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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Падение гордого Вавилона. 6-7. Ближайшая причина этого пренебрежения к народу Божию и непомерное высокомерие. 8-11. Внезапность гибели Вавилона и указание более глубоких причин его разложения. 12-15. Художественно-ироническое изображение полной беспомощности Вавилона ввиду надвигающихся на него бедствий.

Настоящая глава является непосредственным продолжением предыдущей: в той говорилось о низвержении божества Вавилона, в этой идет речь о падении самого города. Но подобно тому, как в предшествующей главе божества Вавилона брались не столько сами по себе, сколько как символизация всего язычества, так и здесь город Вавилон - гордая столица мировой монархии - берется, очевидно, как тип всего древнего языческого мира, стоящего на пороге серьезной исторической катастрофы. Потому и здесь, также как и раньше, мы не должны проявлять к библейскому тексту всех требований придирчивой исторической критики, твердо помня, что мы в данном случае имеем дело не столько с конкретно-историческим, сколько с отвлеченно-типологическим пророчеством.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Infinite Wisdom could have ordered things so that Israel might have been released and yet Babylon unhurt; but if they will harden their hearts, and will not let the people go, they must thank themselves that their ruin is made to pave the way to Israel's release. That ruin is here, in this chapter, largely foretold, not to gratify a spirit of revenge in the people of God, who had been used barbarously by them, but to encourage their faith and hope concerning their own deliverance, and to be a type of the downfall of that great enemy of the New-Testament church which, in the Revelation, goes under the name of "Babylon." In this chapter we have, I. The greatness of the ruin threatened, that Babylon should be brought down to the dust, and made completely miserable, should fall from the height of prosperity into the depth of adversity, ver. 1-5. II. The sins that provoked God to bring this ruin upon them. 1. Their cruelty to the people of God, ver. 6. 2. Their pride and carnal security, ver. 7-9. 3. Their confidence in themselves and contempt of God, ver. 10. 4. Their use of magic arts and their dependence upon enchantments and sorceries, which should be so far from standing them in any stead that they should but hasten their ruin, ver. 11-15.
Adam Clarke: Commentary on the Bible - 1831
The destruction of Babylon is denounced by a beautiful selection of circumstances, in which her prosperous is contrasted with her adverse condition. She is represented as a tender and delicate female reduced to the work and abject condition of a slave, and bereaved of every consolation, Isa 47:1-4. And that on account of her cruelty, particularly to God's people, her pride, voluptuousness, sorceries, and incantations, Isa 47:5-11. The folly of these last practices elegantly exposed by the prophet, Isa 47:12-15. It is worthy of observation that almost all the imagery of this chapter is applied in the book of the Revelation, (in nearly the same words), to the antitype of the illustrious capital of the Chaldean empire, viz., Babylon the Great.
Albert Barnes: Notes on the Bible - 1834
47:0: In the closing verse of the pRev_ious chapter, add had given the assurance that his people should certainly be delivered from their captivity in Babylon, and restored to their own land. In this chapter, he describes the vengeance which he would take on Babylon, and the entire chapter is occupied in portraying, under various images, the prostration and humiliation of that proud and oppressive seat of magnificence and of empire. Babylon is described under the image of a lady, carefully nourished and decorated; and all the images of her destruction are drawn from those circumstances which would tend to humble a happy and proud female that had been accustomed to luxury, and unused to scenes of humiliation, poverty, and bereavement. The scope of the chapter is, to state the crimes for which she would be humbled and punished, and the manner in which it would be done. These are intermingled, but they may be contemplated separately. The chapter may, therefore, be regarded as consisting of the following items:
I. Babylon is addressed, by an apostrophe to her, as the seat of empire, and her humiliation is directly predicted under the image of a happy and delicately reared female, suddenly reduced to circumstances of great humiliation and disgrace Isa 47:1-5. She is commanded to sit down in the dust; she should no longer be treated as tender and delicate Isa 47:1; she would be reduced to the most abject condition - like a delicate and tender female from elevated life compelled to perform the most menial offices, and stripped of all her fine attire Isa 47:2-3; she was to sit in darkness, or obscurity; her honor was to be taken away, and she was no more to be called the lady of kingdoms Isa 47:5; and all this was to be done by Yahweh, to take vengeance on the oppressors of his people Isa 47:3-4.
II. God states the reasons why he would thus humble and punish her Isa 47:6-7. It was because she had shown no mercy to his people, and had laid a heavy yoke on an ancient nation Isa 47:6; and because she had vainly calculated that her power and magnificence would continue foRev_er, notwithstanding the manner in which she had oppressed the people whom God had given into her hand Isa 47:7.
III. The nature of the punishment which should come upon her for this is more distinctly and fully predicted, intermingled with further statements of the causes why she should be punished and humbled Isa 47:8-9. The causes were, that luxury and effeminacy abounded; that she was proud, and did not apprehend that it was possible that she should be reduced from her state of magnificence and grandeur; and that she had cherished sorcerers and enchantments. The punishment was, that she should be reduced in a moment to the condition of a widow, and to the state of one who had been suddenly bereft of all hcr children.
IV. The crime and the punishment of the city are further stated Isa 47:10-11. The crime was, that she had supposed no avenging God saw her; and that she had become proud and vain of her wisdom and knowledge. The punishment would be, that evil would come upon her from a quarter where she little expected it, and in a manner which she could not pRev_ent.
V. Babylon is sarcastically called on to invoke to her aid those in whom she had trusted - the astrologers, the star-gazers, and those who practiced sorcery and enchantments Isa 47:12-13.
VI. The chapter concludes with a statement of the utter vanity of the sorcerers, and the absolute folly of trusting in them Isa 47:14-15. Even the flame would pass over them; and so far were they from having any power to deliver those who trusted in them, that they had no power to preserve themselves from ruin.
This chaptcr, therefore, contains many very particular statements about the manner in which Babylon was to be destroyed, statements which will be found to have been fulfilled with surprising accuracy. They are statements, moreover, which could not have been the result of conjecture, or mere political sagacity, for political conjecture and sagacity do not descend to minute particulars and details. It is to be borne in remembrance that this prophecy was uttered a hundred and fifty years before its fulfillment, and that there were no circumstances existing in the time of Isaiah which could have laid the foundation for conjecture in regard to the events predicted here. The temple was then standing; the city of Jerusalem was strongly fortified; the kingdom of Judah was powerful; Babylon was just rising into magnificence; the power which ultimately overthrew it had scarcely begun to start into being: and none of the causes which ultimately led Cyrus to attack and destroy it, had as yet an existence. And if these things were so then the conclusion is inevitable that Isaiah was under the influence of divine inspiration. It is the particularity of the description in the prophets long before the events occurred, which, more than anything else, distinguishes them from mere political conjecture; and if the particular descriptions here and elsewhere recorded of the overthrow of Babylon, and of other future events, were actually made before the events occurred, then the conclusion is irresistible that they were inspired by God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 47:1, God's judgment upon Babylon and Chaldea, Isa 47:6, for their unmercifulness, Isa 47:7, pride, Isa 47:10. and overboldness, Isa 47:11. shall be irresistible.
John Gill
INTRODUCTION TO ISAIAH 47
This chapter is a prophecy of the destruction of Babylon, and of the Chaldeans, and declares the causes of it. The mean, low, ignominious, and miserable condition Babylon and the Chaldeans should be brought into by the Lord, the Redeemer of his people, is described, Is 47:1, the causes of it are their cruelty to the Jews, Is 47:6, their pride, voluptuousness, and carnal security, Is 47:7 their sorceries and enchantments, and trust in their own wisdom, Is 47:9, wherefore their destruction should come suddenly upon them, and they should not be able to put it off, Is 47:11, their magic art, and judiciary astrology, which they boasted of, by them they could neither foresee nor withstand their ruin, which would be of no avail unto them, Is 47:12, nor their merchants either, Is 47:15.
47:147:1: Է՛ջ նիստ յերկրի օրիորդ դուստր Բաբելացւոց. նի՛ստ ՚ի գետնի, զի չի՛ք աթոռ. մո՛ւտ ՚ի խաւար դուստր Քաղդեացւոց. եւ ո՛չ եւս յաւելուցուս կոչել գի՛րգ եւ փափուկ[10127]։ [10127] Բազումք. Քաղդէացւոց. ո՛չ եւս։
1 «Իջի՛ր ու նստի՛ր հողին, ո՛վ Բաբելոնի կոյս օրիորդ, նստի՛ր գետնին, որովհետեւ աթոռ չկայ, խաւարի մէ՛ջ մտիր, քաղդէացիների՛ դուստր, դու, որ այլեւս չես շարունակելու կոչուել քնքուշ ու փափկասուն:
47 Ո՛վ Բաբելոնի կոյս աղջիկ, Իջի՛ր ու հողի վրայ նստէ. Ո՛վ Քաղդէացիներու աղջիկ, Գետնի վրայ առանց աթոռի նստէ, Քանզի անգամ մըն ալ քնքուշ ու փափուկ պիտի չկոչուիս։
Էջ, նիստ յերկրի, օրիորդ դուստր Բաբելացւոց. նիստ ի գետնի, զի չիք աթոռ. [720]մուտ ի խաւար,`` դուստր Քաղդէացւոց. եւ ոչ եւս յաւելուցուս կոչել գիրգ եւ փափուկ:

47:1: Է՛ջ նիստ յերկրի օրիորդ դուստր Բաբելացւոց. նի՛ստ ՚ի գետնի, զի չի՛ք աթոռ. մո՛ւտ ՚ի խաւար դուստր Քաղդեացւոց. եւ ո՛չ եւս յաւելուցուս կոչել գի՛րգ եւ փափուկ[10127]։
[10127] Բազումք. Քաղդէացւոց. ո՛չ եւս։
1 «Իջի՛ր ու նստի՛ր հողին, ո՛վ Բաբելոնի կոյս օրիորդ, նստի՛ր գետնին, որովհետեւ աթոռ չկայ, խաւարի մէ՛ջ մտիր, քաղդէացիների՛ դուստր, դու, որ այլեւս չես շարունակելու կոչուել քնքուշ ու փափկասուն:
47 Ո՛վ Բաբելոնի կոյս աղջիկ, Իջի՛ր ու հողի վրայ նստէ. Ո՛վ Քաղդէացիներու աղջիկ, Գետնի վրայ առանց աթոռի նստէ, Քանզի անգամ մըն ալ քնքուշ ու փափուկ պիտի չկոչուիս։
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47:147:1 Сойди и сядь на прах, девица, дочь Вавилона; сиди на земле: престола нет, дочь Халдеев, и вперед не будут называть тебя нежною и роскошною.
47:1 κατάβηθι καταβαινω step down; descend κάθισον καθιζω sit down; seat ἐπὶ επι in; on τὴν ο the γῆν γη earth; land παρθένος παρθενος virginal; virgin θυγάτηρ θυγατηρ daughter Βαβυλῶνος βαβυλων Babylōn; Vavilon εἴσελθε εισερχομαι enter; go in εἰς εις into; for τὸ ο the σκότος σκοτος dark θυγάτηρ θυγατηρ daughter Χαλδαίων χαλδαιος Chaldaios; Khaltheos ὅτι οτι since; that οὐκέτι ουκετι no longer προστεθήσῃ προστιθημι add; continue κληθῆναι καλεω call; invite ἁπαλὴ απαλος tender καὶ και and; even τρυφερά τρυφερος delicate; dainty
47:1 רְדִ֣י׀ rᵊḏˈî ירד descend וּ û וְ and שְׁבִ֣י šᵊvˈî ישׁב sit עַל־ ʕal- עַל upon עָפָ֗ר ʕāfˈār עָפָר dust בְּתוּלַת֙ bᵊṯûlˌaṯ בְּתוּלָה virgin בַּת־ baṯ- בַּת daughter בָּבֶ֔ל bāvˈel בָּבֶל Babel שְׁבִי־ šᵊvî- ישׁב sit לָ lā לְ to † הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth אֵין־ ʔên- אַיִן [NEG] כִּסֵּ֖א kissˌē כִּסֵּא seat בַּת־ baṯ- בַּת daughter כַּשְׂדִּ֑ים kaśdˈîm כַּשְׂדִּים Chaldeans כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not תֹוסִ֨יפִי֙ ṯôsˈîfî יסף add יִקְרְאוּ־ yiqrᵊʔû- קרא call לָ֔ךְ lˈāḵ לְ to רַכָּ֖ה rakkˌā רַךְ tender וַ wa וְ and עֲנֻגָּֽה׃ ʕᵃnuggˈā עָנֹג dainty
47:1. descende sede in pulverem virgo filia Babylon sede in terra non est solium filiae Chaldeorum quia ultra non vocaberis mollis et teneraCome down, sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne for the daughter of the Chaldeans, for thou shalt no more be called delicate and tender.
47:1. Descend, sit in the dust, O virgin daughter of Babylon! Sit on the ground. There is no throne for the daughter of the Chaldeans. For you shall no longer be called delicate and tender.
47:1. Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: [there is] no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.
47:1. Descend, sit in the dust, O virgin daughter of Babylon! Sit on the ground. There is no throne for the daughter of the Chaldeans. For you shall no longer be called delicate and tender.
47:1. Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: [there is] no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.
47:1 Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: [there is] no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate:
47:1 Сойди и сядь на прах, девица, дочь Вавилона; сиди на земле: престола нет, дочь Халдеев, и вперед не будут называть тебя нежною и роскошною.
47:1
κατάβηθι καταβαινω step down; descend
κάθισον καθιζω sit down; seat
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
παρθένος παρθενος virginal; virgin
θυγάτηρ θυγατηρ daughter
Βαβυλῶνος βαβυλων Babylōn; Vavilon
εἴσελθε εισερχομαι enter; go in
εἰς εις into; for
τὸ ο the
σκότος σκοτος dark
θυγάτηρ θυγατηρ daughter
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
ὅτι οτι since; that
οὐκέτι ουκετι no longer
προστεθήσῃ προστιθημι add; continue
κληθῆναι καλεω call; invite
ἁπαλὴ απαλος tender
καὶ και and; even
τρυφερά τρυφερος delicate; dainty
47:1
רְדִ֣י׀ rᵊḏˈî ירד descend
וּ û וְ and
שְׁבִ֣י šᵊvˈî ישׁב sit
עַל־ ʕal- עַל upon
עָפָ֗ר ʕāfˈār עָפָר dust
בְּתוּלַת֙ bᵊṯûlˌaṯ בְּתוּלָה virgin
בַּת־ baṯ- בַּת daughter
בָּבֶ֔ל bāvˈel בָּבֶל Babel
שְׁבִי־ šᵊvî- ישׁב sit
לָ לְ to
הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
אֵין־ ʔên- אַיִן [NEG]
כִּסֵּ֖א kissˌē כִּסֵּא seat
בַּת־ baṯ- בַּת daughter
כַּשְׂדִּ֑ים kaśdˈîm כַּשְׂדִּים Chaldeans
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
תֹוסִ֨יפִי֙ ṯôsˈîfî יסף add
יִקְרְאוּ־ yiqrᵊʔû- קרא call
לָ֔ךְ lˈāḵ לְ to
רַכָּ֖ה rakkˌā רַךְ tender
וַ wa וְ and
עֲנֻגָּֽה׃ ʕᵃnuggˈā עָנֹג dainty
47:1. descende sede in pulverem virgo filia Babylon sede in terra non est solium filiae Chaldeorum quia ultra non vocaberis mollis et tenera
Come down, sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne for the daughter of the Chaldeans, for thou shalt no more be called delicate and tender.
47:1. Descend, sit in the dust, O virgin daughter of Babylon! Sit on the ground. There is no throne for the daughter of the Chaldeans. For you shall no longer be called delicate and tender.
47:1. Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: [there is] no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.
47:1. Descend, sit in the dust, O virgin daughter of Babylon! Sit on the ground. There is no throne for the daughter of the Chaldeans. For you shall no longer be called delicate and tender.
47:1. Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: [there is] no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: 1-3. В образных чертах, вполне отвечающих восточным обычаям и нравам, описывается состояние крайнего позора и унижения, которому имеет вскоре подвергнуться гордый Вавилон, очевидно, при завоевании его Киром.

