed - He, instead of e we have an ae that has grown out of ay (Olshausen, 182, b). The rich gluttons would starve, and the tippling crowd would die with thirst.
Geneva 1599
5:13 Therefore my people (s) have gone into captivity, because [they have] (t) no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst.
(s) That is, will certainly go: for so the prophets use to speak as though the thing which will come to pass were done already.
(t) Because they would not obey the word of God.
John Gill
5:13 Therefore my people are gone into captivity,.... Or rather, as Kimchi explains it, "shall go into captivity"; the past for the future; for this cannot be understood even of the captivity of the ten tribes, for they were not carried captive until the sixth year of Hezekiah's reign, 4Kings 17:6 whereas this prophecy was delivered out many years before, even in the time of Uzziah, as is manifest from the following chapter, Is 6:1 and much less it cannot design the captivity of Judah, but respects the captivity by the Romans, in future time.
Because they have no knowledge; of the work of the Lord, and the operations of his hands; the Septuagint and Arabic versions render it, "because they knew not the Lord", the Lord Jesus Christ, the Lord of glory, the true Messiah; they knew not his person, office, grace, and Gospel; they did not own and acknowledge him, but despised and rejected him; their ignorance was affected and voluntary; they had the means of knowledge, but did not make use of them; they would not know him, they would not attend to the strong and clear evidence of his being the Messiah, which prophecies, miracles, and his doctrines, gave of him; the things belonging to their peace they knew not, these were righteously hid from them, and hence destruction came upon them, Lk 19:42 the words may be rendered in connection with the former, "therefore my people shall go into captivity without knowledge" (b), unawares, unthought of, and unexpected; and the Jews, to the last; did not think their city would be taken, but that in some way of other salvation and deliverance would be wrought for them:
and their honourable men are famished, and their multitude dried up with thirst; or "shall be"; this is expressive of a famine of bread and water, which all, both high and low, prince and people, should be affected with; see Is 3:1 and was true not only when Jerusalem was besieged by the Chaldeans, Jer 52:6, Jer 5:10 but when it was besieged by the Romans, in which the rich suffered as well as the poor; and was so great, that even women ate their own children, as Josephus (c) relates: this is threatened as a punishment of their rioting and drunkenness, Is 5:11.
(b) "idcirco exsulat populus meus absque scientia", Cocceius; so Montanus. (c) De Bello Jud. l. 5. c. 10. sect. 2. 3. & 12. 3. & 6. 3, sect. 3.
John Wesley
5:13 No knowledge - No serious consideration of God's works, and of their own duty and danger. Honourable men - Who thought themselves quite out of the reach of famine.
Robert Jamieson, A. R. Fausset and David Brown
5:13 are gone--The prophet sees the future as if it were before his eyes.
no knowledge--because of their foolish recklessness (Is 5:12; Is 1:3; Hos 4:6; Lk 19:44).
famished--awful contrast to their luxurious feasts (Is 5:11-12).
multitude--plebeians in contradistinction to the "honorable men," or nobles.
thirst-- (Ps 107:4-5). Contrast to their drinking (Is 5:11). In their deportation and exile, they shall hunger and thirst.
5:145:14: Եւ լայնեցի՛ն դժոխք զանձինս իւրեանց՝ եւ բացին զբերանս իւրեանց՝ զի մի՛ դադարեսցեն. եւ իջցե՛ն փառաւորք՝ եւ մեծամեծք, եւ մեծատունք եւ ժանտագործք նոցա, եւ զուարճացեալն ՚ի նմա[9637]։ [9637] ՚Ի լուս՛՛. Եւ ժանտագործք նորա. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոսկան. Նոցա, զուարճացեալքն ՚ի նմա։
14 Դժոխքն էլ ինքն իրեն լայնացրել եւ բացել է իր երախները, որպէսզի դադար չունենայ. փառաւորուածները, մեծամեծներն ու հարուստները, չարագործներն ու զուարճամոլները նրա մէջ պիտի իջնեն:
14 Անոր համար դժոխքը ինքզինք կը լայնցնէ Ու բերանը չափէ դուրս կը բանայ։Անոր պարծանքն ու բազմութիւնը Եւ աղաղակն ու զուարճութիւնը անոր մէջ պիտի իջնեն։
Եւ`` լայնեցին դժոխք զանձինս իւրեանց, եւ բացին զբերանս իւրեանց`` [78]զի մի՛ դադարեսցեն. եւ իջցեն փառաւորք եւ մեծամեծք եւ մեծատունք եւ ժանտագործք նոցա``, եւ զուարճացեալն ի նմա:

5:14: Եւ լայնեցի՛ն դժոխք զանձինս իւրեանց՝ եւ բացին զբերանս իւրեանց՝ զի մի՛ դադարեսցեն. եւ իջցե՛ն փառաւորք՝ եւ մեծամեծք, եւ մեծատունք եւ ժանտագործք նոցա, եւ զուարճացեալն ՚ի նմա[9637]։
[9637] ՚Ի լուս՛՛. Եւ ժանտագործք նորա. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոսկան. Նոցա, զուարճացեալքն ՚ի նմա։
14 Դժոխքն էլ ինքն իրեն լայնացրել եւ բացել է իր երախները, որպէսզի դադար չունենայ. փառաւորուածները, մեծամեծներն ու հարուստները, չարագործներն ու զուարճամոլները նրա մէջ պիտի իջնեն:
14 Անոր համար դժոխքը ինքզինք կը լայնցնէ Ու բերանը չափէ դուրս կը բանայ։Անոր պարծանքն ու բազմութիւնը Եւ աղաղակն ու զուարճութիւնը անոր մէջ պիտի իջնեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 За то преисподняя расширилась и без меры раскрыла пасть свою: и сойдет {туда} слава их и богатство их, и шум их и {всё}, что веселит их.
5:14 καὶ και and; even ἐπλάτυνεν πλατυνω broaden ὁ ο the ᾅδης αδης Hades τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even διήνοιξεν διανοιγω open thoroughly / wide τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him τοῦ ο the μὴ μη not διαλιπεῖν διαλειπω cease καὶ και and; even καταβήσονται καταβαινω step down; descend οἱ ο the ἔνδοξοι ενδοξος glorious καὶ και and; even οἱ ο the μεγάλοι μεγας great; loud καὶ και and; even οἱ ο the πλούσιοι πλουσιος rich καὶ και and; even οἱ ο the λοιμοὶ λοιμος pestilence; pest αὐτῆς αυτος he; him
5:14 לָכֵ֗ן lāḵˈēn לָכֵן therefore הִרְחִ֤יבָה hirḥˈîvā רחב be wide שְּׁאֹול֙ ššᵊʔôl שְׁאֹול nether world נַפְשָׁ֔הּ nafšˈāh נֶפֶשׁ soul וּ û וְ and פָעֲרָ֥ה fāʕᵃrˌā פער open פִ֖יהָ fˌîhā פֶּה mouth לִ li לְ to בְלִי־ vᵊlî- בְּלִי destruction חֹ֑ק ḥˈōq חֹק portion וְ wᵊ וְ and יָרַ֨ד yārˌaḏ ירד descend הֲדָרָ֧הּ hᵃḏārˈāh הָדָר ornament וַ wa וְ and הֲמֹונָ֛הּ hᵃmônˈāh הָמֹון commotion וּ û וְ and שְׁאֹונָ֖הּ šᵊʔônˌāh שָׁאֹון roar וְ wᵊ וְ and עָלֵ֥ז ʕālˌēz עָלֵז rejoicing בָּֽהּ׃ bˈāh בְּ in
5:14. propterea dilatavit infernus animam suam et aperuit os suum absque ullo termino et descendent fortes eius et populus eius et sublimes gloriosique eius ad eumTherefore hath hell enlarged her soul, and opened her mouth without any bounds, and their strong ones, and their people, and their high and glorious ones shall go down into it.
14. Therefore hell hath enlarged her desire, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth among them, descend .
5:14. For this reason, Hell has expanded its soul, and has opened its mouth without any limits. And their strong ones, and their people, and their exalted and glorious ones will descend into it.
5:14. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.
Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it:

5:14 За то преисподняя расширилась и без меры раскрыла пасть свою: и сойдет {туда} слава их и богатство их, и шум их и {всё}, что веселит их.
5:14
καὶ και and; even
ἐπλάτυνεν πλατυνω broaden
ο the
ᾅδης αδης Hades
τὴν ο the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
καὶ και and; even
διήνοιξεν διανοιγω open thoroughly / wide
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
τοῦ ο the
μὴ μη not
διαλιπεῖν διαλειπω cease
καὶ και and; even
καταβήσονται καταβαινω step down; descend
οἱ ο the
ἔνδοξοι ενδοξος glorious
καὶ και and; even
οἱ ο the
μεγάλοι μεγας great; loud
καὶ και and; even
οἱ ο the
πλούσιοι πλουσιος rich
καὶ και and; even
οἱ ο the
λοιμοὶ λοιμος pestilence; pest
αὐτῆς αυτος he; him
5:14
לָכֵ֗ן lāḵˈēn לָכֵן therefore
הִרְחִ֤יבָה hirḥˈîvā רחב be wide
שְּׁאֹול֙ ššᵊʔôl שְׁאֹול nether world
נַפְשָׁ֔הּ nafšˈāh נֶפֶשׁ soul
וּ û וְ and
פָעֲרָ֥ה fāʕᵃrˌā פער open
פִ֖יהָ fˌîhā פֶּה mouth
לִ li לְ to
בְלִי־ vᵊlî- בְּלִי destruction
חֹ֑ק ḥˈōq חֹק portion
וְ wᵊ וְ and
יָרַ֨ד yārˌaḏ ירד descend
הֲדָרָ֧הּ hᵃḏārˈāh הָדָר ornament
וַ wa וְ and
הֲמֹונָ֛הּ hᵃmônˈāh הָמֹון commotion
וּ û וְ and
שְׁאֹונָ֖הּ šᵊʔônˌāh שָׁאֹון roar
וְ wᵊ וְ and
עָלֵ֥ז ʕālˌēz עָלֵז rejoicing
בָּֽהּ׃ bˈāh בְּ in
5:14. propterea dilatavit infernus animam suam et aperuit os suum absque ullo termino et descendent fortes eius et populus eius et sublimes gloriosique eius ad eum
Therefore hath hell enlarged her soul, and opened her mouth without any bounds, and their strong ones, and their people, and their high and glorious ones shall go down into it.
5:14. For this reason, Hell has expanded its soul, and has opened its mouth without any limits. And their strong ones, and their people, and their exalted and glorious ones will descend into it.
5:14. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Преклонится - т. е. раскается.
Albert Barnes: Notes on the Bible - 1834
5:14: Therefore hell - The word transated "hell," שׁאול she'ô l, has not the same meaning that we now attach to that word; its usual signification, among the Hebrews, was "the lower world, the region of departed spirits." It corresponded to the Greek ἅδης Hadē s, "hades," or place of the dead. This word occurs eleven times in the New Testament Mat 11:23; Mat 16:18; Luk 10:15; Luk 16:23; Act 2:27, Act 2:31; Co1 15:55; Rev 1:18; Rev 6:8; Rev 20:13-14, in all of which places, except Co1 15:55, it is rendered "hell," though denoting, in most of those places, as it does in the Old Testament, the abodes of the dead. The Septuagint, in this place, and usually, translates the word שׁאול she'ô l by ἅδης Hadē s, "Hades." It was represented by the Hebrews as "low down, or deep" in the earth - contrasted with the height of heaven; Deu 32:22; Job 11:8; Psa 139:7-8. It was a place where thick darkness reigns; Job 10:21-22 : 'The land of darkness and the shadow of death; a land of darkness, as darkness itself.' It is described as having "valleys, or depths," Pro 9:18. It is represented also as having "gates," Isa 38:10; and as being inhabited by a great multitude, some of whom sit on thrones, occupied in some respects as they were on earth; see the note at Isa 14:9. And it is also said that the wicked descend into it by openings in the earth, as Korah, Dathan, and Abiram did; Num 15:30, ... In this place, it means evidently the "regions of the dead," without the idea of punishment; and the poetic representation is, that so many of the Jews would be cut off by famine, thirst, and the sword, that those vast regions would be obliged "to enlarge themselves" in order to receive them. It means, therefore, that while many of them would go into captivity Isa 5:13, vast multitudes of them would be cut off by famine, thirst, and the sword.
Opened her mouth - As if to absorb or consume them; as a "cavern," or opening of the earth does; compare Num 16:30.
Without measure - Without any limit.
And their glory - All that they esteemed their pride and honor shall descend together into the yawning gulf.
Their multitude - The multitude of people; their vast hosts.
Their pomp - Noise, tumult; the bustle, and shouting, and display made in battle, or war, or victory; Isa 13:4; Amo 2:2; Hos 10:14.
And he that rejoiceth - All that the nation prided itself on, and all that was a source of joy, should be destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: hell: Isa 14:9, Isa 30:33; Psa 49:14; Pro 27:20; Eze 32:18-30; Hab 2:5; Mat 7:13; Rev 20:13-15
opened: Num 16:30-34; Pro 1:12
he that rejoiceth: Isa 21:4; Sa1 25:36-38; Sa2 13:28, Sa2 13:29; Psa 55:15; Dan 5:3-6, Dan 5:30; Nah 1:10; Luk 12:19, Luk 12:20, Luk 16:20-23, Luk 17:27, Luk 21:34; Act 12:21-23
Carl Friedrich Keil and Franz Delitzsch
5:14
The threat of punishment commences again with "therefore;" it has not yet satisfied itself, and therefore grasps deeper still. "Therefore the under-world opens its jaws wide, and stretches open its mouth immeasurably wide; and the glory of Jerusalem descends, and its tumult, and noise, and those who rejoice within it." The verbs which follow lâcēn (therefore) are prophetic preterites, as in Is 5:13. The feminine suffixes attached to what the lower world swallows up do not refer to sheol (though this is construed more frequently, no doubt, as a feminine than as a masculine, as it is in Job 26:6), but, as expressed in the translation, to Jerusalem itself, which is also necessarily required by the last clause, "those who rejoice within it." The withdrawal of the tone from ועלז to the penultimate (cf., Châphētz in Ps 18:20; Ps 22:9) is intentionally omitted, to cause the rolling and swallowing up to be heard as it were. A mouth is ascribed to the under-world, also a nephesh, i.e., a greedy soul, in which sense nephesh is then applied metonymically sometimes to a thirst for blood (Ps 27:12), and sometimes to simple greediness (Is 56:11), and even, as in the present passage and Hab 2:5, to the throat or swallow which the soul opens "without measure," when its craving knows no bounds (Psychol. p. 204). It has become a common thing now to drop entirely the notion which formerly prevailed, that the noun sheol was derived from the verb shâal in the sense in which it was generally employed, viz., to ask or demand; but Caspari, who has revived it again, is certainly so far correct, that the derivation of the word which the prophet had in his mind was this and no other. The word sheol (an infinitive form, like pekōd) signifies primarily the irresistible and inexorable demand made upon every earthly thing; and then secondarily, in a local sense, the place of the abode of shades, to which everything on the surface of the earth is summoned; or essentially the divinely appointed curse which demands and swallows up everything upon the earth. We simply maintain, however, that the word sheol, as generally sued, was associated in thought with shâal, to ask or demand. Originally, no doubt, it may have been derived from the primary and more material idea of the verb שׁאל, possibly from the meaning "to be hollow," which is also assumed to be the primary meaning of שׁעל.
(Note: The meaning "to be hollow" is not very firmly established, however; as the primary meaning of שׁעל, and the analogy sometimes adduced of hell = hollow (Hlle = Hhle), is a deceptive one, as Hlle (hell), to which Luther always gives the more correct form Helle, does not mean a hollow, but a hidden place (or a place which renders invisible: from hln, to conceal), Lat. celans (see Jtting, Bibl. Wrterbuch, 1864, pp. 85, 86). It is much more probable that the meaning of sheol is not the hollow place, but the depression or depth, from של, which corresponds precisely to the Greek χαλᾶν so far as its primary meaning is concerned (compare the talmudic shilshêl, to let down; shilshul, sinking or depression, Erubin 83b; shul, the foundation, fundus): see Hupfeld on Ps 6:6. Luzzatto on this passage also explains sheol as signifying depth, and compares the talmudic hishchil = hēshil, to let down (or, according to others, to draw up - two meanings which may easily be combined in the same word, starting from its radical idea, which indicates in a general a loosening of the previous connection). Frst has also given up the meaning cavitas, a hollow, and endeavours to find a more correct explanation of the primary signification of shâ'al (see at Is 40:12).)
At any rate, this derivation answers to the view that generally prevailed in ancient times. According to the prevalent idea, Hades was in the interior of the earth. And there was nothing really absurd in this, since it is quite within the power and freedom of the omnipresent God to manifest Himself wherever and however He may please. As He reveals Himself above the earth, i.e., in heaven, among blessed spirits in the light of His love; so did He reveal Himself underneath the earth, viz., in Sheōl, in the darkness and fire of His wrath. And with the exception of Enoch and Elijah, with their marvellous departure from this life, the way of every mortal ended there, until the time when Jesus Christ, having first paid the λὐτρον, i.e., having shed His blood, which covers our guilt and turns the wrath of God into love, descended into Hades and ascended into heaven, and from that time forth has changed the death of all believers from a descent into Hades into an ascension to heaven. But even under the Old Testament the believer may have known, that whoever hid himself on this side the grave in Jehovah the living One, would retain his eternal germ of life even in Sheōl in the midst of the shades, and would taste the love of God even in the midst of wrath. It was this postulate of faith which lay at the foundation of the fact, that even under the Old Testament the broader and more comprehensive idea of Sheōl began to be contracted into the more limited notion of hell (see Psychol. p. 415). This is the case in the passage before us, where Isaiah predicts of everything of which Jerusalem was proud, and in which it revelled, including the persons who rejoice din these things, a descent into Hades; just as the Korahite author of Ps 49 wrote (Ps 49:14) that the beauty of the wicked would be given up to Hades to be consumed, without having hereafter any place in the upper world, when the upright should have dominion over them in the morning. Hades even here is almost equivalent to the New Testament gehenna.
Geneva 1599
5:14 Therefore (u) hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.
(u) Meaning, the grave will swallow up them who will die for hunger and thirst, and yet for all this great destruction it will never be satisfied.
John Gill
5:14 Therefore hell hath enlarged herself,.... That is, the grave, to receive the dead which die with famine and thirst; signifying that the number of the dead would be so great, that the common burying places would not be sufficient to hold them; but additions must be made to them; or some vast prodigious pit must be dug, capable of receiving them; like Tophet, deep and large: or "hath enlarged her soul" (d); her desire after the dead, see Hab 2:5 being insatiable, and one of those things which are never satisfied, or have enough, Prov 30:15 wherefore it follows:
and opened her mouth without measure; immensely wide; there being no boundary to its desires, nor any end of its cravings, or of filling it. And so the Targum renders it, "without end". Moreover, by "hell" may be meant the miserable estate and condition of the Jews upon the destruction of Jerusalem, when they were in the utmost distress and misery; see Gill on Lk 16:23.
And their glory; their glorious ones, their nobles, as the Septuagint, Syriac, and Arabic versions; and the Targum, their princes, rulers, civil and ecclesiastical; which were the glory of the nation:
and their multitude; meaning the common people; or rather their great and honourable ones, as the Septuagint, Syriac, and Arabic versions render the word; and in which sense it may be used in the preceding verse Is 5:13; since not of the poor, but of the rich, the context speaks; even of such who indulged themselves in luxury and pleasure:
and their pomp; the Septuagint version, "their rich ones"; such who live in pomp and splendour: but the word (e) signifies noise and tumult; and so the Targum renders it; and it designs noisy and tumultuous ones, who sing and roar, halloo and make a noise at feasts; and who may be called , "sons of tumult", or "tumultuous ones"; Jer 48:45 wherefore it follows:
and he that rejoiceth, that is, at their feasts,
shall descend into it; into hell, or the grave: or, "he that rejoiceth in it", that is, in the land or city; so the Targum,
"he that is strong among them;''
so Jarchi and Kimchi interpret it.
(d) "dilatavit suam animam", V. L. Munster, Montanus, Cocceius. (e) "et strepitus ejus", Montanus, Forerius.
John Wesley
5:14 And he - That spends all his days in mirth and jollity.
Robert Jamieson, A. R. Fausset and David Brown
5:14 hell--the grave; Hebrew, sheol; Greek, hades; "the unseen world of spirits." Not here, "the place of torment." Poetically, it is represented as enlarging itself immensely, in order to receive the countless hosts of Jews, which should perish (Num 16:30).
their--that is, of the Jewish people.
he that rejoiceth--the drunken reveller in Jerusalem.
5:155:15: Եւ խոնարհեսցի՛ մարդ, եւ անարգեսցի՛ այր. եւ աչք ամբարտաւանք խոնարհեսցին.
15 Մարդը պիտի ստորացուի, անուանի տղամարդը պիտի անարգուի, ամբարտաւան աչքերը պիտի խոնարհուեն,
15 Ռամիկ մարդը պիտի իյնայ Ու ազնուականը պիտի խոնարհի։Ամբարտաւաններուն աչքերն ալ պիտի խոնարհին։
Եւ խոնարհեսցի մարդ, եւ անարգեսցի այր, եւ աչք ամբարտաւանք խոնարհեսցին:

5:15: Եւ խոնարհեսցի՛ մարդ, եւ անարգեսցի՛ այր. եւ աչք ամբարտաւանք խոնարհեսցին.
15 Մարդը պիտի ստորացուի, անուանի տղամարդը պիտի անարգուի, ամբարտաւան աչքերը պիտի խոնարհուեն,
15 Ռամիկ մարդը պիտի իյնայ Ու ազնուականը պիտի խոնարհի։Ամբարտաւաններուն աչքերն ալ պիտի խոնարհին։
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15 И преклонится человек, и смирится муж, и глаза гордых поникнут;
5:15 καὶ και and; even ταπεινωθήσεται ταπεινοω humble; bring low ἄνθρωπος ανθρωπος person; human καὶ και and; even ἀτιμασθήσεται ατιμαζω dishonor ἀνήρ ανηρ man; husband καὶ και and; even οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight οἱ ο the μετέωροι μετεωρος humble; bring low
5:15 וַ wa וְ and יִּשַּׁ֥ח yyiššˌaḥ שׁחח bow down אָדָ֖ם ʔāḏˌām אָדָם human, mankind וַ wa וְ and יִּשְׁפַּל־ yyišpal- שׁפל be low אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and עֵינֵ֥י ʕênˌê עַיִן eye גְבֹהִ֖ים ḡᵊvōhˌîm גָּבֹהַּ high תִּשְׁפַּֽלְנָה׃ tišpˈalnā שׁפל be low
5:15. et incurvabitur homo et humiliabitur vir et oculi sublimium deprimenturAnd man shall be brought down, and man shall be humbled, and the eyes of the lofty shall be brought low.
15. And the mean man is bowed down, and the great man is humbled, and the eyes of the lofty are humbled:
5:15. And man will be bowed down, and man will be humbled, and the eyes of the exalted will be brought low.
5:15. And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:
And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:

5:15 И преклонится человек, и смирится муж, и глаза гордых поникнут;
5:15
καὶ και and; even
ταπεινωθήσεται ταπεινοω humble; bring low
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
ἀτιμασθήσεται ατιμαζω dishonor
ἀνήρ ανηρ man; husband
καὶ και and; even
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
οἱ ο the
μετέωροι μετεωρος humble; bring low
5:15
וַ wa וְ and
יִּשַּׁ֥ח yyiššˌaḥ שׁחח bow down
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וַ wa וְ and
יִּשְׁפַּל־ yyišpal- שׁפל be low
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
עֵינֵ֥י ʕênˌê עַיִן eye
גְבֹהִ֖ים ḡᵊvōhˌîm גָּבֹהַּ high
תִּשְׁפַּֽלְנָה׃ tišpˈalnā שׁפל be low
5:15. et incurvabitur homo et humiliabitur vir et oculi sublimium deprimentur
And man shall be brought down, and man shall be humbled, and the eyes of the lofty shall be brought low.
5:15. And man will be bowed down, and man will be humbled, and the eyes of the exalted will be brought low.
5:15. And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:
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Albert Barnes: Notes on the Bible - 1834
5:15: And the mean man ... the mighty man - The expressions here mean that "all" ranks would be subdued and punished; see the note at Isa 2:9.
The eyes of the lofty ... - see Isa 2:11, note; Isa 2:17, note.
Shall be exalted in judgment - In his justice; he shall so manifest his justice as to be exalted in the view of tbe people.
Shall be sanctified - Shall be "regarded" as holy. He shall so manifest his righteousness in his dealings, that it shall be seen and felt that he is a holy God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: the mean: Isa 2:9, Isa 2:11, Isa 2:17, Isa 9:14-17, Isa 24:2-4; Psa 62:9; Jer 5:4, Jer 5:5, Jer 5:9; Jam 1:9-11; Rev 6:15, Rev 6:16
the eyes: Isa 10:12, Isa 13:11, Isa 37:23, Isa 37:29; Exo 9:17; Job 40:11, Job 40:12; Dan 4:37; Pe1 5:5
Carl Friedrich Keil and Franz Delitzsch
5:15
The prophet now repeats a thought which formed one of the refrains of the second prophetic address (Is 2:9, Is 2:11, cf., Is 2:17). It acquires here a still deeper sense, from the context in which it stands. "Then are mean men bowed down, and lords humbled, and the eyes of lofty men are humbled. And Jehovah of hosts shows Himself exalted in judgment, and God the Holy One sanctifies Himself in righteousness." That which had exalted itself from earth to heaven, would be cast down earthwards into hell. The consecutive futures depict the coming events, which are here represented as historically present, as the direct sequel of what is also represented as present in Is 5:14 : Hades opens, and then both low and lofty in Jerusalem sink down, and the soaring eyes now wander about in horrible depths. God, who is both exalted and holy in Himself, demanded that as the exalted One He should be exalted, and that as the Holy One He should be sanctified. But Jerusalem had not done that; He would therefore prove Himself the exalted One by the execution of justice, and sanctify Himself (nikdash is to be rendered as a reflective verb, according to Ezek 36:23; Ezek 38:23) by the manifestation of righteousness, in consequence of which the people of Jerusalem would have to give Him glory against their will, as forming part of "the things under the earth" (Phil 2:10). Jerusalem has been swallowed up twice in this manner by Hades; once in the Chaldean war, and again in the Roman. But the invisible background of these outward events was the fact, that it had already fallen under the power of hell. And now, even in a more literal sense, ancient Jerusalem, like the company of Korah (Num 16:30, Num 16:33), has gone underground. Just as Babylon and Nineveh, the ruins of which are dug out of the inexhaustible mine of their far-stretching foundation and soil, have sunk beneath the ground; so do men walk about in modern Jerusalem over the ancient Jerusalem, which lies buried beneath; and many an enigma of topography will remain an enigma until ancient Jerusalem has been dug out of the earth again.
John Gill
5:15 And the mean man shall be brought down,.... To hell, or the grave, as well as the rich and noble:
and the mighty man shall be humbled; laid low in the dust, and be equal to the poor; for, in the grave, princes and peasants are alike; or they shall be all alike, in the same low and miserable condition:
and the eyes of the lofty shall be humbled; when famine and distress, ruin and misery, come upon them, then shall the pride of those be abased, as it was; who boasted of their riches and honour, of their descent and parentage, as the children of Abraham, and as being free men, and never in bondage; of their righteousness and good works; not submitting to the righteousness of Christ; but despising it, and looking with disdain upon, and treating with contempt, such as they thought less holy than themselves. The Scribes and Pharisees, the members of the sanhedrim, and rulers of the people, together with the whole body of the nation, are meant; who were all of the same cast and complexion, being conceited of themselves, and proud boasters.
John Wesley
5:15 The mighty - All of them, both high and low, shall be brought to destruction.
Robert Jamieson, A. R. Fausset and David Brown
5:15 (Compare Is 2:9, Is 2:11, Is 2:17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (Is 5:13).
5:165:16: եւ բարձրասցի Տէր զօրութեանց իրաւամբք, եւ Սուրբն փառաւորեսցի արդարութեամբ[9638]։ [9638] Բազումք. Եւ Սուրբն Աստուած փառաւորեսցի։
16 եւ Զօրութիւնների Տէրն արդարութեամբ պիտի բարձրանայ, սուրբ Աստուածն արդարութեամբ պիտի փառաւորուի:
16 Զօրքերու Տէրը իրաւունքով պիտի բարձրանայ։Սուրբ Աստուած արդարութիւնով պիտի փառաւորուի*։
եւ բարձրասցի Տէր զօրութեանց իրաւամբք, եւ Սուրբն Աստուած փառաւորեսցի արդարութեամբ:

5:16: եւ բարձրասցի Տէր զօրութեանց իրաւամբք, եւ Սուրբն փառաւորեսցի արդարութեամբ[9638]։
[9638] Բազումք. Եւ Սուրբն Աստուած փառաւորեսցի։
16 եւ Զօրութիւնների Տէրն արդարութեամբ պիտի բարձրանայ, սուրբ Աստուածն արդարութեամբ պիտի փառաւորուի:
16 Զօրքերու Տէրը իրաւունքով պիտի բարձրանայ։Սուրբ Աստուած արդարութիւնով պիտի փառաւորուի*։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16 а Господь Саваоф превознесется в суде, и Бог Святый явит святость Свою в правде.
5:16 καὶ και and; even ὑψωθήσεται υψοω elevate; lift up κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐν εν in κρίματι κριμα judgment καὶ και and; even ὁ ο the θεὸς θεος God ὁ ο the ἅγιος αγιος holy δοξασθήσεται δοξαζω glorify ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing
5:16 וַ wa וְ and יִּגְבַּ֛ה yyiḡbˈah גָּבַהּ be high יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service בַּ ba בְּ in † הַ the מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and הָ hā הַ the אֵל֙ ʔˌēl אֵל god הַ ha הַ the קָּדֹ֔ושׁ qqāḏˈôš קָדֹושׁ holy נִקְדָּ֖שׁ niqdˌāš קדשׁ be holy בִּ bi בְּ in צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
5:16. et exaltabitur Dominus exercituum in iudicio et Deus sanctus sanctificabitur in iustitiaAnd the Lord of hosts shall be exalted in judgment, and the holy God shall be sanctified in justice.
16. but the LORD of hosts is exalted in judgment, and God the Holy One is sanctified in righteousness.
5:16. And the Lord of hosts will be exalted in judgment, and the holy God will be sanctified in justice.
5:16. But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.
But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness:

5:16 а Господь Саваоф превознесется в суде, и Бог Святый явит святость Свою в правде.
5:16
καὶ και and; even
ὑψωθήσεται υψοω elevate; lift up
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐν εν in
κρίματι κριμα judgment
καὶ και and; even
ο the
θεὸς θεος God
ο the
ἅγιος αγιος holy
δοξασθήσεται δοξαζω glorify
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
5:16
וַ wa וְ and
יִּגְבַּ֛ה yyiḡbˈah גָּבַהּ be high
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
בַּ ba בְּ in
הַ the
מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
הָ הַ the
אֵל֙ ʔˌēl אֵל god
הַ ha הַ the
קָּדֹ֔ושׁ qqāḏˈôš קָדֹושׁ holy
נִקְדָּ֖שׁ niqdˌāš קדשׁ be holy
בִּ bi בְּ in
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
5:16. et exaltabitur Dominus exercituum in iudicio et Deus sanctus sanctificabitur in iustitia
And the Lord of hosts shall be exalted in judgment, and the holy God shall be sanctified in justice.
5:16. And the Lord of hosts will be exalted in judgment, and the holy God will be sanctified in justice.
5:16. But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Под овцами можно разуметь бедных евреев, которым прежде не было места в Палестине, так как все земли были во владении немногих богачей. По отведении в плен всех богатых и знатных евреев оставшиеся в Иудее бедняки могли свободно выбирать себе поля, где угодно.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: the Lord: Isa 12:4; Ch1 29:11; Psa 9:16, Psa 21:13, Psa 46:10; Eze 28:22, Eze 38:23; Rom 2:5; Rev 19:1-5
God that is holy: or, the holy God, Heb. the God the holy, Isa 6:3, Isa 57:15; Rev 3:7, Rev 4:8, Rev 15:3, Rev 15:4
sanctified: Isa 8:13, Isa 29:23; Lev 10:3; Eze 36:23; Pe1 1:16, Pe1 2:15
John Gill
5:16 But the Lord of hosts shall be exalted in judgment,.... By the "Lord of hosts" is meant Christ, the Lord of the armies, and of the inhabitants of the earth, of angels, and of men; who, though in our nature, in his state of humiliation, was brought very low, yet is now highly exalted; and which exaltation of his is seen and known, as it is here foretold it should be, by his judgments inflicted on the Jewish nation, for their contempt and rejection of him; see Ps 9:16 so Kimchi interprets judgment of the judgment which the Lord would inflict on the ungodly of Israel: thus Christ's exaltation is seen in their humiliation, and his kingdom and power in their destruction:
and God that is holy; Christ is truly and properly God, God over all, blessed for ever; and he is holy, both as God and man; as God he is essentially and perfectly holy; and, as man, without sin original or actual; he is the Holy One of God, and the Holy One of Israel; and of him it is said, he
shall be sanctified in righteousness, or be declared to be holy; by the obedience and righteousness of his life, wrought out for his people, whereby he becomes their sanctification and righteousness; and by his justice, in punishing his and his people's enemies. Were all this to be understood of Jehovah the Father, it might very well be interpreted, as it is by Cocceius, of his being exalted and honoured by the condemnation of sin in the flesh of Christ; and of his being "glorified", as the Arabic version renders it, by the obedience and righteousness of his son, whereby his justice is satisfied, and his law magnified, and made honourable; and by the faith of his people, laying hold on that righteousness, and receiving it to the glory of God; in all which the purity, holiness, and justice of God appears.
John Wesley
5:16 Exalted - By the execution of this just judgment. Sanctified - Shall appear to be an holy God, by his righteous judgments.
Robert Jamieson, A. R. Fausset and David Brown
5:16 God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty.
sanctified--regarded as holy by reason of His "righteous" dealings.
5:175:17: Եւ արածեսցի՛ն յափշտակեալքն իբրեւ ցուլք. եւ զաւերակս մնացելոցն գառի՛նք կերիցեն։
17 Յափշտակուածները պիտի արածեն ինչպէս ցուլեր, եւ մնացածների աւերակների վրայ գառները պիտի ճարակեն:
17 Գառնուկները իրենց սովորութեանը պէս պիտի արածին Ու հարուստներուն աւերակները օտարները պիտի ուտեն։
Եւ արածեսցին [79]յափշտակեալքն իբրեւ ցուլք, եւ զաւերակս մնացելոցն գառինք`` կերիցեն:

5:17: Եւ արածեսցի՛ն յափշտակեալքն իբրեւ ցուլք. եւ զաւերակս մնացելոցն գառի՛նք կերիցեն։
17 Յափշտակուածները պիտի արածեն ինչպէս ցուլեր, եւ մնացածների աւերակների վրայ գառները պիտի ճարակեն:
17 Գառնուկները իրենց սովորութեանը պէս պիտի արածին Ու հարուստներուն աւերակները օտարները պիտի ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17 И будут пастись овцы по своей воле, и чужие будут питаться оставленными жирными пажитями богатых.
5:17 καὶ και and; even βοσκηθήσονται βοσκω pasture; feed οἱ ο the διηρπασμένοι διαρπαζω ransack ὡς ως.1 as; how ταῦροι ταυρος bull καὶ και and; even τὰς ο the ἐρήμους ερημος lonesome; wilderness τῶν ο the ἀπειλημμένων απολαμβανω take away; receive ἄρνες αρην lamb φάγονται φαγω swallow; eat
5:17 וְ wᵊ וְ and רָע֥וּ rāʕˌû רעה pasture כְבָשִׂ֖ים ḵᵊvāśˌîm כֶּבֶשׂ young ram כְּ kᵊ כְּ as דָבְרָ֑ם ḏovrˈām דֹּבֶר pasture וְ wᵊ וְ and חָרְבֹ֥ות ḥārᵊvˌôṯ חָרְבָּה ruin מֵחִ֖ים mēḥˌîm מֵחַ fatling גָּרִ֥ים gārˌîm גור dwell יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat
5:17. et pascentur agni iuxta ordinem suum et deserta in ubertatem versa advenae comedentAnd the lambs shall feed according to their order, and strangers shall eat the deserts turned into fruitfulness.
17. Then shall the lambs feed as in their pasture, and the waste places of the fat ones shall wanderers eat.
5:17. And the lambs will pasture in proper order, and new arrivals will eat from the deserts turned into fertile lands.
5:17. Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.
Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat:

5:17 И будут пастись овцы по своей воле, и чужие будут питаться оставленными жирными пажитями богатых.
5:17
καὶ και and; even
βοσκηθήσονται βοσκω pasture; feed
οἱ ο the
διηρπασμένοι διαρπαζω ransack
ὡς ως.1 as; how
ταῦροι ταυρος bull
καὶ και and; even
τὰς ο the
ἐρήμους ερημος lonesome; wilderness
τῶν ο the
ἀπειλημμένων απολαμβανω take away; receive
ἄρνες αρην lamb
φάγονται φαγω swallow; eat
5:17
וְ wᵊ וְ and
רָע֥וּ rāʕˌû רעה pasture
כְבָשִׂ֖ים ḵᵊvāśˌîm כֶּבֶשׂ young ram
כְּ kᵊ כְּ as
דָבְרָ֑ם ḏovrˈām דֹּבֶר pasture
וְ wᵊ וְ and
חָרְבֹ֥ות ḥārᵊvˌôṯ חָרְבָּה ruin
מֵחִ֖ים mēḥˌîm מֵחַ fatling
גָּרִ֥ים gārˌîm גור dwell
יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat
5:17. et pascentur agni iuxta ordinem suum et deserta in ubertatem versa advenae comedent
And the lambs shall feed according to their order, and strangers shall eat the deserts turned into fruitfulness.
5:17. And the lambs will pasture in proper order, and new arrivals will eat from the deserts turned into fertile lands.
5:17. Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.
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Adam Clarke: Commentary on the Bible - 1831
5:17: The lambs "And the kids" - גרים gerim, "strangers." The Septuagint read, more agreeably to the design of the prophet, כרים carim, αρνες, "the lambs." גדים gedayim, "the kids," Dr. Durell; nearer to the present reading: and so Archbishop Secker. The meaning is, their luxurious habitations shall be so entirely destroyed as to become a pasture for flocks.
After their manner "Without restraint" - כדברם kedobram, secundum duetum eorum; i.e. suo ipsorum ductu; as their own will shall lead them.
Albert Barnes: Notes on the Bible - 1834
5:17: Then shall the lambs feed - This verse is very variously interpreted. Most of the Hebrew commentators have followed the Chaldee interpretation, and have regarded it as desired to console the pious part of the people with the assurance of protection in the general calamity. The Chaldee is, 'Then the just shall feed, as it is said, to them; and they shall be multiplied, and shall possess the property of the inpious.' By this interpretation, "lambs" are supposed, as is frequently the case in the Scriptures, to represent the people of God. But according to others, the probable design of the prophet is, to denote the state of utter desolation that was coming upon the nation. Its cities, towns, and palaces would be destroyed, so as to become a vast pasturage where the flocks would roam at pleasure.
After their manner - Hebrew, 'According to their word,' that is, under their own "command," or at pleasure. They would go where they pleased without being obstructed by fences.
And the waste places of the fat ones - Most of the ancient interpreters suppose, that the waste places of the fat ones here refer to the desolate habitations of the rich people; in the judgments that should come upon the nation, they would become vacant, and strangers would come in and possess them. This is the sense given by the Chaldee. The Syriac translates it, 'And foreigners shall devour the ruins which are yet to be restored.' If this is the sense, then it accords with the "first" interpretation suggested of the pRev_ious verse - that the pious should be fed, and that the proud should be desolate, and their property pass into the hands of strangers. By others (Gesenius, etc.), it is supposed to mean that strangers, or foreigners, would come in, and fatten their cattle in the desert places of the nation. The land would be so utterly waste, that they would come there to fatten their cattle in the rank and wild luxuriancy that would spontaneously spring up. This sense will suit the connection of the passage; but there is some difficulty in making it out from the Hebrew. The Hebrew which is rendered 'the waste places of the fat ones,' may, however, be translated 'the deserts that are rich - rank - luxuriant.' The word "stranger" denotes "foreigners;" or those who are not "permanent" dwellers in the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: shall the lambs: Isa 7:21, Isa 7:22, Isa 7:25, Isa 17:2, Isa 32:14, Isa 40:11, Isa 65:10; Zep 2:6, Zep 2:14
the waste: Isa 10:16; Deu 32:15; Psa 17:10, Psa 17:14, Psa 73:7, Psa 119:70; Jer 5:28; Amo 4:1-3
strangers: Isa 1:7; Deu 28:33; Neh 9:37; Lam 5:2; Hos 8:7; Luk 21:24
Carl Friedrich Keil and Franz Delitzsch
5:17
And when we consider that the Holy Land is at the present time an extensive pasture-ground for Arab shepherds, and that the modern Jerusalem which has arisen from the dust is a Mohammedan city, we may see in this also a literal fulfilment of Is 5:17 : "And lambs feed as upon their pasture, and nomad shepherds eat the waste places of the fat ones." There is no necessity to supply an object to the verb ורעוּ, as Knobel and others assume, viz., the waste lands mentioned in the second clause; nor is Cedâbrâm to be taken as the object, as Caspari supposes; but the place referred to is determined by the context: in the place where Jerusalem is sunken, there lambs feed after the manner of their own pasture-ground, i.e., just as if they were in their old accustomed pasture (dober, as in Mic 2:12, from dâbar, to drive). The lambs intended are those of the gârim mentioned in the second clause. The gârim themselves are men leading an unsettled, nomad, or pilgrim life; as distinguished from gêrim, strangers visiting, or even settled at a place. The lxx have ἄρνες, so that they must have read either Cârim or gedâim, which Ewald, Knobel, and others adopt. But one feature of the prophecy, which is sustained by the historical fulfilment, is thereby obliterated. Chârboth mêchim are the lands of those that were formerly marrowy, i.e., fat and strutting about in their fulness; which lands had now become waste places. Knobel's statement, that âcăl is out of place in connection with gârim, is overthrown by Is 1:7, to which he himself refers, though he makes he-goats the subject instead of men. The second woe closes with Is 5:17. It is the longest of all. This also serves to confirm the fact that luxury was the leading vice of Judah in the time of Uzziah-Jotham, as it was that of Israel under Jeroboam II (see Amos 6:1-14, where the same threat is held out).
Geneva 1599
5:17 Then shall (x) the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.
(x) God comforts the poor lambs of his Church, who had been strangers in other countries, promising that they would dwell in these places again, of which they had been deprived by the fat and cruel tyrants.
John Gill
5:17 Then shall the lambs feed after their manner,.... That is, the people of God, the disciples of Christ, either apostles and ministers of the Gospel, whom he sent forth as lambs among wolves, Lk 10:3 who fed the flock of Christ after their usual manner, and as directed by him; even with knowledge and understanding, by the ministry of the word, and administration of ordinances; or the people of God fed by them, who are comparable to lambs for their harmlessness and innocence; and who feed in green pastures, "according as they are led"; as the word used may be rendered (f); or "according to their word"; the doctrine of the ministers of the Gospel, by whom they are instructed and directed to feed on Christ, as he is held forth in the word and ordinances. The Targum is,
"and the righteous shall be fed as is said of them;''
and so Jarchi and Kimchi interpret it of the righteous:
and the waste places of the fat ones shall strangers eat; that is, the Gentiles, who are aliens from the commonwealth of Israel, and strangers to the covenants of promise; the other sheep that were not of the Jewish fold, Eph 2:12 these shall come in the room of the fat ones of the land of Judea, the rulers, elders, Scribes, and Pharisees; and feed on those pastures which were despised and left desolate by them; enjoy the Gospel they put away from them, and the ordinances of it, which they rejected. The Targum is,
"and they shall be multiplied, and the substance of the ungodly shall the righteous possess.''
(f) "juxta ductum suum", Montanus, Vatablus; "juxta verbum ipsorum", Forerius.
John Wesley
5:17 Then - When God shall have finished that work of judgment. The lambs - The poor and harmless people, who shall be left in the land when the rich are carried into captivity. Manner - Or, by their fold, as this word is manifestly used, Mic 2:12, the only place of scripture, except this, in which this word is found. Waste places - The lands left by their owners. Fat ones - Of the rich and great men. Strangers - The poor Israelites, who were left to be vine - dressers and husbandmen, 4Kings 25:12, who are called strangers, because they were so, in reference to that hand, not being the proper owners of it.
Robert Jamieson, A. R. Fausset and David Brown
5:17 after their manner--literally, "according to their own word," that is, at will. Otherwise, as in their own pasture [GESENIUS]: so the Hebrew in Mic 2:12. The lands of the Scenite tent dwellers (Jer 35:7). Arab shepherds in the neighborhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage.
waste . . . fat ones--the deserted lands of the rich ("fat," Ps 22:29), then gone into captivity; "strangers," that is, nomad tribes shall make their flocks to feed on [MAURER]. Figuratively, "the lambs" are the pious, "the fat ones" the impious. So tender disciples of Jesus Christ (Jn 21:15) are called "lambs"; being meek, harmless, poor, and persecuted. Compare Ezek 39:18, where the fatlings are the rich and great (1Cor 1:26-27). The "strangers" are in this view the "other sheep not of the" the Jewish "fold" (Jn 10:16), the Gentiles whom Jesus Christ shall "bring" to be partakers of the rich privileges (Rom 11:17) which the Jews ("fat ones," Ezek 34:16) fell from. Thus "after their (own) manner" will express that the Christian Church should worship God in freedom, released from legal bondage (Jn 4:23; Gal 5:1).
5:185:18: Վա՛յ այնոցիկ ոյք ձգեն զմեղս իւրեանց իբրեւ երկա՛յն պարանաւ. եւ իբրեւ փոկով լծոյ երնջոց զանօրէնութիւնս[9639]։ [9639] Ոմանք. Եւ իբրեւ լծոյ երնջոյ։
18 Վա՜յ նրանց, ովքեր կարծես երկար պարանով իրենց մեղքերն են քարշ տալիս եւ ասես երինջների լծափոկով՝ իրենց անօրէնութիւնները:
18 Վա՜յ անոնց, որոնք անօրէնութիւնը ունայնութեան չուաններով կը քաշեն Ու մեղքը՝ սայլի փոկերով քաշելու պէս
Վա՜յ այնոցիկ ոյք ձգեն զմեղս իւրեանց իբրեւ [80]երկայն պարանաւ, եւ իբրեւ փոկով լծոյ երնջոց` զանօրէնութիւնս:

5:18: Վա՛յ այնոցիկ ոյք ձգեն զմեղս իւրեանց իբրեւ երկա՛յն պարանաւ. եւ իբրեւ փոկով լծոյ երնջոց զանօրէնութիւնս[9639]։
[9639] Ոմանք. Եւ իբրեւ լծոյ երնջոյ։
18 Վա՜յ նրանց, ովքեր կարծես երկար պարանով իրենց մեղքերն են քարշ տալիս եւ ասես երինջների լծափոկով՝ իրենց անօրէնութիւնները:
18 Վա՜յ անոնց, որոնք անօրէնութիւնը ունայնութեան չուաններով կը քաշեն Ու մեղքը՝ սայլի փոկերով քաշելու պէս
zohrab-1805▾ eastern-1994▾ western am▾
5:185:18 Горе тем, которые влекут на себя беззаконие вервями суетности, и грех как бы ремнями колесничными;
5:18 οὐαὶ ουαι woe οἱ ο the ἐπισπώμενοι επισπαομαι allure; drag by τὰς ο the ἁμαρτίας αμαρτια sin; fault ὡς ως.1 as; how σχοινίῳ σχοινιον cord μακρῷ μακρος long καὶ και and; even ὡς ως.1 as; how ζυγοῦ ζυγος yoke ἱμάντι ιμας lace δαμάλεως δαμαλις heifer τὰς ο the ἀνομίας ανομια lawlessness
5:18 הֹ֛וי hˈôy הֹוי alas מֹשְׁכֵ֥י mōšᵊḵˌê משׁך draw הֶֽ hˈe הַ the עָוֹ֖ן ʕāwˌōn עָוֹן sin בְּ bᵊ בְּ in חַבְלֵ֣י ḥavlˈê חֶבֶל cord הַ ha הַ the שָּׁ֑וְא ššˈāwᵊ שָׁוְא vanity וְ wᵊ וְ and כַ ḵa כְּ as עֲבֹ֥ות ʕᵃvˌôṯ עֲבֹת rope הָ hā הַ the עֲגָלָ֖ה ʕᵃḡālˌā עֲגָלָה chariot חַטָּאָֽה׃ ḥaṭṭāʔˈā חַטָּאָה sin
5:18. vae qui trahitis iniquitatem in funiculis vanitatis et quasi vinculum plaustri peccatumWoe to you that draw iniquity with cords of vanity, and sin as the rope of a cart.
18. Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:
5:18. Woe to you who draw iniquity with cords of vanity, and who draw sin as if with the rope of a cart,
5:18. Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:
Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:

5:18 Горе тем, которые влекут на себя беззаконие вервями суетности, и грех как бы ремнями колесничными;
5:18
οὐαὶ ουαι woe
οἱ ο the
ἐπισπώμενοι επισπαομαι allure; drag by
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ὡς ως.1 as; how
σχοινίῳ σχοινιον cord
μακρῷ μακρος long
καὶ και and; even
ὡς ως.1 as; how
ζυγοῦ ζυγος yoke
ἱμάντι ιμας lace
δαμάλεως δαμαλις heifer
τὰς ο the
ἀνομίας ανομια lawlessness
5:18
הֹ֛וי hˈôy הֹוי alas
מֹשְׁכֵ֥י mōšᵊḵˌê משׁך draw
הֶֽ hˈe הַ the
עָוֹ֖ן ʕāwˌōn עָוֹן sin
בְּ bᵊ בְּ in
חַבְלֵ֣י ḥavlˈê חֶבֶל cord
הַ ha הַ the
שָּׁ֑וְא ššˈāwᵊ שָׁוְא vanity
וְ wᵊ וְ and
כַ ḵa כְּ as
עֲבֹ֥ות ʕᵃvˌôṯ עֲבֹת rope
הָ הַ the
עֲגָלָ֖ה ʕᵃḡālˌā עֲגָלָה chariot
חַטָּאָֽה׃ ḥaṭṭāʔˈā חַטָּאָה sin
5:18. vae qui trahitis iniquitatem in funiculis vanitatis et quasi vinculum plaustri peccatum
Woe to you that draw iniquity with cords of vanity, and sin as the rope of a cart.
5:18. Woe to you who draw iniquity with cords of vanity, and who draw sin as if with the rope of a cart,
5:18. Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Влекут - правильнее перевести; "навлекают на себя наказание Божие за свои преступления". В таком смысле понимают эти слова пророка святой Кирилл Александрийский, и святой Иоанн Златоуст, а также некоторые новейшие толкователи. Наказание, можно сказать, так крепко утверждено, прикреплено уже к нечестивым иудеям, как крепко привязывается телега к везущему ее животному.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope: 19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! 20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! 21 Woe unto them that are wise in their own eyes, and prudent in their own sight! 22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: 23 Which justify the wicked for reward, and take away the righteousness of the righteous from him! 24 Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. 25 Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. 26 And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: 27 None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: 28 Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind: 29 Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. 30 And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.
Here are, I. Sins described which will bring judgments upon a people: and this perhaps is not only a charge drawn up against the men of Judah who lived at that time, and the particular articles of that charge, though it may relate primarily to them, but is rather intended for warning to all people, in all ages, to take heed of these sins, as destructive both to particular persons and to communities, and exposing men to God's wrath and his righteous judgments. Those are here said to be in a woeful condition,
1. Who are eagerly set upon sin, and violent in their sinful pursuits (v. 18), who draw iniquity with cords of vanity, who take as much pains to sin as the cattle do that draw a team, who put themselves to the stretch for the gratifying of their inordinate appetites, and, to humour a base lust, offer violence to nature itself. They think themselves as sure of compassing their wicked project as if they were pulling it towards them with strong cart-ropes; but they will find themselves disappointed, for they will prove cords of vanity, which will break when they come to any stress. For the righteous Lord will cut in sunder the cords of the wicked, Ps. cxxix. 4; Job iv. 8; Prov. xxii. 8. They are by long custom and confirmed habits so hardened in sin that they cannot get clear of it. Those that sin through infirmity are drawn away by sin; those that sin presumptuously draw iniquity to them, in spite of the oppositions of Providence and the checks of conscience. Some by sin understand the punishment of sin: they pull God's judgments upon their own heads as it were, with cart-ropes.
2. Who set the justice of God at defiance, and challenge the Almighty to do his worst (v. 19): They say, Let him make speed, and hasten his work; this is the same language with that of the scoffers of the last days, who say, Where is the promise of his coming? and therefore it is that, like them, they draw iniquity with cords of vanity, are violent and daring in sin, and walk after their own lusts, 2 Pet. iii. 3, 4. (1.) They ridicule the prophets, and banter them. It is in scorn that they call God the Holy One of Israel, because the prophets used with great veneration to call him so. (2.) They will not believe the revelation of God's wrath from heaven against their ungodliness and unrighteousness; unless they see it executed, they will not know it, as if the curse were brutum fulmen--a mere flash, and all the threatenings of the word bugbears to frighten fools and children. (3.) If God should appear against them, as he has threatened, yet they think themselves able to make their part good with him, and provoke him to jealousy, as if they were stronger than he, 1 Cor. x. 22. "We have heard his word, but it is all talk; let him hasten his work, we shall shift for ourselves well enough." Note, Those that wilfully persist in sin consider not the power of God's anger.
3. Who confound and overthrow the distinctions between moral good and evil, who call evil good and moral evil (v. 20), who not only live in the omission of that which is good, but condemn it, argue against it, and, because they will not practise it themselves, run it down in others, and fasten invidious epithets upon it--not only do that which is evil, but justify it, and applaud it, and recommend it to others as safe and good. Note, (1.) Virtue and piety are good, for they are light and sweet, they are pleasant and right; but sin and wickedness are evil; they are darkness, all the fruit of ignorance and mistake, and will be bitterness in the latter end. (2.) Those do a great deal of wrong to God, and religion, and conscience, to their own souls, and to the souls of others, who misrepresent these, and put false colours upon them--who call drunkenness good fellowship, and covetousness good husbandry, and, when they persecute the people of God, think they do him good service--and, on the other hand, who call seriousness ill-nature, and sober singularity ill-breeding, who say all manner of evil falsely concerning the ways of godliness, and do what they can to form in men's minds prejudices against them, and this in defiance of evidence as plain and convincing as that of sense, by which we distinguish, beyond contradiction, between light and darkness, and between that which to the taste is sweet and that which is bitter.
4. Who though they are guilty of such gross mistakes as these have a great opinion of their own judgments, and value themselves mightily upon their understanding (v. 21): They are wise in their own eyes; they think themselves able to disprove and baffle the reproofs and convictions of God's word, and to evade and elude both the searches and the reaches of his judgments; they think they can outwit Infinite Wisdom and countermine Providence itself. Or it may be taken more generally: God resists the proud, those particularly who are conceited of their own wisdom and lean to their own understanding; such must become fools, that they may be truly wise, or else, at their end they shall appear to be fools before all the world.
5. Who glory in it as a great accomplishment that they are able to bear a great deal of strong liquor without being overcome by it (v. 22), who are mighty to drink wine, and use their strength and vigour, not in the service of their country, but in the service of their lusts. Let drunkards know from this scripture that, (1.) They ungratefully abuse their bodily strength, which God has given them for good purposes, and by degrees cannot but weaken it. (2.) It will not excuse them from the guilt of drunkenness that they can drink hard and yet keep their feet. (3.) Those who boast of their drinking down others glory in their shame. (4.) How light soever men make of their drunkenness, it is a sin which will certainly lay them open to the wrath and curse of God.
6. Who, as judges, pervert justice, and go counter to all rules of equity, v. 23. This follows upon the former; they drink and forget the law (Prov. xxxi. 5), and err through wine (ch. xxviii. 7), and take bribes, that they may have wherewithal to maintain their luxury. They justify the wicked for reward, and find some pretence or other to clear him from his guilt and shelter him from punishment; and they condemn the innocent, and take away their righteousness from them, that is, overrule their pleas, deprive them of the means of clearing up their innocency, and give judgment against them. In causes between man and man, might and money would at any time prevail against right and justice; and he who was ever so plainly in the wrong would with a small bribe carry the cause and recover the costs. In criminal causes, though the prisoner ever so plainly appeared to be guilty, yet for a reward they would acquit him; if he were innocent, yet if he did not fee them well, nay, if they were feed by the malicious prosecutor, or if they themselves had spleen against him, they would condemn him.
II. The judgments described, which these sins would bring upon them. Let not those expect to live easily who live thus wickedly; for the righteous God will take vengeance, v. 24-30. Here we may observe,
1. How complete this ruin will be, and how necessarily and unavoidably it will follow upon their sins. He had compared this people to a vine (v. 7), well fixed, and which, it was hoped, would be flourishing and fruitful; but the grace of God towards it was received in vain, and then the root became rottenness, being dried up from beneath, and the blossom would of course blow off as dust, as a light and worthless thing, Job xviii. 16. Sin weakens the strength, the root, of a people, so that they are easily rooted up; it defaces the beauty, the blossoms, of a people, and takes away the hopes of fruit. The sin of unfruitfulness is punished with the plague of unfruitfulness. Sinners make themselves as stubble and chaff, combustible matter, proper fuel to the fire of God's wrath, which then of course devours and consumes them, as the fire devours the stubble, and nobody can hinder it, or cares to hinder it. Chaff is consumed, unhelped and unpitied.
2. How just the ruin will be: Because they have cast away the law of the Lord of hosts, and would not have him to reign over them; and, as the law of Moses was rejected and thrown off, so the word of the Holy One of Israel by his servants the prophets, putting them in mind of his law and calling them to obedience, was despised and disregarded. God does not reject men for every transgression of his law and word; but, when his word is despised and his law cast away, what can they expect but that God should utterly abandon them?
3. Whence this ruin should come (v. 25): it is destruction from the Almighty. (1.) The justice of God appoints it; for that is the anger of the Lord which is kindled against his people, his necessary vindication of the honour of his holiness and authority. (2.) The power of God effects it: He has stretched forth his hand against them. That hand which had many a time been stretched out for them against their enemies is now stretched out against them at full length and in its full vigour; and who knows the power of his anger? Whether they are sensible of it or no, it is God that has smitten them, has blasted their vine and made it wither.
4. The consequences and continuance of this ruin. When God comes forth in wrath against a people the hills tremble, fear seizes even their great men, who are strong and high, the earth shakes under men and is ready to sink; and as this feels dreadful (what does more so than an earthquake?) so what sight can be more frightful than the carcases of men torn with dogs, or thrown as dung (so the margin reads it) in the midst of the streets? This intimates that great multitudes should be slain, not only soldiers in the field of battle, but the inhabitants of their cities put to the sword in cold blood, and that the survivors should neither have hands nor hearts to bury them. This is very dreadful, and yet such is the merit of sin that, for all this, God's anger is not turned away; that fire will burn as long as there remains any of the stubble and chaff to be fuel for it; and his hand, which he stretched forth against his people to smite them, because they do not by prayer take hold of it, nor by reformation submit themselves to it, is stretched out still.
5. The instruments that should be employed in bringing this ruin upon them: it should be done by the incursions of a foreign enemy, that should lay all waste. No particular enemy is named, and therefore we are to take it as a prediction of all the several judgments of this kind which God brought upon the Jews, Sennacherib's invasion soon after, and the destruction of Jerusalem by the Chaldeans first and at last by the Romans; and I think it is to be looked upon also as a threatening of the like desolation of those countries which harbour and countenance those sins mentioned in the foregoing verses; it is an exposition of those woes. When God designs the ruin of a provoking people,
(1.) He can send a great way off for instruments to be employed in effecting it; he can raise forces from afar, and summon them from the end of the earth to attend his service, v. 26. Those who know him not are made use of to fulfil his counsel, when, by reason of their distance, they can scarcely be supposed to have any ends of their own to serve. If God set up his standard, he can incline men's hearts to enlist themselves under it, though perhaps they know not why or wherefore. When the Lord of hosts is pleased to make a general muster of the forces he has at his command, he has a great army in an instant, Joel ii. 2, 11. He needs not sound a trumpet, nor beat a drum, to give them notice or to animate them; no, he does but hiss to them, or rather whistle to them, and that is enough; they hear that, and that puts courage into them. Note, God has all the creatures at his beck.
(2.) He can make them come into the service with incredible expedition: Behold, they shall come with speed swiftly. Note, [1.] Those who will do God's work must not loiter, must not linger, nor shall they when his time has come. [2.] Those who defy God's judgments will be ashamed of their insolence when it is too late; they said scornfully (v. 19), Let him make speed, let him hasten his work, and they shall find, to their terror and confusion, that he will; in one hour has the judgment come.
(3.) He can carry them on in the service with amazing forwardness and fury. This is described here in very elegant and lofty expressions, v. 27-30. [1.] Though their marches be very long, yet none among them shall be weary; so desirous they be to engage that they shall forget their weariness, and make no complaints of it. [2.] Though the way be rough, and perhaps embarrassed by the usual policies of war, yet none among them shall stumble, but all the difficulties in their way shall easily be got over. [3.] Though they be forced to keep constant watch, yet none shall slumber nor sleep, so intent shall they be upon their work, in prospect of having the plunder of the city for their pains. [4.] They shall not desire any rest of relaxation; they shall not put off their clothes, nor loose the girdle of their loins, but shall always have their belts on and swords by their sides. [5.] They shall not meet with the least hindrance to retard their march or oblige them to halt; not a latchet of their shoes shall be broken which they must stay to mend, as Josh. ix. 13. [6.] Their arms and ammunition shall all be fixed, and in good posture; their arrows sharp, to wound deep, and all their bows bent, none unstrung, for they expect to be soon in action. [7.] Their horses and chariots of war shall all be fit for service; their horses so strong, so hardy, that their hoofs shall be like flint, far from being beaten, or made tender, by their long march; and the wheels of their chariots not broken, or battered, or out of repair, but swift like a whirlwind, turning round so strongly upon their axle-trees. [8.] All the soldiers shall be bold and daring (v. 29): Their roaring, or shouting, before a battle, shall be like a lion, who with his roaring animates himself, and terrifies all about him. Those who would not hear the voice of God speaking to them by his prophets, but stopped their ears against their charms, shall be made to hear the voice of their enemies roaring against them and shall not be able to turn a deaf ear to it. They shall roar like the roaring of the sea in a storm; it roars and threatens to swallow up, as the lion roars and threatens to tear in pieces. [9.] There shall not be the least prospect of relief or succour. The enemy shall come in like a flood, and there shall be none to lift up a standard against him. He shall seize the prey, and none shall deliver it, none shall be able to deliver it, nay, none shall so much as dare to attempt the deliverance of it, but shall give it up for lost. Let the distressed look which way they will, every thing appears dismal; for, if God frowns upon us, how can any creature smile? First, Look round to the earth, to the land, to that land that used to be the land of light and the joy of the whole earth, and behold darkness and sorrow, all frightful, all mournful, nothing hopeful. Secondly, Look up to heaven, and there the light is darkened, where one would expect to have found it. If the light is darkened in the heavens, how great is that darkness! If God hide his face, no marvel the heavens hide theirs and appear gloomy, Job xxxiv. 29. It is our wisdom, by keeping a good conscience, to keep all clear between us and heaven, that we may have light from above even when clouds and darkness are round about us.
Adam Clarke: Commentary on the Bible - 1831
5:18: With a cart-rope "As a long cable" - The Septuagint, Aquila, Sym., and Theod., for בחבלי bechabley, read כחבלי kechahley, ὡς σχοινιῳ, or σχοινιοις; and the Septuagint, instead of שוא shau, read some other word signifying long; ὡς σχοινιῳ μακρῳ; and so likewise the Syriac, אריכא arecha. Houbigant conjectures that the word which the Septuagint had in their copies was שרוע sarua, which is used Lev 21:18, Lev 22:23, for something in an animal body superfluous, lengthened beyond its natural measure. And he explains it of sin added to sin, and one sin drawing on another, till the whole comes to an enormous length and magnitude; compared to the work of a rope-maker still increasing and lengthening his rope, with the continued addition of new materials. "Eos propheta similes facit homini restiario, qui funem torquet, cannabe addita et contorta, eadem iterans, donec funem in longum duxerit, neque eum liceat protrahi longius." "An evil inclination," says Kimchi on this place, from the ancient rabbins, "is at the beginning like a fine hair-string, but at the finishing like a thick cart-rope." By a long progression in iniquity, and a continued accumulation of sin, men arrive at length to the highest degree of wickedness; bidding open defiance to God, and scoffing at his threatened judgments, as it is finely expressed in the next verse. The Chaldee paraphrast explains it in the same manner, of wickedness increasing from small beginnings, till it arrives to a great magnitude. - L.
I believe neither the rabbins nor Bishop Lowth have hit on the true meaning of this place, the prophet seems to refer to idol sacrifices. The victims they offered were splendidly decked out for the sacrifice. Their horns and hoofs were often gilded, and their heads dressed out with fillets and garlands. The cords of vanity may refer to the silken strings by which they were led to the altar, some of which were unusually thick. The offering for iniquity was adorned with fillets and garlands; the sin-offering with silken cords, like unto cart-ropes. Pride, in their acts of humiliation, had the upper hand.
Albert Barnes: Notes on the Bible - 1834
5:18: Wo unto them ... - This is a new denunciation. It introduces another form of sin, and threatens its appropriate punishment.
That draw iniquity with cords of vanity - The general idea in this verse and the next, is, doubtless, that of plunging deeper and deeper into sin. The word "sin" here, has been sometimes supposed to mean "the punishment" for sin. The word has that meaning sometimes, but it seems here to be taken in its usual sense. The word "cords" means strings of any kind, larger or smaller; and the expression "cords of vanity," is supposed to mean "small, slender, feeble" strings, like the web of a spider. The word vanity שׁוא shâ v', May, perhaps, have the sense here of falsehood or deceit; and the cords of deceit may denote the schemes of evil, the plans for deceiving people, or of bringing them into a snare, as the fowler springs his deceitful snare upon the unsuspecting bird. The Chaldee translates it, 'Woe to those who begin to sin by little and little, drawing sin by cords of vanity; these sins grow and increase until they are strong, and are like a cart-rope.' The Septuagint renders it, 'Woe to those who draw sin with a long cable;' that is," one sin is added to another, until it comes to an enormous length, and the whole is drawn along together. Probably the true idea is that of the ancient interpretation of the rabbis, 'An evil inclination is at first like a fine hair string, but the finishing like a cart-rope.' At first, they draw sin with a slender cord, then they go on to greater deeds of iniquity that urge them on, and draw them with their main strength, as with a cart-rope. They make a strong "effort" to commit iniquity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: draw: Isa 28:15; Jdg 17:5, Jdg 17:13; Sa2 16:20-23; Psa 10:11, Psa 14:1, Psa 36:2, Psa 94:5-11; Jer 5:31, Jer 8:5-9, Jer 23:10, Jer 23:14, Jer 23:24, Jer 28:15, Jer 28:16, Jer 44:15-19; Eze 13:10, Eze 13:11, Eze 13:22; Zep 1:12; Joh 16:2; Act 26:9
Carl Friedrich Keil and Franz Delitzsch
5:18
The third woe is directed against the supposed strong-minded men, who called down the judgment of God by presumptuous sins and wicked words. "Woe unto them that draw crime with cords of lying, and sin as with the rope of the waggon." Knobel and most other commentators take mâshak in the sense of attrahere (to draw towards one's self): "They draw towards them sinful deeds with cords of lying palliation, and the cart-rope of the most daring presumption;" and cite, as parallel examples, Job 40:24 and Hos 11:4. But as mâshak is also used in Deut 21:3 in the sense of drawing in a yoke, that is to say, drawing a plough or chariot; and as the waggon or cart (agâlâh, the word commonly used for a transport-waggon, as distinguished from mercâbâh, the state carriage or war chariot is expressly mentioned here, the figure employed is certainly the same as that which underlies the New Testament ἑτεροζυγεῖν ("unequally yoked," 2Cor 6:14). Iniquity was the burden which they drew after them with cords of lying (shâv'h : see at Ps 26:4 and Job 15:31), i.e., "want of character or religion;" and sin was the waggon to which they were harnessed as if with a thick cart-rope (Hofmann, Drechsler, and Caspari; see Ewald, 221, a). Iniquity and sin are mentioned here as carrying with them their own punishment. The definite העון (crime or misdeed) is generic, and the indefinite הטּאה qualitative and massive. There is a bitter sarcasm involved in the bold figure employed. They were proud of their unbelief; but this unbelief was like a halter with which, like beasts of burden, they were harnessed to sin, and therefore to the punishment of sin, which they went on drawing further and further, in utter ignorance of the waggon behind them.
Geneva 1599
5:18 Woe to them that draw iniquity with (y) cords of vanity, and sin as it were with a cart rope:
(y) Who use all allurements, opportunities and excuses to harden their conscience in sin.
John Gill
5:18 Woe unto them that draw iniquity with cords of vanity,.... The prophet returns to the wicked again, and goes on with the account of their sin and punishment; and here describes such, not that are drawn into sin unawares, through the prevalence of their own hearts' lusts and corruptions, through the temptations of Satan, the snares of the world, or the persuasions of others; but such who draw it to themselves, seek after it, and willingly commit it; who rush and force themselves into it; who solicit it, and seek and take all occasions and opportunities of doing it; and take a great deal of pains about it; and make use of all arguments, reasonings, and pretences they can devise, to engage themselves and others in the practice of it; which are all cords of vanity, fallacious and deceitful.
And sin as it were with a cart rope; using all diligence, wisdom, policy, and strength; labouring with all might and main to effect it. Some by "iniquity" and "sin" understand punishment, as the words used sometimes signify; and that the sense is, that such persons described by their boldness and impudence in sinning, by their impenitence and hardness of heart, and by adding sin to sin, draw upon themselves swift destruction, and the greater damnation. The Targum interprets it of such that begin with lesser sins, and increase to more ungodliness; paraphrasing it thus,
"woe to them that begin to sin a little, and they go on and increase until that they are strong, and "their" sins "are" as a cart rope;''
to which agrees that saying in the Talmud (g),
"the evil imagination or corruption of nature at first is like a spider's thread, but at last it is like to cart ropes; as it is said, "woe to them that draw iniquity", &c.''
(g) T. Bab. Succa, fol. 52. 1. & Sanhedrin, fol. 99. 2. Vid. Bereshit Rabba, sect. 22. fol. 19. 2.
John Wesley
5:18 That draw - That are not only drawn to sin by the allurements of the world; but are active and illustrious in drawing sin to themselves. Cords - Or, with cords of lying, as the last word frequently signifies, with vain and deceitful arguments and pretences, whereby sinners generally draw themselves to sin. A rope - With all their might, as beasts commonly do that draw carts with ropes.
Robert Jamieson, A. R. Fausset and David Brown
5:18 Third Woe--against obstinate perseverance in sin, as if they wished to provoke divine judgments.
iniquity--guilt, incurring punishment [MAURER].
cords, &c.--cart-rope--Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (Is 59:5; Job 8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin.
vanity--wickedness.
sin--substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.
5:195:19: Ոյք ասեն թէ վաղվաղակի մերձեսցի զոր առնելո՛ցն իցէ՝ զի տեսցո՛ւք. եւ եկեսցէ խորհուրդ Սրբոյն Իսրայէլի՝ զի գիտասցո՛ւք։
19 Նրանք ասում են. «Այն, ինչ որ կատարելու է, թող շուտ վրայ հասնի, որ տեսնենք. թող ժամանի Իսրայէլի սրբի խորհուրդը, որ իմանանք»:
19 Որոնք կ’ըսեն. «Թող արտորայ, Իր գործը շուտով կատարէ, որպէս զի զանիկա տեսնենք։Իսրայէլին Սուրբին խորհուրդը Թող մօտենայ, գայ, որպէս զի զանիկա գիտնանք»։
Ոյք ասեն թէ` Վաղվաղակի մերձեսցի զոր առնելոցն իցէ` զի տեսցուք, եւ եկեսցէ խորհուրդ Սրբոյն Իսրայելի` զի գիտասցուք:

5:19: Ոյք ասեն թէ վաղվաղակի մերձեսցի զոր առնելո՛ցն իցէ՝ զի տեսցո՛ւք. եւ եկեսցէ խորհուրդ Սրբոյն Իսրայէլի՝ զի գիտասցո՛ւք։
19 Նրանք ասում են. «Այն, ինչ որ կատարելու է, թող շուտ վրայ հասնի, որ տեսնենք. թող ժամանի Իսրայէլի սրբի խորհուրդը, որ իմանանք»:
19 Որոնք կ’ըսեն. «Թող արտորայ, Իր գործը շուտով կատարէ, որպէս զի զանիկա տեսնենք։Իսրայէլին Սուրբին խորհուրդը Թող մօտենայ, գայ, որպէս զի զանիկա գիտնանք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:195:19 которые говорят: >
5:19 οἱ ο the λέγοντες λεγω tell; declare τὸ ο the τάχος ταχος quickness ἐγγισάτω εγγιζω get close; near ἃ ος who; what ποιήσει ποιεω do; make ἵνα ινα so; that ἴδωμεν οραω view; see καὶ και and; even ἐλθάτω ερχομαι come; go ἡ ο the βουλὴ βουλη intent τοῦ ο the ἁγίου αγιος holy Ισραηλ ισραηλ.1 Israel ἵνα ινα so; that γνῶμεν γινωσκω know
5:19 הָ hā הַ the אֹמְרִ֗ים ʔōmᵊrˈîm אמר say יְמַהֵ֧ר׀ yᵊmahˈēr מהר hasten יָחִ֛ישָׁה yāḥˈîšā חושׁ make haste מַעֲשֵׂ֖הוּ maʕᵃśˌēhû מַעֲשֶׂה deed לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of נִרְאֶ֑ה nirʔˈeh ראה see וְ wᵊ וְ and תִקְרַ֣ב ṯiqrˈav קרב approach וְ wᵊ וְ and תָבֹ֗ואָה ṯāvˈôʔā בוא come עֲצַ֛ת ʕᵃṣˈaṯ עֵצָה counsel קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and נֵדָֽעָה׃ ס nēḏˈāʕā . s ידע know
5:19. qui dicitis festinet et cito veniat opus eius ut videamus et adpropiet et veniat consilium Sancti Israhel et sciemus illudThat say: Let him make haste, and let his work come quickly, that we may see it: and let the counsel of the Holy One of Israel come, that we may know it.
19. that say, Let him make speed, let him hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!
5:19. and who say: “Let him hurry, and let his work arrive soon, so that we may see it. And let the plan of the Holy One of Israel approach and arrive, so that we may know it.”
5:19. That say, Let him make speed, [and] hasten his work, that we may see [it]: and let the counsel of the Holy One of Israel draw nigh and come, that we may know [it]!
That say, Let him make speed, [and] hasten his work, that we may see [it]: and let the counsel of the Holy One of Israel draw nigh and come, that we may know:

5:19 которые говорят: <<пусть Он поспешит и ускорит дело Свое, чтобы мы видели, и пусть приблизится и придет в исполнение совет Святаго Израилева, чтобы мы узнали!>>
5:19
οἱ ο the
λέγοντες λεγω tell; declare
τὸ ο the
τάχος ταχος quickness
ἐγγισάτω εγγιζω get close; near
ος who; what
ποιήσει ποιεω do; make
ἵνα ινα so; that
ἴδωμεν οραω view; see
καὶ και and; even
ἐλθάτω ερχομαι come; go
ο the
βουλὴ βουλη intent
τοῦ ο the
ἁγίου αγιος holy
Ισραηλ ισραηλ.1 Israel
ἵνα ινα so; that
γνῶμεν γινωσκω know
5:19
הָ הַ the
אֹמְרִ֗ים ʔōmᵊrˈîm אמר say
יְמַהֵ֧ר׀ yᵊmahˈēr מהר hasten
יָחִ֛ישָׁה yāḥˈîšā חושׁ make haste
מַעֲשֵׂ֖הוּ maʕᵃśˌēhû מַעֲשֶׂה deed
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
נִרְאֶ֑ה nirʔˈeh ראה see
וְ wᵊ וְ and
תִקְרַ֣ב ṯiqrˈav קרב approach
וְ wᵊ וְ and
תָבֹ֗ואָה ṯāvˈôʔā בוא come
עֲצַ֛ת ʕᵃṣˈaṯ עֵצָה counsel
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
נֵדָֽעָה׃ ס nēḏˈāʕā . s ידע know
5:19. qui dicitis festinet et cito veniat opus eius ut videamus et adpropiet et veniat consilium Sancti Israhel et sciemus illud
That say: Let him make haste, and let his work come quickly, that we may see it: and let the counsel of the Holy One of Israel come, that we may know it.
5:19. and who say: “Let him hurry, and let his work arrive soon, so that we may see it. And let the plan of the Holy One of Israel approach and arrive, so that we may know it.”
5:19. That say, Let him make speed, [and] hasten his work, that we may see [it]: and let the counsel of the Holy One of Israel draw nigh and come, that we may know [it]!
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
19: Дело Свое, т. е. суд Свой над нами.
Adam Clarke: Commentary on the Bible - 1831
5:19: Let the counsel of the Holy One - Tryphiodorus has an expression something like this: -
- επει Διος ηλυθε βουλη.
Tryph. Il Excid. 239.
Because the counsel of Jupiter was come.
"This expression, ηλυθε βουλη, is, I believe, something uncommon; but it is exactly paralleled and explained by a passage in Isaiah, Isa 5:19. The Septuagint has expressed it in the very same words with Tryphiodorus: και ελθοι ἡ βουλ η του ἁγιου Ισραηλ, ἱνα γνωμεν." - Merrick's note, ad loc.
Albert Barnes: Notes on the Bible - 1834
5:19: That say ... - They add one sin to another for "the purpose of defying" God, and provoking him to anger. They pretend that he will not punish sin; and hence, they plunge deeply into it, and defy him to punish them.
Let him make speed - Let him come quick to punish.
And hasten his work - His punishment.
That we may see it - An expression of defiance. We would like to see him undertake it.
The counsel of the Holy One ... - His threatened purpose to punish. This is the language of all sinners. They plunge deep into sin; they mock at the threatenings of God; they defy him to do his utmost; they do not believe his declarations. It is difficult to conceive more dreadful and high-handed iniquity than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: Let him: Isa 66:5; Jer 5:12, Jer 5:13, Jer 17:15; Eze 12:22, Eze 12:27; Amo 5:18, Amo 5:19; Pe2 3:3, Pe2 3:4
let the: Isa 30:11; Jer 23:18, Jer 23:36
Carl Friedrich Keil and Franz Delitzsch
5:19
Is 5:19 shows very clearly that the prophet referred to the free-thinkers of his time, the persons who are called fools (nabal) and scorners (lētz) in the Psalms and Proverbs. "Who say, Let Him hasten, accelerate His work, that we may see; and let the counsel of the Holy One of Israel draw near and come, that we may experience it." They doubted whether the day of Jehovah would ever come (Ezek 12:22; Jer 5:12-13), and went so far in their unbelief as to call out for what they could not and would not believe, and desired it to come that they might see it with their own eyes and experience it for themselves (Jer 17:15; it is different in Amos 5:18 and Mal 2:17-3:1, where this desire does not arise from scorn and defiance, but from impatience and weakness of faith). As the two verbs denoting haste are used both transitively and intransitively (vid., Judg 20:37, to hasten or make haste), we might render the passage "let His work make haste," as Hitzig, Ewald, Umbreit, and Drechsler do; but we prefer the rendering adopted by Gesenius, Caspari, and Knobel, on the basis of Is 60:22, and take the verb as transitive, and Jehovah as the subject. The forms yâchishâh and taboâh are, with Ps 20:4 and Job 11:17, probably the only examples of the expression of a wish in the third person, strengthened by the âh, which indicates a summons or appeal; for Ezek 23:20, which Gesenius cites (48, 3), and Job 22:21, to which Knobel refers, have no connection with this, as in both passages the âh is the feminine termination, and not hortative (vid., Comm. on Job, at Job 11:17, note, and at Job 22:21). The fact that the free-thinkers called God "the Holy One of Israel," whereas they scoffed at His intended final and practical attestation of Himself as the Holy One, may be explained from Is 30:11 : they took this name of God from the lips of the prophet himself, so that their scorn affected both God and His prophet at the same time.
Geneva 1599
5:19 That say, (z) Let him make speed, [and] hasten his work, that we may see [it]: and let the counsel of the Holy One of Israel draw near and come, that we may know [it]!
(z) He shows what are the words of the wicked, when they are menaced by God's judgments, (2Pet 3:4).
John Gill
5:19 That say, let him make speed, and hasten his work,.... Either the punishment of their sins, threatened by the prophets; which, because not speedily and immediately executed, therefore they did not believe it ever would; and in a daring and insolent manner call upon God to inflict it:
that we may see it, or feel it; for, as for words or threatenings, they regarded them not; thus deriding God and his judgments, and disbelieving both, like the mockers in the last days, described in 2Pet 3:3 and, in contempt of him, do not so much as mention his name; though the Syriac version expresses the word "Lord", and the Arabic version "God": or rather the great work of redemption and salvation by the Messiah; for, as they did not believe Jesus to be the Messiah, so they ridiculed and despised salvation by him, mocking him as a Saviour, and calling upon him, in a sarcastic way, to hasten and do his work he pretended to come about; see Mt 27:42 for to the Jews in Christ's time this prophecy belongs. The Targum interprets it, "his miracle"; the Jews were always for signs and miracles; they sought them of Jesus of Nazareth; they urged the doing of them; they were very solicitous and importunate, and in haste to have them done, that they might see and believe, as they pretended; and expressed themselves in almost the same words as here; "what sign shewest thou then, that we may see and believe thee? what dost thou work?" Jn 6:30 this is an instance of their drawing iniquity and sin in the manner before complained of:
and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! not that they believed him to be the Holy One of Israel, but because the prophet had made mention of this title, Is 1:4 as he often does in this prophecy afterwards, and applies it to the Redeemer; therefore they use it: so the Jews put an "if" upon Christ being the King of Israel, Mt 27:42 wherefore, in a daring, jeering, and ironic manner, urge that what is said to be in the purposes and decrees of God, or what was agreed upon between him and the Messiah, who said he was the son of God, in the council and covenant of grace and peace, as pretended, might speedily come to pass; all which expresses their blasphemy, impiety, and unbelief; and shows that they did not believe, but derided any counsel or decree of God, respecting spiritual and eternal salvation by the Messiah, especially by Jesus of Nazareth: or the conversion of the Gentiles, or the spread of the Gospel, and the enlargement of the kingdom and interest of Christ in the world, are meant, Kimchi, on the text, owns that these words belong to the Jews in the present day, and makes this confession,
"it appears that our prophets said the truth for now we believe not.''
John Wesley
5:19 Let him - God, in whose name thou and other prophets are always threatening us. This was the plain language of their actions; they lived as if they were of this opinion. The Holy One - They scornfully repeated the title usually given by the prophets to God.
Robert Jamieson, A. R. Fausset and David Brown
5:19 work--vengeance (Is 5:12). Language of defiance to God. So Lamech's boast of impunity (Gen 4:23-24; compare Jer 17:15; 2Pet 3:3-4).
counsel--God's threatened purpose to punish.
5:205:20: Վա՛յ այնոցիկ ոյք ասիցեն զչա՛րն բարի, եւ զբարի՛ն չար. ոյք դնիցեն զլոյսն խաւար, եւ զխաւար լոյս. ոյք դնիցեն զդառն քաղցր, եւ զքաղցրն դառն։
20 Վա՜յ նրանց, որոնք չարը բարի կ’անուանեն եւ բարին՝ չար, որոնք լոյսը խաւար կը համարեն եւ խաւարը՝ լոյս, որոնք դառնը քաղցր կը համարեն եւ քաղցրը՝ դառնը:
20 Վա՜յ անոնց, որոնք չարին բարի կ’ըսեն ու բարիին՝ չար. Որոնք խաւարը՝ լոյսի տեղ ու լոյսը խաւարի տեղ կը դնեն, Որոնք դառնը՝ քաղցրի տեղ ու քաղցրը դառնի տեղ կը դնեն։
Վա՜յ այնոցիկ ոյք ասիցեն զչարն բարի, եւ զբարին չար. ոյք դնիցեն զլոյսն խաւար, եւ զխաւարն լոյս. ոյք դնիցեն զդառն քաղցր, եւ զքաղցրն դառն:

5:20: Վա՛յ այնոցիկ ոյք ասիցեն զչա՛րն բարի, եւ զբարի՛ն չար. ոյք դնիցեն զլոյսն խաւար, եւ զխաւար լոյս. ոյք դնիցեն զդառն քաղցր, եւ զքաղցրն դառն։
20 Վա՜յ նրանց, որոնք չարը բարի կ’անուանեն եւ բարին՝ չար, որոնք լոյսը խաւար կը համարեն եւ խաւարը՝ լոյս, որոնք դառնը քաղցր կը համարեն եւ քաղցրը՝ դառնը:
20 Վա՜յ անոնց, որոնք չարին բարի կ’ըսեն ու բարիին՝ չար. Որոնք խաւարը՝ լոյսի տեղ ու լոյսը խաւարի տեղ կը դնեն, Որոնք դառնը՝ քաղցրի տեղ ու քաղցրը դառնի տեղ կը դնեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:205:20 Горе тем, которые зло называют добром, и добро злом, тьму почитают светом, и свет тьмою, горькое почитают сладким, и сладкое горьким!
5:20 οὐαὶ ουαι woe οἱ ο the λέγοντες λεγω tell; declare τὸ ο the πονηρὸν πονηρος harmful; malignant καλὸν καλος fine; fair καὶ και and; even τὸ ο the καλὸν καλος fine; fair πονηρόν πονηρος harmful; malignant οἱ ο the τιθέντες τιθημι put; make τὸ ο the σκότος σκοτος dark φῶς φως light καὶ και and; even τὸ ο the φῶς φως light σκότος σκοτος dark οἱ ο the τιθέντες τιθημι put; make τὸ ο the πικρὸν πικρος bitter γλυκὺ γλυκυς sweet καὶ και and; even τὸ ο the γλυκὺ γλυκυς sweet πικρόν πικρος bitter
5:20 הֹ֣וי hˈôy הֹוי alas הָ hā הַ the אֹמְרִ֥ים ʔōmᵊrˌîm אמר say לָ lā לְ to † הַ the רַ֛ע rˈaʕ רַע evil טֹ֖וב ṭˌôv טֹוב good וְ wᵊ וְ and לַ la לְ to † הַ the טֹּ֣וב ṭṭˈôv טֹוב good רָ֑ע rˈāʕ רַע evil שָׂמִ֨ים śāmˌîm שׂים put חֹ֤שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness לְ lᵊ לְ to אֹור֙ ʔôr אֹור light וְ wᵊ וְ and אֹ֣ור ʔˈôr אֹור light לְ lᵊ לְ to חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness שָׂמִ֥ים śāmˌîm שׂים put מַ֛ר mˈar מַר bitter לְ lᵊ לְ to מָתֹ֖וק māṯˌôq מָתֹוק sweet וּ û וְ and מָתֹ֥וק māṯˌôq מָתֹוק sweet לְ lᵊ לְ to מָֽר׃ ס mˈār . s מַר bitter
5:20. vae qui dicitis malum bonum et bonum malum ponentes tenebras lucem et lucem tenebras ponentes amarum in dulce et dulce in amarumWoe to you that call evil good, and good evil: that put darkness for light, and light for darkness: that put bitter for sweet, and sweet for bitter.
20. Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
5:20. Woe to you who call evil good, and good evil; who substitute darkness for light, and light for darkness; who exchange bitter for sweet, and sweet for bitter!
5:20. Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter:

5:20 Горе тем, которые зло называют добром, и добро злом, тьму почитают светом, и свет тьмою, горькое почитают сладким, и сладкое горьким!
5:20
οὐαὶ ουαι woe
οἱ ο the
λέγοντες λεγω tell; declare
τὸ ο the
πονηρὸν πονηρος harmful; malignant
καλὸν καλος fine; fair
καὶ και and; even
τὸ ο the
καλὸν καλος fine; fair
πονηρόν πονηρος harmful; malignant
οἱ ο the
τιθέντες τιθημι put; make
τὸ ο the
σκότος σκοτος dark
φῶς φως light
καὶ και and; even
τὸ ο the
φῶς φως light
σκότος σκοτος dark
οἱ ο the
τιθέντες τιθημι put; make
τὸ ο the
πικρὸν πικρος bitter
γλυκὺ γλυκυς sweet
καὶ και and; even
τὸ ο the
γλυκὺ γλυκυς sweet
πικρόν πικρος bitter
5:20
הֹ֣וי hˈôy הֹוי alas
הָ הַ the
אֹמְרִ֥ים ʔōmᵊrˌîm אמר say
לָ לְ to
הַ the
רַ֛ע rˈaʕ רַע evil
טֹ֖וב ṭˌôv טֹוב good
וְ wᵊ וְ and
לַ la לְ to
הַ the
טֹּ֣וב ṭṭˈôv טֹוב good
רָ֑ע rˈāʕ רַע evil
שָׂמִ֨ים śāmˌîm שׂים put
חֹ֤שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
לְ lᵊ לְ to
אֹור֙ ʔôr אֹור light
וְ wᵊ וְ and
אֹ֣ור ʔˈôr אֹור light
לְ lᵊ לְ to
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
שָׂמִ֥ים śāmˌîm שׂים put
מַ֛ר mˈar מַר bitter
לְ lᵊ לְ to
מָתֹ֖וק māṯˌôq מָתֹוק sweet
וּ û וְ and
מָתֹ֥וק māṯˌôq מָתֹוק sweet
לְ lᵊ לְ to
מָֽר׃ ס mˈār . s מַר bitter
5:20. vae qui dicitis malum bonum et bonum malum ponentes tenebras lucem et lucem tenebras ponentes amarum in dulce et dulce in amarum
Woe to you that call evil good, and good evil: that put darkness for light, and light for darkness: that put bitter for sweet, and sweet for bitter.
5:20. Woe to you who call evil good, and good evil; who substitute darkness for light, and light for darkness; who exchange bitter for sweet, and sweet for bitter!
5:20. Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Мудрые в своих глазах не хотят знать закона Божия.
Albert Barnes: Notes on the Bible - 1834
5:20: Wo unto them that call evil good ... - This is the fourth class of sins denounced. The sin which is reprobated here is that of "perverting and confounding" things, especially the distinctions of morality and religion. They prefer erroneous and fake doctrines to the true; they prefer an evil to an upright course of conduct. The Chaldee renders this, 'Wo to those who say to the impious, who are prospered in this age, You are good; and who say to the meek, Ye are impious.' Jarchi thinks that the prophet here refers to those who worship idols, but he evidently has a more general reference to those who confound all the distinctions of right and wrong, and who prefer the wrong.
That put darkness for light - "Darkness," in the Scriptures, is the emblem of ignorance, error, false doctrine, crime. Light denotes truth, knowledge, piety. This clause, therefore, expresses in a figurative, but more emphatic manner, what was said in the pRev_ious member of the verse.
That put bitter - "Bitter and bitterness" are often used to denote "sin;" see the note at Act 8:23; also Rom 3:14; Eph 4:31; Heb 12:15; Jer 2:19; Jer 4:18. The meaning here does not differ from that expressed in the other parts of the verse, except that there is "implied" the additional idea that sin "is" bitter; and that virtue, or holiness, is sweet: that is, that the one is attended with painful consequences, and the other with pleasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: them: Pro 17:15; Mal 2:17, Mal 3:15; Mat 6:23, Mat 15:3-6, Mat 23:16-23; Luk 11:35, Luk 16:15; Ti2 3:1-5; Pe2 2:1, Pe2 2:18, Pe2 2:19
call evil good: Heb. say concerning evil, It is good, etc
Carl Friedrich Keil and Franz Delitzsch
5:20
The fourth woe: "Woe to those who call evil good, and good evil; who give out darkness for light, and light for darkness; who give out bitter for sweet, and sweet for bitter." The previous woe had reference to those who made the facts of sacred history the butt of their naturalistic doubt and ridicule, especially so far as they were the subject of prophecy. This fourth woe relates to those who adopted a code of morals that completely overturned the first principles of ethics, and was utterly opposed to the law of God; for evil, darkness, and bitter, with their respective antitheses, represent moral principles that are essentially related (Mt 6:23; Jas 3:11), Evil, as hostile to God, is dark in its nature, and therefore loves darkness, and is exposed to the punitive power of darkness. And although it may be sweet to the material taste, it is nevertheless bitter, inasmuch as it produces abhorrence and disgust in the godlike nature of man, and, after a brief period of self-deception, is turned into the bitter woe of fatal results. Darkness and light, bitter and sweet, therefore, are not tautological metaphors for evil and good; but epithets applied to evil and good according to their essential principles, and their necessary and internal effects.
Geneva 1599
5:20 Woe to them that call evil good, (a) and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
(a) Who are not ashamed of sin, nor care for honesty but are grown to a desperate impiety.
John Gill
5:20 Woe unto them that call evil good, and good evil,.... That call evil actions good, and good actions evil; that excuse the one, and reproach the other; or that call evil men good, and good men evil; to which the Targum agrees. Some understand this of false prophets rejecting the true worship of God, and recommending false worship; others of wicked judges, pronouncing the causes of bad men good, and of good men evil; others of sensualists, that speak in praise of drunkenness, gluttony, and all carnal pleasures, and fleshly lusts, and treat with contempt fear, worship, and service of God. It may very well be applied to the Scribes and Pharisees in Christ's time, who preferred the evil traditions of their elders, both to the law of God, that is holy, just, and good, and to the Gospel, the good word of God, preached by John the Baptist, Christ and his apostles, and to the ordinances of the Gospel dispensation:
that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter; for calling good evil, and evil good, is all one as putting these things one for another; there being as great a difference between good and evil, as between light and darkness, sweet and bitter; and it suggests, as if the perversion of these things was not merely through ignorance and mistake, but purposely and wilfully against light and knowledge; so the Jews acted when they preferred the darkness of their rites and ceremonies, and human traditions, before the light of the glorious Gospel of Christ; which showed they loved darkness rather than light, Jn 3:19 and chose that which would be bitter to them in the end, than the sweet doctrines of the grace of God; the bitter root of error, rather than the words of Christ's mouth, which are sweeter than the honey, or the honeycomb. The Targum is,
"woe to them that say to the wicked who prosper in this world, ye are good; and say to the meek, ye are wicked: when light cometh to the righteous, shall it not be dark with the wicked? and sweet shall be the words of the law to them that do them; but bitterness (some read "rebellion") shall come to the wicked; and they shall know, that in the end sin is bitter to them that commit it.''
Abarbinel interprets this of the ten tribes preferring the worship at Dan and Bethel, before that at Jerusalem.
John Wesley
5:20 To them - That take away the difference between good and evil; that justify wicked men and things, and condemn piety, or righteous persons.
Robert Jamieson, A. R. Fausset and David Brown
5:20 Fourth Woe--against those who confound the distinctions of right and wrong (compare Rom 1:28), "reprobate," Greek, "undiscriminating: the moral perception darkened."
bitter . . . sweet--sin is bitter (Jer 2:19; Jer 4:18; Acts 8:23; Heb 12:15); though it seem sweet for a time (Prov 9:17-18). Religion is sweet (Ps 119:103).
5:215:21: Վա՛յ այնոցիկ որ զանձինս առ իմաստո՛ւնս ունիցին, եւ յաչս անձանց իւրեանց խորհրդականս[9640]։ [9640] Ոմանք. Անձանց իւրեանց խորհրդականք։
21 Վա՜յ նրանց, որոնք իրենք իրենց իմաստունի տեղ կը դնեն, իրենք իրենց աչքին խորագէտ կ’երեւան:
21 Վա՜յ անոնց, որոնք իրենց աչքին իմաստուն Եւ իրենց առջեւ խոհական են։
Վա՜յ այնոցիկ որ զանձինս առ իմաստունս ունիցին, եւ յաչս անձանց իւրեանց խորհրդականք:

5:21: Վա՛յ այնոցիկ որ զանձինս առ իմաստո՛ւնս ունիցին, եւ յաչս անձանց իւրեանց խորհրդականս[9640]։
[9640] Ոմանք. Անձանց իւրեանց խորհրդականք։
21 Վա՜յ նրանց, որոնք իրենք իրենց իմաստունի տեղ կը դնեն, իրենք իրենց աչքին խորագէտ կ’երեւան:
21 Վա՜յ անոնց, որոնք իրենց աչքին իմաստուն Եւ իրենց առջեւ խոհական են։
zohrab-1805▾ eastern-1994▾ western am▾
5:215:21 Горе тем, которые мудры в своих глазах и разумны пред самими собою!
5:21 οὐαὶ ουαι woe οἱ ο the συνετοὶ συνετος comprehending; intelligent ἐν εν in ἑαυτοῖς εαυτου of himself; his own καὶ και and; even ἐνώπιον ενωπιος in the face; facing ἑαυτῶν εαυτου of himself; his own ἐπιστήμονες επιστημων expert
5:21 הֹ֖וי hˌôy הֹוי alas חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise בְּ bᵊ בְּ in עֵֽינֵיהֶ֑ם ʕˈênêhˈem עַיִן eye וְ wᵊ וְ and נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart פְּנֵיהֶ֖ם pᵊnêhˌem פָּנֶה face נְבֹנִֽים׃ nᵊvōnˈîm בין understand
5:21. vae qui sapientes estis in oculis vestris et coram vobismet ipsis prudentesWoe to you that are wise in your own eyes, and prudent in your own conceits.
21. Woe unto them that are wise their own eyes, and prudent in their own sight!
5:21. Woe to you who are wise in your own eyes, and prudent in your own sight!
5:21. Woe unto [them that are] wise in their own eyes, and prudent in their own sight!
Woe unto [them that are] wise in their own eyes, and prudent in their own sight:

5:21 Горе тем, которые мудры в своих глазах и разумны пред самими собою!
5:21
οὐαὶ ουαι woe
οἱ ο the
συνετοὶ συνετος comprehending; intelligent
ἐν εν in
ἑαυτοῖς εαυτου of himself; his own
καὶ και and; even
ἐνώπιον ενωπιος in the face; facing
ἑαυτῶν εαυτου of himself; his own
ἐπιστήμονες επιστημων expert
5:21
הֹ֖וי hˌôy הֹוי alas
חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise
בְּ bᵊ בְּ in
עֵֽינֵיהֶ֑ם ʕˈênêhˈem עַיִן eye
וְ wᵊ וְ and
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
פְּנֵיהֶ֖ם pᵊnêhˌem פָּנֶה face
נְבֹנִֽים׃ nᵊvōnˈîm בין understand
5:21. vae qui sapientes estis in oculis vestris et coram vobismet ipsis prudentes
Woe to you that are wise in your own eyes, and prudent in your own conceits.
5:21. Woe to you who are wise in your own eyes, and prudent in your own sight!
5:21. Woe unto [them that are] wise in their own eyes, and prudent in their own sight!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:21: Wo unto them that are wise ... - This is the fifth crime specified. It refers to those who are inflated with a false opinion of their own knowledge, and who are, therefore, self-confident and vain. This is expressly forbidden; Pro 3:7 : 'Be not wise in thine own eyes;' compare Pro 26:12.
In their own eyes - In their own opinion, or estimation.
And prudent - Knowing; self-conceited. This was, doubtless, one characteristic of the times of Isaiah. It is known to have been strikingly the characteristic of the Jews - particularly the Pharisees - in the time of our Saviour. The evil of this was,
(1) That it evinced and fostered "pride."
(2) That it rendered them unwilling to be instructed, and especially by the prophets.
As they supposed that they were already wise enough, they refused to listen to others. This is always the effect of such self-confidence: and hence, the Saviour required his disciples to be meek, and humble, and teachable as children.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: wise: Job 11:12; Pro 3:7, Pro 26:12, Pro 26:16; Joh 9:41; Rom 1:22, Rom 11:25, Rom 12:16; Co1 3:18-20
in their own sight: Heb. before their face
Carl Friedrich Keil and Franz Delitzsch
5:21
The fifth woe: "Woe unto them that are wise in their own eyes, and prudent in their own sight." The third woe had reference to the unbelieving naturalists, the opponents of prophecy (nebuâh); the fourth to the moralists, who threw all into confusion; and to this there is appended, by a very natural association of ideas, the woe denounced upon those whom want of humility rendered inaccessible to that wisdom which went hand in hand with prophecy, and the true foundation of which was the fear of Jehovah (Prov 1:7; Job 28:28; Eccles 12:13). "Be not wise in thine own eyes," is a fundamental rule of this wisdom (Prov 3:7). It was upon this wisdom that that prophetic policy rested, whose warnings, as we read in Is 28:9-10, they so scornfully rejected. The next woe, which has reference to the administration of justice in the state, shows very clearly that in this woe the prophet had more especially the want of theocratic wisdom in relation to the affairs of state in his mind.
Geneva 1599
5:21 Woe to [them that are] (b) wise in their own eyes, and prudent in their own sight!
(b) Who contemn all doctrine and admonition.
John Gill
5:21 Woe unto therm that are wise in their own eyes,.... And yet betray such stupidity and sottishness, as to call things by their wrong names; and make such a perverse judgment of them, as before described. This is a true description of the Scribes and Pharisees in Christ's time; who said, "dost thou teach us? are we blind also?" Jn 9:34.
and prudent in their own sight; being wise above what was written; leaving the word of God, and following the traditions of the elders.
Robert Jamieson, A. R. Fausset and David Brown
5:21 Fifth Woe--against those who were so "wise in their own eyes" as to think they knew better than the prophet, and therefore rejected his warnings (Is 29:14-15).
5:225:22: Վա՛յ հզօրաց ձերոց որ ըմպեն զգինին, եւ իշխանացդ որ խառնեն զցքին.
22 Վա՜յ ձեր այդ հզօրներին, որոնք գինի են ըմպում, եւ ձեր իշխաններին, որոնք խառնուած թունդ օղի են խմում,
22 Վա՜յ անոնց, որոնք գինի խմելու համար՝ զօրաւոր Ու ցքի խառնելու համար կտրիճ են
[81]Վա՜յ հզօրացդ ձերոց որ ըմպեն զգինին, եւ իշխանացդ որ խառնեն զցքին:

5:22: Վա՛յ հզօրաց ձերոց որ ըմպեն զգինին, եւ իշխանացդ որ խառնեն զցքին.
22 Վա՜յ ձեր այդ հզօրներին, որոնք գինի են ըմպում, եւ ձեր իշխաններին, որոնք խառնուած թունդ օղի են խմում,
22 Վա՜յ անոնց, որոնք գինի խմելու համար՝ զօրաւոր Ու ցքի խառնելու համար կտրիճ են
zohrab-1805▾ eastern-1994▾ western am▾
5:225:22 Горе тем, которые храбры пить вино и сильны приготовлять крепкий напиток,
5:22 οὐαὶ ουαι woe οἱ ο the ἰσχύοντες ισχυω have means; have force ὑμῶν υμων your οἱ ο the τὸν ο the οἶνον οινος wine πίνοντες πινω drink καὶ και and; even οἱ ο the δυνάσται δυναστης dynasty; dynast οἱ ο the κεραννύντες κεραννυμι mix τὸ ο the σικερα σικερα beer; fermented liquor
5:22 הֹ֕וי hˈôy הֹוי alas גִּבֹּורִ֖ים gibbôrˌîm גִּבֹּור vigorous לִ li לְ to שְׁתֹּ֣ות šᵊttˈôṯ שׁתה drink יָ֑יִן yˈāyin יַיִן wine וְ wᵊ וְ and אַנְשֵׁי־ ʔanšê- אִישׁ man חַ֖יִל ḥˌayil חַיִל power לִ li לְ to מְסֹ֥ךְ mᵊsˌōḵ מסך mix שֵׁכָֽר׃ šēḵˈār שֵׁכָר strong drink
5:22. vae qui potentes estis ad bibendum vinum et viri fortes ad miscendam ebrietatemWoe to you that are mighty to drink wine, and stout men at drunkenness.
22. Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:
5:22. Woe to you who are powerful at drinking wine, who are strong men in contriving inebriation!
5:22. Woe unto [them that are] mighty to drink wine, and men of strength to mingle strong drink:
Woe unto [them that are] mighty to drink wine, and men of strength to mingle strong drink:

5:22 Горе тем, которые храбры пить вино и сильны приготовлять крепкий напиток,
5:22
οὐαὶ ουαι woe
οἱ ο the
ἰσχύοντες ισχυω have means; have force
ὑμῶν υμων your
οἱ ο the
τὸν ο the
οἶνον οινος wine
πίνοντες πινω drink
καὶ και and; even
οἱ ο the
δυνάσται δυναστης dynasty; dynast
οἱ ο the
κεραννύντες κεραννυμι mix
τὸ ο the
σικερα σικερα beer; fermented liquor
5:22
הֹ֕וי hˈôy הֹוי alas
גִּבֹּורִ֖ים gibbôrˌîm גִּבֹּור vigorous
לִ li לְ to
שְׁתֹּ֣ות šᵊttˈôṯ שׁתה drink
יָ֑יִן yˈāyin יַיִן wine
וְ wᵊ וְ and
אַנְשֵׁי־ ʔanšê- אִישׁ man
חַ֖יִל ḥˌayil חַיִל power
לִ li לְ to
מְסֹ֥ךְ mᵊsˌōḵ מסך mix
שֵׁכָֽר׃ šēḵˈār שֵׁכָר strong drink
5:22. vae qui potentes estis ad bibendum vinum et viri fortes ad miscendam ebrietatem
Woe to you that are mighty to drink wine, and stout men at drunkenness.
5:22. Woe to you who are powerful at drinking wine, who are strong men in contriving inebriation!
5:22. Woe unto [them that are] mighty to drink wine, and men of strength to mingle strong drink:
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
22-23-24-25: 24-30. За свои преступления все грешники понесут тяжелое наказание от Бога; трупы их будут валяться повсюду, - знак того, что начнется какая-то страшная эпидемия, но этого еще мало. Бог призовет против грешных иудеев из далекой стороны такого врага, который, как лев, бросится на избранный народ и множество иудеев захватит в плен.

Рука Его будет простерта, - т. е. эта казнь будет для Иудеи только началом ее бедствий.
Adam Clarke: Commentary on the Bible - 1831
5:22: Mighty to drink wine - "They show not," says Kimchi, "their strength in combating their enemies, but in drunkenness and debauchery."
Albert Barnes: Notes on the Bible - 1834
5:22: Wo unto them that are mighty ... - This is the sixth specification of crime. He had already denounced the intemperate in Isa 5:11. But probably this was a pRev_ailing sin. Perhaps there was no evidence of reform; and it was needful to "repeat" the admonition, in order that people might be brought to regard it. The prophet repeats a similar denunciation in Isa 56:12.
Mighty - Perhaps those who prided themselves on their ability to drink "much" without becoming intoxicated; who had been so accustomed to it, that they defied its effects, and boasted of their power to resist its usual influence. A similar idea is expressed in Isa 56:12.
Men of strength - The Chaldee understands this of "rich" men; but, probably, the reference is to those who boasted that they were able to bear "much" strong drink.
To mingle - To mix wine with spices, dates, drugs, etc., to make it more intoxicating; Pro 9:2, Pro 9:5. They boasted that they were able to drink, without injury, liquor of extraordinary intoxicating qualities.
Strong drink - Note, Isa 5:11. On the subject of the strong drink used in the East, "see Harmer's Observations," vol. ii. pp. 140-148. Ed. Lond. 1808.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: mighty: Isa 5:11, Isa 28:1-3, Isa 28:7; Pro 23:19, Pro 23:20; Hab 2:15
Carl Friedrich Keil and Franz Delitzsch
5:22
The sixth woe: "Woe to those who are heroes to drink wine, and brave men to mix strong drink; who acquit criminals for a bribe, and take away from every one the righteousness of the righteous." We see from Is 5:23 that the drinkers in Is 5:22 are unjust judges. The threat denounced against these is Isaiah's universal ceterum censeo; and accordingly it forms, in this instance also, the substance of his sixth and last woe. They are heroes; not, however, in avenging wrong, but in drinking wine; they are men of renown, though not for deciding between guilt and innocence, but for mixing up the ingredients of strong artistic wines. For the terms applied to such mixed wines, see Ps 75:9; Prov 23:30, Song 7:3. It must be borne in mind, however, that what is here called shecâr was not, properly speaking, wine, but an artificial mixture, like date wine and cider. For such things as these they were noteworthy and strong; whereas they judged unjustly, and took bribes that they might consume the reward of their injustice in drink and debauchery (Is 28:7-8; Prov 31:5). "For reward:" ēkeb (Arab. ‛ukb; different from âkēb, a heel, = ‛akib) is an adverbial accusative, "in recompense," or "for pay." "From him" (mimmennu) is distributive, and refers back to tsaddikim (the righteous); as, for example, in Hos 4:8.
Geneva 1599
5:22 Woe to [them that are] (c) mighty to drink wine, and men of strength to mix strong drink:
(c) Who are never weary, but show their strength, and brag in gluttony and drunkenness.
John Gill
5:22 Woe unto them that are mighty to drink wine,.... That can bear a great deal, and not be overcome and intoxicated with it; that try their strength this way with others, and get the mastery and glory in it: not mighty to fight their enemies, as Kimchi observes, and defend their country, but to drink wine; by which their strength was weakened: wherefore some think soldiers are particularly designed, given to drinking, who are derided and mocked, as being valiant in the warfare of Bacchus, and not of Mars:
and men of strength, to mingle strong drink; in the cup, and then drink it: or "men of war"; the same with "mighty" before. The Targum interprets it, "men of riches": who can afford to drink wine and strong drink; which carries the sense not to the strength of their bodies, but of their purses: the former sense seems best. The Scribes and Pharisees loved the cup and the platter, and to be at feasts, and to have the uppermost seats there, Mt 23:6 and that those that sat in Moses's chair are intended appears from the following words.
John Wesley
5:22 To mingle - To drink: the antecedent being put for the consequent: for they mingled it in order to drinking.
Robert Jamieson, A. R. Fausset and David Brown
5:22 Sixth Woe--against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined [MAURER].
mingle strong drink--not with water, but spices to make it intoxicating (Prov 9:2, Prov 9:5; Song 8:2).
take away the righteousness--set aside the just claims of those having a righteous cause.
5:235:23: որ արդարացուցանե՛ն զամպարիշտն վասն կաշառոց, եւ զիրաւունս գողանա՛ն զարդարոյն[9641]։ [9641] Ոմանք. Զամպարիշտս վասն կա՛՛։
23 որոնք կաշառքի համար արդարացնում են ամբարշտին եւ արդարի իրաւունքն են գողանում:
23 Որոնք կաշառքի համար ամբարիշտը կ’արդարացնեն Եւ արդարը իր իրաւունքէն կը զրկեն։
որ արդարացուցանեն զամպարիշտն վասն կաշառոց, եւ զիրաւունս գողանան զարդարոյն:

5:23: որ արդարացուցանե՛ն զամպարիշտն վասն կաշառոց, եւ զիրաւունս գողանա՛ն զարդարոյն[9641]։
[9641] Ոմանք. Զամպարիշտս վասն կա՛՛։
23 որոնք կաշառքի համար արդարացնում են ամբարշտին եւ արդարի իրաւունքն են գողանում:
23 Որոնք կաշառքի համար ամբարիշտը կ’արդարացնեն Եւ արդարը իր իրաւունքէն կը զրկեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:235:23 которые за подарки оправдывают виновного и правых лишают законного!
5:23 οἱ ο the δικαιοῦντες δικαιοω justify τὸν ο the ἀσεβῆ ασεβης irreverent ἕνεκεν ενεκα for the sake of; on account of δώρων δωρον present καὶ και and; even τὸ ο the δίκαιον δικαιος right; just τοῦ ο the δικαίου δικαιος right; just αἴροντες αιρω lift; remove
5:23 מַצְדִּיקֵ֥י maṣdîqˌê צדק be just רָשָׁ֖ע rāšˌāʕ רָשָׁע guilty עֵ֣קֶב ʕˈēqev עֵקֶב end שֹׁ֑חַד šˈōḥaḏ שֹׁחַד present וְ wᵊ וְ and צִדְקַ֥ת ṣiḏqˌaṯ צְדָקָה justice צַדִּיקִ֖ים ṣaddîqˌîm צַדִּיק just יָסִ֥ירוּ yāsˌîrû סור turn aside מִמֶּֽנּוּ׃ ס mimmˈennû . s מִן from
5:23. qui iustificatis impium pro muneribus et iustitiam iusti aufertis ab eoThat justify the wicked for gifts, and take away the justice of the just from him.
23. which justify the wicked for a reward, and take away the righteousness of the righteous from him!
5:23. For you justify an impious man in exchange for bribes, and you carry away the justice of a just man from him.
5:23. Which justify the wicked for reward, and take away the righteousness of the righteous from him!
Which justify the wicked for reward, and take away the righteousness of the righteous from him:

5:23 которые за подарки оправдывают виновного и правых лишают законного!
5:23
οἱ ο the
δικαιοῦντες δικαιοω justify
τὸν ο the
ἀσεβῆ ασεβης irreverent
ἕνεκεν ενεκα for the sake of; on account of
δώρων δωρον present
καὶ και and; even
τὸ ο the
δίκαιον δικαιος right; just
τοῦ ο the
δικαίου δικαιος right; just
αἴροντες αιρω lift; remove
5:23
מַצְדִּיקֵ֥י maṣdîqˌê צדק be just
רָשָׁ֖ע rāšˌāʕ רָשָׁע guilty
עֵ֣קֶב ʕˈēqev עֵקֶב end
שֹׁ֑חַד šˈōḥaḏ שֹׁחַד present
וְ wᵊ וְ and
צִדְקַ֥ת ṣiḏqˌaṯ צְדָקָה justice
צַדִּיקִ֖ים ṣaddîqˌîm צַדִּיק just
יָסִ֥ירוּ yāsˌîrû סור turn aside
מִמֶּֽנּוּ׃ ס mimmˈennû . s מִן from
5:23. qui iustificatis impium pro muneribus et iustitiam iusti aufertis ab eo
That justify the wicked for gifts, and take away the justice of the just from him.
5:23. For you justify an impious man in exchange for bribes, and you carry away the justice of a just man from him.
5:23. Which justify the wicked for reward, and take away the righteousness of the righteous from him!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:23: The righteous - צדיק tsaddik, singular, Sept. Vulg., and two editions.
Albert Barnes: Notes on the Bible - 1834
5:23: Which justify - This refers, doubtless, to magistrates. They gave unjust decisions.
For reward - For bribes.
And take away the righteousness - That is, they do not decide the cause in favor of those who have just claims, but are determined by a bribe; see the note at Isa 1:23. It is remarkable, that this is introduced in immediate connection with their being mighty to mingle strong drink. One effect of intemperance is to make a man ready to be "bribed." Its effect is seen as clearly in courts of justice, and in the decisions of such courts, as any where. A man that is intemperate, or that indulges in strong drink, is not qualified to be a judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: justify: Exo 23:6-9; Pro 17:15, Pro 24:24, Pro 31:4, Pro 31:5
for reward: Isa 1:23; Deu 16:19; Ch2 19:7; Pro 17:23; Mic 3:11, Mic 7:3
take: Isa 10:2; Kg1 21:13; Psa 94:21; Mat 23:35, Mat 27:24, Mat 27:25; Jam 5:6
John Gill
5:23 Which justify the wicked for reward,.... This is either spoken of judges, and civil magistrates, who gave the cause in favour of the wicked, that bribed them, contrary to law, Deut 16:19 or rather of the Scribes and Pharisees, who pronounced the wicked righteous men, provided they kept the traditions of the elders, and paid tithes of all they possessed, and gave them money for their long prayers, Mt 23:14,
and take away the righteousness of the righteous from him; by condemning them as unrighteous persons: so the Jews did Christ and his apostles; they pronounced them wicked, and condemned them to death; and as much as in them lay took away their righteousness from them, by taking away their character from them as righteous persons among men; though their righteousness itself could not be taken away, it being an everlasting one.
John Wesley
5:23 Take away - Pronounce sentence against him.
5:245:24: Վասն այնորիկ որպէս վառի եղէգն ՚ի կայծականց հրոյ, ա՛յնպէս այրեսցին ՚ի բորբոքեալ բոցոյ. եւ արմա՛տ նոցա իբրեւ զմղեղ եղիցի. եւ ծաղիկ նոցա իբրեւ զփոշի՛ ելանիցէ. զի ո՛չ կամեցան զօրէնս Տեառն զօրութեանց, այլ գրգռեցի՛ն եւս զբանս Սրբոյն Իսրայէլի[9642]։ [9642] Ոսկան. ՚Ի բորբոքելոյ բոցոյ։ Բազումք. Այլ եւ գրգռեցին եւս զբանս։
24 Դրա համար էլ, ինչպէս եղէգն է վառւում կրակի կայծերից, այնպէս էլ նրանք են այրուելու բորբոքուած բոցից, նրանց արմատը դառնալու է մղեղի նման, նրանց ծաղիկը փոշու պէս վեր է ելնելու, որովհետեւ նրանք մերժեցին Զօրութիւնների Տիրոջ օրէնքը, առաւել եւս անարգեցին Իսրայէլի սրբի խօսքը:
24 Անոր համար ինչպէս կրակին բոցը յարդը կ’ուտէ Ու չոր խոտը բոցին մէջ կը հատնի, Այնպէս ալ անոնց արմատը փտութեան պէս պիտի ըլլայ Ու անոնց ծաղիկը փոշիի պէս վեր պիտի ելլէ։Վասն զի զօրքերու Տէրոջը օրէնքը մերժեցին Եւ Իսրայէլի Սուրբին խօսքը անարգեցին։
Վասն այնորիկ` որպէս վառի եղէգն ի կայծականց հրոյ, [82]այնպէս այրեսցին`` ի բորբոքեալ բոցոյ. եւ արմատ նոցա իբրեւ զմղեղ եղիցի, եւ ծաղիկ նոցա իբրեւ զփոշի ելանիցէ. զի ոչ կամեցան զօրէնս Տեառն զօրութեանց, այլ եւ [83]գրգռեցին եւս զբանս Սրբոյն Իսրայելի:

5:24: Վասն այնորիկ որպէս վառի եղէգն ՚ի կայծականց հրոյ, ա՛յնպէս այրեսցին ՚ի բորբոքեալ բոցոյ. եւ արմա՛տ նոցա իբրեւ զմղեղ եղիցի. եւ ծաղիկ նոցա իբրեւ զփոշի՛ ելանիցէ. զի ո՛չ կամեցան զօրէնս Տեառն զօրութեանց, այլ գրգռեցի՛ն եւս զբանս Սրբոյն Իսրայէլի[9642]։
[9642] Ոսկան. ՚Ի բորբոքելոյ բոցոյ։ Բազումք. Այլ եւ գրգռեցին եւս զբանս։
24 Դրա համար էլ, ինչպէս եղէգն է վառւում կրակի կայծերից, այնպէս էլ նրանք են այրուելու բորբոքուած բոցից, նրանց արմատը դառնալու է մղեղի նման, նրանց ծաղիկը փոշու պէս վեր է ելնելու, որովհետեւ նրանք մերժեցին Զօրութիւնների Տիրոջ օրէնքը, առաւել եւս անարգեցին Իսրայէլի սրբի խօսքը:
24 Անոր համար ինչպէս կրակին բոցը յարդը կ’ուտէ Ու չոր խոտը բոցին մէջ կը հատնի, Այնպէս ալ անոնց արմատը փտութեան պէս պիտի ըլլայ Ու անոնց ծաղիկը փոշիի պէս վեր պիտի ելլէ։Վասն զի զօրքերու Տէրոջը օրէնքը մերժեցին Եւ Իսրայէլի Սուրբին խօսքը անարգեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:245:24 За то, как огонь съедает солому, и пламя истребляет сено, так истлеет корень их, и цвет их разнесется, как прах; потому что они отвергли закон Господа Саваофа и презрели слово Святаго Израилева.
5:24 διὰ δια through; because of τοῦτο ουτος this; he ὃν ος who; what τρόπον τροπος manner; by means καυθήσεται καιω burn καλάμη καλαμη cornstalk ὑπὸ υπο under; by ἄνθρακος ανθραξ live coal πυρὸς πυρ fire καὶ και and; even συγκαυθήσεται συγκαιω under; by φλογὸς φλοξ blaze ἀνειμένης ανιημι remiss; relax ἡ ο the ῥίζα ριζα root αὐτῶν αυτος he; him ὡς ως.1 as; how χνοῦς χνους be καὶ και and; even τὸ ο the ἄνθος ανθος flower αὐτῶν αυτος he; him ὡς ως.1 as; how κονιορτὸς κονιορτος dust ἀναβήσεται αναβαινω step up; ascend οὐ ου not γὰρ γαρ for ἠθέλησαν θελω determine; will τὸν ο the νόμον νομος.1 law κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἀλλὰ αλλα but τὸ ο the λόγιον λογιον declaration τοῦ ο the ἁγίου αγιος holy Ισραηλ ισραηλ.1 Israel παρώξυναν παροξυνω goad; irritate
5:24 לָכֵן֩ lāḵˌēn לָכֵן therefore כֶּ ke כְּ as אֱכֹ֨ל ʔᵉḵˌōl אכל eat קַ֜שׁ qˈaš קַשׁ stubble לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue אֵ֗שׁ ʔˈēš אֵשׁ fire וַ wa וְ and חֲשַׁ֤שׁ ḥᵃšˈaš חֲשַׁשׁ dried grass לֶֽהָבָה֙ lˈehāvā לֶהָבָה flame יִרְפֶּ֔ה yirpˈeh רפה be slack שָׁרְשָׁם֙ šoršˌām שֹׁרֶשׁ root כַּ ka כְּ as † הַ the מָּ֣ק mmˈāq מַק musty smell יִֽהְיֶ֔ה yˈihyˈeh היה be וּ û וְ and פִרְחָ֖ם firḥˌām פֶּרַח bud כָּ kā כְּ as † הַ the אָבָ֣ק ʔāvˈāq אָבָק dust יַעֲלֶ֑ה yaʕᵃlˈeh עלה ascend כִּ֣י kˈî כִּי that מָאֲס֗וּ māʔᵃsˈû מאס retract אֵ֚ת ˈʔēṯ אֵת [object marker] תֹּורַת֙ tôrˌaṯ תֹּורָה instruction יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] אִמְרַ֥ת ʔimrˌaṯ אִמְרָה word קְדֹֽושׁ־ qᵊḏˈôš- קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נִאֵֽצוּ׃ niʔˈēṣû נאץ contemn
5:24. propter hoc sicut devorat stipulam lingua ignis et calor flammae exurit sic radix eorum quasi favilla erit et germen eorum ut pulvis ascendet abiecerunt enim legem Domini exercituum et eloquium Sancti Israhel blasphemaveruntTherefore as the tongue of the fire devoureth the stubble, and the heat of the flame consumeth it: so shall their root be as ashes, and their bud shall go up as dust: for they have cast away the law of the Lord of hosts, and have blasphemed the word of the Holy One of Israel.
24. Therefore as the tongue of fire devoureth the stubble, and as the dry grass sinketh down in the flame, so their root shall be as rottenness, and their blossom shall go up as dust: because they have rejected the law of the LORD of hosts, and despised the word of the Holy One of Israel.
5:24. Because of this, as the tongue of fire devours stubble, and as the heat of a flame burns it completely, so will their root become like glowing embers, and so will their offshoot ascend like dust. For they have cast aside the law of the Lord of hosts, and they have blasphemed the eloquence of the Holy One of Israel.
5:24. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, [so] their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.
Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, [so] their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel:

5:24 За то, как огонь съедает солому, и пламя истребляет сено, так истлеет корень их, и цвет их разнесется, как прах; потому что они отвергли закон Господа Саваофа и презрели слово Святаго Израилева.
5:24
διὰ δια through; because of
τοῦτο ουτος this; he
ὃν ος who; what
τρόπον τροπος manner; by means
καυθήσεται καιω burn
καλάμη καλαμη cornstalk
ὑπὸ υπο under; by
ἄνθρακος ανθραξ live coal
πυρὸς πυρ fire
καὶ και and; even
συγκαυθήσεται συγκαιω under; by
φλογὸς φλοξ blaze
ἀνειμένης ανιημι remiss; relax
ο the
ῥίζα ριζα root
αὐτῶν αυτος he; him
ὡς ως.1 as; how
χνοῦς χνους be
καὶ και and; even
τὸ ο the
ἄνθος ανθος flower
αὐτῶν αυτος he; him
ὡς ως.1 as; how
κονιορτὸς κονιορτος dust
ἀναβήσεται αναβαινω step up; ascend
οὐ ου not
γὰρ γαρ for
ἠθέλησαν θελω determine; will
τὸν ο the
νόμον νομος.1 law
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἀλλὰ αλλα but
τὸ ο the
λόγιον λογιον declaration
τοῦ ο the
ἁγίου αγιος holy
Ισραηλ ισραηλ.1 Israel
παρώξυναν παροξυνω goad; irritate
5:24
לָכֵן֩ lāḵˌēn לָכֵן therefore
כֶּ ke כְּ as
אֱכֹ֨ל ʔᵉḵˌōl אכל eat
קַ֜שׁ qˈaš קַשׁ stubble
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
אֵ֗שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
חֲשַׁ֤שׁ ḥᵃšˈaš חֲשַׁשׁ dried grass
לֶֽהָבָה֙ lˈehāvā לֶהָבָה flame
יִרְפֶּ֔ה yirpˈeh רפה be slack
שָׁרְשָׁם֙ šoršˌām שֹׁרֶשׁ root
כַּ ka כְּ as
הַ the
מָּ֣ק mmˈāq מַק musty smell
יִֽהְיֶ֔ה yˈihyˈeh היה be
וּ û וְ and
פִרְחָ֖ם firḥˌām פֶּרַח bud
כָּ כְּ as
הַ the
אָבָ֣ק ʔāvˈāq אָבָק dust
יַעֲלֶ֑ה yaʕᵃlˈeh עלה ascend
כִּ֣י kˈî כִּי that
מָאֲס֗וּ māʔᵃsˈû מאס retract
אֵ֚ת ˈʔēṯ אֵת [object marker]
תֹּורַת֙ tôrˌaṯ תֹּורָה instruction
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
אִמְרַ֥ת ʔimrˌaṯ אִמְרָה word
קְדֹֽושׁ־ qᵊḏˈôš- קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נִאֵֽצוּ׃ niʔˈēṣû נאץ contemn
5:24. propter hoc sicut devorat stipulam lingua ignis et calor flammae exurit sic radix eorum quasi favilla erit et germen eorum ut pulvis ascendet abiecerunt enim legem Domini exercituum et eloquium Sancti Israhel blasphemaverunt
Therefore as the tongue of the fire devoureth the stubble, and the heat of the flame consumeth it: so shall their root be as ashes, and their bud shall go up as dust: for they have cast away the law of the Lord of hosts, and have blasphemed the word of the Holy One of Israel.
5:24. Because of this, as the tongue of fire devours stubble, and as the heat of a flame burns it completely, so will their root become like glowing embers, and so will their offshoot ascend like dust. For they have cast aside the law of the Lord of hosts, and they have blasphemed the eloquence of the Holy One of Israel.
5:24. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, [so] their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:24: The flame "The tongue of fire" - "The flame, because it is in the shape of a tongue; and so it is called metaphorically." Sal. ben Melec. The metaphor is so exceedingly obvious, as well as beautiful, that one may wonder that it has not been more frequently used. Virgil very elegantly intimates, rather than expresses, the image; -
Ecce levis summo de vertice visus Iuli
Fundere lumen apex; tactuque innoxia molli
Lambere flamma comas, et circum tempora pasci.
Aen. 2:682.
"Strange to relate! from young Iulus' head
A lambent flame arose, which gently spread
Around his brows, and on his temples fed."
And more boldly of Aetna darting out flames from its top: -
Interdumque atram prorumpit ad aethera nubem,
Turbine fumantem piceo, et candente favilla:
Attollitque globos flammarum, et sidera lambit.
Aen. 3:574.
"By turns a pitchy cloud she rolls on high,
By turns hot embers from her entrails fly,
And flakes of mountain flames, that lick the sky."
The disparted tongues, as it were of fire, Act 2:3, which appeared at the descent of the Holy Spirit, on the apostles, give the same idea; that is, of flames shooting diversely into pyramidal forms, or points, like tongues. It may be farther observed that the prophet in this place has given the metaphor its full force, in applying it to the action of fire in eating up and devouring whatever comes in its way, like a ravenous animal whose tongue is principally employed in taking in his food or prey; which image Moses has strongly exhibited in an expressive comparison: "And Moab said to the elders of Midian Now shall this collection of people lick up all that are around about us, as the ox licketh up the grass of the field," Num 22:4. See also Kg1 18:38.
Their root shall be as rottenness - כמק cammak, like mak; whence probably our word muck, dung, was derived.
Albert Barnes: Notes on the Bible - 1834
5:24: Therefore as the fire ... - The remainder of this chapter is occupied with predicting "judgments," or punishments, upon the people for their sins which had been specified. The Hebrew here is, 'The tongue of fire.' The figure is beautiful and obvious. It is derived from the pyramidal, or tongue-like appearance of "flame." The concinnity of the metaphor in the Hebrew is kept up. The word "devoureth" is in the Hebrew "eateth:" 'As the tongue of fire eats up,' etc. The use of the word "tongue" to denote "flame" is common in the Scriptures; see the note at Act 2:3.
And the flame consumeth the chaff - The word rendered "chaff here," means rather "hay, or dried grass." The word rendered 'consumeth,' denotes properly "to make to fall," and refers to the appearance when a fire passes through a field of grain or grass, consuming the stalks near the ground, so that the upper portion "falls down," or sinks gently into the flames.
So their root shall be as rottenness - Be rotten; or decayed - of course furnishing no moisture, or suitable juices for the support of the plant. The idea is, that all the sources of national prosperity among the Jews would be destroyed. The word "root" is often used to denote the source of "strength or prosperity;" Isa 14:30; Hos 9:16; Job 18:16.
And their blossom - This word rather means germ, or tender branch. It also means the flower. The figure is kept up here. As the root would be destroyed, so would all that was supported by it, and all that was deemed beautiful, or ornamental.
As dust - The Hebrew denotes "fine dust," such as is easily blown about. The root would be rotten; and the flower, lacking nourishment, would become dry, and turn to dust, and blow away. Their strength, and the sources of their prosperity would be destroyed; and all their splendor and beauty, all that was ornamental, and the source of national wealth, would be destroyed with it.
They have cast away - They have refused to "obey" it. This was the cause of all the calamities that would come upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: fire: Heb. tongue of fire
devoureth: Isa 47:14; Exo 15:7; Joe 2:5; Nah 1:10; Mal 4:1; Co1 3:12, Co1 3:13
the flame: Mat 3:12; Luk 3:17
their root: Isa 9:14-17; Job 18:16; Hos 9:16; Amo 2:9
cast away: Sa1 15:23, Sa1 15:26; Kg2 17:14, Kg2 17:15; Neh 9:26; Psa 50:17; Jer 6:19, Jer 8:9; Luk 7:30; Joh 12:48; Heb 10:28, Heb 10:29
despised: Isa 30:12; Sa2 12:9, Sa2 12:10; Luk 10:16; Act 13:41; Th1 4:8
Carl Friedrich Keil and Franz Delitzsch
5:24
In the three exclamations in Is 5:18-21, Jehovah rested contented with the simple undeveloped "woe" (hoi). On the other hand, the first two utterances respecting the covetous and the debauchees were expanded into an elaborate denunciation of punishment. But now that the prophet has come to the unjust judges, the denunciation of punishment bursts out with such violence, that a return to the simple exclamation of "woe" is not to be thought of. The two "therefores" in Is 5:13, Is 5:14, a third is now added in Is 5:24 : "Therefore, as the tongue of fire devours stubble, and hay sinks together in the flame, their root will become like mould, and their blossom fly up like dust; for they have despised the law of Jehovah of hosts, and scornfully rejected the proclamation of the Holy One of Israel." The persons primarily intended as those described in Is 5:22, Is 5:23, but with a further extension of the range of vision to Judah and Jerusalem, the vineyard of which they are the bad fruit. The sinners are compared to a plant which moulders into dust both above and below, i.e., altogether (cf., Mal 4:1, and the expression, "Let there be to him neither root below nor branch above," in the inscription upon the sarcophagus of the Phoenician king Es'mun'azar). Their root moulders in the earth, and their blossom (perach, as in Is 18:5) turns to fine dust, which the wind carries away. And this change in root and blossom takes place suddenly, as if through the force of fire. In the expression Ce'ecol kash leshon 'ēsh ("as the tongue of fire devours stubble"), which consists of four short words with three sibilant letters, we hear, as it were, the hissing of the flame. When the infinitive construct is connected with both subject and object, the subject generally stands first, as in Is 64:1; but here the object is placed first, as in Is 20:1 (Ges. 133, 3; Ewald, 307). In the second clause, the infinitive construct passes over into the finite verb, just as in the similarly constructed passage in Is 64:1. As yirpeh has the intransitive meaning Collabi, to sink together, or collapse; either lehâbâh must be an acc. loci, or Chashash lehâbâh the construct state, signifying flame-hay, i.e., hay destined to the flame, or ascending in flame.
(Note: In Arabic also, Chashı̄sh signifies hay; but in common usage (at least in Syriac) it is applied not to dried grass, but to green grass or barley: hence the expression yachush there is green fodder. Here, however, in Isaiah, Chashash is equivalent to Chashish yâbis, and this is its true etymological meaning (see the Lexicons). But kash is still used in Syro-Arabic, to signify not stubble, but wheat that has been cut and is not yet threshed; whereas the radical word itself signifies to be dry, and Châshash consequently is used for mown grass, and kash for the dry halm of wheat, whether as stubble left standing in the ground, or as straw (vid., Comm. on Job, at Job 39:13-18).)
As the reason for the sudden dissolution of the plantation of Judah, instead of certain definite sins being mentioned, the sin of all sins is given at once, namely, the rejection of the word of God with the heart (mâ'as), and in word and deed (ni'ēts). The double 'ēth (with yethib immediately before pashta, as in eleven passages in all; see Heidenheim's Imspete hate'amim, p. 20) and v'êth (with tebir) give prominence to the object; and the interchange of Jehovah of hosts with the Holy One of Israel makes the sin appear all the greater on account of the exaltation and holiness of God, who revealed Himself in this word, and indeed had manifested Himself to Israel as His own peculiar people. The prophet no sooner mentions the great sin of Judah, than the announcement of punishment receives, as it were, fresh fuel, and bursts out again.
Geneva 1599
5:24 Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, [so] their (d) root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.
(d) Both they and their posterity so that nothing will be left.
John Gill
5:24 Therefore as the fire devoureth the stubble,.... Or "tongue of fire" (h); meaning the flame, the same as in the next clause; because it is in the form of a tongue; see Acts 2:3,
and the flame consumeth the chaff; which is done easily, speedily, and entirely; the metaphors denote that their destruction would be easy, swift, sudden, irresistible, and irrecoverable. Reference may be had to the burning of Jerusalem, literally understood:
so their root shall be rottenness; and so utterly perish; meaning their fathers, as Aben Ezra and Abarbinel think; or their chief and principal men, before mentioned; or their riches and substance, and whatever they gloried of, or trusted in; see Mt 3:10,
and their blossom shall go up as dust; before the wind; either their children, or whatever was excellent or valuable with them; so Jarchi interprets it of their grandeur, pomp, and glory; it seems to express an utter destruction of them, root and branch, as in Mal 4:1,
because they have cast away the law of the Lord; or doctrine of the Lord; that is, the Gospel; which the Jews blasphemed, contradicted, and put away from them, and judged themselves unworthy of everlasting life: the preaching of a crucified Christ, and salvation by him, and justification by his righteousness, were a stumbling block to them: this is to be understood not of the law of works, but of the law or doctrine of faith:
and despised the word of the Holy One of Israel; meaning either the same as before; expressing their great contempt of the Gospel, and the reason why they rejected it, because they loathed, abhorred, and despised it: or else Christ, the essential Word of God; so the Targum,
"they rejected the Word, the Holy One of Israel;''
as the Messiah, and received him not; and this their rejection of him, and ill treatment of his Gospel and ministers, were the cause of the burning of Jerusalem, and of their utter ruin and destruction, Mt 22:4.
(h) "lingua ignis", Vatablus.
John Wesley
5:24 Rottenness - They shall be like a tree which not only withers in its branches, but dies and rots at the roots, therefore is past recovery. Dust - Shall be resolved into dust, and yield no fruit.
Robert Jamieson, A. R. Fausset and David Brown
5:24 Literally, "tongue of fire eateth" (Acts 2:3).
flame consumeth the chaff--rather, withered grass falleth before the flame (Mt 3:12).
root . . . blossom--entire decay, both the hidden source and outward manifestations of prosperity, perishing (Job 18:16; Mal 4:1).
cast away . . . law--in its spirit, while retaining the letter.
5:255:25: Եւ բարկացա՛ւ սրտմտութեամբ Տեառն զօրութեանց ՚ի վերայ ժողովրդեան իւրոյ, եւ արկ զձեռն իւր ՚ի վերայ նոցա՝ եւ սատակեաց զնոսա. բարկացա՛ւ ՚ի վերայ լերանց, եւ եղեն դիակունք նոցա իբրեւ աղբ զճանապարհաւ։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ սրտմտութիւն նորա, այլ տակաւին ձեռն իւր բարձրացեա՛լ է[9643]։ [9643] Այլք. Եւ բարկացաւ սրտմտութիւն Տեառն զօրութեանց։ Ուր ոմանք. Եւ բարկացեալ սրտ՛՛... եւ ՚ի վերայ այսր ամենայնի։
25 Եւ սաստկացաւ Զօրութիւնների Տիրոջ զայրոյթը իր ժողովրդի դէմ. Նա ձեռքը ձգեց նրանց վրայ եւ ոչնչացրեց՝ իր բարկութիւնը տարածելով նաեւ լեռների վրայ, եւ նրանց դիակները, իբրեւ աղբ, թափուած են ճանապարհներին: Բայց այս բոլորով հանդերձ՝ նրա բարկութիւնը չիջաւ. տակաւին նրա ձեռքը մնում է բարձրացած:
25 Անոր համար Տէրոջը բարկութիւնը իր ժողովուրդին դէմ բորբոքեցաւ Ու անոնց վրայ ձեռքը երկնցուց ու զարկաւ զանոնք, Այնպէս որ լեռները դողացին Ու անոնց դիակները ճամբաներուն վրայ աղբի պէս մնացին։Սակայն անոր բարկութիւնը չիջաւ, Հապա անոր ձեռքը տակաւին երկնցած է։
Եւ բարկացաւ սրտմտութեամբ Տեառն զօրութեանց ի վերայ ժողովրդեան իւրոյ, եւ արկ զձեռն իւր ի վերայ նոցա եւ սատակեաց զնոսա, [84]բարկացաւ ի վերայ լերանց``, եւ եղեն դիակունք նոցա իբրեւ աղբ զճանապարհաւ. ի վերայ այսր ամենայնի ոչ դարձաւ սրտմտութիւն նորա, այլ տակաւին ձեռն իւր բարձրացեալ է:

5:25: Եւ բարկացա՛ւ սրտմտութեամբ Տեառն զօրութեանց ՚ի վերայ ժողովրդեան իւրոյ, եւ արկ զձեռն իւր ՚ի վերայ նոցա՝ եւ սատակեաց զնոսա. բարկացա՛ւ ՚ի վերայ լերանց, եւ եղեն դիակունք նոցա իբրեւ աղբ զճանապարհաւ։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ սրտմտութիւն նորա, այլ տակաւին ձեռն իւր բարձրացեա՛լ է[9643]։
[9643] Այլք. Եւ բարկացաւ սրտմտութիւն Տեառն զօրութեանց։ Ուր ոմանք. Եւ բարկացեալ սրտ՛՛... եւ ՚ի վերայ այսր ամենայնի։
25 Եւ սաստկացաւ Զօրութիւնների Տիրոջ զայրոյթը իր ժողովրդի դէմ. Նա ձեռքը ձգեց նրանց վրայ եւ ոչնչացրեց՝ իր բարկութիւնը տարածելով նաեւ լեռների վրայ, եւ նրանց դիակները, իբրեւ աղբ, թափուած են ճանապարհներին: Բայց այս բոլորով հանդերձ՝ նրա բարկութիւնը չիջաւ. տակաւին նրա ձեռքը մնում է բարձրացած:
25 Անոր համար Տէրոջը բարկութիւնը իր ժողովուրդին դէմ բորբոքեցաւ Ու անոնց վրայ ձեռքը երկնցուց ու զարկաւ զանոնք, Այնպէս որ լեռները դողացին Ու անոնց դիակները ճամբաներուն վրայ աղբի պէս մնացին։Սակայն անոր բարկութիւնը չիջաւ, Հապա անոր ձեռքը տակաւին երկնցած է։
zohrab-1805▾ eastern-1994▾ western am▾
5:255:25 За то возгорится гнев Господа на народ Его, и прострет Он руку Свою на него и поразит его, так что содрогнутся горы, и трупы их будут как помет на улицах. И при всем этом гнев Его не отвратится, и рука Его еще будет простерта.
5:25 καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ἐπέβαλεν επιβαλλω impose; cast on τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτούς αυτος he; him καὶ και and; even παρωξύνθη παροξυνω goad; irritate τὰ ο the ὄρη ορος mountain; mount καὶ και and; even ἐγενήθη γινομαι happen; become τὰ ο the θνησιμαῖα θνησιμαιος he; him ὡς ως.1 as; how κοπρία κοπρια dung hill ἐν εν in μέσῳ μεσος in the midst; in the middle ὁδοῦ οδος way; journey καὶ και and; even ἐν εν in πᾶσι πας all; every τούτοις ουτος this; he οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate ὁ ο the θυμός θυμος provocation; temper ἀλλ᾿ αλλα but ἔτι ετι yet; still ἡ ο the χεὶρ χειρ hand ὑψηλή υψηλος high; lofty
5:25 עַל־ ʕal- עַל upon כֵּ֡ן kˈēn כֵּן thus חָרָה֩ ḥārˌā חרה be hot אַף־ ʔaf- אַף nose יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in עַמֹּ֜ו ʕammˈô עַם people וַ wa וְ and יֵּ֣ט yyˈēṭ נטה extend יָדֹ֧ו yāḏˈô יָד hand עָלָ֣יו ʕālˈāʸw עַל upon וַ wa וְ and יַּכֵּ֗הוּ yyakkˈēhû נכה strike וַֽ wˈa וְ and יִּרְגְּזוּ֙ yyirgᵊzˌû רגז quake הֶֽ hˈe הַ the הָרִ֔ים hārˈîm הַר mountain וַ wa וְ and תְּהִ֧י ttᵊhˈî היה be נִבְלָתָ֛ם nivlāṯˈām נְבֵלָה corpse כַּ ka כְּ as † הַ the סּוּחָ֖ה ssûḥˌā סוּחָה offal בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹאת֙ zōṯ זֹאת this לֹא־ lō- לֹא not שָׁ֣ב šˈāv שׁוב return אַפֹּ֔ו ʔappˈô אַף nose וְ wᵊ וְ and עֹ֖וד ʕˌôḏ עֹוד duration יָדֹ֥ו yāḏˌô יָד hand נְטוּיָֽה׃ nᵊṭûyˈā נטה extend
5:25. ideo iratus est furor Domini in populo suo et extendit manum suam super eum et percussit eum et conturbati sunt montes et facta sunt morticina eorum quasi stercus in medio platearum in omnibus his non est aversus furor eius sed adhuc manus eius extentaTherefore is the wrath of the Lord kindled against his people, and he hath stretched out his hand upon them, and struck them: and the mountains were troubles, and their carcasses became as dung in the midst of the streets. For after this his anger is not turned away, but his hand is stretched out still.
25. Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them, and the hills did tremble, and their carcases were as refuse in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.
5:25. For this reason, the fury of the Lord has been enraged against his people, and he has extended his hand over them, and he has struck them. And the mountains were disturbed. And their carcasses became like dung in the midst of the streets. After all this, his fury was not turned away; instead, his hand was still extended.
5:25. Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases [were] torn in the midst of the streets. For all this his anger is not turned away, but his hand [is] stretched out still.
Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases [were] torn in the midst of the streets. For all this his anger is not turned away, but his hand [is] stretched out still:

5:25 За то возгорится гнев Господа на народ Его, и прострет Он руку Свою на него и поразит его, так что содрогнутся горы, и трупы их будут как помет на улицах. И при всем этом гнев Его не отвратится, и рука Его еще будет простерта.
5:25
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
ὀργῇ οργη passion; temperament
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐπὶ επι in; on
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπέβαλεν επιβαλλω impose; cast on
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτούς αυτος he; him
καὶ και and; even
παρωξύνθη παροξυνω goad; irritate
τὰ ο the
ὄρη ορος mountain; mount
καὶ και and; even
ἐγενήθη γινομαι happen; become
τὰ ο the
θνησιμαῖα θνησιμαιος he; him
ὡς ως.1 as; how
κοπρία κοπρια dung hill
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ὁδοῦ οδος way; journey
καὶ και and; even
ἐν εν in
πᾶσι πας all; every
τούτοις ουτος this; he
οὐκ ου not
ἀπεστράφη αποστρεφω turn away; alienate
ο the
θυμός θυμος provocation; temper
ἀλλ᾿ αλλα but
ἔτι ετι yet; still
ο the
χεὶρ χειρ hand
ὑψηλή υψηλος high; lofty
5:25
עַל־ ʕal- עַל upon
כֵּ֡ן kˈēn כֵּן thus
חָרָה֩ ḥārˌā חרה be hot
אַף־ ʔaf- אַף nose
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עַמֹּ֜ו ʕammˈô עַם people
וַ wa וְ and
יֵּ֣ט yyˈēṭ נטה extend
יָדֹ֧ו yāḏˈô יָד hand
עָלָ֣יו ʕālˈāʸw עַל upon
וַ wa וְ and
יַּכֵּ֗הוּ yyakkˈēhû נכה strike
וַֽ wˈa וְ and
יִּרְגְּזוּ֙ yyirgᵊzˌû רגז quake
הֶֽ hˈe הַ the
הָרִ֔ים hārˈîm הַר mountain
וַ wa וְ and
תְּהִ֧י ttᵊhˈî היה be
נִבְלָתָ֛ם nivlāṯˈām נְבֵלָה corpse
כַּ ka כְּ as
הַ the
סּוּחָ֖ה ssûḥˌā סוּחָה offal
בְּ bᵊ בְּ in
קֶ֣רֶב qˈerev קֶרֶב interior
חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֹאת֙ zōṯ זֹאת this
לֹא־ lō- לֹא not
שָׁ֣ב šˈāv שׁוב return
אַפֹּ֔ו ʔappˈô אַף nose
וְ wᵊ וְ and
עֹ֖וד ʕˌôḏ עֹוד duration
יָדֹ֥ו yāḏˌô יָד hand
נְטוּיָֽה׃ nᵊṭûyˈā נטה extend
5:25. ideo iratus est furor Domini in populo suo et extendit manum suam super eum et percussit eum et conturbati sunt montes et facta sunt morticina eorum quasi stercus in medio platearum in omnibus his non est aversus furor eius sed adhuc manus eius extenta
Therefore is the wrath of the Lord kindled against his people, and he hath stretched out his hand upon them, and struck them: and the mountains were troubles, and their carcasses became as dung in the midst of the streets. For after this his anger is not turned away, but his hand is stretched out still.
5:25. For this reason, the fury of the Lord has been enraged against his people, and he has extended his hand over them, and he has struck them. And the mountains were disturbed. And their carcasses became like dung in the midst of the streets. After all this, his fury was not turned away; instead, his hand was still extended.
5:25. Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases [were] torn in the midst of the streets. For all this his anger is not turned away, but his hand [is] stretched out still.
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Adam Clarke: Commentary on the Bible - 1831
5:25: The hills did tremble "And the mountains trembled" - Probably referring to the great earthquakes in the days of Uzziah king of Judah, in or not long before the time of the prophet himself, recorded as a remarkable era in the title of the prophecies of Amos., Amo 1:1, and by Zechariah, Zac 14:5.
Albert Barnes: Notes on the Bible - 1834
5:25: Therefore is the anger of the Lord kindled - The Lord is "enraged," or is angry. Similar expressions often occur; Num 11:33; Kg2 23:26; Deu 11:17; Psa 56:1-13 :40; Job 19:11; Psa 2:12. The "cause" of his anger was the crimes which are specified in this chapter.
And he hath stretched forth his hand - To stretch forth the hand may be an action expressive of protection, invitation, or punishment. Here it is the latter; compare Isa 14:27.
And hath smitten them - Punished them. To what this refers particularly is not clear. Gesenius supposes that the expressions which follow are descriptive of pestilence. Lowth and Rosenmuller suppose that they refer to the earthquakes which occurred in the days of Uzziah, and in the time of the prophets; Amo 1:1; Zac 14:5. The words, perhaps, will bear either construction.
And the hills did tremble - This expression is one that is often used in the Scriptures to denote the presence and anger of God. It is well adapted to describe an earthquake; but it is also often used poetically, to describe the presence and the majesty of the Most High; compare Psa 144:5; Job 9:6; Job 26:11; Psa 114:7; Jer 4:24; Hab 3:10; Psa 18:7; Psa 97:5; Psa 104:32. The image is one that is very sublime. The earth, as if conscious of the presence of God, is represented as alarmed, and trembling. Whether it refers here to the earthquake, or to some other mode of punishment, cannot be determined. The fact, however, that such an earthquake had occurred in the time of Isaiah, would seem to fix the expression to that. Isaiah, from that, took occasion also to denounce future judgments. This was but the beginning of woes.
And their carcasses were torn - The margin here is the more correct translation. The passage means that their dead bodies were strewed, unburied, like filth, through the streets. This expression would more naturally denote a pestilence. But it may be descriptive of an earthquake, or of any calamity.
For all this - Notwithstanding all this calamity, his judgments are not at an end. He will punish the nation more severely still. In what way he would do it, the prophet proceeds in the remainder of the chapter to specify; compare Isa 9:12; Isa 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: the anger: Deu 31:17, Deu 32:19-22; Kg2 13:3, Kg2 22:13-17; Ch2 36:16; Psa 106:40; Lam 2:1-3, Lam 5:22; Th1 2:16
stretched: Isa 14:26, Isa 14:27
the hills: Psa 18:7, Psa 68:8, Psa 77:18, Psa 114:7; Jer 4:24; Mic 1:4; Nah 1:5; Hab 3:10; Rev 20:11
torn: or, as dung, Kg1 14:11, Kg1 16:4, Kg1 21:24; Kg2 9:37; Psa 83:10; Jer 8:2, Jer 9:22, Jer 15:3, Jer 16:4; Zep 1:17
For all: Isa 9:12, Isa 9:13, Isa 9:17, Isa 9:21, Isa 10:4; Lev. 26:14-46; Psa 78:38; Dan 9:16; Hos 14:4
Carl Friedrich Keil and Franz Delitzsch
5:25
"Therefore is the wrath of Jehovah kindled against His people, and He stretches His hand over them, and smites them; then the hills tremble, and their carcases become like sweepings in the midst of the streets. For all this His anger is not appeased, and His hand is stretched out still." We may see from these last words, which are repeated as a refrain in the cycle of prophecies relating to the time of Ahaz (Is 9:11, Is 9:16; Is 10:4), that the prophet had before his mind a distinct and complete judgment upon Judah, belonging to the immediate future. It was certainly a coming judgment, not one already past; for the verbs after "therefore" (‛al-cên), like those after the three previous lâcēn, are all prophetic preterites. It is impossible, therefore, to take the words "and the hills tremble" as referring to the earthquake in the time of Uzziah (Amos 1:1; Zech 14:5). This judgment, which was closer at hand, would consist in the fact that Jehovah would stretch out His hand in His wrath over His people (or, as it is expressed elsewhere, would swing His hand: Luther, "wave His hand," i.e., move it to and fro; vid., Is 11:15; Is 19:16; Is 30:30, Is 30:32), and bring it down upon Judah with one stroke, the violence of which would be felt not only by men, but by surrounding nature as well. What kind of stroke this would be, was to be inferred from the circumstance that the corpses would lie unburied in the streets, like common street-sweepings. The reading תּצּות must be rejected. Early editors read the word much more correctly תּצּות; Buxtorf (1618) even adopts the reading תוּצות, which has the Masoretic pointing in Num 22:39 in its favour. It is very natural to connect Cassuchâh with the Arabic kusâcha (sweepings; see at Is 33:12): but kusâc is the common form for waste or rubbish of this kind (e.g., kulâm, nail-cuttings), whereas Cassuach is a form which, like the forms fâōl (e.g., Châmōts) and fâūl (compare the Arabic fâsūs, a wind-maker, or wind-bag, i.e., a boaster), has always an intensive, active (e.g., Channun), or circumstantial signification (like shaccul), but is never found in a passive sense. The Caph is consequently to be taken as a particle of comparison (followed, as is generally the case, with a definite article); and sūchâh is to be derived from sūach (= verrere, to sweep). The reference, therefore, is not to a pestilence (which is designated, as a stroke from God, not by hiccâh, but by nâgaph ), but to the slaughter of battle; and if we look at the other terrible judgment threatened in Is 5:26., which was to proceed from the imperial power, there can be no doubt that the spirit of prophecy here points to the massacre that took place in Judah in connection with the Syro-Ephraimitish war (see 2Chron 28:5-6). The mountains may then have trembled with the marching of troops, and the din of arms, and the felling of trees, and the shout of war. At any rate, nature had to participate in what men had brought upon themselves; for, according to the creative appointment of God, nature bears the same relation to man as the body to the soul. Every stroke of divine wrath which falls upon a nation equally affects the land which has grown up, as it were, with it; and in this sense the mountains of Judah trembled at the time referred to, even though the trembling was only discernible by initiated ears. But "for all this" (Beth, = "notwithstanding," "in spite of," as in Job 1:22) the wrath of Jehovah, as the prophet foresaw, would not turn away, as it was accustomed to do when He was satisfied; and His hand would still remain stretched out over Judah, ready to strike again.
Geneva 1599
5:25 Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his (e) hand against them, and hath smitten them: and the hills trembled, and their carcases [were] torn in the midst of the streets. For all this his anger is not turned away, but his hand [is] stretched out still.
(e) He shows that God had so sore punished this people, that the dumb creatures if they had been so plagued would have been more sensible, and therefore his plagues must continue, till they begin to seal them.
John Gill
5:25 Therefore is the anger of the Lord kindled against his people,.... His professing people; which character, as it aggravated their sin in rejecting and despising the word of the Lord, so it increased his anger and indignation against them:
and he hath stretched forth his hand against them, and hath smitten them; which some understand of past judgments and afflictions upon them, under Joash, Amaziah, and Ahaz; and others of future ones, under Shalmaneser and Nebuchadnezzar:
and the hills did tremble; which Jarchi interprets of their kings and princes; or it may be only a figurative expression, setting forth the awfulness of the dispensation:
and their carcasses were torn in the midst of the streets. The Targum renders it, "were as dung"; so the Septuagint, Vulgate Latin, and Arabic versions; being slain there, and lying unburied, were trampled upon, and trodden down like "clay", as the Syriac version; or like the mire of the streets.
For all this his anger is not turned away; this being abundantly less than their sins deserved; which shows how great were their sins, and how much the Lord was provoked to anger by them:
but his hand is stretched out still; to inflict yet sorer judgments. The Targum is
"by all this they turn not from their sins, that his fury may turn from them; but their rebellion grows stronger, and his stroke is again to take vengeance on them;''
which expresses their impenitence and hardness of heart, under the judgments of God, which caused him to take more severe methods with them.
Robert Jamieson, A. R. Fausset and David Brown
5:25 anger . . . kindled-- (4Kings 22:13, 4Kings 22:17).
hills . . . tremble--This probably fixes the date of this chapter, as it refers to the earthquake in the days of Uzziah (Amos 1:1; Zech 14:5). The earth trembled as if conscious of the presence of God (Jer 4:24; Hab 3:6).
torn--rather, were as dung (Ps 83:10).
For all this, &c.--This burden of the prophet's strains, with dirge-like monotony, is repeated at Is 9:12, Is 9:17, Is 9:21; Is 10:4. With all the past calamities, still heavier judgments are impending; which he specifies in the rest of the chapter (Lev 26:14, &c.).
5:265:26: Այսուհետեւ ամբարձցէ՛ նշան յազգս հեռաւորս, եւ ածցէ զնոսա ՚ի ծագաց երկրի. եւ ահա վաղվաղակի արա՛գս ընթասցին, եւ թեթեւ՛ս հասանիցեն[9644]։ [9644] Ոմանք. ՚Ի ծագաց երկրէ. եւ ահա վաղվաղակի ՚ի թեթեւս հասանիցեն։
26 Այսուհետեւ ազդանշան կը տայ հեռաւոր ազգերին ու նրանց կը բերի երկրի ծայրերից. եւ ահա նրանք առանց յապաղելու արագ կ’ընթանան եւ թեթեւօրէն տեղ կը հասնեն:
26 Հեռաւոր ազգերու դրօշակը պիտի վերցնէ Ու զանոնք երկրի ծայրէն սուլելով պիտի կանչէ։Ահա անոնք արտորալով եւ արագութեամբ պիտի գան։
Այսուհետեւ ամբարձցէ նշան յազգս հեռաւորս, եւ [85]ածցէ զնոսա`` ի ծագաց երկրի. եւ ահա վաղվաղակի արագս ընթասցին, եւ թեթեւս հասանիցեն:

5:26: Այսուհետեւ ամբարձցէ՛ նշան յազգս հեռաւորս, եւ ածցէ զնոսա ՚ի ծագաց երկրի. եւ ահա վաղվաղակի արա՛գս ընթասցին, եւ թեթեւ՛ս հասանիցեն[9644]։
[9644] Ոմանք. ՚Ի ծագաց երկրէ. եւ ահա վաղվաղակի ՚ի թեթեւս հասանիցեն։
26 Այսուհետեւ ազդանշան կը տայ հեռաւոր ազգերին ու նրանց կը բերի երկրի ծայրերից. եւ ահա նրանք առանց յապաղելու արագ կ’ընթանան եւ թեթեւօրէն տեղ կը հասնեն:
26 Հեռաւոր ազգերու դրօշակը պիտի վերցնէ Ու զանոնք երկրի ծայրէն սուլելով պիտի կանչէ։Ահա անոնք արտորալով եւ արագութեամբ պիտի գան։
zohrab-1805▾ eastern-1994▾ western am▾
5:265:26 И поднимет знамя народам дальним, и даст знак живущему на краю земли, и вот, он легко и скоро придет;
5:26 τοιγαροῦν τοιγαρουν for then actually ἀρεῖ αιρω lift; remove σύσσημον συσσημον signal ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste τοῖς ο the μακρὰν μακραν far away καὶ και and; even συριεῖ συριζω he; him ἀπ᾿ απο from; away ἄκρου ακρον top; tip τῆς ο the γῆς γη earth; land καὶ και and; even ἰδοὺ ιδου see!; here I am ταχὺ ταχυ quickly κούφως κουφως come; go
5:26 וְ wᵊ וְ and נָֽשָׂא־ nˈāśā- נשׂא lift נֵ֤ס nˈēs נֵס signal לַ la לְ to † הַ the גֹּויִם֙ ggôyˌim גֹּוי people מֵ mē מִן from רָחֹ֔וק rāḥˈôq רָחֹוק remote וְ wᵊ וְ and שָׁ֥רַק šˌāraq שׁרק whistle לֹ֖ו lˌô לְ to מִ mi מִן from קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold מְהֵרָ֖ה mᵊhērˌā מְהֵרָה haste קַ֥ל qˌal קַל light יָבֹֽוא׃ yāvˈô בוא come
5:26. et levabit signum nationibus procul et sibilabit ad eum de finibus terrae et ecce festinus velociter venietAnd he will lift up a sign to the nations afar off, and will whistle to them from the ends of the earth: and behold they shall come with speed swiftly.
26. And he will lift up an ensign to the nations from far, and will hiss for them from the end of the earth: and, behold, they shall come with speed swiftly:
5:26. And he will lift up a sign to nations far away, and he will whistle to them from the ends of the earth. And behold, they will rush forward speedily.
5:26. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:

5:26 И поднимет знамя народам дальним, и даст знак живущему на краю земли, и вот, он легко и скоро придет;
5:26
τοιγαροῦν τοιγαρουν for then actually
ἀρεῖ αιρω lift; remove
σύσσημον συσσημον signal
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
τοῖς ο the
μακρὰν μακραν far away
καὶ και and; even
συριεῖ συριζω he; him
ἀπ᾿ απο from; away
ἄκρου ακρον top; tip
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ταχὺ ταχυ quickly
κούφως κουφως come; go
5:26
וְ wᵊ וְ and
נָֽשָׂא־ nˈāśā- נשׂא lift
נֵ֤ס nˈēs נֵס signal
לַ la לְ to
הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
מֵ מִן from
רָחֹ֔וק rāḥˈôq רָחֹוק remote
וְ wᵊ וְ and
שָׁ֥רַק šˌāraq שׁרק whistle
לֹ֖ו lˌô לְ to
מִ mi מִן from
קְצֵ֣ה qᵊṣˈē קָצֶה end
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
מְהֵרָ֖ה mᵊhērˌā מְהֵרָה haste
קַ֥ל qˌal קַל light
יָבֹֽוא׃ yāvˈô בוא come
5:26. et levabit signum nationibus procul et sibilabit ad eum de finibus terrae et ecce festinus velociter veniet
And he will lift up a sign to the nations afar off, and will whistle to them from the ends of the earth: and behold they shall come with speed swiftly.
5:26. And he will lift up a sign to nations far away, and he will whistle to them from the ends of the earth. And behold, they will rush forward speedily.
5:26. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Поднимет знамя - укажет место для собрания войск, идущих на Иудею.

Народы дальние - вероятнее всего, здесь пророк разумеет ассириян и соседних с ними и им подвластных народов.
Adam Clarke: Commentary on the Bible - 1831
5:26: He will - hiss "He will hist" - "The metaphor is taken from the practice of those that keep bees, who draw them out of their hives into the fields, and lead them back again, συρισμασι, by a hiss or a whistle." - Cyril, on this place; and to the same purpose Theodoret, ib. In Isa 7:18, the metaphor is more apparent, by being carried farther, where the hostile armies are expressed by the fly and the bee: -
"Jehovah shall hist the fly That is in the utmost parts of Egypt; And the bee, that is in the land of Assyria."
On which place see Deu 1:44; Psa 118:12; and God calls the locusts his great army, Joe 2:25; Exo 23:28. See Huet, Quest. Alnet. 2:12. שרק sharak or shrak, he shall whistle for them, call loud and shrill; he shall shriek, and they (their enemies) shall come at his call.
With speed - This refers to the Isa 5:19. As the scoffers had challenged God to make speed, and to hasten his work of vengeance, so now God assures them that with speed and swiftly it shall come.
Albert Barnes: Notes on the Bible - 1834
5:26: And he will lift up an ensign ... - The idea here is, that the nations of the earth are under his control, and that he can call whom he pleases to execute his purposes. This power over the nations he often claims; compare Isa 44:28; Isa 45:1-7; Isa 10:5-7; Isa 9:11; Isa 8:18. An "ensign" is the "standard," or "flag" used in an army. The elevation of the standard was a signal for assembling for war. God represents himself here as simply raising the standard, expecting that the nations would come at once.
And will hiss unto them - This means that he would "collect" them together to accomplish his purposes. The expression is probably taken from the manner in which bees were hived. Theodoret and Cyril, on this place, say, that in Syria and Palestine, they who kept bees were able to draw them out of their hives, and conduct them into fields, and bring them back again, with the sound of a flute or the noise of hissing. It is certain also that the ancients had this idea respecting bees. Pliny (lib. xi. ch. 20) says: Gaudent plausu, atque tinnitu aeris, coque convocantur. 'They rejoice in a sound, and in the tinkling of brass, and are thus called together.' AElian (lib. v. ch. 13) says, that when they are disposed to fly away, their keepers make a musical and harmonious sound, and that they are thus brought back as by a siren, and restored to their hives. So Virgin says, when speaking of bees:
Tinnitusque cie, et Matris quate cymbala circum.
Georg. iv. 64.
'On brazen vessels beat a tinkling sound,
And shake the cymbals of the goddess round;
Then all will hastily retreat, and fill
The warm resounding hollow of their cell.'
Addison
So Ovid:
Jamque erat ad Rhodopen Pangaeaque flumina ventum,
Aeriferae comitum cum crepuere manus.
Ecce! novae coeunt volucres tinnitibus actae
Quosque movent sonitus aera sequuntur apes.
Fastor, lib. iii., 739.
See also Columella, lib. x. ch. 7; Lucan, lib. ix. ver. 288; and Claudian, "Panegyric. in sextum consul. Honorii," ver. 259; compare Bochart, "Hieroz." P. ii. lib. iv. ch. x. pp. 506, 507. The prophets refer to that fact in several places, Isa 8:18; Zac 10:8. The simple meaning is, that God, at his pleasure; would collect the nations around Judea like bees, that is, in great numbers.
The end of the earth - That is, the remotest parts of the world. The most eastern nations known to them were probably the Babylonians, Medes, Persians, and perhaps the inhabitants of India. The general idea is, that he would call in the distant nations to destroy them. In Isa 7:18, Egypt and Assyria are particularly specified. This was in accordance with the prediction in Deu 28:49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: he will: Isa 11:12, Isa 18:3; Jer 51:27
hiss: Isa 7:18; Zac 10:8
end: Isa 39:3; Deu 28:49; Psa 72:8; Jer 5:15; Mal 1:11
they: Isa 30:16; Jer 4:13; Lam 4:19; Joe 2:7; Hab 1:8
Carl Friedrich Keil and Franz Delitzsch
5:26
Jehovah finds the human instruments of His further strokes, not in Israel and the neighbouring nations, but in the people of distant lands. "And lifts up a banner to the distant nations, and hisses to it from the end of the earth; and, behold, it comes with haste swiftly." What the prophet here foretold began to be fulfilled in the time of Ahaz. But the prophecy, which commences with this verse, has every possible mark of the very opposite of a vaticinium post eventum. It is, strictly speaking, only what had already been threatened in Deut 28:49. (cf., Deut 32:21.), though here it assumes a more plastic form, and is here presented for the first time to the view of the prophet as though coming out of a mist. Jehovah summons the nations afar off: haggōyim mērâchok signifies, as we have rendered it, the "distant nations," for mērâc is virtually an adjective both here and Is 49:1, just as in Jer 23:23 it is virtually a substantive. The visible working of Jehovah presents itself to the prophet in two figures. Jehovah plants a banner or standard, which, like an optical telegraph, announces to the nations at a more remote distance than the horn of battle (shophâr) could possibly reach, that they are to gather together to war. A "banner" (nês): i.e., a lofty staff with flying colours (Is 33:23) planted upon a bare mountain-top (Is 13:2). נשׂא alternates with הרים in this favourite figure of Isaiah. The nations through whom this was primarily fulfilled were the nations of the Assyrian empire. According to the Old Testament view, these nations were regarded as far off, and dwelling at the end of the earth (Is 39:3), not only inasmuch as the Euphrates formed the boundary towards the north-east between what was geographically known and unknown to the Israelites (Ps 72:8; Zech 9:10), but also inasmuch as the prophet had in his mind a complex body of nations stretching far away into further Asia. The second figure is taken from a bee-master, who entices the bees, by hissing or whistling, to come out of their hives and settle on the ground. Thus Virgil says to the bee-master who wants to make the bees settle, "Raise a ringing, and beat the cymbals of Cybele all around" (Georgics, iv 54). Thus does Jehovah entice the hosts of nations like swarms of bees (Is 7:18), and they swarm together with haste and swiftness. The plural changes into the singular, because those who are approaching have all the appearance at first of a compact and indivisible mass; it is also possible that the ruling nation among the many is singled out. The thought and expression are both misty, and this is perfectly characteristic. With the word "behold" (hinnēh) the prophet points to them; they are approaching mehērâh kal, i.e., in the shortest time with swift feet, and the nearer they come to his view the more clearly he can describe them.
Geneva 1599
5:26 And he will lift up an ensign (f) to the nations from afar, and will hiss to them from the end of the earth: and, behold, they shall come with speed swiftly:
(f) He will make the Babylonians come against them at his beck, and to fight under his standard.
John Gill
5:26 And he will lift up an ensign to the nations from far,.... Not to the Chaldeans or Babylonians, for they were not nations, but one nation, and were a people near; but to the Romans, who consisted of many nations, and were afar off, and extended their empire to the ends of the earth; these, by one providence or another, were stirred up to make an expedition into the land of Judea, and besiege Jerusalem: and this lifting up of an ensign is not, as sometimes, for the gathering and enlisting of soldiers, or to prepare them for the battle, or to give them the signal when to begin the fight; but as a direction to decamp and proceed on a journey, on some expedition:
and will hiss unto them from the end of the earth, or "to him" (i); the king, or general of them, wherever he is, even though at the end of the earth: and the phrase denotes the secret and powerful influence of divine Providence, in moving upon the hearts of the Romans, and their general, to enter upon such a design against the Jews; and which was as easily done as for one man to hiss or call to another; or as for a shepherd to whistle for his sheep; to which the allusion seems to be; the Lord having the hearts of all in his hands, and can turn them as he pleases, to do his will:
and, behold, they shall come with speed swiftly; or "he shall come"; the king with his army; and so the Targum paraphrases it;
"and behold, a king with his army shall come swiftly, as light clouds;''
this shows the swift and sudden destruction that should come upon the Jews; and is an answer to their scoffs, Is 5:19.
(i) "ei", Vatablus; Montanus; "illi", Cocceius; "ad se", Junius & Tremellius.
John Wesley
5:26 An ensign - To call them together for his service. From far - To the Chaldeans; for even Babylon is called a far country, Is 39:3. And he saith nations, because the Chaldean army was made up of several nations. Will hiss - Or, will whistle unto, or for them: will gather them together by his word. as shepherds gather their sheep. He intimates how easily and speedily God can do this work. From the ends - Which is not to be understood strictly, but with a latitude, from very remote places.
Robert Jamieson, A. R. Fausset and David Brown
5:26 lift . . . ensign--to call together the hostile nations to execute His judgments on Judea (Is 10:5-7; Is 45:1). But for mercy to it, in Is 11:12; Is 18:3.
hiss-- (Is 7:18). Bees were drawn out of their hives by the sound of a flute, or hissing, or whistling (Zech 10:8). God will collect the nations round Judea like bees (Deut 1:44; Ps 118:12).
end of the earth--the widely distant subject races of which the Assyrian army was made up (Is 22:6). The ulterior fulfilment took place in the siege under Roman Titus. Compare "end of the earth" (Deut 28:49, &c.). So the pronoun is singular in the Hebrew, for "them," "their," "whose" (him, his, &c.), Is 5:26-29; referring to some particular nation and person [HORSLEY].
5:275:27: Ո՛չ քաղցիցեն, եւ ո՛չ վաստակեսցեն, եւ ո՛չ նիրհեսցեն, եւ ո՛չ ննջեսցեն, եւ ո՛չ լուծցեն զգօտիս ՚ի միջոյ իւրեանց, եւ ո՛չ հատցին խրացք կօշկաց նոցա։
27 Ո՛չ քաղց են զգալու եւ ո՛չ էլ յոգնելու, ո՛չ նիրհելու են եւ ո՛չ էլ ննջելու, ո՛չ իրենց մէջքի գօտիներն են արձակելու, ո՛չ էլ իրենց կօշիկների կապերն են քանդուելու:
27 Անոնցմէ մէ՛կը պիտի չյոգնի ու մէ՛կը պիտի չսահի. Մէ՛կը պիտի չմրափէ ու չքնանայ։Մէ՛կուն մէջքի գօտին պիտի չքակուի, Ո՛չ ալ կօշիկին կապը պիտի կտրուի։
Ոչ քաղցիցեն եւ ոչ վաստակեսցեն, եւ ոչ նիրհեսցեն եւ ոչ ննջեսցեն, եւ ոչ լուծցեն զգօտիս ի միջոյ իւրեանց, եւ ոչ հատցին խրացք կօշկաց նոցա:

5:27: Ո՛չ քաղցիցեն, եւ ո՛չ վաստակեսցեն, եւ ո՛չ նիրհեսցեն, եւ ո՛չ ննջեսցեն, եւ ո՛չ լուծցեն զգօտիս ՚ի միջոյ իւրեանց, եւ ո՛չ հատցին խրացք կօշկաց նոցա։
27 Ո՛չ քաղց են զգալու եւ ո՛չ էլ յոգնելու, ո՛չ նիրհելու են եւ ո՛չ էլ ննջելու, ո՛չ իրենց մէջքի գօտիներն են արձակելու, ո՛չ էլ իրենց կօշիկների կապերն են քանդուելու:
27 Անոնցմէ մէ՛կը պիտի չյոգնի ու մէ՛կը պիտի չսահի. Մէ՛կը պիտի չմրափէ ու չքնանայ։Մէ՛կուն մէջքի գօտին պիտի չքակուի, Ո՛չ ալ կօշիկին կապը պիտի կտրուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:275:27 не будет у него ни усталого, ни изнемогающего; ни один не задремлет и не заснет, и не снимется пояс с чресл его, и не разорвется ремень у обуви его;
5:27 οὐ ου not πεινάσουσιν πειναω hungry οὐδὲ ουδε not even; neither κοπιάσουσιν κοπιαω exhausted; labor οὐδὲ ουδε not even; neither νυστάξουσιν νυσταζω nod off οὐδὲ ουδε not even; neither κοιμηθήσονται κοιμαω doze; fall asleep οὐδὲ ουδε not even; neither λύσουσιν λυω let loose; untie τὰς ο the ζώνας ζωνη belt; sash αὐτῶν αυτος he; him ἀπὸ απο from; away τῆς ο the ὀσφύος οσφυς loins; waist αὐτῶν αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not ῥαγῶσιν ρηγνυμι gore; burst οἱ ο the ἱμάντες ιμας lace τῶν ο the ὑποδημάτων υποδημα shoe αὐτῶν αυτος he; him
5:27 אֵין־ ʔên- אַיִן [NEG] עָיֵ֤ף ʕāyˈēf עָיֵף faint וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] כֹּושֵׁל֙ kôšˌēl כשׁל stumble בֹּ֔ו bˈô בְּ in לֹ֥א lˌō לֹא not יָנ֖וּם yānˌûm נום slumber וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִישָׁ֑ן yîšˈān ישׁן sleep וְ wᵊ וְ and לֹ֤א lˈō לֹא not נִפְתַּח֙ niftˌaḥ פתח open אֵזֹ֣ור ʔēzˈôr אֵזֹור loin-cloth חֲלָצָ֔יו ḥᵃlāṣˈāʸw חֶלֶץ loins וְ wᵊ וְ and לֹ֥א lˌō לֹא not נִתַּ֖ק nittˌaq נתק pull off שְׂרֹ֥וךְ śᵊrˌôḵ שְׂרֹוךְ sandal-thong נְעָלָֽיו׃ nᵊʕālˈāʸw נַעַל sandal
5:27. non est deficiens neque laborans in eo non dormitabit neque dormiet neque solvetur cingulum renum eius nec rumpetur corrigia calciamenti eiusThere is none that shall faint, nor labour among them: they shall not slumber nor sleep, neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken.
27. None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
5:27. There is no one weak or struggling among them. They will not become drowsy, and they will not sleep. Neither will the belt around their waist be loosened, nor the laces of their boots be broken.
5:27. None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:

5:27 не будет у него ни усталого, ни изнемогающего; ни один не задремлет и не заснет, и не снимется пояс с чресл его, и не разорвется ремень у обуви его;
5:27
οὐ ου not
πεινάσουσιν πειναω hungry
οὐδὲ ουδε not even; neither
κοπιάσουσιν κοπιαω exhausted; labor
οὐδὲ ουδε not even; neither
νυστάξουσιν νυσταζω nod off
οὐδὲ ουδε not even; neither
κοιμηθήσονται κοιμαω doze; fall asleep
οὐδὲ ουδε not even; neither
λύσουσιν λυω let loose; untie
τὰς ο the
ζώνας ζωνη belt; sash
αὐτῶν αυτος he; him
ἀπὸ απο from; away
τῆς ο the
ὀσφύος οσφυς loins; waist
αὐτῶν αυτος he; him
οὐδὲ ουδε not even; neither
μὴ μη not
ῥαγῶσιν ρηγνυμι gore; burst
οἱ ο the
ἱμάντες ιμας lace
τῶν ο the
ὑποδημάτων υποδημα shoe
αὐτῶν αυτος he; him
5:27
אֵין־ ʔên- אַיִן [NEG]
עָיֵ֤ף ʕāyˈēf עָיֵף faint
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
כֹּושֵׁל֙ kôšˌēl כשׁל stumble
בֹּ֔ו bˈô בְּ in
לֹ֥א lˌō לֹא not
יָנ֖וּם yānˌûm נום slumber
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִישָׁ֑ן yîšˈān ישׁן sleep
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
נִפְתַּח֙ niftˌaḥ פתח open
אֵזֹ֣ור ʔēzˈôr אֵזֹור loin-cloth
חֲלָצָ֔יו ḥᵃlāṣˈāʸw חֶלֶץ loins
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נִתַּ֖ק nittˌaq נתק pull off
שְׂרֹ֥וךְ śᵊrˌôḵ שְׂרֹוךְ sandal-thong
נְעָלָֽיו׃ nᵊʕālˈāʸw נַעַל sandal
5:27. non est deficiens neque laborans in eo non dormitabit neque dormiet neque solvetur cingulum renum eius nec rumpetur corrigia calciamenti eius
There is none that shall faint, nor labour among them: they shall not slumber nor sleep, neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken.
5:27. There is no one weak or struggling among them. They will not become drowsy, and they will not sleep. Neither will the belt around their waist be loosened, nor the laces of their boots be broken.
5:27. None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
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
27-28-29: Ассирияне действительно отличались неутомимостью в походах и уменьем пользоваться всеми средствами военного искусства.
Adam Clarke: Commentary on the Bible - 1831
5:27: None - among them - Kimchi has well illustrated this continued exaggeration or hyperbole, as he rightly calls it, to the following effect: "Through the greatness of their courage they shall not be fatigued with their march, nor shall they stumble though they march with the utmost speed: they shall not slumber by day, nor sleep by night; neither shall they ungird their armor, or put off their sandals to take their rest. Their arms shall be always in readiness, their arrows sharpened, and their bows bent. The hoofs of their horses are hard as a rock. They shall not fail, or need to be shod with iron: the wheels of their carriages shall move as rapidly as a whirlwind."
Neither shall the girdle - The Eastern people, wearing long and loose garments, were unfit for action or business of any kind, without girding their clothes about them. When their business was finished they took off their girdles. A girdle therefore denotes strength and activity; and to unloose the girdle is to deprive of strength, to render unfit for action. God promises to unloose the loins of kings before Cyrus, Isa 45:1. The girdle is so essential a part of a soldier's accoutrements, being the last that he puts on to make himself ready for action, that to be girded, ζωννυσθαι, with the Greeks means to be completely armed and ready for battle: -
Ατρειδης δ εβοησεν, ιδε ζωννυσθαι ανωγεν
Αργειους.
Iliad, 11:15.
Το δε ενδυναι τα ὁπλα εκαλουν οἱ παλαιοι ζωννυσθαι.
Pausan. Boeot.
It is used in the same manner by the Hebrews: "Let not him that girdeth himself boast as he that unlooseth his girdle," Kg1 20:11; that is, triumph not before the war is finished.
Albert Barnes: Notes on the Bible - 1834
5:27: None shall be weary - In this verse and the following, the prophet describes the condition of the army that would be summoned to the destruction of Judea. It would be composed of bold, vigorous, courageous men; they would be unwearied by long and painful journies; they would be fierce and violent; they would come fully prepared for conquest. None would be "weary," that is, fatigued with long marches, or with hard service; Deu 25:18; Sa2 16:14.
Nor stumble - They shall be chosen, select men; not those who are defective, or who shall easily fall by any impediments in the way of their march.
None shall slumber - They shall be unwearied, and indefatigable, pursuing their purpose with ever watchfull vigilance - so much as not to be off their guard. They cannot be taken by surprise.
Neither shall the girdle of their loins be loosed - The ancients wore a loose, large, flowing robe, or upper garment. When they labored, or ran, it was necessary to "gird" this up round the body, or to lay it aside altogether. The form of expression here may mean, that they will not relax their efforts; they will not unloose their girdle; they will not unfit themselves for vigorous action, and for battle. "In" that girdle, with which they bound up their robes, the orientals usually carried their dirks and swords; see Neh 4:18; Eze 22:15. It means that they should be fully, and at all times, prepared for action.
Nor the latchet of their shoes be broken - They will be constantly prepared for marches. The shoes, sandals, or "soles" were attached to the feet, not by upper leather, but were girded on by thongs or strings; see the notes at Mat 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: shall be: Joe 2:7, Joe 2:8
neither: Isa 11:5, Isa 45:1, Isa 45:5; Kg1 2:5; Job 12:18, Job 12:21 *marg. Psa 18:32, Psa 93:1; Dan 5:6; Eph 6:13, Eph 6:14
nor the latchet: Deu 32:25
Carl Friedrich Keil and Franz Delitzsch
5:27
"There is none exhausted, and none stumbling among them: it gives itself no slumber, and no sleep; and to none is the girdle of his hips loosed; and to none is the lace of his shoes broken." Notwithstanding the long march, there is no exhausted one, obliged to separate himself and remain behind (Deut 25:18; Is 14:31); no stumbling one (Cōshēl), for they march on, pressing incessantly forwards, as if along a well-made road (Jer 31:9). They do not slumber (nūm), to say nothing of sleeping (yâshēn), so great is their eagerness for battle: i.e., they do not slumber to refresh themselves, and do not even allow themselves their ordinary night's rest. No one has the girdle of his armour-shirt or coat of mail, in which he stuck his sword (Neh 4:18), at all loosened; nor has a single one even the shoe-string, with which his sandals were fastened, broken (nittak, disrumpitur). The statement as to their want of rest forms a climax descendens; the other, as to the tightness and durability of their equipment, a climax ascendens: the two statements follow one another after the nature of a chiasmus.
Geneva 1599
5:27 None shall (g) be weary nor stumble among them; none shall slumber nor sleep; neither shall the belt of their loins be loosed, nor (h) the latchet of their shoes be broken:
(g) They will be prompt and lusty to execute God's vengeance.
(h) The enemy will have no impediment.
John Gill
5:27 None shall be weary nor stumble among them,.... Though they should come from far, and make long marches, yet none should be weary by the way, but go on with great cheerfulness and strength; and though they should make such haste, they should not stumble at any thing by the way, nor rush one against another, but proceed with great order in their several ranks:
none shall slumber nor sleep; day nor night, in any fixed stated times, as men usually do:
neither shall the girdle of their loins be loosed; with which they should be girded both for strength and greater expedition; this they should not unloose, in order to lie down and take sleep:
nor the latchet of their shoes be broken, which might hinder their journey; they never plucked off their shoes: all the expressions show their indefatigableness, diligence, intenseness, and resolution, and the good order observed by them; see Joel 2:7.
John Wesley
5:27 Nor sleep - They shall all be watchful and diligent to take all opportunities of executing my judgments. Nor latchet - I will take all impediments out of their way.
Robert Jamieson, A. R. Fausset and David Brown
5:27 weary--with long marches (Deut 25:18).
none . . . slumber--requiring no rest.
girdle--with which the ancient loose robes used to be girded for action. Ever ready for march or battle.
nor the latchet . . . broken--The soles were attached to the feet, not by upper leather as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to impede their march.
5:285:28: Որոց նե՛տք իւրեանց սրեալ են, եւ աղեղունք լարեալ. սմբա՛կք երիվարաց նոցա իբրեւ զվէմ հաստատուն համարեցան. անի՛ւք կառաց նոցա իբրեւ զմրրիկ։
28 Նրանց նետերը սուր են, աղեղները՝ լարուած, նրանց երիվարների սմբակները կարծր ապառաժի նման են, մարտակառքերի անիւները՝ մրրիկի պէս:
28 Անոնց նետերը սուր են Ու բոլոր աղեղները՝ լարուած։Անոնց ձիերուն սմբակները գայլախազի կը նմանին Եւ կառքերուն անիւները մրրիկի պէս են։
Որոց նետք իւրեանց սրեալ են, եւ աղեղունք լարեալք. սմբակք երիվարաց նոցա իբրեւ զվէմ հաստատուն համարեցան, անիւք կառաց նոցա իբրեւ զմրրիկ:

5:28: Որոց նե՛տք իւրեանց սրեալ են, եւ աղեղունք լարեալ. սմբա՛կք երիվարաց նոցա իբրեւ զվէմ հաստատուն համարեցան. անի՛ւք կառաց նոցա իբրեւ զմրրիկ։
28 Նրանց նետերը սուր են, աղեղները՝ լարուած, նրանց երիվարների սմբակները կարծր ապառաժի նման են, մարտակառքերի անիւները՝ մրրիկի պէս:
28 Անոնց նետերը սուր են Ու բոլոր աղեղները՝ լարուած։Անոնց ձիերուն սմբակները գայլախազի կը նմանին Եւ կառքերուն անիւները մրրիկի պէս են։
zohrab-1805▾ eastern-1994▾ western am▾
5:285:28 стрелы его заострены, и все луки его натянуты; копыта коней его подобны кремню, и колеса его как вихрь;
5:28 ὧν ος who; what τὰ ο the βέλη βελος missile ὀξεῖά οξυς sharp ἐστιν ειμι be καὶ και and; even τὰ ο the τόξα τοξον bow αὐτῶν αυτος he; him ἐντεταμένα εντεινω the πόδες πους foot; pace τῶν ο the ἵππων ιππος horse αὐτῶν αυτος he; him ὡς ως.1 as; how στερεὰ στερεος solid πέτρα πετρα.1 cliff; bedrock ἐλογίσθησαν λογιζομαι account; count οἱ ο the τροχοὶ τροχος wheel τῶν ο the ἁρμάτων αρμα chariot αὐτῶν αυτος he; him ὡς ως.1 as; how καταιγίς καταιγις squall descending from above; hurricane
5:28 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] חִצָּיו֙ ḥiṣṣāʸw חֵץ arrow שְׁנוּנִ֔ים šᵊnûnˈîm שׁנן sharpen וְ wᵊ וְ and כָל־ ḵol- כֹּל whole קַשְּׁתֹתָ֖יו qaššᵊṯōṯˌāʸw קֶשֶׁת bow דְּרֻכֹ֑ות dᵊruḵˈôṯ דרך tread פַּרְסֹ֤ות parsˈôṯ פַּרְסָה hoof סוּסָיו֙ sûsāʸw סוּס horse כַּ ka כְּ as † הַ the צַּ֣ר ṣṣˈar צַר [uncertain] נֶחְשָׁ֔בוּ neḥšˈāvû חשׁב account וְ wᵊ וְ and גַלְגִּלָּ֖יו ḡalgillˌāʸw גַּלְגַּל wheel כַּ ka כְּ as † הַ the סּוּפָֽה׃ ssûfˈā סוּפָה storm
5:28. sagittae eius acutae et omnes arcus eius extenti ungulae equorum eius ut silex et rotae eius quasi impetus tempestatisTheir arrows are sharp, and all their bows are bent. The hoofs of their horses shall be like the flint, and their wheels like the violence of a tempest.
28. whose arrows are sharp, and all their bows bent; their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind:
5:28. Their arrows are sharp, and all their bows are taut. The hoofs of their horses are like flint, and their wheels are like the force of a tempest.
5:28. Whose arrows [are] sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind:
Whose arrows [are] sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind:

5:28 стрелы его заострены, и все луки его натянуты; копыта коней его подобны кремню, и колеса его как вихрь;
5:28
ὧν ος who; what
τὰ ο the
βέλη βελος missile
ὀξεῖά οξυς sharp
ἐστιν ειμι be
καὶ και and; even
τὰ ο the
τόξα τοξον bow
αὐτῶν αυτος he; him
ἐντεταμένα εντεινω the
πόδες πους foot; pace
τῶν ο the
ἵππων ιππος horse
αὐτῶν αυτος he; him
ὡς ως.1 as; how
στερεὰ στερεος solid
πέτρα πετρα.1 cliff; bedrock
ἐλογίσθησαν λογιζομαι account; count
οἱ ο the
τροχοὶ τροχος wheel
τῶν ο the
ἁρμάτων αρμα chariot
αὐτῶν αυτος he; him
ὡς ως.1 as; how
καταιγίς καταιγις squall descending from above; hurricane
5:28
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
חִצָּיו֙ ḥiṣṣāʸw חֵץ arrow
שְׁנוּנִ֔ים šᵊnûnˈîm שׁנן sharpen
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
קַשְּׁתֹתָ֖יו qaššᵊṯōṯˌāʸw קֶשֶׁת bow
דְּרֻכֹ֑ות dᵊruḵˈôṯ דרך tread
פַּרְסֹ֤ות parsˈôṯ פַּרְסָה hoof
סוּסָיו֙ sûsāʸw סוּס horse
כַּ ka כְּ as
הַ the
צַּ֣ר ṣṣˈar צַר [uncertain]
נֶחְשָׁ֔בוּ neḥšˈāvû חשׁב account
וְ wᵊ וְ and
גַלְגִּלָּ֖יו ḡalgillˌāʸw גַּלְגַּל wheel
כַּ ka כְּ as
הַ the
סּוּפָֽה׃ ssûfˈā סוּפָה storm
5:28. sagittae eius acutae et omnes arcus eius extenti ungulae equorum eius ut silex et rotae eius quasi impetus tempestatis
Their arrows are sharp, and all their bows are bent. The hoofs of their horses shall be like the flint, and their wheels like the violence of a tempest.
5:28. Their arrows are sharp, and all their bows are taut. The hoofs of their horses are like flint, and their wheels are like the force of a tempest.
5:28. Whose arrows [are] sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:28: Their horses' hoofs shall be counted like flint "The hoofs of their horses shall be counted as adamant" - The shoeing of horses with iron plates nailed to the hoof is quite a modern practice, and was unknown to the ancients, as appears from the silence of the Greek and Roman writers, especially those that treat of horse medicine, who could not have passed over a matter so obvious and of such importance that now the whole science takes its name from it, being called by us farriery. The horseshoes of leather and iron which are mentioned; the silver and gold shoes with which Nero and Poppaea shod their mules, used occasionally to preserve the hoofs of delicate cattle, or for vanity, were of a very different kind; they enclosed the whole hoof as in a case, or as a shoe does a man's foot, and were bound or tied on. For this reason the strength, firmness and solidity of a horse's hoof was of much greater importance with them than with us, and was esteemed one of the first praises of a fine horse. Xenophon says that a good horse's hoof is hard, hollow, and sounds upon the ground like a cymbal. Hence the χαλκοποδες ἱπποι, of Homer, and Virgil's solido graviter sonat ungula cornu. And Xenophon gives directions for hardening the horses' hoofs by making the pavement on which he stands in the stable with roundheaded stones. For want of this artificial defense to the foot which our horses have, Amos, Amo 6:12, speaks of it as a thing as much impracticable to make horses run upon a hard rock as to plough up the same rock with oxen: -
"Shall horses run upon a rock?
Shall one plough it up with oxen?"
These circumstances must be taken into consideration in order to give us a full notion of the propriety and force of the image by which the prophet sets forth the strength and excellence of the Babylonish cavalry, which made a great part of the strength of the Assyrian army. Xenop. Cyrop. lib. ii.
Like a whirlwind - כסופה cassuphah, like the stormy blast. Here sense and sound are well connected.
Albert Barnes: Notes on the Bible - 1834
5:28: Whose arrows are sharp - Bows and arrows were the common instruments of fighting at a distance. Arrows were, of course, made sharp, and usually pointed with iron, for the purpose of penetrating the shields or coats of mail which were used to guard against them.
And all their bows bent - All ready for battle.
Their horses' hoofs shall be counted like flint - It is supposed that the ancients did not usually shoe their horses. Hence, a hard, solid hoof would add greatly to the value of a horse. The prophet here means, that their horses would be prepared for any fatigue, or any expedition; see a full description of horses and chariots in Bochart's "Hieroz." P. i. lib. ii. ch. viii. ix.
And their wheels like a whirlwind - That is, the wheels of their chariots shall be swift as the wind, and they shall raise a cloud of dust like a whirlwind. This comparison was very common, as it is now; see "Bochart." See, also, a magnificent description of a war-horse in Job 39:19-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: arrows: Psa 45:5, Psa 120:4; Jer 5:16; Eze 21:9-11
their horses': Jdg 5:22; Jer 47:3; Mic 4:13; Nah 2:3, Nah 2:4, Nah 3:2
Carl Friedrich Keil and Franz Delitzsch
5:28
The prophet then proceeds to describe their weapons and war-chariots. "He whose arrows are sharpened, and all his bows strung; the hoofs of his horses are counted like flint, and his wheels like the whirlwind." In the prophet's view they are coming nearer and nearer. For he sees that they have brought the sharpened arrows in their quivers (Is 22:6); and the fact that all their bows are already trodden (namely, as their length was equal to a man's height, by treading upon the string with the left foot, as we may learn from Arrian's Indica), proves that they are near to the goal. The correct reading in Jablonsky (according to Kimchi's Lex. cf., Michlal yofi) is קשּׁתתיו with dagesh dirimens, as in Ps 37:15 (Ges. 20, 2, b). As the custom of shoeing horses was not practised in ancient times, firm hoofs (ὃπλαι καρτεραί, according to Xenophon's Hippikos) were one of the most important points in a good horse. And the horses of the enemy that was now drawing near to Judah had hoofs that would be found like flint (tzar, only used here, equivalent to the Arabic zirr). Homer designates such horses Chalkopodes, brazen-footed. And the two wheels of the war-chariots, to which they were harnessed, turned with such velocity, and overthrew everything before them with such violence, that it seemed not merely as if a whirlwind drove them forward, but as if they were the whirlwind itself (Is 66:15; Jer 4:13). Nahum compares them to lightning (Is 2:5). Thus far the prophet's description has moved on, as if by forced marches, in clauses of from two to four words each. It now changes into a heavy, stealthy pace, and then in a few clauses springs like a wild beast upon its prey.
John Gill
5:28 Whose arrows are sharp, and all their bows bent,.... Ready to shoot their arrows upon any occasion; and which being sharp, penetrated deep, and were deadly. This includes all kind of warlike instruments, with which they should come furnished, and ready prepared to do execution:
their horses' hoofs shall be counted like flint; by those who rode upon them; who knowing how strong and firm they were, and that they were not worn out, nor hurt by the length of the way they came, would not spare to make haste upon them:
and their wheels like a whirlwind; that is, the wheels of their chariots, they used in battle, as Aben Ezra, Jarchi, and Kimchi, interpret it; and so the Septuagint and Arabic versions render it: this metaphor denotes both the swiftness with which they should come, and the noise and rattling they should make, and the power and force in bearing down all before them. The Targum is,
"and his wheels swift as a tempest.''
John Wesley
5:28 Bent - Who are every way furnished and ready for my work, waiting only for my command. Flint - Because they shall not be broken or battered by the length or stonyness and ruggedness of the way. Whirlwind - For the swiftness of their march, and for the force and violence of their chariots in battle.
Robert Jamieson, A. R. Fausset and David Brown
5:28 bent--ready for battle.
hoofs . . . flint--The ancients did not shoe their horses: hence the value of hard hoofs for long marches.
wheels--of their chariots. The Assyrian army abounded in cavalry and chariots (Is 22:6-7; Is 36:8).
5:295:29: Դիմեսցե՛ն իբրեւ զառիւծունս, եւ հասցեն իբրեւ զկորիւնս առիւծուց. գոչեսցեն՝ եւ յարձակեսցին, եւ հատցեն գազանաբար. եւ ո՛չ ոք իցէ որ փրկիցէ զնոսա[9645]։ [9645] Ոմանք. Եւ հասցեն որպէս կորիւնս առիւ՛՛... եւ հասցեն գազանաբար։
29 Նրանք յարձակուելու են ինչպէս առիւծներ, վրայ են հասնելու ինչպէս առիւծի կորիւններ. գոչիւն են հանելու, յարձակուելու են եւ գազանաբար կոտորելու. եւ չի լինելու ոչ ոք, որ փրկի նրանց:
29 Անոնք առիւծի պէս կը մռնչեն, Կորիւններու պէս կը գոռան։Կը գոչեն ու կողոպուտը կը յափշտակեն, Զանիկա կը փախցնեն, բայց ազատող մը չկայ։
[86]Դիմեսցեն իբրեւ զառիւծունս, եւ հասցեն`` իբրեւ զկորիւնս առիւծուց, գոչեսցեն եւ յարձակեսցին եւ հատցեն գազանաբար, եւ ոչ ոք իցէ որ փրկիցէ զնոսա:

5:29: Դիմեսցե՛ն իբրեւ զառիւծունս, եւ հասցեն իբրեւ զկորիւնս առիւծուց. գոչեսցեն՝ եւ յարձակեսցին, եւ հատցեն գազանաբար. եւ ո՛չ ոք իցէ որ փրկիցէ զնոսա[9645]։
[9645] Ոմանք. Եւ հասցեն որպէս կորիւնս առիւ՛՛... եւ հասցեն գազանաբար։
29 Նրանք յարձակուելու են ինչպէս առիւծներ, վրայ են հասնելու ինչպէս առիւծի կորիւններ. գոչիւն են հանելու, յարձակուելու են եւ գազանաբար կոտորելու. եւ չի լինելու ոչ ոք, որ փրկի նրանց:
29 Անոնք առիւծի պէս կը մռնչեն, Կորիւններու պէս կը գոռան։Կը գոչեն ու կողոպուտը կը յափշտակեն, Զանիկա կը փախցնեն, բայց ազատող մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:295:29 рев его как рев львицы; он рыкает подобно скимнам, и заревет, и схватит добычу и унесет, и никто не отнимет.
5:29 ὁρμῶσιν ορμαω charge ὡς ως.1 as; how λέοντες λεων lion καὶ και and; even παρέστηκαν παριστημι stand by; present ὡς ως.1 as; how σκύμνος σκυμνος lion καὶ και and; even ἐπιλήμψεται επιλαμβανομαι take hold / after καὶ και and; even βοήσει βοαω scream; shout ὡς ως.1 as; how θηρίου θηριον beast καὶ και and; even ἐκβαλεῖ εκβαλλω expel; cast out καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the ῥυόμενος ρυομαι rescue αὐτούς αυτος he; him
5:29 שְׁאָגָ֥ה šᵊʔāḡˌā שְׁאָגָה roaring לֹ֖ו lˌô לְ to כַּ ka כְּ as † הַ the לָּבִ֑יא llāvˈî לָבִיא lion יִשְׁאַ֨גושׁאג *yišʔˌaḡ שׁאג roar כַּ ka כְּ as † הַ the כְּפִירִ֤ים kkᵊfîrˈîm כְּפִיר young lion וְ wᵊ וְ and יִנְהֹם֙ yinhˌōm נהם groan וְ wᵊ וְ and יֹאחֵ֣ז yōḥˈēz אחז seize טֶ֔רֶף ṭˈeref טֶרֶף prey וְ wᵊ וְ and יַפְלִ֖יט yaflˌîṭ פלט escape וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַצִּֽיל׃ maṣṣˈîl נצל deliver
5:29. rugitus eius ut leonis rugiet ut catuli leonum et frendet et tenebit praedam et amplexabitur et non erit qui eruatTheir roaring like that of a lion, they shall roar like young lions: yea they shall roar, and take hold of the prey, and they shall keep fast hold of it, and there shall be none to deliver it.
29. their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and carry it away safe, and there shall be none to deliver.
5:29. Their roaring is like the lion; they will roar like young lions. They will both roar and seize their prey. And they will wrap themselves around it, and there will be no one who can rescue it.
5:29. Their roaring [shall be] like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry [it] away safe, and none shall deliver [it].
Their roaring [shall be] like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry [it] away safe, and none shall deliver:

5:29 рев его как рев львицы; он рыкает подобно скимнам, и заревет, и схватит добычу и унесет, и никто не отнимет.
5:29
ὁρμῶσιν ορμαω charge
ὡς ως.1 as; how
λέοντες λεων lion
καὶ και and; even
παρέστηκαν παριστημι stand by; present
ὡς ως.1 as; how
σκύμνος σκυμνος lion
καὶ και and; even
ἐπιλήμψεται επιλαμβανομαι take hold / after
καὶ και and; even
βοήσει βοαω scream; shout
ὡς ως.1 as; how
θηρίου θηριον beast
καὶ και and; even
ἐκβαλεῖ εκβαλλω expel; cast out
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
ῥυόμενος ρυομαι rescue
αὐτούς αυτος he; him
5:29
שְׁאָגָ֥ה šᵊʔāḡˌā שְׁאָגָה roaring
לֹ֖ו lˌô לְ to
כַּ ka כְּ as
הַ the
לָּבִ֑יא llāvˈî לָבִיא lion
יִשְׁאַ֨גושׁאג
*yišʔˌaḡ שׁאג roar
כַּ ka כְּ as
הַ the
כְּפִירִ֤ים kkᵊfîrˈîm כְּפִיר young lion
וְ wᵊ וְ and
יִנְהֹם֙ yinhˌōm נהם groan
וְ wᵊ וְ and
יֹאחֵ֣ז yōḥˈēz אחז seize
טֶ֔רֶף ṭˈeref טֶרֶף prey
וְ wᵊ וְ and
יַפְלִ֖יט yaflˌîṭ פלט escape
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַצִּֽיל׃ maṣṣˈîl נצל deliver
5:29. rugitus eius ut leonis rugiet ut catuli leonum et frendet et tenebit praedam et amplexabitur et non erit qui eruat
Their roaring like that of a lion, they shall roar like young lions: yea they shall roar, and take hold of the prey, and they shall keep fast hold of it, and there shall be none to deliver it.
29. their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and carry it away safe, and there shall be none to deliver.
5:29. Their roaring is like the lion; they will roar like young lions. They will both roar and seize their prey. And they will wrap themselves around it, and there will be no one who can rescue it.
5:29. Their roaring [shall be] like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry [it] away safe, and none shall deliver [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:29: Their roaring ... - Their battle cry, or their shout as they enter into an engagement. Such a "shout," or cry, was common at the commencement of a battle. War was very much a personal conflict; and they expected to accomplish much by making it as frightful and terrible as possible. A shout served not only to excite their own spirits, but to produce an impression of their numbers and courage, and to send dismay into the opposite ranks. Such "shouts" are almost always mentioned by Homer, and by other writers, in their accounts of battles. They are often mentioned, also, in the Old Testament; Exo 32:18; Jos 6:10, Jos 6:16, Jos 6:20; Jer 50:15; Sa1 17:20, Sa1 17:52; Ch2 13:15; Job 39:25.
Like a lion - This comparison is common in the Bible; Jer 51:38; Hos 11:10; Amo 3:4; compare Num 23:24.
Like young lions - This variation of the expression, from the lion to the young lion, is very common. It is the Hebrew form of poetry, where the second member expresses little more than the first. Here the description is that of a lion, or more probably a "lioness" and her whelps, all ravenous, and all uniting in roaring for prey. The idea is, that the army that would come up would be greedy of plunder; they would rush on to rapine in a frightful manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: roaring: Isa 31:4; Gen 49:9; Num 24:9; Jer 4:7, Jer 49:19, Jer 50:17; Hos 11:10; Amo 3:8; Zac 11:3
lay hold: Isa 42:22, Isa 49:24, Isa 49:25; Psa 50:22; Mic 5:8
Carl Friedrich Keil and Franz Delitzsch
5:29
"Roaring issues from it as from the lioness: it roars like lions, and utters a low murmur; seizes the prey, carries it off, and no one rescues." The futures, with the preceding לו שׁאגה which is equivalent to a future, hold each feature in the description fast, as if for prolonged contemplation. The lion roars when eager for prey; and such is now the war-cry of the bloodthirsty enemy, which the prophet compares to the roaring of a lion or of young lions (Cephirim) in the fulness of their strength. (The lion is described by its poetic name, לביא; this does not exactly apply to the lioness, which would rather be designated by the term לביּה.) The roar is succeeded by a low growl (nâham, fremere), when a lion is preparing to fall upon its prey.
(Note: In Arabic, en-nehem is used to signify greediness (see Ali's Proverbs, No. 16).)
And so the prophet hears a low and ominous murmur in the army, which is now ready for battle. But he also sees immediately afterwards how the enemy seizes its booty and carries it irrecoverably away: literally, "how he causes it to escape," i.e., not "lets it slip in cruel sport," as Luzzatto interprets it, but carries it to a place of safety (Mic 6:14). The prey referred to is Judah. It also adds to the gloomy and mysterious character of the prophecy, that the prophet never mentions Judah. In the following v. also (Is 5:30) the object is still suppressed, as if the prophet could not let it pass his lips.
Geneva 1599
5:29 Their roaring [shall be] like a lion, they shall roar like young lions: yea, they shall (i) roar, and lay hold of the prey, and shall carry [it] away safe, and none shall deliver [it].
(i) By which is declared the cruelty of the enemy.
John Gill
5:29 Their roaring shall be like a lion,.... When engaged in war, just seizing on their prey. The phrase denotes their fierceness and cruelty, and the horror they should inject into the hearts of their enemies:
they shall roar like young lions; that are hungry, and almost famished, and in sight of their prey; see Job 4:10,
yea, they shall roar, and lay hold of the prey; seize it with great noise and greediness:
and shall carry it away safe; into their own den, the country from whence they come:
and none shall deliver it; this shows that respect is had; not to the Babylonish captivity, from whence there was a deliverance in a few years; but the Roman captivity, from thence there is no deliverance as yet to this day.
John Wesley
5:29 Roar - Which signifies both their cruelty, and their eagerness to devour the prey.
Robert Jamieson, A. R. Fausset and David Brown
5:29 roaring--their battle cry.
5:305:30: Աղաղա՛կ արասցեն վասն նոցա յաւուր յայնմիկ, իբրեւ զձայն ծովու ամբոխելոյ ալեօք։ Հայեսցին յերկինս ՚ի վեր՝ եւ յերկիր ՚ի խոնարհ, եւ ահա խաւա՛ր խստութեան ՚ի տարակուսանս նոցա։
30 Այն օրը, ինչպէս ալեծուփ ծովի ձայնը, աղաղակ պիտի բարձրացնեն նրանց վրայ: Պիտի նայեն դէպի վեր՝ երկնքին, եւ դէպի վար՝ երկրին, բայց ահա նրանց տագնապին ի պատասխան լինելու է դաժան խաւար:
30 Այն օրը անոնց վրայ պիտի գոչեն ծովուն գոչելուն պէս Ու երբ մէկը երկրին նայի, ահա խաւար եւ տագնապ պիտի տեսնէ Եւ լոյսը անոր ամպերուն* մէջ պիտի խաւարի։
Աղաղակ արասցեն վասն նոցա յաւուր յայնմիկ իբրեւ զձայն ծովու ամբոխելոյ ալեօք. [87]հայեսցին յերկինս ի վեր եւ յերկիր ի խոնարհ, եւ ահա խաւար խստութեան ի տարակուսանս նոցա:

5:30: Աղաղա՛կ արասցեն վասն նոցա յաւուր յայնմիկ, իբրեւ զձայն ծովու ամբոխելոյ ալեօք։ Հայեսցին յերկինս ՚ի վեր՝ եւ յերկիր ՚ի խոնարհ, եւ ահա խաւա՛ր խստութեան ՚ի տարակուսանս նոցա։
30 Այն օրը, ինչպէս ալեծուփ ծովի ձայնը, աղաղակ պիտի բարձրացնեն նրանց վրայ: Պիտի նայեն դէպի վեր՝ երկնքին, եւ դէպի վար՝ երկրին, բայց ահա նրանց տագնապին ի պատասխան լինելու է դաժան խաւար:
30 Այն օրը անոնց վրայ պիտի գոչեն ծովուն գոչելուն պէս Ու երբ մէկը երկրին նայի, ահա խաւար եւ տագնապ պիտի տեսնէ Եւ լոյսը անոր ամպերուն* մէջ պիտի խաւարի։
zohrab-1805▾ eastern-1994▾ western am▾
5:305:30 И заревет на него в тот день как бы рев {разъяренного} моря; и взглянет он на землю, и вот тьма, горе, и свет померк в облаках.
5:30 καὶ και and; even βοήσει βοαω scream; shout δι᾿ δια through; because of αὐτοὺς αυτος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὡς ως.1 as; how φωνὴ φωνη voice; sound θαλάσσης θαλασσα sea κυμαινούσης κυμαινω and; even ἐμβλέψονται εμβλεπω look at; look in εἰς εις into; for τὴν ο the γῆν γη earth; land καὶ και and; even ἰδοὺ ιδου see!; here I am σκότος σκοτος dark σκληρὸν σκληρος hard; harsh ἐν εν in τῇ ο the ἀπορίᾳ απορια perplexity αὐτῶν αυτος he; him
5:30 וְ wᵊ וְ and יִנְהֹ֥ם yinhˌōm נהם groan עָלָ֛יו ʕālˈāʸw עַל upon בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he כְּ kᵊ כְּ as נַהֲמַת־ nahᵃmaṯ- נְהָמָה growling יָ֑ם yˈom יָם sea וְ wᵊ וְ and נִבַּ֤ט nibbˈaṭ נבט look at לָ lā לְ to † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness צַ֣ר ṣˈar צַר narrow וָ wā וְ and אֹ֔ור ʔˈôr אֹור light חָשַׁ֖ךְ ḥāšˌaḵ חשׁך be dark בַּ ba בְּ in עֲרִיפֶֽיהָ׃ פ ʕᵃrîfˈeʸhā . f עֲרִיפִים drops
5:30. et sonabit super eum in die illa sicut sonitus maris aspiciemus in terram et ecce tenebrae tribulationis et lux obtenebrata est in caligine eiusAnd they shall make a noise against them that day, like the roaring of the sea; we shall look towards the land, and behold darkness of tribulation, and the light is darkened with the mist thereof.
30. And they shall roar against them in that day like the roaring of the sea: and if one look unto the land, behold darkness distress, and the light is darkened in the clouds thereof.
5:30. And in that day, they will make a noise over it, like the sound of the sea. We will gaze out toward the land, and behold, the darkness of the tribulation, and even the light has been darkened by its gloom.
5:30. And in that day they shall roar against them like the roaring of the sea: and if [one] look unto the land, behold darkness [and] sorrow, and the light is darkened in the heavens thereof.
And in that day they shall roar against them like the roaring of the sea: and if [one] look unto the land, behold darkness [and] sorrow, and the light is darkened in the heavens thereof:

5:30 И заревет на него в тот день как бы рев {разъяренного} моря; и взглянет он на землю, и вот тьма, горе, и свет померк в облаках.
5:30
καὶ και and; even
βοήσει βοαω scream; shout
δι᾿ δια through; because of
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὡς ως.1 as; how
φωνὴ φωνη voice; sound
θαλάσσης θαλασσα sea
κυμαινούσης κυμαινω and; even
ἐμβλέψονται εμβλεπω look at; look in
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἰδοὺ ιδου see!; here I am
σκότος σκοτος dark
σκληρὸν σκληρος hard; harsh
ἐν εν in
τῇ ο the
ἀπορίᾳ απορια perplexity
αὐτῶν αυτος he; him
5:30
וְ wᵊ וְ and
יִנְהֹ֥ם yinhˌōm נהם groan
עָלָ֛יו ʕālˈāʸw עַל upon
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
כְּ kᵊ כְּ as
נַהֲמַת־ nahᵃmaṯ- נְהָמָה growling
יָ֑ם yˈom יָם sea
וְ wᵊ וְ and
נִבַּ֤ט nibbˈaṭ נבט look at
לָ לְ to
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
צַ֣ר ṣˈar צַר narrow
וָ וְ and
אֹ֔ור ʔˈôr אֹור light
חָשַׁ֖ךְ ḥāšˌaḵ חשׁך be dark
בַּ ba בְּ in
עֲרִיפֶֽיהָ׃ פ ʕᵃrîfˈeʸhā . f עֲרִיפִים drops
5:30. et sonabit super eum in die illa sicut sonitus maris aspiciemus in terram et ecce tenebrae tribulationis et lux obtenebrata est in caligine eius
And they shall make a noise against them that day, like the roaring of the sea; we shall look towards the land, and behold darkness of tribulation, and the light is darkened with the mist thereof.
5:30. And in that day, they will make a noise over it, like the sound of the sea. We will gaze out toward the land, and behold, the darkness of the tribulation, and even the light has been darkened by its gloom.
5:30. And in that day they shall roar against them like the roaring of the sea: and if [one] look unto the land, behold darkness [and] sorrow, and the light is darkened in the heavens 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
30: Вот тьма... Этими словами изображается то впечатление, какое будет произведено на иудеев нашествием могучих и многочисленных, ходивших с большим шумом (как шум моря) ассириян.

Критики довольно единодушно делят пятую главу на три части: 1-7, 8-24: и 26-30.

Первая часть сохраняет известный ритм на всем своем протяжении.
1: стих_1-я половина
1: стих_2: стих
3: стих_4: стих
5: стих_6: стих
7: стих_

Надписание:
1: строфа_в 4: полуст. _2, 2
2: строфа_в 4: полуст. _2, 2
3: строфа_из 6: полуст. _3, 3
1: и 2: строфа_по 2: полуст. _2, 2

Песнь эта составлена, вероятно, немного спустя после появления предыдущих речей пророка, около 735: г.

Вторая часть не возбуждает в общем серьезных возражений в отношении своей подлинности, хотя критика почти единодушно считает 15: и 16: ст. вставкой, которая могла бы быть помещена ниже, так как содержание ее слишком общее и не подходит к перечислению частных наказаний, начавшемуся в 14-м стихе. 17-й ст. также, по Condamin'у, следовало бы поместить после 10-го, как более подходящий к нему по своему содержанию.

Строфы в этой части, явившейся также, вероятно, около 735: г., можно распределить таким образом:
8-10: и 17: стих_1: строфа_2, 3, 3
11-14: стих_2: строфа_3, 3, 2
18-23: стих_3: строфа_3, 3, 3

Что касается третьей части, то Condamin предполагает, что она первоначально имела другое место - именно ст. 24-25: после 9: гл. 16: ст. и ст. 26-30: - после 8: гл. 20-го ст., так как они более подходят по своему содержанию к тем отделам. Но означенный критик не представляет других, более убедительных, оснований для своей гипотезы, сказанного же весьма недостаточно для совершения такой перестановки.
Adam Clarke: Commentary on the Bible - 1831
5:30: If one look unto the land, etc. "And these shall look to the heaven upward, and down to the earth" - ונבט לארץ venibbat laarets. Και εμβλεψονται εις την γην. So the Septuagint, according to the Vatican and Alexandrian copies; but the Complutensian and Aldine editions have it more fully, thus: - Και εμβλεψονται εις τον ουρανον ανω, και κατω; and the Arabic from the Septuagint, as if it had stood thus: Και εμβλεψονται εις ουρανον, και εις την γην κατω, both of which are plainly defective; the words εις την γην, unto the earth, being wanted in the former, and the word ανω, above, in the latter. But an ancient Coptic version from the Septuagint, supposed to be of the second century, some fragments of which are preserved in the library of St. Germain des Prez at Paris, completes the sentence; for, according to this version, it stood thus in the Septuagint. - Και εμβλεψονται εις τον ουρανον ανω, και εις την γην κατω; "And they shall look unto the heavens above and unto the earth beneath," and so it stands in the Septuagint MSS., Pachom. and 1. D. II., according to which they must have read their Hebrew text in this manner: - ונבט לשמים למעלה ולארץ למטה. This is probably the true reading, with which I have made the translation agree. Compare Isa 8:22; where the same sense is expressed in regard to both particulars, which are here equally and highly proper, the looking upwards, as well as down to the earth: but the form of expression is varied. I believe the Hebrew text in that place to be right, though not so full as I suppose it was originally here; and that of the Septuagint there to be redundant, being as full as the Coptic version and MSS. Pachom. and 1. D. 2 represent it in this place, from which I suppose it has been interpolated.
Darkness "The gloomy vapor" - The Syriac and Vulgate seem to have read בערפלח bearphalach; but Jarchi explains the present reading as signifying darkness; and possibly the Syriac and Vulgate may have understood it in the same manner.
Albert Barnes: Notes on the Bible - 1834
5:30: They shall roar against them - The army that shall come up shall roar against the Jews. The image of "the roaring of the sea" indicates the great number that would come; that of the roaring of the "lion" denotes their fierceness and terror.
And if one look unto the land - This expression has given some perplexity, because it is supposed not to be full or complete. The whole image, it has been supposed (see "Lowth"), would be that of looking "upward" to the heaven for help, and then to the land, or "earth;" compare Isa 8:22, where the same expression is used. But there is no need of supposing the expression defective. The prophet speaks of the vast multitude that was coming up and roaring like the tumultuous "ocean." On "that" side there was no safety. The waves were rolling, and everything was suited to produce alarm. It was natural to speak of the "other" direction, as the "land," or the shore; and to say that the people would look there for safety. But, says he, there would be no safety there. All would be darkness.
Darkness and sorrow - This is an image of distress and calamity. There should be no light; no consolation; no safety; compare Isa 59:9; Amo 5:18, Amo 5:20; Lam 3:2.
And the light is darkened ... - That which gave light is turned to darkness.
In the heavens thereof - In the "clouds," perhaps, or by the gloomy thick clouds. Lowth renders it, 'the light is obscured by the gloomy vapor.' The main idea is plain, that there would be distress and calamity; and that there would be no light to guide them on their way. On the one hand a roaring, ragtag multitude, like the sea; on the other distress, perplexity, and gloom. Thus shut up, they must perish, and their land be utterly desolate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: like: Psa 93:3, Psa 93:4; Jer 6:23, Jer 50:42; Luk 21:25
if one look: Isa 8:22, Isa 13:10; Exo 10:21-23; Jer 4:23-28; Lam 3:2; Eze 32:7, Eze 32:8; Joe 2:10; Amo 8:9; Mat 24:29; Luk 21:25, Luk 21:26; Rev 6:12, Rev 16:10, Rev 16:11
sorrow: or, distress
and the light: etc. or, when it is light, it shall be dark in the destructions thereof
Carl Friedrich Keil and Franz Delitzsch
5:30
"And it utters a deep roar over it in that day like the roaring of the sea: and it looks to the earth, and behold darkness, tribulation, and light; it becomes night over it in the clouds of heaven." The subject to "roars" is the mass of the enemy; and in the expressions "over it" and "it looks" (nibbat; the niphal, which is only met with here, in the place of the hiphil) the prophet has in his mind the nation of Judah, upon which the enemy falls with the roar of the ocean - that is to say, overwhelming it like a sea. And when the people of Judah look to the earth, i.e., to their own land, darkness alone presents itself, and darkness which has swallowed up all the smiling and joyous aspect which it had before. And what then? The following words, tzar vâ'ōr, have been variously rendered, viz., "moon (= sahar) and sun" by the Jewish expositors, "stone and flash," i.e., hail and thunder-storm, by Drechsler; but such renderings as these, and others of a similar kind, are too far removed from the ordinary usage of the language. And the separation of the two words, so that the one closes a sentence and the other commences a fresh one (e.g., "darkness of tribulation, and the sun becomes dark"), which is adopted by Hitzig, Gesenius, Ewald, and others, is opposed to the impression made by the two monosyllables, and sustained by the pointing, that they are connected together. The simplest explanation is one which takes the word tzar in its ordinary sense of tribulation or oppression, and 'ōr in its ordinary sense of light, and which connects the two words closely together. And this is the case with the rendering given above: tzar vâ'ōr are "tribulation and brightening up," one following the other and passing over into the other, like morning and night (Is 21:12). This pair of words forms an interjectional clause, the meaning of which is, that when the predicted darkness had settled upon the land of Judah, this would not be the end; but there would still follow an alternation of anxiety and glimmerings of hope, until at last it had become altogether dark in the cloudy sky over all the land of Judah (‛ariphim, the cloudy sky, is only met with here; it is derived from âraph, to drop or trickle, hence also arâphel: the suffix points back to lâ'âretz, eretz denoting sometimes the earth as a whole, and at other times the land as being part of the earth). The prophet here predicts that, before utter ruin has overtaken Judah, sundry approaches will be made towards this, within which a divine deliverance will appear again and again. Grace tries and tries again and again, until at last the measure of iniquity is full, and the time of repentance past. The history of the nation of Judah proceeded according to this law until the destruction of Jerusalem by the Romans. The Assyrian troubles, and the miraculous light of divine help which arose in the destruction of the military power of Sennacherib, were only the foreground of this mournful but yet ever and anon hopeful course of history, which terminated in utter darkness, that has continued now for nearly two thousand years.
This closes the third prophetic address. It commences with a parable which contains the history of Israel in nuce, and closes with an emblem which symbolizes the gradual but yet certain accomplishment of the judicial, penal termination of the parable. This third address, therefore, is as complete in itself as the second was. The kindred allusions are to be accounted for from the sameness of the historical basis and arena. During the course of the exposition, it has become more and more evident and certain that it relates to the time of Uzziah and Jotham - a time of peace, of strength, and wealth, but also of pride and luxury. The terrible slaughter of the Syro-Ephraimitish war, which broke out at the end of Jotham's reign, and the varied complications which king Ahaz introduced between Judah and the imperial worldly power, and which issued eventually in the destruction of the former kingdom - those five marked epochs in the history of the kingdoms of the world, or great empires, to which the Syro-Ephraimitish war was the prelude - were still hidden from the prophet in the womb of the future. The description of the great mass of people that was about to roll over Judah from afar is couched in such general terms, so undefined and misty, that all we can say is, that everything that was to happen to the people of God on the part of the imperial power during the five great and extended periods of judgment that were now so soon to commence (viz., the Assyrian, the Chaldean, the Persian, the Grecian, and the Roman), was here unfolding itself out of the mist of futurity, and presenting itself to the prophet's eye. Even in the time of Ahaz the character of the prophecy changed in this respect. It was then that the eventful relation, in which Israel stood to the imperial power, generally assumed its first concrete shape in the form of a distinct relation to Asshur (Assyria). And from that time forth the imperial power in the mouth of the prophet is no longer a majestic thing without a name; but although the notion of the imperial power was not yet embodied in Asshur, it was called Asshur, and Asshur stood as its representative. It also necessarily follows from this, that Chapters 2-4 and 5 belong to the times anterior to Ahaz, i.e., to those of Uzziah and Jotham. But several different questions suggest themselves here. If chapters 2-4 and 5 were uttered under Uzziah and Jotham, how could Isaiah begin with a promise (Is 2:1-4) which is repeated word for word in Mic 4:1., where it is the direct antithesis to Is 3:12, which was uttered by Micah, according to Jer 26:18, in the time of Hezekiah? Again, if we consider the advance apparent in the predictions of judgment from the general expressions with which they commence in Chapter 1 to the close of chapter 5, in what relation does the address in chapter 1 stand to chapters 2-4 and 5, inasmuch as Is 5:7-9 are not ideal (as we felt obliged to maintain, in opposition to Caspari), but have a distinct historical reference, and therefore at any rate presuppose the Syro-Ephraimitish war? And lastly, if Is 6:1-13 does really relate, as it apparently does, to the call of Isaiah to the prophetic office, how are we to explain the singular fact, that three prophetic addresses precede the history of his call, which ought properly to stand at the commencement of the book? Drechsler and Caspari have answered this question lately, by maintaining that Is 6:1-13 does not contain an account of the call of Isaiah to the prophetic office, but simply of the call of the prophet, who was already installed in that office, to one particular mission. The proper heading to be adopted for Is 6:1-13 would therefore be, "The ordination of the prophet as the preacher of the judgment of hardening;" and chapters 1-5 would contain warning reproofs addressed by the prophet to the people, who were fast ripening for this judgment of hardening (reprobation), for the purpose of calling them to repentance. The final decision was still trembling in the balance. But the call to repentance was fruitless, and Israel hardened itself. And now that the goodness of God had tried in vain to lead the people to repentance, and the long-suffering of God had been wantonly abused by the people, Jehovah Himself would harden them. Looked at in this light, Is 6:1-13 stands in its true historical place. It contains the divine sequel to that portion of Isaiah's preaching, and of the prophetic preaching generally, by which it had been preceded. But true as it is that the whole of the central portion of Israel's history, which lay midway between the commencement and the close, was divided in half by the contents of Is 6:1-13, and that the distinctive importance of Isaiah as a prophet arose especially from the fact that he stood upon the boundary between these two historic halves; there are serious objections which present themselves to such an explanation of Is 6:1-13. It is possible, indeed, that this distinctive importance may have been given to Isaiah's official position at his very first call. And what Umbreit says - namely, that Is 6:1-13 must make the impression upon every unprejudiced mind, that it relates to the prophet's inaugural vision - cannot really be denied. but the position in which Is 6:1-13 stands in the book itself must necessarily produce a contrary impression, unless it can be accounted for in some other way. Nevertheless the impression still remains (just as at Is 1:7-9), and recurs again and again. We will therefore proceed to Is 6:1-13 without attempting to efface it. It is possible that we may discover some other satisfactory explanation of the enigmatical position of Is 6:1-13 in relation to what precedes.
Geneva 1599
5:30 And in that day they shall roar against them like the roaring of the sea: and if (k) [one] looketh to the land, behold darkness [and] sorrow, and the light is darkened in its (l) heavens.
(k) The Jews will find no comfort.
(l) In the land of Judah.
John Gill
5:30 And in that day they shall roar against them like the roaring of the sea,.... That is, the Romans against the Jews; whose attacks upon them should be with so much fierceness and power, that it should be like the roaring of the sea, which is very dreadful, and threatens with utter destruction; the roaring of the sea and its waves is mentioned among the signs preceding Jerusalem's destruction by the Romans, Lk 21:25,
and if one look unto the land: the land of Judea, when wasted by the Romans, or while those wars continued between them and the Jews; or "into it" (k).
behold darkness; great affliction and tribulation being signified by darkness and dimness; see Is 8:21.
and sorrow or "distress", great straits and calamities:
and, or "even",
the light is darkened in the heavens thereof; in their civil and church state, the kingdom being removed from the one, and the priesthood from the other; and their principal men in both, signified by the darkness of the sun, moon, and stars. Mt 24:29.
(k) "in terram", Montanus, Piscator; "in hanc terram", Junius & Tremellius.
John Wesley
5:30 Sorrow - Darkness; that is, sorrow; the latter word explains the former. The heavens - When they look up to the heavens, as men in distress usually do, they see no light there.
Robert Jamieson, A. R. Fausset and David Brown
5:30 sorrow, and the light is darkened--Otherwise, distress and light (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, &c. [MAURER].
heavens--literally, "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different Hebrew root, "in its destruction" or ruins. HORSLEY takes "sea . . . look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be visible.
Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (3Kings 22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by Is 1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (Heb 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.