Сойди и сядь в прах, девица, дочь Вавилона... дочь Халдеев... Город Вавилон в Библии нередко олицетворяется под видом знатной женщины, или царственной дочери, заслужившей за свое нечестие позор проклятия. "Дщи Вавилоня окаянная" -взывает в своем известном псалме еще Псалмопевец (136:8). [В русском переводе: Дочь Вавилона, опустошительница. По-славянски более выразительно. Прим. ред. ] Впрочем, следует оговориться, что образ жены, или дочери, вообще, один из самых употребительных в Библии, для обозначения какой-либо нации, или ее центра; отсюда - "дщерь Сиона", "дочь Сидона", "дщи Иерусалима", "дочь Моава", и пр. и пр. (Ис 1:8; 23:12; 4: Цар 19:21; 16:2: ; Зах 9:9: и др.). Нисхождение с высоты и сидение во прахе, на языке Священного Писания, означает скорбь и позор, как это нам известно из истории Иова (2:8) и из многих других примеров (Втор 28:56; Иер 13:18; 48:18: и пр.). Здесь оно особенно резко подчеркивает контраст в положении Вавилона, то сидевшего наверху могущества и славы, то спустившегося на самый низ, на придорожную пыль.

И вперед не будут называть тебя нежною и роскошною. О роскоши и неге Вавилона единогласно свидетельствуют как библейские, так и языческие писатели (13:22; 14:11; Дан 5:1; Герод. 1, 195, 199; Курций V, 1), справедливо усматривая в ней одну из главнейших причин внутренней деморализации Ассиро-Вавилонской монархии и ее быстрой политической гибели.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate. 2 Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers. 3 Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man. 4 As for our redeemer, the LORD of hosts is his name, the Holy One of Israel. 5 Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms. 6 I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy; upon the ancient hast thou very heavily laid thy yoke.
In these verses God by the prophet sends a messenger even to Babylon, like that of Jonah to Nineveh: "The time is at hand when Babylon shall be destroyed." Fair warning is thus given her, that she may by repentance prevent the ruin and there may be a lengthening of her tranquility. We may observe here,
I. God's controversy with Babylon. We will begin with that, for there all the calamity begins; she has made God her enemy, and then who can befriend her: Let her know that the righteous Judge, to whom vengeance belongs, has said (v. 3), I will take vengeance. She has provoked God, and shall be reckoned with for it when the measure of her iniquities is full. Woe to those on whom God comes to take vengeance; for who knows the power of his anger and what a fearful thing it is to fall into his hands? Were it a man like ourselves who would be revenged on us, we might hope to be a match for him, either to make our escape from him or to make our part good with him. But he says, "I will not meet thee as a man, not with the compassions of a man, but I will be to the as a lion, and a young lion" (Hos. v. 14); or, rather, not with the strength of a man, which is easily resisted, but with the power of a God, which cannot be resisted. Not with the justice of a man, which may be bribed, or biassed, or mollified by a foolish pity, but with the justice of a God, which is strict and severe, and can never be evaded. As in pardoning the penitent, so in punishing the impenitent, he is God and not man, Hos. xi. 9.
II. The particular ground of this controversy. We are sure that there is cause for it, and it is a just cause; it is the vengeance of his temple (Jer. l. 28); it is for violence done to Zion, Jer. li. 35. God will plead his people's cause against them. It is acknowledged (v. 6) that God had, in wrath, delivered his people into the hands of the Babylonians, had made use of them for the correction of his children, and had by their means polluted his inheritance, had left his peculiar people exposed to suffer in common with the rest of the nations, had suffered the heathen, who should have been kept at a distance, to come into his sanctuary and defile his temple, Ps. lxxix. 1. Herein God was righteous; but the Babylonians carried the matter too far, and, when they had them in their hands (triumphing to see a people that had been so much in reputation for wisdom, holiness, and honour, brought thus low), with a base and servile spirit they trampled upon them, and showed them no mercy, no, not the common instances of humanity which the miserable are entitled to purely by their misery. They used them barbarously, and with an air of contempt, nay, and of complacency in their calamities. They were brought under the yoke; but, as if that were not enough, they laid the yoke on very heavily, adding affliction to the afflicted. Nay, they laid it on the ancient--the elders in years, who were past their labour, and must sink under a yoke which those in their youthful strength would easily bear--the elders in office, those that had been judges and magistrates, and persons of the first rank. They took a pride in putting these to the meanest hardest drudgery. Jeremiah laments this, that the faces of elders were not honoured, Lam. v. 12. Nothing brings a surer or a sorer ruin upon any people than cruelty, especially to God's Israel.
III. The terror of this controversy. She has reason to tremble when she is told who it is that has this quarrel with her (v. 4): "As for our Redeemer, our Goël, that undertakes to plead our cause as the avenger of our blood, he has two names which speak not only comfort to us, but terror to our adversaries." 1. "He is the Lord of hosts, that has all the creatures at his command, and therefore has all power both in heaven and in earth." Woe to those against whom the Lord fights, for the whole creation is at war with them. 2. "He is the Holy One of Israel, a God in covenant with us, who has his residence among us, and will faithfully perform all the promises he has made to us." God's power and holiness are engaged against Babylon and for Zion. This may fitly be applied to Christ, our great Redeemer. He is both Lord of hosts and the Holy One of Israel.
IV. The consequences of it to Babylon. She is called a virgin, because so she thought herself, though she was the mother of harlots. She was beautiful as a virgin, and courted by all about her; she had been called tender and delicate (v. 1), and the lady of kingdoms (v. 5); but now the case is altered. 1. Her honour is gone, and she must bid farewell to all her dignity. She that had sat at the upper end of the world, sat in state and sat at ease, must now come down and sit in the dust, as very mean and a deep mourner, must sit on the ground, for she shall be so emptied and impoverished that she shall not have a seat left her to sit upon. 2. Her power is gone, and she must bid farewell to all her dominion. She shall rule no more as she has done, nor give law as she has done to her neighbours: There is no throne, none for thee, O daughter of the Chaldeans! Note, Those that abuse their honour or power provoke God to deprive them of it, and to make them come down and sit in the dust. 3. Her ease and pleasure are gone: "She shall no more be called tender and delicate as she has been, for she shall not only be deprived of all those things with which she pampered herself, but shall be put to hard service and made to feel both want and pain, which will be more than doubly grievous to her who formerly would not venture to set so much as the sole of her foot to the ground for tenderness and for delicacy," Deut. xxviii. 56. It is our wisdom not to use ourselves to be tender and delicate, because we know not how hardly others may use us before we die not what straits we may be reduced to. 4. Her liberty is gone, and she is brought into a state of servitude and as sore a bondage as she in her prosperity had brought others to. Even the great men of Babylon must now receive the same law from the conquerors that they used to give to the conquered: "Take the mill-stones and grind meal (v. 2), set to work, to hard labour" (like beating hemp in Bridewell), "which will make thee sweat so that thou must throw off all thy head-dresses, and uncover thy locks." When they were driven from one place to another, at the capricious humours of their masters, they must be forced to wade up to the middle through the waters, to make bare the leg and uncover the thigh, that they might pass over the rivers, which would be a great mortification to those that used to ride in state. But let them not complain, for just thus they had formerly used their captives; and with what measure they then meted it is now measured to them again. Let those that have power use it with temper and moderation, considering that the spoke which is uppermost will be under. 5. All her glory, and all her glorying, are gone. Instead of glory, she has ignominy (v. 3): Thy nakedness shall be uncovered and thy shame shall be seen, according to the base and barbarous usage they commonly gave their captives, to whom, for covetousness of their clothes, they did not leave rags sufficient to cover their nakedness, so void were they of the modesty as well as of the pity due to the human nature. Instead of glorying she sits silently, and gets into darkness (v. 5), ashamed to show her face, for she has quite lost her credit and shall no more be called the lady of kingdoms. Note, God can make those sit silently that used to make the greatest noise in the world, and send those into darkness that used to make the greatest figure. Let him that glories, therefore, glory in a God that changes not, and not in any worldly wealth, pleasure, or honour, which are subject to change.
Adam Clarke: Commentary on the Bible - 1831
47:1: Come down, and set in the dust "Descend, and sit on the dust" - See note on Isa 3:26, and on Isa 52:2 (note).
Albert Barnes: Notes on the Bible - 1834
47:1: Come down - Descend from the throne; or from the seat of magnificence and power. The design of this verse has already been stated in the analysis. It is to foretell that Babylon would be humbled, and that she would be reduced from her magnificence and pride to a condition of abject wretchedness. She is therefore represented as a proud female accustomed to luxury and ease, suddenly brought to the lowest condition, and compelled to perform the most menial services.
And sit in the dust - To sit on the ground, and to cast dust on the head, is a condition often referred to in the Scriptures as expressive of humiliation and of mourning Jos 8:6; Job 2:12; Job 10:9; Psa 22:15; Lam 3:29. In this manner also, on the medals which were struck by Titus and Vespasian to commemorate the capture of Jerusalem, Jerusalem is represented under the image of a female sitting on the ground under a palm-tree, with the inscription Judaea capta (see the notes at Isa 3:26). The design here is, to represent Babylon as reduced to the lowest condition, and as having great occasion of grief.
O virgin daughter of Babylon - It is common in the Scriptures to speak of cities under the image of a virgin, a daughter, or a beautiful woman (see the notes at Isa 1:8; Isa 37:22; compare Lam 1:15; Jer 31:21; Jer 46:11). Kimchi supposes that the term 'virgin' is here given to Babylon, because it had remained to that time uncaptured by any foreign power; but the main purpose is doubtless to refer to Babylon as a beautiful and splendid city, and as being distinguished for delicacy, and the pRev_alence of what was regarded as ornamental. Gesenius supposes that the words 'virgin daughter of Babylon,' denote not Babylon itself, but Chaldea, and that the whole land or nation is personified. But the common interpretation, and one evidently more in accordance with the Scripture usage, is to refer it to the city itself.
There is no throne - Thou shalt be reduced from the throne; or the throne shall be taken away. That is, Babylon shall be no longer the seat of empire, or the capital of kingdoms. How truly this was fulfilled, needs not to be told to those who are familiar with the history of Babylon. Its power was broken when Cyrus conquered it; its walls were reduced by Darius; Seleucia rose in its stead, and took away its trade and a large portion of its inhabitants, until it was completely destroyed, so that it became for a long time a question where it had formerly stood (see the notes at isa 13; Isa 16:1-14)
Thou shalt no more be called tender and delicate - A place to which luxuries flow, amid where they abound. The allusion is to a female that bad been delicately and tenderly brought up, and that would be reduced to the lowest condition of servitude, and even of disgrace. It is possible that there may be an allusion here to the effeminacy and the consequent corruption of morals which pRev_ailed in Babylon, and which made it a place sought with greediness by those who wished to spend their time in licentious pleasures. The corruption of Babylon, consequent on its wealth and magnificence, was almost proverbial, and was unsurpassed by any city of ancient times. The following extract from Curtius (v. 1), which it would not be proper to translate, will give some idea of the pRev_ailing state of morals:
'Nihil urbis ejus corruptius moribus, nihil ad irritandas illiciendasque immodicas voluptates instructius. Liberos conjugesque cum hospitibus stupro coire, modo pretium flagitii detur, parentes maritique patituntur. Babylonii maxime in vinum, et quae ebrietatem sequuntur effusi sunt. Foeminarum conviva ineuntium, in principio modestus est habitus, dein summa quaeque amicula exuunt paulatimque pudorem profanant; ad ultimum (horror auribusest) ima corporum velamenta projiciunt. Nee meretricum hoc dedecus est, sed matronarum virginumque apud quas comitas habetur vulgati corporis vilitas.'
See also the description of a loathsome, disgusting, and abominable custom which pRev_ailed nowhere else, even in the corrupt nations of antiquity, except Babylon, in Herod. i. 199. I cannot transcribe this passage. The description is too loathsome, and would do little good. Its substance is expressed in a single sentence, πασᾶν γυναῖκα ἐπιχωρίην...μιχθὴναι ἀνδρὶ ξείνῳ pasan gunaika epichō riē n... michthē nai andri cheinō. It adds to the abomination of this custom that it was connected with the rites of religion, and was a part of the worship of the gods! Strabo, speaking of this custom (iii. 348), says, Ἔθος κατά τι λόγιον ξένῳ μίγνυσθαι Ethos kata ti logion chenō mignusthai. See also Baruch 6:43, where the same custom is alluded to. For an extended description of the wealth and commerce of Babylon, see an article in the Amer. Bib. Rep. vol. vii. pp. 364-390.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:1: down: Isa 3:26, Isa 26:5, Isa 52:2; Job 2:8, Job 2:13; Psa 18:27; Jer 13:18, Jer 48:18; Lam 2:10, Lam 2:21; Eze 26:16, Eze 28:17; Oba 1:3, Oba 1:4; Jon 3:6
O virgin: Isa 37:22; Jer 46:11
daughter: Psa 137:8; Jer 50:42, Jer 51:33; Zac 2:7
there is: Isa 14:13, Isa 14:14; Psa 89:44; Hag 2:22
thou shalt: Isa 47:7-9, Isa 32:9-11; Deu 28:56, Deu 28:57; Lam 4:5; Rev 18:7
Carl Friedrich Keil and Franz Delitzsch
47:1
From the gods of Babylon the proclamation of judgment passes onto Babylon itself. "Come down, and sit in the dust, O virgin daughter Babel; sit on the ground without a throne, O Chaldaeans-daughter! For men no longer call thee delicate and voluptuous. Take the mill, and grind meal: throw back they veil, lift up the train, uncover the thigh, wade through streams. Let thy nakedness be uncovered, even let thy shame be seen; I shall take vengeance, and not spare men. Our Redeemer, Jehovah of hosts is His name, Holy One of Israel." This is the first strophe in the prophecy. As v. 36 clearly shows, what precedes is a penal sentence from Jehovah. Both בּת in relation to בּתוּלת (Is 23:12; Is 37:22), and בּבל and כּשׂדּים in relation to בּת, are appositional genitives; Babel and Chaldeans (כשׂדים as in Is 48:20) are regarded as a woman, and that as one not yet dishonoured. The unconquered oppressor is threatened with degradation from her proud eminence into shameful humiliation; sitting on the ground is used in the same sense as in Is 3:26. Hitherto men have called her, with envious admiration, rakkâh va‛ânuggâh (from Deut 28:56), mollis et delicata, as having carefully kept everything disagreeable at a distance, and revelled in nothing but luxury (compare ‛ōneg, Is 13:22). Debauchery with its attendant rioting (Is 14:11; Is 25:5), and the Mylitta worship with its licensed prostitution (Herod. i. 199), were current there; but now all this was at an end. תוסיפי, according to the Masora, has only one pashta both here and in Is 47:5, and so has the tone upon the last syllable, and accordingly metheg in the antepenult. Isaiah's artistic style may be readily perceived both in the three clauses of Is 47:1 that are comparable to a long trumpet-blast (compare Is 40:9 and Is 16:1), and also in the short, rugged, involuntarily excited clauses that follow. The mistress becomes the maid, and has to perform the low, menial service of those who, as Homer says in Od. vii. 104, ἀλετρεύουσι μύλης ἔπι μήλοπα καρπόν (grind at the mill the quince-coloured fruit; compare at Job 31:10). She has to leave her palace as a prisoner of war, and, laying aside all feminine modesty, to wade through the rivers upon which she borders. Chespı̄ has ĕ instead of ĭ, and, as in other cases where a sibilant precedes, the mute p instead of f (compare 'ispı̄, Jer 10:17). Both the prosopopeia and the parallel, "thy shame shall be seen," require that the expression "thy nakedness shall be uncovered" should not be understood literally. The shame of Babel is her shameful conduct, which is not to be exhibited in its true colours, inasmuch as a stronger one is coming upon it to rob it of its might and honour. This stronger one, apart from the instrument employed, is Jehovah: vindictam sumam, non parcam homini. Stier gives a different rendering here, namely, "I will run upon no man, i.e., so as to make him give way;" Hahn, "I will not meet with a man," so destitute of population will Babylon be; and Ruetschi, "I will not step in as a man." Gesenius and Rosenmller are nearer to the mark when they suggest non pangam (paciscar) cum homine; but this would require at any rate את־אדם, even if the verb פּגע really had the meaning to strike a treaty. It means rather to strike against a person, to assault any one, then to meet or come in an opposite direction, and that not only in a hostile sense, but, as in this instance, and also in Is 64:4, in a friendly sense as well. Hence, "I shall not receive any man, or pardon any man" (Hitzig, Ewald, etc.). According to an old method of writing the passage, there is a pause here. But Is 47:4 is still connected with what goes before. As Jehovah is speaking in Is 47:5, but Israel in Is 47:4, and as Is 47:4 is unsuitable to form the basis of the words of Jehovah, it must be regarded as the antiphone to Is 47:1-3 (cf., Is 45:15). Our Redeemer, exclaims the church in joyfully exalted self-consciousness, He is Jehovah of Hosts, the Holy One of Israel! The one name affirms that He possesses the all-conquering might; the other that He possesses the will to carry on the work of redemption - a will influenced and constrained by both love and wrath.
Geneva 1599
47:1 Come down, and sit in the dust, O (a) virgin daughter of Babylon, sit on the ground: [there is] no (b) throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.
(a) Which has lived in wealth and wantonness and has not yet been overcome by any enemies.
(b) Your government will be taken from you.
John Gill
47:1 Come down, and sit in the dust, O virgin daughter of Babylon,.... The kingdom of Babylon is meant, as the Targum paraphrases it; or the Babylonish monarchy, called a virgin, because it had never been subdued and conquered from the first setting of it up, until it was by Cyrus; so Herodotus (c) says, this was the first time that Babylon was taken; and also because of the beauty and glory of it: but now it is called to come down from its height and excellency, and its dominion over other kingdoms, and sit in a mournful posture, and as in subjection to other princes and states, Jerom observes, that some interpret this of the city of Rome, which is mystical Babylon, and whose ruin may be hinted at under the type of literal Babylon. And though the church of Rome boasts of her purity and chastity, of her being espoused to Christ as a chaste virgin, she is no other than the great whore, the mother of harlots; and though she has reigned over the kings of the earth, the time is coming when she must come down from her throne and dignity, and sit and be rolled in the dust:
there is no throne, O daughter of the Chaldeans: that is, for her; there was a throne, but it was for Cyrus and Darius, kings of Persia, who should now possess it, when the king of Babylon should be obliged to come down from it. So the seat and throne which the dragon gave to the beast shall be taken from it, and be no more, Rev_ 13:2,
for thou shall no more be called tender and delicate; or be treated in a tender and delicate manner; or live deliciously, and upon dainties, as royal personages do, Rev_ 18:7.
(c) Clio, sive l. 1. c. 191.
John Wesley
47:1 Down - From thy throne. Virgin - So, called, because she was tender and delicate. No throne - For thee. The empire is taken from thee, and translated to the Persians. Called - Be so.
Robert Jamieson, A. R. Fausset and David Brown
47:1 THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
in the dust--(See on Is 3:26; Job 2:13; Lam 2:10).
virgin--that is, heretofore uncaptured [HERODOTUS, 1.191].
daughter of Babylon--Babylon and its inhabitants (see on Is 1:8; Is 37:22).
no throne--The seat of empire was transferred to Shushan. Alexander intended to have made Babylon his seat of empire, but Providence defeated his design. He soon died; and Seleucia, being built near, robbed it of its inhabitants, and even of its name, which was applied to Seleucia.
delicate--alluding to the effeminate debauchery and prostitution of all classes at banquets and religious rites [CURTIUS, 5.1; HERODOTUS, 1.199; BARUCH, 6.43].
47:247:2: Ա՛ռ երկան, աղա՛ ալեւր. ընկեա՛ զքօղ քո, քարշեա՛ զալիս քո, բա՛ց զսրունս քո, ա՛նց ընդ գետ։
2 Երկա՛նք առ, ալի՛ւր աղա, դէ՛ն նետիր քօղդ, քաշի՛ր մազերդ.
2 Աղօրիքին քարերը ա՛ռ, ալի՛ւր աղա. Լաչակդ հանէ՛, քղանցքդ վերցո՛ւր. Սրունքդ բա՛ց, գետերէն անցի՛ր։
Ա՛ռ երկան, աղա ալեւր, ընկեա զքօղ քո, [721]քարշեա զալիս`` քո, բաց զսրունս քո, անց ընդ գետս:

47:2: Ա՛ռ երկան, աղա՛ ալեւր. ընկեա՛ զքօղ քո, քարշեա՛ զալիս քո, բա՛ց զսրունս քո, ա՛նց ընդ գետ։
2 Երկա՛նք առ, ալի՛ւր աղա, դէ՛ն նետիր քօղդ, քաշի՛ր մազերդ.
2 Աղօրիքին քարերը ա՛ռ, ալի՛ւր աղա. Լաչակդ հանէ՛, քղանցքդ վերցո՛ւր. Սրունքդ բա՛ց, գետերէն անցի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
47:247:2 Возьми жернова и мели муку; сними покрывало твое, подбери подол, открой голени, переходи через реки:
47:2 λαβὲ λαμβανω take; get μύλον μυλος mill ἄλεσον αλεω flour ἀποκάλυψαι αποκαλυπτω reveal; uncover τὸ ο the κατακάλυμμά κατακαλυμμα of you; your ἀνακάλυψαι ανακαλυπτω uncover τὰς ο the πολιάς πολια the κνήμας κνημη step through; go across ποταμούς ποταμος river
47:2 קְחִ֥י qᵊḥˌî לקח take רֵחַ֖יִם rēḥˌayim רֵחַיִם hand-mill וְ wᵊ וְ and טַ֣חֲנִי ṭˈaḥᵃnî טחן grind קָ֑מַח qˈāmaḥ קֶמַח flour גַּלִּ֨י gallˌî גלה uncover צַמָּתֵ֧ךְ ṣammāṯˈēḵ צַמָּה veil חֶשְׂפִּי־ ḥeśpî- חשׂף strip שֹׁ֛בֶל šˈōvel שֹׁבֶל train גַּלִּי־ gallî- גלה uncover שֹׁ֖וק šˌôq שֹׁוק splintbone עִבְרִ֥י ʕivrˌî עבר pass נְהָרֹֽות׃ nᵊhārˈôṯ נָהָר stream
47:2. tolle molam et mole farinam denuda turpitudinem tuam discoperi umerum revela crus transi fluminaTake a millstone and grind meal: uncover thy shame, strip thy shoulder, make bare thy legs, pass over the rivers.
47:2. Take a millstone and grind meal. Uncover your shame, bare your shoulder, reveal your legs, cross the streams.
47:2. Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.
47:2. Take a millstone and grind meal. Uncover your shame, bare your shoulder, reveal your legs, cross the streams.
47:2. Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.
47:2 Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers:
47:2 Возьми жернова и мели муку; сними покрывало твое, подбери подол, открой голени, переходи через реки:
47:2
λαβὲ λαμβανω take; get
μύλον μυλος mill
ἄλεσον αλεω flour
ἀποκάλυψαι αποκαλυπτω reveal; uncover
τὸ ο the
κατακάλυμμά κατακαλυμμα of you; your
ἀνακάλυψαι ανακαλυπτω uncover
τὰς ο the
πολιάς πολια the
κνήμας κνημη step through; go across
ποταμούς ποταμος river
47:2
קְחִ֥י qᵊḥˌî לקח take
רֵחַ֖יִם rēḥˌayim רֵחַיִם hand-mill
וְ wᵊ וְ and
טַ֣חֲנִי ṭˈaḥᵃnî טחן grind
קָ֑מַח qˈāmaḥ קֶמַח flour
גַּלִּ֨י gallˌî גלה uncover
צַמָּתֵ֧ךְ ṣammāṯˈēḵ צַמָּה veil
חֶשְׂפִּי־ ḥeśpî- חשׂף strip
שֹׁ֛בֶל šˈōvel שֹׁבֶל train
גַּלִּי־ gallî- גלה uncover
שֹׁ֖וק šˌôq שֹׁוק splintbone
עִבְרִ֥י ʕivrˌî עבר pass
נְהָרֹֽות׃ nᵊhārˈôṯ נָהָר stream
47:2. tolle molam et mole farinam denuda turpitudinem tuam discoperi umerum revela crus transi flumina
Take a millstone and grind meal: uncover thy shame, strip thy shoulder, make bare thy legs, pass over the rivers.
47:2. Take a millstone and grind meal. Uncover your shame, bare your shoulder, reveal your legs, cross the streams.
47:2. Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.
47:2. Take a millstone and grind meal. Uncover your shame, bare your shoulder, reveal your legs, cross the streams.
47:2. Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: В сильных и образных красках восточных нравов рисуется картина крайнего унижения города и всей нации.

Возьми жернова и мели муку... Это труднейшее занятие на Востоке было уделом пленников и в особенности пленниц, почему, конечно, оно особенно тяжело было не только физически, но еще более морально, для бывшей царицы (Суд 16:21; Исх 11:5).

Сними покрывало твое... Открой голени... даже виден будет стыд твой... Восток до сих пор не знает большего унижения для женщины, как то, что указано здесь пророком. Снятие покрывала и обнажение тела, в особенности столь высокое, какое необходимо для перехода вброд довольно глубокой реки - это все такие оскорбления для женской чести, от которых на Востоке застрахованы бывают даже и публичные женщины (Быт 38:14-15; Иер 13:26; Наум 3:5). Блаженный Иероним в самом подчеркивании у пророка таких, чисто физических деталей, видит специальное наказание Вавилону за его сугубый грех моральной распущенности.
Adam Clarke: Commentary on the Bible - 1831
47:2: Take the millstones, and grind meal "Take the mill, and grind corn" - It was the work of slaves to grind the corn. They used hand-mills: water-mills were not invented till a little before the time of Augustus, (see the Greek epigram of Antipater, which seems to celebrate it as a new invention, Anthol. Cephalae, 653); wind-mills, not until long after. It was not only the work of slaves, but the hardest work; and often inflicted upon them as a severe punishment: -
Molendum in pistrino; vapulandum; habendae compedes.
Terent. Phorm. 2:1. 19.
Hominem pistrino dignum.
Id. Heaut. 3:2. 19.
To grind in the mill, to be scourged, to be put in the stocks, were punishments for slaves. Hence a delinquent was said to be a man worthy of the mill. The tread-mill, now in use in England, is a revival of this ancient usage. But in the east grinding was the work of the female slaves. See Exo 11:5; Exo 12:29, (in the version of the Septuagint;) Mat 24:41; Homer, Odyss. 20:105-108. And it is the same to this day. "Women alone are employed to grind their corn;" Shaw's Algiers and Tunis, p. 287. "They are the female slaves, that are generally employed in the east at those hand-mills for grinding corn; it is extremely laborious, and esteemed the lowest employment in the house;" Sir J. Chardin, Harmer's Observ. i., p. 153. The words denote that state of captivity to which the Babylonians should be reduced.
Make bare the leg, uncover the thigh - This is repeatedly seen in Bengal, where there are few bridges, and both sexes, having neither shoes nor stockings, truss up their loose garments, and walk across, where the waters are not deep. In the deeper water they are obliged to truss very high, to which there seems a reference in the third verse: Thy nakedness shall be uncovered.
Albert Barnes: Notes on the Bible - 1834
47:2: Take the millstones, and grind meal - The design of this is plain. Babylon, that had been regarded as a delicately-trained female, was to be reduced to the lowest condition of poverty and wretchedness - represented here by being compelled to perform the most menial and laborious offices, and submitting to the deepest disgrace and ignominy. There is an allusion here to the custom of grinding in the East. The mills which were there commonly used, and which are also extensively used to this day, consisted of two stones, of which the lower one was convex on the upper side, and the upper one was concave on thee lower side, so that they fitted into each other. The hole for receiving the grain was in the center of the upper stone, and in the process of grinding the lower one was fixed, and the upper one was turned round, usually by two women (see Mat 24:41), with considerable velocity by means of a handle. Watermills were not invented until a little before the time of Augustus Caesar; and windmills long after. The custom of using handmills is the primitive custom everywhere, and they are still in use in some parts of Scotland, and generally in the East. (See Mr. Pennant's "Tour to the Hebrides," and the Oriental travelers generally. Grinding was usually performed by the women, though it was often regarded as the work of slaves. It was often inflicted on slaves as a punishment.
Molendum in pistrino; vapulandum; habendae compedes.
Terent. Phormio ii. 1. 19.
In the East it was the usual work of female slaves see (Exo 11:5, in the Septuagint) 'Women alone are employed to grind their corn.' (Shaw, "Algiers and Tunis," p. 297) 'They are the female slaves that are generally employed in the East at those handmills. It is extremely laborious, and esteemed the lowest employment in the house.' (Sir John Chardin, Harmer's Obs. i. 153) Compare Lowth, and Gesen. "Commentary uber Isaiah." This idea of its being a low employment is expressed by Job 31:10 : 'Let my wife grind unto another.' The idea of its being a most humble and laborious employment was long since exhibited by Homer:
A woman next, then laboring at the mill,
Hard by, where all his numerous mills he kept.
Gave him the sign propitious from within.
twelve damsels toiled to turn them, day by day
Meal grinding, some of barley, some of wheat,
Marrow of man The rest (their portion ground)
All slept, one only from her task as yet
Ceased not, for she was feeblest of them all;
She rested on her mill, and thus pronounced:
'Jove, Father, Governor, of heaven and earth!
'O grant the prayer
Of a poor bond-woman. Appoint their feast,
This day the last, that in Ulysses' house,
The suitors shall enjoy, for whom I drudge,
Grinding, to weariness of heart and limb,
Meal for their use.'
Cowper
The sense here is, that Babylon should be reduced to the lowest state, like that of reducing a female delicately and tenderly reared, to the hard and laborious condition of working the handmill - the usual work of slaves.
Uncover thy locks - Gesenius renders this, 'Raise thy veil.' The word used here (צמה tsamâ h) is rendered 'locks,' in Sol 4:1, Sol 4:3; Sol 6:7, as well as here. It occurs nowhere else in the Bible. Gesenius derives it from צמם tsā mam, "to braid, to plaid," and then "to bind fast," as a veil; to veil. Jerome renders it, Denuda turpetudinem tuam. The Septuagint renders it, Τὸ κατακάλυμμα σου To katakalumma sou - 'Thy veil.' The Syriac also renders it, 'Thy veil.' The Chaldee has paraphrased the whole verse thus: 'Go into servitude; Rev_eal the glory of thy kingdom. Broken are thy princes; dispersed are the people of thy host; they have gone into captivity like the waters of a river.' Jarchi says, that the word used here (צמה tsamâ h) denotes whatever is bound up, or tied together Kimchi says that it means the hair, which a woman disposes around her temples over her face, and which she covers with a veil, deeming it an ornament; but that when a female goes into captivity this is removed, as a sign of an abject condition.
It properly means that which is plaited, or gathered together; and it may refer either to the hair so plaited as an ornament, or a covering for the head and face (compare the note at Co1 11:15); or it may denote a veil. To remove either would be regarded as disgraceful. It is known that oriental females pay great attention to their hair, and also that it is a universal custom to wear a close veil. To remove either, and to leave the head bare, or the face exposed, was deemed highly humiliating and dishonorable (see the notes at Isa 3:24). 'The head,' says the Editor of the "Pictorial Bible," 'is the seat of female modesty in the East; and no woman allows her head to be seen bare. In our traveling experience, we saw the faces of very many women, but never the bare head of any except one - a female servant, whose face we were in the constant habit of seeing, and whom we accidentally surprised while dressing her hair. The perfect consternation, and deep sense of humiliation which she expressed on that occasion, could not easily be forgotten, and furnish a most striking illustration of the present text.'
Make bare the leg - In the interpretation of this, also, commentators vary. Jerome renders it, "Discoopteri humerum" - 'Uncover the shoulder.' The Septuagint, Ἀνακάλυψαι τὰς πολιάς Anakalupsai tas polias - 'Uncover thy gray locks.' The Syriac, 'Cut off thy hoary hairs.' Jarchi and Kimchi suppose it means, 'Remove the waters from the paths, so that they might pass over them.' The word used here (שׁבל shobel), is derived from שׁבל shâ bal, "to go; to go up, to rise; to grow; to flow copiously." Hence, the noun in its various forms means a path Psa 77:19; Jer 18:15; ears of corn, שׁבלת shibbô leth Gen 41:5, Jdg 12:6; Rut 2:2; Job 24:24; Isa 17:5; floods Psa 69:15; branches Zac 4:12. In no place has it the certain signification of a leg; but it rather refers to that which flows: flows copiously; and probably here means the train of a robe (Gesenius, and Rosenmuller): and the expression means 'uncover, or make bare the train;' that is, lift it up, as would be necessary in passing through a stream, so that the leg would be made bare. The Orientals, as is well known, wore a long, loose, flowing robe, and in passing through waters, it would be necessary to lift, or gather it up, so that the legs would be bare. The idea is, that she who had sat as a queen, and who had been clad in the rich, loose, and flowing robe which those usually wore who were in the most elevated ranks of life, would now be compelled to leave the seat of magnificence, and in such a manner as to be subject to the deepest shame and disgrace.
Uncover the thigh - By collecting, and gathering up the train of the robe, so as to pass through the streams.
Pass over the rivers - Hebrew, 'Pass the rivers;' that is, by wading, or fording them. This image is taken from the fact that Babylon was surrounded by many artificial rivers or streams, and that one in passing from it would be compelled to ford many of them. It does not mean that the population of Babylon would be removed into captivity by the conquerors - for there is no evidence that this was done; but the image is that of Babylon, represented as a delicately-reared and magnificently attired female, compelled to ford the streams. The idea is, that the power and magnificence of the city would be transferred to other places. Rosenmuller remarks that it is common in the countries bordering on the Tigris and the Euphrates, for females of bumble rank to ford the streams, or even to swim across them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:2: the millstones: Exo 11:5; Jdg 16:21; Job 31:10; Jer 27:7; Lam 5:13; Mat 24:41; Luk 17:35
make bare: Isa 3:17, Isa 20:4; Jer 13:22, Jer 13:26; Eze 16:37-39; Hos 2:3; Mic 1:11; Nah 3:5, Nah 3:6
Geneva 1599
47:2 Take the millstones, and (c) grind meal: uncover thy locks, (d) make bare the leg, uncover the thigh, pass over the rivers.
(c) You will be brought to most vile servitude: for to turn the mill was the office of slaves.
(d) The things in which she sets her greatest pride, will be made vile, even from the head to the foot.
John Gill
47:2 Take the millstones, and grind meal,.... Foretelling that the Chaldeans should be taken captives, and used as such, and sent to prison houses, where they should turn the mill, and grind corn into meal; a very servile work, and which used to be done by captives and slaves, even by female ones, Ex 11:5. The Targum is,
"go into servitude;''
of which this was a sign:
uncover thy locks: the attire and dress of the head, by which the locks were bound up and kept together; but being taken off, would hang loose, and be dishevelled, as in captives and mourners. The Targum is,
"uncover the glory of thy kingdom:''
make bare the leg; or the shoulder, as the Vulgate Latin version, to be scourged by the Persians:
uncover the thigh, pass over the rivers: they are bid to tuck up their clothes so high, that they might pass over the rivers which lay between them and Persia, whither they were carried captives. The Targum is,
"thy princes are broken, the people of their army are scattered, they pass away as the waters of the river.''
John Wesley
47:2 Millstones - Thou shalt be brought to the basest slavery, which grinding at the mill was esteemed. For this work was not performed by horses, as now it is, but by the labour of slaves and captives. Grind - Grind bread - corn into meal for thy master's use. Uncover - Take off the ornaments wherewith such women as were of good quality, used to cover and dress their heads. These are predictions of what they should be forced to do or suffer. Thigh - Gird up thy garments close and short about thee, that thou mayest be fit for travelling on foot, and for passing over those rivers, through which thou wilt be constrained to wade, in the way to the land of thy captivity.
Robert Jamieson, A. R. Fausset and David Brown
47:2 millstones--like the querns or hand-mills, found in this country, before the invention of water mills and windmills: a convex stone, made by the hand to turn in a concave stone, fitted to receive it, the corn being ground between them: the office of a female slave in the East; most degrading (Job 31:10; Mt 24:41).
uncover thy locks--rather, "take off thy veil" [HORSLEY]: perhaps the removal of the plaited hair worn round the women's temples is included; it, too, is a covering (1Cor 11:15); to remove it and the veil is the badge of the lowest female degradation; in the East the head is the seat of female modesty; the face of a woman is seldom, the whole head almost never, seen bare (see on Is 22:8).
make bare the leg--rather "lift up (literally, 'uncover'; as in lifting up the train the leg is uncovered) thy flowing train." In Mesopotamia, women of low rank, as occasion requires, wade across the rivers with stript legs, or else entirely put off their garments and swim across. "Exchange thy rich, loose, queenly robe, for the most abject condition, that of one going to and fro through rivers as a slave, to draw water," &c.
uncover . . . thigh--gather up the robe, so as to wade across.
47:347:3: Յայտնեսցի՛ ամօթ քո, եւ երեւեսցին նախատինք քո. զի բարձի՛ց ՚ի քէն զիրաւունս քո։ Ո՛չ եւս մատնեսցէ զքեզ մարդկան.
3 մերկացրո՛ւ սրունքներդ եւ անցի՛ր գետի միջով, ու թող յայտնուի քո ամօթը, թող երեւայ քո նախատինքը, քանզի քեզնից վերցնելու եմ քո իրաւունքները: Նա, որ փրկեց քեզ, այլեւս չի մատնի քեզ մարդկանց.
3 Թող քու մերկութիւնդ բացուի Եւ նախատինքդ ալ երեւնայ։Քեզմէ վրէժ պիտի առնեմ Ու ոեւէ մէկուն միջնորդութիւնը պիտի չընդունիմ։
Յայտնեսցի ամօթ քո, եւ երեւեսցին նախատինք քո. [722]զի բարձից ի քէն զիրաւունս քո. ոչ եւս մատնեսցէ զքեզ մարդկան:

47:3: Յայտնեսցի՛ ամօթ քո, եւ երեւեսցին նախատինք քո. զի բարձի՛ց ՚ի քէն զիրաւունս քո։ Ո՛չ եւս մատնեսցէ զքեզ մարդկան.
3 մերկացրո՛ւ սրունքներդ եւ անցի՛ր գետի միջով, ու թող յայտնուի քո ամօթը, թող երեւայ քո նախատինքը, քանզի քեզնից վերցնելու եմ քո իրաւունքները: Նա, որ փրկեց քեզ, այլեւս չի մատնի քեզ մարդկանց.
3 Թող քու մերկութիւնդ բացուի Եւ նախատինքդ ալ երեւնայ։Քեզմէ վրէժ պիտի առնեմ Ու ոեւէ մէկուն միջնորդութիւնը պիտի չընդունիմ։
zohrab-1805▾ eastern-1994▾ western am▾
47:347:3 откроется нагота твоя, и даже виден будет стыд твой. Совершу мщение и не пощажу никого.
47:3 ἀνακαλυφθήσεται ανακαλυπτω uncover ἡ ο the αἰσχύνη αισχυνη shame σου σου of you; your φανήσονται φαινω shine; appear οἱ ο the ὀνειδισμοί ονειδισμος disparaging; reproach σου σου of you; your τὸ ο the δίκαιον δικαιος right; just ἐκ εκ from; out of σοῦ σου of you; your λήμψομαι λαμβανω take; get οὐκέτι ουκετι no longer μὴ μη not παραδῶ παραδιδωμι betray; give over ἀνθρώποις ανθρωπος person; human
47:3 תִּגָּל֙ tiggˌāl גלה uncover עֶרְוָתֵ֔ךְ ʕerwāṯˈēḵ עֶרְוָה nakedness גַּ֥ם gˌam גַּם even תֵּרָאֶ֖ה tērāʔˌeh ראה see חֶרְפָּתֵ֑ךְ ḥerpāṯˈēḵ חֶרְפָּה reproach נָקָ֣ם nāqˈām נָקָם vengeance אֶקָּ֔ח ʔeqqˈāḥ לקח take וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֶפְגַּ֖ע ʔefgˌaʕ פגע meet אָדָֽם׃ ס ʔāḏˈām . s אָדָם human, mankind
47:3. revelabitur ignominia tua et videbitur obprobrium tuum ultionem capiam et non resistet mihi homoThy nakedness shall be discovered, and thy shame shall be seen: I will take vengeance, and no man shall resist me.
47:3. Your disgrace will be revealed, and your shame will be seen. I will seize vengeance, and no man will withstand me.
47:3. Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a man.
47:3. Your disgrace will be revealed, and your shame will be seen. I will seize vengeance, and no man will withstand me.
47:3. Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a man.
47:3 Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a man:
47:3 откроется нагота твоя, и даже виден будет стыд твой. Совершу мщение и не пощажу никого.
47:3
ἀνακαλυφθήσεται ανακαλυπτω uncover
ο the
αἰσχύνη αισχυνη shame
σου σου of you; your
φανήσονται φαινω shine; appear
οἱ ο the
ὀνειδισμοί ονειδισμος disparaging; reproach
σου σου of you; your
τὸ ο the
δίκαιον δικαιος right; just
ἐκ εκ from; out of
σοῦ σου of you; your
λήμψομαι λαμβανω take; get
οὐκέτι ουκετι no longer
μὴ μη not
παραδῶ παραδιδωμι betray; give over
ἀνθρώποις ανθρωπος person; human
47:3
תִּגָּל֙ tiggˌāl גלה uncover
עֶרְוָתֵ֔ךְ ʕerwāṯˈēḵ עֶרְוָה nakedness
גַּ֥ם gˌam גַּם even
תֵּרָאֶ֖ה tērāʔˌeh ראה see
חֶרְפָּתֵ֑ךְ ḥerpāṯˈēḵ חֶרְפָּה reproach
נָקָ֣ם nāqˈām נָקָם vengeance
אֶקָּ֔ח ʔeqqˈāḥ לקח take
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֶפְגַּ֖ע ʔefgˌaʕ פגע meet
אָדָֽם׃ ס ʔāḏˈām . s אָדָם human, mankind
47:3. revelabitur ignominia tua et videbitur obprobrium tuum ultionem capiam et non resistet mihi homo
Thy nakedness shall be discovered, and thy shame shall be seen: I will take vengeance, and no man shall resist me.
47:3. Your disgrace will be revealed, and your shame will be seen. I will seize vengeance, and no man will withstand me.
47:3. Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a man.
47:3. Your disgrace will be revealed, and your shame will be seen. I will seize vengeance, and no man will withstand me.
47:3. Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
47:3: I will not meet thee as a man "Neither will I suffer man to intercede with me" - The verb should be pointed, or written, אפגיע aphgia, in Hiphil.
Albert Barnes: Notes on the Bible - 1834
47:3: Thy nakedness - This denotes the abject condition to which the city would be reduced. All its pride would be taken away; and it would be brought to such a state as to fill its inhabitants with the deepest mortification and shame. Vitringa supposes that it means, that all the imbecility and weakness; the vileness; the real poverty; the cruelty and injustice of Babylon, would be exposed. But it more probably means, that it would be reduced to the deepest ignominy. No language could more forcibly express the depths of its shame and disgrace than that which the prophet here uses.
I will take vengeance - This expresses literally what had been before expressed in a figurative manner. The whole purpose of God was to inflict vengeance on her for her pride, her luxury, and oppression, and especially for her want of kindness toward his people (see Isa 47:6).
And I will not meet thee as a man - This phrase has been very variously interpreted. Jerome renders it, 'And man shall not resist me.' The Septuagint renders it, 'I will take that which is just of thee, and will no more deliver thee up to men.' The Syriac, 'I will not suffer man to meet thee.' Grotius, 'I will not suffer any man to be an intercessor.' So Lowth, 'Neither will I suffer man to intercede with me.' Noyes, 'I will make peace with none.' So Gesenius (Lex. by Robinson) renders it, 'I will take vengeance, and will not make peace with man; that is, will make peace with none before all are destroyed.' The word used here (אפגע 'epega‛) is derived from פגע pâ ga‛, which means, "to strike upon" or "to strike against"; "to impinge upon anyone, or anything; to fall upon in a hostile manner" Sa1 22:17; "to kill, to slay" Jdg 8:21; Jdg 15:12; "to assail with petitions, to urge, entreat anyone" Rut 1:16; Jer 7:16; "to light upon, or meet with anyone" Gen 28:11, and then, according to Gesenius, "to strike a league with anyone, to make peace with him." Jarchi renders it, 'I will not solicit any man that he should take vengeance;' that is, I will do it myself. Aben Ezra, 'I will not admit the intercession of any man.' Vitringa renders it. 'I will take vengeance, and will not have a man to concur with me; that is, although I should not have a man to concur with me who should execute the vengeance which I meditate; on which account I have raised up Cyrus from Persia, of whom no one thought.' In my view, the meaning which best accords with the usual sense of the word, is that proposed by Lowth, that no one should be allowed to interpose, or intercede for them. All the interpretations concur in the same general signification, that Babylon should be totally destroyed; and that no man, whether, as Jerome supposes, by resistance, or as Lowth, by intercession, should be allowed to oppose the execution of the divine purpose of vengeance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:3: I will take: Isa 34:1-8, Isa 59:17, Isa 59:18, Isa 63:4-6; Deu 32:35, Deu 32:41-43; Psa 94:1, Psa 94:2, Psa 137:8, Psa 137:9; Jer 13:22, Jer 13:26, Jer 50:27, Jer 50:28, Jer 51:4, Jer 51:11, Jer 51:20-24, Jer 51:34-36, Jer 51:56; Rom 12:19; Heb 10:30, Heb 10:31; Nah 3:5; Rev 6:9, Rev 6:10, Rev 16:19, Rev 18:5-8, Rev 18:20
Geneva 1599
47:3 Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a (e) man.
(e) I will use no humanity nor pity toward you.
John Gill
47:3 Thy nakedness shall be uncovered, yea, thy shame shall be seen,.... Not only stripped of their garments, and have nothing to cover their naked bodies, being spoiled of all by the soldiers; but should have nothing to cover those parts which women are most ashamed should be exposed to view, and which is often the case of such who fall into the hands of the conquerors. It is said of the whore of Rome, of mystical Babylon, that the kings of the earth should hate her, and make her desolate and naked, Rev_ 17:16,
I will take vengeance; for though the Medes and Persians were the instruments, the destruction was of the Lord, who took vengeance of the Chaldeans, for their ill usage of his people; as he will on mystical Babylon, Rev_ 18:20,
and I will not meet thee as a man; in a humane way, with lenity, tenderness, and compassion, but with inflexible wrath and fury; not with human strength, which is but weakness, but with the strength of the mighty God; as is said of mystical Babylon,
strong is the Lord God that judgeth her, Rev_ 18:8 or it may be rendered, "I will not meet a man" (d); or a man shall not meet me, to stop or hinder me, by strength or might, or by prayers and entreaties. So some give the sense, "I will not receive the "intercession of any man for thee"; which is observed by Kimchi. The Targum is, "I will change "thy judgment from the children of men"; which agrees with the first sense.
(d) "et non occurram homini", Cocceius; so some in Vatablus; "neque feram obstare quenquam mihi", Junius & Tremellius. So Ben Melech, "I will not receive the request of a man, his supplication for them."
John Wesley
47:3 Uncovered - Either for want of raiment to cover it; or rather, by thine enemies in way of scorn and contumely. As a man - With moderation and gentleness, as those men who have not quite put off humanity use to do.
Robert Jamieson, A. R. Fausset and David Brown
47:3 not meet . . . as a man--rather, "I will not meet a man," that is, suffer man to intercede with me--give man an audience [HORSLEY]. Or, "I will not make peace with any man," before all are destroyed. Literally, "strike a league with"; a phrase arising from the custom of striking hands together in making a compact [MAURER], (see on Prov 17:18; Prov 22:26; Prov 11:15, Margin). Or else from striking the victims sacrificed in making treaties.
47:447:4: որ փրկեացն զքեզ, Տէր Սաբաւովթ անուն է նորա Սուրբն Իսրայէլի։
4 նրա անունը Զօրութիւնների Տէր է, Իսրայէլի սուրբ:
4 (Մեր Փրկչին անունը Եհովա Սաբաւովթ* է. Անիկա Իսրայէլին Սուրբն է)։
Որ փրկեացն զքեզ`` Տէր Սաբաւովթ անուն է նորա` Սուրբն Իսրայելի:

47:4: որ փրկեացն զքեզ, Տէր Սաբաւովթ անուն է նորա Սուրբն Իսրայէլի։
4 նրա անունը Զօրութիւնների Տէր է, Իսրայէլի սուրբ:
4 (Մեր Փրկչին անունը Եհովա Սաբաւովթ* է. Անիկա Իսրայէլին Սուրբն է)։
zohrab-1805▾ eastern-1994▾ western am▾
47:447:4 Искупитель наш Господь Саваоф имя Ему, Святый Израилев.
47:4 εἶπεν επω say; speak ὁ ο the ῥυσάμενός ρυομαι rescue σε σε.1 you κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὄνομα ονομα name; notable αὐτῷ αυτος he; him ἅγιος αγιος holy Ισραηλ ισραηλ.1 Israel
47:4 גֹּאֲלֵ֕נוּ gōʔᵃlˈēnû גאל redeem יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹ֑ו šᵊmˈô שֵׁם name קְדֹ֖ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
47:4. redemptor noster Dominus exercituum nomen illius Sanctus IsrahelOur redeemer, the Lord of hosts is his name, the Holy One of Israel.
47:4. Our Redeemer, the Lord of hosts is his name, the Holy One of Israel.
47:4. [As for] our redeemer, the LORD of hosts [is] his name, the Holy One of Israel.
47:4. Our Redeemer, the Lord of hosts is his name, the Holy One of Israel.
47:4. [As for] our redeemer, the LORD of hosts [is] his name, the Holy One of Israel.
47:4 our redeemer, the LORD of hosts [is] his name, the Holy One of Israel:
47:4 Искупитель наш Господь Саваоф имя Ему, Святый Израилев.
47:4
εἶπεν επω say; speak
ο the
ῥυσάμενός ρυομαι rescue
σε σε.1 you
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
ἅγιος αγιος holy
Ισραηλ ισραηλ.1 Israel
47:4
גֹּאֲלֵ֕נוּ gōʔᵃlˈēnû גאל redeem
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁמֹ֑ו šᵊmˈô שֵׁם name
קְדֹ֖ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
47:4. redemptor noster Dominus exercituum nomen illius Sanctus Israhel
Our redeemer, the Lord of hosts is his name, the Holy One of Israel.
47:4. Our Redeemer, the Lord of hosts is his name, the Holy One of Israel.
47:4. [As for] our redeemer, the LORD of hosts [is] his name, the Holy One of Israel.
47:4. Our Redeemer, the Lord of hosts is his name, the Holy One of Israel.
47:4. [As for] our redeemer, the LORD of hosts [is] his name, the Holy One of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
4: Искупитель наш - Господь Саваоф имя Ему, Святый Израилев. "Все комментаторы замечают, что это восклицание вырывается из души пророка, тогда как все пророчество о Вавилоне говорит пророк от имени Господа". (Властов). Оно заключает в себе или напоминание о неотвратимости божественного суда над Вавилоном (3: ст. ср. 43:14; 44:6) или благоговейное удивление пророка о милости Божией, явленной Израилю в самом факте уничтожения Вавилона, как его главнейшего врага.
Adam Clarke: Commentary on the Bible - 1831
47:4: Our Redeemer "Our Avenger" - Here a chorus breaks in upon the midst of the subject, with a change of construction, as well as sentiment, from the longer to the shorter kind of verse, for one distich only; after which the former subject and style are resumed. See note on Isa 45:16 (note).
Albert Barnes: Notes on the Bible - 1834
47:4: As for our Redeemer - This verse stands absolutely, and is not connected with the preceding or the following. It seems to be an expression of admiration, or of grateful surprise, by which the prophet saw Yahweh as the Redeemer of his people. He saw, in vision, Babylon humbled, and, full of the subject, he breaks out into an expression of grateful surprise and rejoicing. 'O! our Redeemer! it is the work of our Saviour, the Holy One of Israel! How great is his power! How faithful is he! How manifestly is he Rev_ealed! Babylon is destroyed. Her idols could not save her. Her destruction has been accomplished by him who is the Redeemer of his people, and the Holy One of Israel.' Lowth regards this verse as the language of a chorus that breaks in upon the midst of the subject, celebrating the praises of God. The subject is resumed in the next verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:4: our redeemer: Isa 41:14, Isa 43:3, Isa 43:14, Isa 44:6, Isa 49:26, Isa 54:5; Jer 31:11, Jer 50:33, Jer 50:34
Geneva 1599
47:4 (f) [As for] our redeemer, the LORD of hosts [is] his name, the Holy One of Israel.
(f) The Israelites will confess that the Lord does this for his Church's sake.
John Gill
47:4 As for our Redeemer,.... Or, "saith our Redeemer", as it may be supplied (e): or, "our Redeemer" will do this; inflict this punishment on Babylon, even he who has undertook our cause, and will deliver us from the Babylonish yoke, and return us to our land: these are the words of the Lord's people, expressing their faith in the things foretold of Babylon, and in their own deliverance:
the Lord of hosts is his name; and therefore able to redeem his people, and destroy his enemies, being the Lord of armies above and below, and having all at his command:
the Holy One of Israel; the sanctifier of them, their covenant God, and therefore will save them, and destroy their enemies, being hateful to him, because unholy and impure.
(e) "Inquit viudex noster", Junius & Tremellius; "hoc dicit", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
47:4 As for--rather supply, "Thus saith our Redeemer" [MAURER]. LOWTH supposes this verse to be the exclamation of a chorus breaking in with praises, "Our Redeemer! Jehovah of hosts," &c. (Jer 50:34).
47:547:5: Նի՛ստ թախծեալ՝ զղջացեալ. մո՛ւտ ՚ի խաւար դուստր Քաղդեացւոց. ո՛չ եւս կոչեսցիս զօրութիւն թագաւորաց։
5 Նստի՛ր թախծոտ ու զղջացած, մտի՛ր խաւարի մէջ, ո՛վ քաղդէացիների դուստր, էլ չես կոչուի թագաւորութիւնների զօրութիւն:
5 Լո՛ւռ նստէ՛, խաւարի մէ՛ջ մտի՛ր, ո՛վ Քաղդէացիներու աղջիկ, Քանզի անգամ մըն ալ թագաւորութիւններու տիկին պիտի չկոչուիս։
Նիստ թախծեալ` [723]զղջացեալ. մուտ ի խաւար, դուստր Քաղդէացւոց. [724]ոչ եւս կոչեսցիս զօրութիւն թագաւորաց:

47:5: Նի՛ստ թախծեալ՝ զղջացեալ. մո՛ւտ ՚ի խաւար դուստր Քաղդեացւոց. ո՛չ եւս կոչեսցիս զօրութիւն թագաւորաց։
5 Նստի՛ր թախծոտ ու զղջացած, մտի՛ր խաւարի մէջ, ո՛վ քաղդէացիների դուստր, էլ չես կոչուի թագաւորութիւնների զօրութիւն:
5 Լո՛ւռ նստէ՛, խաւարի մէ՛ջ մտի՛ր, ո՛վ Քաղդէացիներու աղջիկ, Քանզի անգամ մըն ալ թագաւորութիւններու տիկին պիտի չկոչուիս։
zohrab-1805▾ eastern-1994▾ western am▾
47:547:5 Сиди молча и уйди в темноту, дочь Халдеев: ибо вперед не будут называть тебя госпожею царств.
47:5 κάθισον καθιζω sit down; seat κατανενυγμένη κατανυσσω pierce to εἴσελθε εισερχομαι enter; go in εἰς εις into; for τὸ ο the σκότος σκοτος dark θυγάτηρ θυγατηρ daughter Χαλδαίων χαλδαιος Chaldaios; Khaltheos οὐκέτι ουκετι no longer μὴ μη not κληθῇς καλεω call; invite ἰσχὺς ισχυς force βασιλείας βασιλεια realm; kingdom
47:5 שְׁבִ֥י šᵊvˌî ישׁב sit דוּמָ֛ם ḏûmˈām דּוּמָם silently וּ û וְ and בֹ֥אִי vˌōʔî בוא come בַ va בְּ in † הַ the חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness בַּת־ baṯ- בַּת daughter כַּשְׂדִּ֑ים kaśdˈîm כַּשְׂדִּים Chaldeans כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not תֹוסִ֨יפִי֙ ṯôsˈîfî יסף add יִקְרְאוּ־ yiqrᵊʔû- קרא call לָ֔ךְ lˈāḵ לְ to גְּבֶ֖רֶת gᵊvˌereṯ גְּבֶרֶת lady מַמְלָכֹֽות׃ mamlāḵˈôṯ מַמְלָכָה kingdom
47:5. sede tace et intra in tenebras filia Chaldeorum quia non vocaberis ultra domina regnorumSit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called the lady of kingdoms.
47:5. Sit in silence, and enter into darkness, O daughter of the Chaldeans! For you shall no longer be called the noblewoman of kingdoms.
47:5. Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.
47:5. Sit in silence, and enter into darkness, O daughter of the Chaldeans! For you shall no longer be called the noblewoman of kingdoms.
47:5. Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.
47:5 Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms:
47:5 Сиди молча и уйди в темноту, дочь Халдеев: ибо вперед не будут называть тебя госпожею царств.
47:5
κάθισον καθιζω sit down; seat
κατανενυγμένη κατανυσσω pierce to
εἴσελθε εισερχομαι enter; go in
εἰς εις into; for
τὸ ο the
σκότος σκοτος dark
θυγάτηρ θυγατηρ daughter
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
οὐκέτι ουκετι no longer
μὴ μη not
κληθῇς καλεω call; invite
ἰσχὺς ισχυς force
βασιλείας βασιλεια realm; kingdom
47:5
שְׁבִ֥י šᵊvˌî ישׁב sit
דוּמָ֛ם ḏûmˈām דּוּמָם silently
וּ û וְ and
בֹ֥אִי vˌōʔî בוא come
בַ va בְּ in
הַ the
חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
בַּת־ baṯ- בַּת daughter
כַּשְׂדִּ֑ים kaśdˈîm כַּשְׂדִּים Chaldeans
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
תֹוסִ֨יפִי֙ ṯôsˈîfî יסף add
יִקְרְאוּ־ yiqrᵊʔû- קרא call
לָ֔ךְ lˈāḵ לְ to
גְּבֶ֖רֶת gᵊvˌereṯ גְּבֶרֶת lady
מַמְלָכֹֽות׃ mamlāḵˈôṯ מַמְלָכָה kingdom
47:5. sede tace et intra in tenebras filia Chaldeorum quia non vocaberis ultra domina regnorum
Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called the lady of kingdoms.
47:5. Sit in silence, and enter into darkness, O daughter of the Chaldeans! For you shall no longer be called the noblewoman of kingdoms.
47:5. Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.
47:5. Sit in silence, and enter into darkness, O daughter of the Chaldeans! For you shall no longer be called the noblewoman of kingdoms.
47:5. Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
5: Сиди молча, уйди в темноту, дочь Халдеев: ибо вперед не будут называть тебя госпожею царств. Отдел речи о судьбе Вавилона, по обычаю пророка, заканчивается тем же, с чего он и начался, т. е. решительным и бесповоротным провозглашением окончательной гибели Вавилонской монархии, под ударами ее нового завоевателя.

"Темнота" - на языке Священного Писания, символ "несчастия и плена" (50:10; Мих 7:8: и др.). Вавилон и его цари, как мы знаем из свидетельства самого же пророка Исаии и др. пророков, действительно, гордо высился над всеми остальными нациями и его монархи недаром носили титул "Царя царей" (13:19; Иез 26:7; Дан 2:37: и др.). И вот теперь из положения господствующего властелина он должен перейти в состояние пленного раба, заключенного в темную одиночную тюрьму (ср. Плач 2:10; 3:2; Мих 2:8).
Albert Barnes: Notes on the Bible - 1834
47:5: Sit thou silent - The same general sentiment is expressed here as in the preceding verses, though the figure is changed. In Isa 47:1-3, Babylon is represented under the image of a frivolous and delicately-reared female, suddenly reduced from her exalted station, and compelled to engage in the most menial and laborious employment. Here she is represented as in a posture of mourning. To sit in silence is emblematic of deep sorrow, or affliction (see Lam 2:10): 'The elders of the daughter of Zion sit upon the ground and keep silence, they have cast up dust upon their heads;' - see the note at Isa 3:26 : 'And she (Jerusalem) being desolate shall sit upon the ground;' Job 2:13 : 'So they (the three friends of Job) sat down with him upon the ground seven days and seven nights, and none spake a word unto him, for they saw that his grief was very great.' Compare Ezr 9:4.
Get thee into darkness - That is, into a place of mourning. Persons greatly afflicted, almost as a matter of course, shut out the light from their dwellings, as emblematic of their feelings. This is common even in this country - and particularly in the city in which I write where the universal custom pRev_ails of making a house dark during the time of mourning. Nature prompts to this, for there is an obvious similarity between darkness and sorrow. That this custom also pRev_ailed in the East is apparent (see Lam 3:2): 'He hath led me, and brought me into darkness, and not into light;' Mic. 8:8: 'When I sit in darkness, the Lord shall be a light unto me.' The idea is, that Babylon would be brought to desolation, and have occasion of sorrow, like a delicately-trained female suddenly deprived of children Isa 47:9, and that she would seek a place of darkness and silence where she might fully indulge her grief.
O daughter of the Chaldeans - (See the notes at Isa 47:1).
For thou shalt no more be called The lady of kingdoms - The magnificence, splendor, beauty, and power, which have given occasion to this appellation, and which have led the nations by common consent to give it to thee, shall be entirely and foRev_er removed. The appellation, 'lady of kingdoms.' is equivalent to that so often used of Rome, as 'the mistress of the world;' and the idea is, that Babylon sustained by its power and splendor the relation of mistress, and that all other cities were regarded as servants, or as subordinate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:5: silent: Isa 13:20, Isa 14:23; Sa1 2:9; Psa 31:17, Psa 46:10; Jer 25:10; Lam 1:1; Hab 2:20; Zac 2:13; Mat 22:12, Mat 22:13; Jde 1:13; Rev 18:21-24
for: After Babylon was taken by Cyrus, instead of being "the lady of kingdoms," the metropolis of a great empire, and mistress of all the East, it became subject to the Persians; and the imperial seat being removed to Susa, instead of having a king, it had only a deputy residing there, who governed it as a province of the Persian empire. Isa 47:7, Isa 13:19, Isa 14:4; Dan 2:37, Dan 2:38; Rev 17:3-5, Rev 17:18, Rev 18:7, Rev 18:16-19
Carl Friedrich Keil and Franz Delitzsch
47:5
In the second strophe the penal sentence of Jehovah is continued. "Sit silent, and creep into the darkness, O Chaldeans-daughter! for men no longer call thee lady of kingdoms. I was wroth with my people; I polluted mine inheritance, and gave them into thy hand: thou hast shown them no mercy; upon old men thou laidst thy yoke very heavily. And thou saidst, I shall be lady for ever; so that thou didst not take these things to heart: thou didst not consider the latter end thereof." Babylon shall sit down in silent, brooding sorrow, and take herself away into darkness, just as those who have fallen into disgrace shrink from the eyes of men. She is looked upon as an empress (Is 13:9; the king of Babylon called himself the king of kings, Ezek 26:7), who has been reduced to the condition of a slave, and durst not show herself for shame. This would happen to her, because at the time when Jehovah made use of her as His instrument for punishing His people, she went beyond the bounds of her authority, showing ho pity, and ill-treating even defenceless old men. According to Loppe, Gesenius, and Hitzig, Israel is here called zâqēn, as a decayed nation awakening sympathy; but according to the Scripture, the people of God is always young, and never decays; on the contrary, its ziqnâh, i.e., the latest period of its history (Is 46:4), is to be like its youth. The words are to be understood literally, like Lam 4:16; Lam 5:12 : even upon old men, Babylon had placed the heavy yoke of prisoners and slaves. But in spite of this inhumanity, it flattered itself that it would last for ever. Hitzig adopts the reading עד גּברת, and renders it, "To all future times shall I continue, mistress to all eternity." This may possibly be correct, but it is by no means necessary, inasmuch as it can be shown from 1Kings 20:41, and Job 14:6, that (ד is used as equivalent to אשׁר עד, in the sense of "till the time that;" and gebhereth, as the feminine of gâbhēr = gebher, may be the absolute quite as well as the construct. The meaning therefore is, that the confidence of Babylon in the eternal continuance of its power was such, that "these things," i.e., such punishments as those which were now about to fall upon it according to the prophecy, had never come into its mind; such, indeed, that it had not called to remembrance as even possible "the latter end of it," i.e., the inevitably evil termination of its tyranny and presumption.
Geneva 1599
47:5 (g) Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.
(g) For shame, and hide yourself.
John Gill
47:5 Sit thou silent,.... Here the speech is directed again to Babylon, which used to be a place of noise and hurry, as well as famous and much talked of all the world over; but now there should be a deep silence in it, no voice to be heard, the inhabitants being gone, and no discourse concerning it; no more talked of and celebrated for its magnificence and authority, trade and riches, but buried in oblivion. It is represented as sitting in silence, either as a mourner, or as one that is free among the dead, remembered no more:
and get thee into darkness, O daughter of the Chaldeans; meaning either captivity or imprisonment, prison houses being dark; or into the state of the dead, which is a state of darkness:
for thou shall no more be called the lady of kingdoms; the mistress or governess of them, as she had been, having subdued many kingdoms and nations, and added them to her monarchy, which now would be at an end. Thus mystical Babylon, or Rome, has reigned over the kings of the earth, and has been mistress over many nations; but the time is coming when she will sit in silence, and no voice will be heard in her; and when the kingdom of the beast will be full of darkness, Rev_ 17:15.
John Wesley
47:5 Silent - Thro' grief and shame, as mourners use to do. The lady - The chief and glory of all kingdoms.
Robert Jamieson, A. R. Fausset and David Brown
47:5 Sit--the posture of mourning (Ezra 9:4; Job 2:13; Lam 2:10).
darkness--mourning and misery (Lam 3:2; Mic 7:8).
lady of kingdoms--mistress of the world (Is 13:19).
47:647:6: Ես բարկացեալ էի ՚ի վերայ ժողովրդեան իմոյ, զի պղծեցին զժառանգութիւն իմ. ես մատնեցի զնա ՚ի ձեռս քո, եւ դու ո՛չ արարեր ՚ի վերայ նորա ողորմութիւն։ Ծանրացուցեր զլուծ ծերոց յոյժ[10128]. [10128] Ոմանք. Մատնեցի զնոսա ՚ի ձեռս... ՚ի վերայ նոցա ողորմութիւն։
6 Ես բարկացել էի իմ ժողովրդի վրայ, որովհետեւ պղծեցին իմ ժառանգութիւնը: Ես նրանց մատնեցի քո ձեռքը, իսկ դու ողորմածութիւն չարեցիր նրանց նկատմամբ:
6 Ես իմ ժողովուրդիս բարկացայ, Իմ ժառանգութիւնս պղծեցի, Զանոնք քու ձեռքդ տուի. Դուն անոնց գթութիւն չցուցուցիր, Ծերին վրայ քու լուծդ խիստ ծանրացուցիր
Ես բարկացեալ էի ի վերայ ժողովրդեան իմոյ, [725]զի պղծեցին`` զժառանգութիւն իմ. ես մատնեցի զնոսա ի ձեռս քո, եւ դու ոչ արարեր ի վերայ նոցա ողորմութիւն. ծանրացուցեր զլուծ ծերոց յոյժ:

47:6: Ես բարկացեալ էի ՚ի վերայ ժողովրդեան իմոյ, զի պղծեցին զժառանգութիւն իմ. ես մատնեցի զնա ՚ի ձեռս քո, եւ դու ո՛չ արարեր ՚ի վերայ նորա ողորմութիւն։ Ծանրացուցեր զլուծ ծերոց յոյժ[10128].
[10128] Ոմանք. Մատնեցի զնոսա ՚ի ձեռս... ՚ի վերայ նոցա ողորմութիւն։
6 Ես բարկացել էի իմ ժողովրդի վրայ, որովհետեւ պղծեցին իմ ժառանգութիւնը: Ես նրանց մատնեցի քո ձեռքը, իսկ դու ողորմածութիւն չարեցիր նրանց նկատմամբ:
6 Ես իմ ժողովուրդիս բարկացայ, Իմ ժառանգութիւնս պղծեցի, Զանոնք քու ձեռքդ տուի. Դուն անոնց գթութիւն չցուցուցիր, Ծերին վրայ քու լուծդ խիստ ծանրացուցիր
zohrab-1805▾ eastern-1994▾ western am▾
47:647:6 Я прогневался на народ Мой, уничижил наследие Мое и предал их в руки твои; {а} ты не оказала им милосердия, на старца налагала крайне тяжкое иго твое.
47:6 παρωξύνθην παροξυνω goad; irritate ἐπὶ επι in; on τῷ ο the λαῷ λαος populace; population μου μου of me; mine ἐμίανας μιαινω taint; defile τὴν ο the κληρονομίαν κληρονομια inheritance μου μου of me; mine ἐγὼ εγω I ἔδωκα διδωμι give; deposit εἰς εις into; for τὴν ο the χεῖρά χειρ hand σου σου of you; your σὺ συ you δὲ δε though; while οὐκ ου not ἔδωκας διδωμι give; deposit αὐτοῖς αυτος he; him ἔλεος ελεος mercy τοῦ ο the πρεσβυτέρου πρεσβυτερος senior; older ἐβάρυνας βαρυνω weighty; weigh down τὸν ο the ζυγὸν ζυγος yoke σφόδρα σφοδρα vehemently; tremendously
47:6 קָצַ֣פְתִּי qāṣˈaftî קצף be angry עַל־ ʕal- עַל upon עַמִּ֗י ʕammˈî עַם people חִלַּ֨לְתִּי֙ ḥillˈaltî חלל defile נַחֲלָתִ֔י naḥᵃlāṯˈî נַחֲלָה heritage וָ wā וְ and אֶתְּנֵ֖ם ʔettᵊnˌēm נתן give בְּ bᵊ בְּ in יָדֵ֑ךְ yāḏˈēḵ יָד hand לֹא־ lō- לֹא not שַׂ֤מְתְּ śˈamt שׂים put לָהֶם֙ lāhˌem לְ to רַחֲמִ֔ים raḥᵃmˈîm רַחֲמִים compassion עַל־ ʕal- עַל upon זָקֵ֕ן zāqˈēn זָקֵן old הִכְבַּ֥דְתְּ hiḵbˌaḏt כבד be heavy עֻלֵּ֖ךְ ʕullˌēḵ עֹל yoke מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
47:6. iratus sum super populum meum contaminavi hereditatem meam et dedi eos in manu tua non posuisti eis misericordias super senem adgravasti iugum tuum valdeI was angry with my people, I have polluted my inheritance, and have given them into thy hand: thou hast shewn no mercy to them: upon the ancient thou hast laid thy yoke exceeding heavy.
47:6. I was angry with my people. I have polluted my inheritance, and I have given them into your hand. You have not shown mercy to them. You have greatly increased the burden of your yoke upon the elders.
47:6. I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.
47:6. I was angry with my people. I have polluted my inheritance, and I have given them into your hand. You have not shown mercy to them. You have greatly increased the burden of your yoke upon the elders.
47:6. I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.
47:6 I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke:
47:6 Я прогневался на народ Мой, уничижил наследие Мое и предал их в руки твои; {а} ты не оказала им милосердия, на старца налагала крайне тяжкое иго твое.
47:6
παρωξύνθην παροξυνω goad; irritate
ἐπὶ επι in; on
τῷ ο the
λαῷ λαος populace; population
μου μου of me; mine
ἐμίανας μιαινω taint; defile
τὴν ο the
κληρονομίαν κληρονομια inheritance
μου μου of me; mine
ἐγὼ εγω I
ἔδωκα διδωμι give; deposit
εἰς εις into; for
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
σὺ συ you
δὲ δε though; while
οὐκ ου not
ἔδωκας διδωμι give; deposit
αὐτοῖς αυτος he; him
ἔλεος ελεος mercy
τοῦ ο the
πρεσβυτέρου πρεσβυτερος senior; older
ἐβάρυνας βαρυνω weighty; weigh down
τὸν ο the
ζυγὸν ζυγος yoke
σφόδρα σφοδρα vehemently; tremendously
47:6
קָצַ֣פְתִּי qāṣˈaftî קצף be angry
עַל־ ʕal- עַל upon
עַמִּ֗י ʕammˈî עַם people
חִלַּ֨לְתִּי֙ ḥillˈaltî חלל defile
נַחֲלָתִ֔י naḥᵃlāṯˈî נַחֲלָה heritage
וָ וְ and
אֶתְּנֵ֖ם ʔettᵊnˌēm נתן give
בְּ bᵊ בְּ in
יָדֵ֑ךְ yāḏˈēḵ יָד hand
לֹא־ lō- לֹא not
שַׂ֤מְתְּ śˈamt שׂים put
לָהֶם֙ lāhˌem לְ to
רַחֲמִ֔ים raḥᵃmˈîm רַחֲמִים compassion
עַל־ ʕal- עַל upon
זָקֵ֕ן zāqˈēn זָקֵן old
הִכְבַּ֥דְתְּ hiḵbˌaḏt כבד be heavy
עֻלֵּ֖ךְ ʕullˌēḵ עֹל yoke
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
47:6. iratus sum super populum meum contaminavi hereditatem meam et dedi eos in manu tua non posuisti eis misericordias super senem adgravasti iugum tuum valde
I was angry with my people, I have polluted my inheritance, and have given them into thy hand: thou hast shewn no mercy to them: upon the ancient thou hast laid thy yoke exceeding heavy.
47:6. I was angry with my people. I have polluted my inheritance, and I have given them into your hand. You have not shown mercy to them. You have greatly increased the burden of your yoke upon the elders.
47:6. I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.
47:6. I was angry with my people. I have polluted my inheritance, and I have given them into your hand. You have not shown mercy to them. You have greatly increased the burden of your yoke upon the elders.
47:6. I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: 6-7. Раскрывают нам ближайшие, непосредственные причины такой ужасной гибели Вавилона. Их указывается здесь две: одна - это жестокость обитателей Вавилона в обращении с преданным в их руки народом Божиим (6: ст.), другая - непомерная гордость и тщеславие жителей Вавилона, черта, очевидно унаследованная ими еще от их предков, строителей знаменитой вавилонской башни (Быт 9: гл.).

Я прогневался на народ Мой... Обычная библейская точка зрения на политические катастрофы в жизни Израиля, как на результат Божественного гнева за измену Израиля Всевышнему (2: Цар 24:14; Зах 1:15: и др.).

А ты не оказала им милосердия... Жестокое и пренебрежительное отношение вавилонян в отношении к побежденным иудеям представляло нечто выдающееся даже среди всеобщей тогдашней грубости нравов (Иер 51:34; Пс 136:8-9; Плач 4:16; 5:12).

На старца налагала крайне тяжкое иго... Упоминание о старце едва ли имеет здесь какое-либо конкретное значение - просто это особый прием усиления и обострения мысли.
Adam Clarke: Commentary on the Bible - 1831
47:6: I was wroth with my people - God, in the course of his providence, makes use of great conquerors and tyrants as his instruments to execute his judgments in the earth; he employs one wicked nation to scourge another. The inflicter of the punishment may perhaps be as culpable as the sufferer; and may add to his guilt by indulging his cruelty in executing God's justice. When he has fulfilled the work to which the Divine vengeance has ordained him, he will become himself the object of it; see Isa 10:5-12. God charges the Babylonians, though employed by himself to chastise his people, with cruelty in regard to them. They exceeded the bounds of justice and humanity in oppressing and destroying them; and though they were really executing the righteous decree of God, yet, as far as it regarded themselves, they were only indulging their own ambition and violence. The Prophet Zechariah sets this matter in the same light: "I was but a little angry and they helped forward the affliction;" Isa 1:15. - L.
Albert Barnes: Notes on the Bible - 1834
47:6: I was worth with my people - In this verse and the following, a reason is assigned why God would deal so severely with her. One of the reasons was, that in executing the punishment which he had designed on the Jewish people, she had done it with pride, ambition, and severity; so that though God intended they should be punished, yet the feelings of Babylon in doing it, were such also as to deserve his decided rebuke and wrath.
I have polluted mine inheritance - Jerusalem and the land of Judea see the notes at Isa 43:28). He had stripped it of its glory; caused the temple and city to be destroyed; and spread desolation over the land. Though it had been done by the Chaldeans, yet it had been in accordance with his purpose, and under his direction Deu 4:20; Psa 28:9.
Thou didst show them no mercy - Though God had given up his people to be punished for their sins, yet this did not justify the spirit with which the Chaldeans had done it, or make proper the cruelty which they had evinced toward them. It is true that some of the Jewish captives, as, e. g., Daniel, were honored and favored in Babylon. It is not improbable that the circumstances of many of them were comparatively easy while there, and that they acquired possessions and formed attachments there which made them unwilling to leave that land when Cyrus permitted them to return to their own country. But it is also true, that Nebuchadnezzar showed them no compassion when he destroyed the temple and city, that the mass of them were treated with great indignity and cruelty in Babylon. See Psa 137:1-3, where they pathetically and beautifully record their sufferings:
By the rivers of Babylon there we sat down,
Yea, we wept when we remembered Zion.
For there they that carried us away captive required of us a song;
And they that wasted us rcquired of us mirth.
Saying, Sing us one of the songs of Zion.
Thus also Jeremiah Jer 1:17 describes the cruelty of their conquerors: 'Israel is a scattered sheep - the lions have driven him away; this Nebuchadnezzar hath broken his bones' (see also Kg2 25:5, Kg2 25:6, Kg2 25:27; Jer 51:34; Lam 4:16; Lam 5:11-14).
Upon the ancient - That is, upon the old man. The idea is, that they had oppressed, and reduced to hard servitude, those who were venerable by years, and by experience. To treat the aged with veneration is everywhere in the Scriptures regarded as an important and sacred duty Lev 19:32; Job 32:4-6; and to disregard age, and pour contempt on hoary hairs, is everywhere spoken of as a crime of an aggravated nature (compare Kg2 2:23-25; Pro 30:17). That the Chaldeans had thus disregarded age and rank, is a frequent subject of complaint among the sacred writers:
They respected not the persons of the priests,
They favored not the elders.
Lam 4:16
Princes are hanged up by their hand.
The faces of eiders were not honored.
Lam 5:12
Laid the yoke - The yoke in the Bible is an emblem of slavery or bondage Lev 26:13; Deu 28:48; of afflictions and crosses Lam 3:27; of punishment for sin Lam 1:14; of God's commandments Mat 11:29-30. Here it refers to the bondage and affliction which they experienced in Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:6: wroth: Isa 10:6, Isa 42:24, Isa 42:25; Sa2 24:14; Ch2 28:9; Psa 69:26; Zac 1:15
I have polluted: Isa 43:28; Lam 2:2; Eze 24:21, Eze 28:16
thou didst: Isa 13:16, Isa 14:17; Oba 1:10, Oba 1:16; Mat 7:2; Jam 2:13
upon: Deu 28:50
Geneva 1599
47:6 I was angry with my people, I have polluted my inheritance, and given them into thy hand: thou didst show them no (h) mercy; upon the ancient hast thou very heavily laid thy yoke.
(h) They abused God's judgments, thinking that he punished the Israelites, because he would completely cast them off, and therefore instead of pitying their misery, you increased it.
John Gill
47:6 I was wroth with my people,.... The people of Israel, for their sins and transgressions, particularly their idolatries. Here begin the reasons and causes of the destruction of Babylon, and the first mentioned is their cruelty to the people of God; for though he was angry with them himself, yet he resented their being ill used by them:
I have polluted mine inheritance; the Jews, who, as they were his people, were his portion and inheritance, as he was theirs: these he is said to pollute, by suffering the Heathen to enter into the land, and defile their city and sanctuary, and carry them captive into an unclean and idolatrous country:
and given them into thine hand; to correct and chastise, but in measure, not to kill and destroy:
whereas thou didst show them no mercy; used them very cruelly, and exceeded the commission given:
upon the ancient hast thou very heavily laid thy yoke; whose age should have commanded reverence and respect, and whose weakness and infirmities called for compassion; but nothing of this kind was shown; they were not spared because of age, but had insupportable burdens laid upon them; and if not they, then much less young men; see Lam 5:12.
John Wesley
47:6 Polluted - I cast them away as an unclean thing. Into thine hand - To punish them. No mercy - Thou hast exceeded the bounds of thy commission. The ancient - Who besides their common calamity were afflicted with the miseries of old age, and therefore did require both pity and reverence.
Robert Jamieson, A. R. Fausset and David Brown
47:6 reason for God's vengeance on Babylon: in executing God's will against His people, she had done so with wanton cruelty (Is 10:5, &c.; Jer 50:17; Jer 51:33; Zech 1:15).
polluted my inheritance-- (Is 43:28).
the ancient--Even old age was disregarded by the Chaldeans, who treated all alike with cruelty (Lam 4:16; Lam 5:12) [ROSENMULLER]. Or, "the ancient" means Israel, worn out with calamities in the latter period of its history (Is 46:4), as its earlier stage of history is called its "youth" (Is 54:6; Ezek 16:60).
47:747:7: եւ ասացեր. Յաւիտեա՛ն կացից իշխան. ո՛չ եդիր երբէք զայս ՚ի մտի քում, եւ ո՛չ յիշեցեր զվախճան[10129]։ [10129] Ոմանք. Ո՛չ երբէք եդիր զայս ՚ի սրտի քում։
7 Ծերերի լուծը սաստիկ ծանրացրիր եւ ասացիր. “ Ես յաւիտեան իշխան կը մնամ”: Երբեք չմտածեցիր ու չյիշեցիր վախճանի մասին:
7 Եւ ըսիր. «Ես յաւիտեան տիկին պիտի մնամ»։Այնպէս որ ասիկա մտքիդ մէջ չդրիր, Ասոր վախճանը չյիշեցիր։
եւ ասացեր. Յաւիտեան կացից իշխան. ոչ եդիր երբեք զայս ի մտի քում, եւ ոչ յիշեցեր զվախճան:

47:7: եւ ասացեր. Յաւիտեա՛ն կացից իշխան. ո՛չ եդիր երբէք զայս ՚ի մտի քում, եւ ո՛չ յիշեցեր զվախճան[10129]։
[10129] Ոմանք. Ո՛չ երբէք եդիր զայս ՚ի սրտի քում։
7 Ծերերի լուծը սաստիկ ծանրացրիր եւ ասացիր. “ Ես յաւիտեան իշխան կը մնամ”: Երբեք չմտածեցիր ու չյիշեցիր վախճանի մասին:
7 Եւ ըսիր. «Ես յաւիտեան տիկին պիտի մնամ»։Այնպէս որ ասիկա մտքիդ մէջ չդրիր, Ասոր վախճանը չյիշեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
47:747:7 И ты говорила: >, а не представляла того в уме твоем, не помышляла, что будет после.
47:7 καὶ και and; even εἶπας επω say; speak εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἔσομαι ειμι be ἄρχουσα αρχω rule; begin οὐκ ου not ἐνόησας νοεω perceive ταῦτα ουτος this; he ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your οὐδὲ ουδε not even; neither ἐμνήσθης μιμνησκω remind; remember τὰ ο the ἔσχατα εσχατος last; farthest part
47:7 וַ wa וְ and תֹּ֣אמְרִ֔י ttˈōmᵊrˈî אמר say לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity אֶהְיֶ֣ה ʔehyˈeh היה be גְבָ֑רֶת ḡᵊvˈāreṯ גְּבֶרֶת lady עַ֣ד ʕˈaḏ עַד unto לֹא־ lō- לֹא not שַׂ֥מְתְּ śˌamt שׂים put אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these עַל־ ʕal- עַל upon לִבֵּ֔ךְ libbˈēḵ לֵב heart לֹ֥א lˌō לֹא not זָכַ֖רְתְּ zāḵˌart זכר remember אַחֲרִיתָֽהּ׃ ס ʔaḥᵃrîṯˈāh . s אַחֲרִית end
47:7. et dixisti in sempiternum ero domina non posuisti haec super cor tuum neque recordata es novissimi tuiAnd thou hast said: I shall be a lady for ever: thou hast not laid these things to thy heart, neither hast thou remembered thy latter end.
47:7. And you have said: “I will be a noblewoman forever.” You have not set these things upon your heart, and you have not remembered your end.
47:7. And thou saidst, I shall be a lady for ever: [so] that thou didst not lay these [things] to thy heart, neither didst remember the latter end of it.
47:7. And you have said: “I will be a noblewoman forever.” You have not set these things upon your heart, and you have not remembered your end.
47:7. And thou saidst, I shall be a lady for ever: [so] that thou didst not lay these [things] to thy heart, neither didst remember the latter end of it.
47:7 And thou saidst, I shall be a lady for ever: [so] that thou didst not lay these [things] to thy heart, neither didst remember the latter end of it:
47:7 И ты говорила: <<вечно буду госпожею>>, а не представляла того в уме твоем, не помышляла, что будет после.
47:7
καὶ και and; even
εἶπας επω say; speak
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἔσομαι ειμι be
ἄρχουσα αρχω rule; begin
οὐκ ου not
ἐνόησας νοεω perceive
ταῦτα ουτος this; he
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
σου σου of you; your
οὐδὲ ουδε not even; neither
ἐμνήσθης μιμνησκω remind; remember
τὰ ο the
ἔσχατα εσχατος last; farthest part
47:7
וַ wa וְ and
תֹּ֣אמְרִ֔י ttˈōmᵊrˈî אמר say
לְ lᵊ לְ to
עֹולָ֖ם ʕôlˌām עֹולָם eternity
אֶהְיֶ֣ה ʔehyˈeh היה be
גְבָ֑רֶת ḡᵊvˈāreṯ גְּבֶרֶת lady
עַ֣ד ʕˈaḏ עַד unto
לֹא־ lō- לֹא not
שַׂ֥מְתְּ śˌamt שׂים put
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
עַל־ ʕal- עַל upon
לִבֵּ֔ךְ libbˈēḵ לֵב heart
לֹ֥א lˌō לֹא not
זָכַ֖רְתְּ zāḵˌart זכר remember
אַחֲרִיתָֽהּ׃ ס ʔaḥᵃrîṯˈāh . s אַחֲרִית end
47:7. et dixisti in sempiternum ero domina non posuisti haec super cor tuum neque recordata es novissimi tui
And thou hast said: I shall be a lady for ever: thou hast not laid these things to thy heart, neither hast thou remembered thy latter end.
47:7. And you have said: “I will be a noblewoman forever.” You have not set these things upon your heart, and you have not remembered your end.
47:7. And thou saidst, I shall be a lady for ever: [so] that thou didst not lay these [things] to thy heart, neither didst remember the latter end of it.
47:7. And you have said: “I will be a noblewoman forever.” You have not set these things upon your heart, and you have not remembered your end.
47:7. And thou saidst, I shall be a lady for ever: [so] that thou didst not lay these [things] to thy heart, neither didst remember the latter end of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: И ты говорила: "вечно буду госпожею". . . Тирания, о которой говорилось в предыдущем стихе, являлась следствием другого, чисто духовного порока вавилонян - их безграничного самопревозношения, гордости и тщеславия. Эта отличительная черта духовного образа вавилонян отмечалась у пророка Исаии и раньше (10:5-16; 14:1-23), и она же, очевидно, послужила причиной того, что Ассирия и Вавилон выступают в Священном Писании прототипами антихриста (Откр 18:9-10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And thou saidst, I shall be a lady for ever: so that thou didst not lay these things to thy heart, neither didst remember the latter end of it. 8 Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children: 9 But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments. 10 For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me. 11 Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know. 12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. 13 Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee. 14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it. 15 Thus shall they be unto thee with whom thou hast laboured, even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.
Babylon, now doomed to ruin, is here justly upbraided with her pride, luxury, and security, in the day of her prosperity, and the confidence she had in her own wisdom and forecast, and particularly in the prognostications and counsels of the astrologers. These things are mentioned both to justify God in bringing these judgments upon her and to mortify her, and put her to so much the greater shame, under these judgments; for, when God comes forth to take vengeance, glory belongs to him, but confusion to the sinner.
I. The Babylonians are here upbraided with their pride and haughtiness, and the great conceit they had of themselves, because of their wealth and power, and the vast extent of their dominion; it was the language both of the government and of the body of the people: Thou sayest in thy heart (and God, who searches all hearts, can tell men what they say there, though they never speak it out) I am, and none else besides me, v. 8, 10. The repetition of this part of the charge intimates that they said it often, and that it was very offensive to God. It is the very word that God has often said concerning himself, I am, and none else besides me, denoting his self-existence, his infinite and incomparable perfections, and his sole supremacy. All this Babylon pretends to; and no wonder if she that assumed a power to make what gods and goddesses she pleased for the people to worship made herself one among the rest. It is presumption to say of any creature, "It is, and there is not its like, there is none besides it" (for creatures stand very nearly upon a level with one another); but it is insufferable arrogance for any to say so of themselves, and an evidence of their self-ignorance.
II. They are upbraided with their luxury and love of ease (v. 8): "Thou that art given to pleasures, art a slave to them, art in them as in thy element, and, that thou mayest enjoy them without disturbance or interruption, dwellest carelessly and layest nothing to heart." Great wealth and plenty are great temptations to sensuality, and, where there is fulness of bread, there is commonly abundance of idleness. But if those that are given to pleasures, and dwell carelessly, would but hear this, that for all these things God will bring them into judgment, it would be a damp to their mirth, an allay to their pleasure, and would find them something to be in care about.
III. They are upbraided with their carnal security and their vain confidence of the perpetuity of their pomps and pleasures. This is much insisted on here. Observe,
1. The cause of their security. They thought themselves safe and out of danger, not because they were ignorant of the uncertainty of all earthly enjoyments and the inevitable fate that attends states and kingdoms as well as particular persons, but because they did not lay this to heart, did not apply it to themselves, nor give it a due consideration. They lulled themselves asleep in ease and pleasure, and dreamt of nothing else but that to-morrow should be as this day, and much more abundant. They did not remember the latter end of it--the latter end of their prosperity, that it is a fading flower, and will wither--the latter end of their iniquity, that it will be bitterness, that they day will come when their injustice and oppression must be reckoned for and punished. She did not remember her latter end (so some read it); she forgot that her day would come to fall and what would be in the end hereof. It was the ruin of Jerusalem (Lam. i. 9) that she remembered not her last end, therefore she came down wonderfully; and it was Babylon's ruin too. The children of men are easy, and think themselves safe, in their sinful ways, only because they never think of death, and judgment, and their future state.
2. The ground of their security. They trusted in their wickedness and in their wisdom, v. 10. (1.) Their power and wealth, which they had gotten by fraud and oppression, were their confidence: Thou hast trusted in thy wickedness, As Doeg. Ps. lii. 7. Many have so debauched their own consciences, and have got to such a pitch of daring wickedness, that they stick at nothing; and this they trust to carry them through those difficulties which embarrass men who make conscience of what they say and do. They doubt not but they shall be too hard for all their enemies, because they dare lie, and kill, and forswear themselves, and do any thing for their interest. Thus they trust in their wickedness to secure them, which is the only thing that will ruin them. (2.) Their policy and craft, which they called their wisdom, were their confidence. They thought they could outwit all mankind, and therefore might set all their enemies at defiance. But their wisdom and knowledge perverted them, and turned them out of the way, made them forget themselves, and the preparation necessary to be made for hereafter.
3. The expressions of their security. Three things this proud and haughty monarchy said, in her security:-- (1.) "I shall be a lady for ever," v. 7. She looked upon the patent of her honour to be not merely during the pleasure of the sovereign Lord, the fountain of honour, or during her own good behaviour, but to be perpetual to the present generation and their heirs and successors for ever. She was not only proud that she was a lady, but confident that she should be a lady for ever. Thus the New-Testament Babylon says, I sit as a queen, and shall see no sorrow, Rev. xviii. 7. Those ladies mistake themselves, and consider not their latter end, who think they shall be ladies for ever; for death will shortly lay their honour with them in the dust. Saints will be saints for ever, but lords and ladies will not be so for ever. (2.) "I shall not sit as a widow, in solitude and sorrow, shall never lose the power and wealth I am thus wedded to; the monarchy shall never want a monarch to espouse and protect it, and be a husband to the state; nor shall I know the loss of children," v. 8. She was as confident of the continuance of the numbers of her people as of the dignity of her prince, and had no fear of being either deposed or depopulated. Those that are in the height of prosperity are apt to fancy themselves out of the reach of adverse fate. (3.) "No one sees me when I do amiss, and therefore there will be none to call me to an account," v. 10. It is common for sinners to promise themselves impunity, because they promise themselves secrecy, in their wicked ways. They trust to their wicked arts and designs to stand them in stead, because they think they have carried them on so plausibly that none can discern the wickedness and deceit of them.
4. The punishment of their security. It shall be their ruin; and it will be, (1.) A complete ruin, the ruin of all their comforts and confidences: "These two things shall come upon thee (the very two things that thou didst set at defiance), loss of children and widowhood, v. 9. Both thy princes and thy people shall be cut off, so that thou shalt be no more a government, no more a nation." Note, God often brings upon secure sinners those very mischiefs which they least feared and thought themselves in least danger of. "They shall come upon thee in their perfection, with all their aggravating circumstances and without any thing to allay or mitigate them." Afflictions to God's children are not afflictions in perfection. Widowhood is not to them a calamity in perfection, for they have this to comfort themselves with, that their Maker is their husband; loss of children is not, for he is better to them than ten sons. But on his enemies they come in perfection. Widowhood and loss of children are either of them great griefs, but both together great indeed. Naomi thinks she may well be called Marah when she is left both of her sons and of her husband (Ruth i. 5); and yet on her these evils did not come in perfection, for she had two daughters-in-law left, that were comforts to her. But on Babylon they come in perfection; she has no comfort remaining. (2.) It will be a sudden and surprising ruin. The evil shall come in one day, nay, in a moment, which will make it much the more terrible, especially to those that were so very secure. "Evil shall come upon thee (v. 11) and thou shalt have neither time nor way to provide against it, or to prepare for it; for thou shalt not know whence it rises, and therefore shalt not know where to stand upon thy guard." Thou shalt not know the morning thereof; so the Hebrew phrase is. We know just when and where the day will break and the sun rise, but we know not what the day, when it comes, will bring forth, nor when or where trouble will arise; perhaps the storm may come from that point of the compass which we little thought of. Babylon pretended to great wisdom and knowledge (v. 10), but with all her knowledge she cannot foresee, nor with all her wisdom prevent, the ruin threatened: "Desolation shall come upon thee suddenly, as a thief in the night, which thou shalt not know, that is, which thou little thoughtest of." Fair warning was indeed given them, by Isaiah and other prophets of the Lord, of this desolation; but they slighted that notice, and would give no credit to it, and therefore justly is it so ordered that they should have no other notice of it, but that partly through their own security, and partly through the swiftness and subtlety of the enemy, when it came it should be a perfect surprise to them. Those that slight the warnings of the written word, let them not expect any other premonitions. (3.) It will be an irresistible ruin, and such as they will have no fence against: "Mischief shall come upon thee so suddenly that thou shalt have no time to turn thee in, so strongly that thou shalt not be able to make head against it and to put it off and save thyself." There is no opposing the judgments of God when they come with commission. Babylon herself, with all her wealth, and power, and multitude, is not able to put off the mischief that comes.
IV. They are upbraided with their divinations, their magical and astrological arts and sciences, which the Chaldeans, above any other nation, were notorious for, and from them other nations borrowed all their learning of that kind.
1. This is here spoken of as one of their provoking sins, which would bring the judgments of God upon them, v. 9. "These evils shall come upon thee to punish thee for the multitude of thy sorceries, and the great abundance of thy enchantments." Witchcraft is a sin in its own nature exceedingly heinous; it is giving that honour to the devil which is due to God only, making God's enemy our guide and the father of lies our oracle. In Babylon it was a national sin, and had the protection and countenance of the government; conjurors, for aught that appears, were their privy counsellors and prime ministers of state. And shall not God visit for these things? Observe what a multitude, what a great abundance, of sorceries and enchantments there were among them. Such a bewitching sin this was that when it was once admitted it spread like wildfire, and they never knew any end of it; the deceived and the deceivers both increased strangely.
2. It is here spoken of as one of their vain confidences, which they relied much upon, but should be deceived in, for it would not serve so much as to give them notice of the judgments coming, much less to guard against them. (1.) They are here upbraided with the mighty pains they had taken about their sorceries and enchantments: Thou hast laboured in them from thy youth, v. 12. They trained up their young men in these studies, and those that applied themselves to them were indefatigable in their labours about them--reading books, making observations, trying experiments. Well, let them stand up now with their enchantments, and try their skill in the critical moment. Let them make a stand, if they can, in opposition to the invading enemy; let them stand to offer their service to their country; but to what purpose? "Thou art wearied in the multitude of thy counsels of this kind (v. 13); thou hast advised with them all, but hast received no satisfaction from them; the different schemes they have erected, and the different judgments they have given, have but increased thy perplexity and tired thee out." In the multitude of such counsellors there is no safety. (2.) They are upbraided with the variety they had of such kinds of people among them, v. 13. They had their astrologers, or viewers of the heavens, that did not consider them, as David, to behold the wisdom and power of God in them; but, under pretence of foretelling future events by them, they viewed the heavens and forgot him that made them and set their dominion on the earth (Job xxxviii. 33), and has himself dominion over them, for he rides on the heavens. They had their star-gazers, who by the motions of the stars, their conjunctions and oppositions, read the doom of states and kingdoms. They had their monthly prognosticators, their almanac-makers, that told what weather it should be or what news they should have each month. The great stock they had of these was what they valued themselves much upon; but they were all cheats, and their art was a sham. I confess I see not how the judicial astrology which some now pretend to, by the rules of which they undertake to prophecy concerning things to come, can be distinguished from that of the Chaldeans, nor therefore how it can escape the censure and contempt which this text lays that under; yet I fear there are some who study their almanacs, and regard them and their prognostications, more than their Bibles and the prophecies there. (3.) They are upbraided with the utter inability and insufficiency of all these pretenders to do them any kindness in the day of their distress. Let them see whether with the help of their enchantments they can prevail against their enemies, or profit themselves, inspirit their own forces or dispirit those that come against them, v. 12. Let them see what service those can do them who make a trade of divination: "Let them stand up, and either by their power save thee from these evils that are coming upon thee or by their foresight make such a discovery of them beforehand that thou mayest by needful precautions save thyself;" as Elisha, by notifying to the king of Israel the motions of the Syrian army, enabled him to save himself, not once nor twice, 2 Kings vi. 10. This baffling of the diviners was literally fulfilled when, the night that Babylon was taken and Belshazzar slain, all his astrologers, soothsayers, and wise men, were quite nonplussed with the handwriting on the wall that pronounced the fatal sentence, Dan. v. 8. (4.) They are upbraided with the fall of the wise men themselves in the common ruin, v. 14. Those are unlikely to stand their friends in any stead who cannot secure themselves; they are as stubble at the best, worthless and useless, and they shall be as stubble before a consuming fire. The Persians, to make room for their own wise men, will cut off those of Babylon; that fire shall burn them, and they shall not deliver themselves from the power of the flame. Those can expect no other than to be devoured by their sins make themselves fuel to a devouring fire. When God kindles a fire among them it shall not be a coal to warm at, and a fire to sit before, but a coal to burn them. Or, rather, it denotes that they shall be utterly consumed by the judgments of God, burnt quite to ashes, and there shall not remain one live coal to do any body any service; for when God judges he will overcome. (5.) They are upbraided with their merchants, and those they dealt with (v. 15), such as they dealt with from their youth, either, [1.] In a way of consultation. These astrologers, that dealt in the black art, they always loved to be dealing with, and they were in effect their merchants; fortune-telling was one of the best trades in Babylon, and those that followed that trade probably lived as splendidly and got as much money as the richest merchants; yet, when some of them were devoured, others fled their country, every one to his quarter, and there was none to save Babylon. Miserable comforters are they all. Or, [2.] In a way of commerce. As their astrologers, with whom they had laboured, failed them, so did their merchants; they took care to secure their own effects, and then valued not what became of Babylon. They wandered every one to his own quarter; each man shifted for his own safety, but none would offer to lend a helping hand, no, not to a city by which they had got so much money. Every one was for himself, but few for his friends. The New-Testament Babylon is lamented by the merchants that were made rich by her, but they very prudently stand afar off to lament her (Rev. xviii. 15), not willing to attempt any thing for her succour. Happy are those who by faith and prayer deal with one that will be a very present help in time of trouble!
Adam Clarke: Commentary on the Bible - 1831
47:7: So that thou didst not "Because thou didst not" - For עד ad, read על al; so two MSS., and one edition. And for, אחריתה acharithah, "the latter end of it, "read אחריתך acharithecha, "thy latter end;" so thirteen MSS., and two editions, and the Vulgate. Both the sixth and seventh verses are wanting in one of my oldest MSS.
Albert Barnes: Notes on the Bible - 1834
47:7: And thou saidst, I shall be a lady for ever - This passage describes the pride and self-confidence of Babylon. She was confident in her wealth; the strength of her gates and walls; and in her abundant resources to resist an enemy, or to sustain a siege. Babylon was ten miles square; and it was supposed to contain provisions enough to maintain a siege for many years. There were, moreover, no symptoms of internal decay; there were no apparent external reasons why her prosperity should not continue; there were no causes at work, which human sagacity could detect, which would pRev_ent her continuing to any indefinite period of time.
Thou didst not lay these things to thy heart - Thou didst not consider what, under the government of a holy and just God, must be the effect of treating a captured and oppressed people in this manner. Babylon supposed, that notwithstanding her pride, and haughtiness, and oppressions, she would be able to stand foRev_er.
Neither didst remember the latter end of it - The end of pride, arrogance, and cruelty. The sense is, that Babylon might have learned from the fate of other kingdoms that had been, like her, arrogant and cruel, what must inevitably be her own destiny. But she refused to learn a lesson from their doom. So common is it for nations to disregard the lessons which history teaches; so common for individuals to neglect the warnings furnished by the destruction of the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:7: thou saidst: Isa 47:5; Eze 28:2, Eze 28:12-14, Eze 29:3; Dan 4:29, Dan 5:18-23
so that: Isa 46:8, Isa 46:9; Deu 32:29; Jer 5:31; Eze 7:3-9
John Gill
47:7 And thou saidst, I shall be a lady for ever,.... That her monarchy would continue in a succession of kings, that should rule over all nations to the end of the world. So mystical Babylon, when near her ruin, will say, "I sit a queen----and shall see no sorrow", Rev_ 18:7,
so that thou didst not lay these things to thy heart; neither the sins she had been guilty of, particularly in acting the cruel part towards the people of God; nor the evils foretold should come upon her; these she did not consider of and think upon, so as to repent of the one, and prevent the other:
neither didst remember the latter end of it; or, "thy latter end" (f); either her own latter end, the end of her wickedness which she had committed, as Jarchi; the end of her pride, that she should be humbled, as Aben Ezra and Kimchi; or her ruin and destruction, the end she should come to at last; this she never thought of, but put this evil day far from her: or she remembered not the latter end of Jerusalem, who, though a lady too, fell by her own hand; which sense Kimchi takes notice of: or she did not consider what would befall the Jews in the latter day; that God would put an end to their calamities, and deliver them out of Babylon, as he had foretold.
(f) "novissimi tui", Vatablus; who observes a various reading. In some copies it is "thy latter end"; which is followed by the Vulgate Latin.
John Wesley
47:7 These things - Thy cruel usages of my people, and the heavy judgments which thou hadst reason to expect for them. Nor remember - Thou didst not consider what might and was likely to befal thee afterward.
Robert Jamieson, A. R. Fausset and David Brown
47:7 so that--Through thy vain expectation of being a queen for ever, thou didst advance to such a pitch of insolence as not to believe "these things" (namely, as to thy overthrow, Is 47:1-5) possible.
end of it--namely, of thy insolence, implied in her words, "I shall be a lady for ever."
47:847:8: Եւ արդ լո՛ւր զայս փափուկդ, որ նստէիր յանձնապաստան. եւ ասէիր ՚ի սրտի քում թէ ե՛ս եմ, եւ չի՛ք ոք իմ ընկեր. ո՛չ նստայց յայրութեան, եւ ո՛չ ծանեայց զորբութիւն[10130]։ [10130] Ոսկան. Եւ ոչ ծանեայց զստրկութիւն։
8 Արդ, լսի՛ր այս, ո՛վ դու փափկասուն, որ նստել էիր ինքնագոհ եւ սրտիդ մէջ ասում էիր, թէ՝ “Ե՛ս եմ, եւ ինձ հաւասար ոչ ոք չկայ, որբեւայրութիւն չեմ քաշելու եւ որբութիւն չեմ ճանաչելու”:
8 Հիմա մտի՛կ ըրէ, Ո՛վ անհոգութեամբ նստող հեշտասէր, Որ սրտիդ մէջ կ’ըսես.«Ե՛ս եմ ու ինձմէ զատ մէկը չկայ։Որպէս որբեւայրի պիտի չնստիմ Եւ զաւակ պիտի չկորսնցնեմ»։
Եւ արդ լուր զայս, փափուկդ, որ նստէիր յանձնապաստան, եւ ասէիր ի սրտի քում թէ` Ես եմ, եւ չիք ոք իմ ընկեր. ոչ նստայց յայրութեան, եւ ոչ ծանեայց [726]զորբութիւն:

47:8: Եւ արդ լո՛ւր զայս փափուկդ, որ նստէիր յանձնապաստան. եւ ասէիր ՚ի սրտի քում թէ ե՛ս եմ, եւ չի՛ք ոք իմ ընկեր. ո՛չ նստայց յայրութեան, եւ ո՛չ ծանեայց զորբութիւն[10130]։
[10130] Ոսկան. Եւ ոչ ծանեայց զստրկութիւն։
8 Արդ, լսի՛ր այս, ո՛վ դու փափկասուն, որ նստել էիր ինքնագոհ եւ սրտիդ մէջ ասում էիր, թէ՝ “Ե՛ս եմ, եւ ինձ հաւասար ոչ ոք չկայ, որբեւայրութիւն չեմ քաշելու եւ որբութիւն չեմ ճանաչելու”:
8 Հիմա մտի՛կ ըրէ, Ո՛վ անհոգութեամբ նստող հեշտասէր, Որ սրտիդ մէջ կ’ըսես.«Ե՛ս եմ ու ինձմէ զատ մէկը չկայ։Որպէս որբեւայրի պիտի չնստիմ Եւ զաւակ պիտի չկորսնցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
47:847:8 Но ныне выслушай это, изнеженная, живущая беспечно, говорящая в сердце своем: >.
47:8 νῦν νυν now; present δὲ δε though; while ἄκουσον ακουω hear ταῦτα ουτος this; he ἡ ο the τρυφερὰ τρυφερος the καθημένη καθημαι sit; settle πεποιθυῖα πειθω persuade ἡ ο the λέγουσα λεγω tell; declare ἐν εν in τῇ ο the καρδίᾳ καρδια heart αὐτῆς αυτος he; him ἐγώ εγω I εἰμι ειμι be καὶ και and; even οὐκ ου not ἔστιν ειμι be ἑτέρα ετερος different; alternate οὐ ου not καθιῶ καθιζω sit down; seat χήρα χηρα widow οὐδὲ ουδε not even; neither γνώσομαι γινωσκω know ὀρφανείαν ορφανια orphanhood
47:8 וְ wᵊ וְ and עַתָּ֞ה ʕattˈā עַתָּה now שִׁמְעִי־ šimʕî- שׁמע hear זֹ֤את zˈōṯ זֹאת this עֲדִינָה֙ ʕᵃḏînˌā עָדִין voluptuous הַ ha הַ the יֹּושֶׁ֣בֶת yyôšˈeveṯ ישׁב sit לָ lā לְ to בֶ֔טַח vˈeṭaḥ בֶּטַח trust הָ hā הַ the אֹֽמְרָה֙ ʔˈōmᵊrā אמר say בִּ bi בְּ in לְבָ֔בָהּ lᵊvˈāvāh לֵבָב heart אֲנִ֖י ʔᵃnˌî אֲנִי i וְ wᵊ וְ and אַפְסִ֣י ʔafsˈî אֶפֶס end עֹ֑וד ʕˈôḏ עֹוד duration לֹ֤א lˈō לֹא not אֵשֵׁב֙ ʔēšˌēv ישׁב sit אַלְמָנָ֔ה ʔalmānˈā אַלְמָנָה widow וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֵדַ֖ע ʔēḏˌaʕ ידע know שְׁכֹֽול׃ šᵊḵˈôl שְׁכֹול loss of children
47:8. et nunc audi haec delicata et habitans confidenter quae dicis in corde tuo ego sum et non est praeter me amplius non sedebo vidua et ignorabo sterilitatemAnd now hear these things, thou that art delicate, and dwellest confidently, that sayest in thy heart: I am, and there is none else besides me: I shall not sit as a widow, and I shall not know barrenness.
47:8. And now, hear these things, you who are delicate and have confidence, who say in your heart: “I am, and there is no one greater than me. I will not sit as a widow, and I will not know barrenness.”
47:8. Therefore hear now this, [thou that art] given to pleasures, that dwellest carelessly, that sayest in thine heart, I [am], and none else beside me; I shall not sit [as] a widow, neither shall I know the loss of children:
47:8. And now, hear these things, you who are delicate and have confidence, who say in your heart: “I am, and there is no one greater than me. I will not sit as a widow, and I will not know barrenness.”
47:8. Therefore hear now this, [thou that art] given to pleasures, that dwellest carelessly, that sayest in thine heart, I [am], and none else beside me; I shall not sit [as] a widow, neither shall I know the loss of children:
47:8 Therefore hear now this, [thou that art] given to pleasures, that dwellest carelessly, that sayest in thine heart, I [am], and none else beside me; I shall not sit [as] a widow, neither shall I know the loss of children:
47:8 Но ныне выслушай это, изнеженная, живущая беспечно, говорящая в сердце своем: <<я, и другой подобной мне нет; не буду сидеть вдовою и не буду знать потери детей>>.
47:8
νῦν νυν now; present
δὲ δε though; while
ἄκουσον ακουω hear
ταῦτα ουτος this; he
ο the
τρυφερὰ τρυφερος the
καθημένη καθημαι sit; settle
πεποιθυῖα πειθω persuade
ο the
λέγουσα λεγω tell; declare
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
αὐτῆς αυτος he; him
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἑτέρα ετερος different; alternate
οὐ ου not
καθιῶ καθιζω sit down; seat
χήρα χηρα widow
οὐδὲ ουδε not even; neither
γνώσομαι γινωσκω know
ὀρφανείαν ορφανια orphanhood
47:8
וְ wᵊ וְ and
עַתָּ֞ה ʕattˈā עַתָּה now
שִׁמְעִי־ šimʕî- שׁמע hear
זֹ֤את zˈōṯ זֹאת this
עֲדִינָה֙ ʕᵃḏînˌā עָדִין voluptuous
הַ ha הַ the
יֹּושֶׁ֣בֶת yyôšˈeveṯ ישׁב sit
לָ לְ to
בֶ֔טַח vˈeṭaḥ בֶּטַח trust
הָ הַ the
אֹֽמְרָה֙ ʔˈōmᵊrā אמר say
בִּ bi בְּ in
לְבָ֔בָהּ lᵊvˈāvāh לֵבָב heart
אֲנִ֖י ʔᵃnˌî אֲנִי i
וְ wᵊ וְ and
אַפְסִ֣י ʔafsˈî אֶפֶס end
עֹ֑וד ʕˈôḏ עֹוד duration
לֹ֤א lˈō לֹא not
אֵשֵׁב֙ ʔēšˌēv ישׁב sit
אַלְמָנָ֔ה ʔalmānˈā אַלְמָנָה widow
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֵדַ֖ע ʔēḏˌaʕ ידע know
שְׁכֹֽול׃ šᵊḵˈôl שְׁכֹול loss of children
47:8. et nunc audi haec delicata et habitans confidenter quae dicis in corde tuo ego sum et non est praeter me amplius non sedebo vidua et ignorabo sterilitatem
And now hear these things, thou that art delicate, and dwellest confidently, that sayest in thy heart: I am, and there is none else besides me: I shall not sit as a widow, and I shall not know barrenness.
47:8. And now, hear these things, you who are delicate and have confidence, who say in your heart: “I am, and there is no one greater than me. I will not sit as a widow, and I will not know barrenness.”
47:8. Therefore hear now this, [thou that art] given to pleasures, that dwellest carelessly, that sayest in thine heart, I [am], and none else beside me; I shall not sit [as] a widow, neither shall I know the loss of children:
47:8. And now, hear these things, you who are delicate and have confidence, who say in your heart: “I am, and there is no one greater than me. I will not sit as a widow, and I will not know barrenness.”
47:8. Therefore hear now this, [thou that art] given to pleasures, that dwellest carelessly, that sayest in thine heart, I [am], and none else beside me; I shall not sit [as] a widow, neither shall I know the loss of children:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: С 8: по 11: включительно идет речь о внезапности самой гибели Вавилона, его полной растерянности и беспомощности.

Обращение к Вавилону, с указанием главных его свойств, напоминающее слова первого стиха ("изнеженная", "живущая беспечно").
Albert Barnes: Notes on the Bible - 1834
47:8: Therefore hear now this - The prophet proceeds, in this verse and the following, to detail more particularly the sins of Babylon, and to state the certainty of the punishment which would come upon her. In the pRev_ious verses, the denunciation of punishment had been figurative. It had been represented under the image of a lady delicately trained and nurtured, doomed to the lowest condition of life, and compelled to stoop to the most menial offices. Here the prophet uses language without figure, and states directly her crimes, and her doom.
That art given to pleasures - Devoted to dissipation, and to the effeminate pleasures which luxury engenders (see the notes at Isa 47:1). Curtius, in his History of Babylon as it was in the times of Alexander (v. 5. 36), Herodotus (i. 198), and Strabo Georg. xvi.), have given a description of it, all representing it as corrupt, licentious, and dissipated in the extreme. Curtius, in the passage quoted on Isa 47:1, says, among other things, that no city was more corrupt in its morals; nowhere were there so many excitements to licentious and guilty pleasures.
That dwellest carelessly - In vain security; without any consciousness of danger, and without alarm (compare Zep 2:15).
I am, and none else besides me - The language of pride. She regarded herself as the principal city of the world, and all others as unworthy to be named in comparison with her (compare the note at Isa 45:6). Language remarkably similar to this occurs in Martial's description of Rome (xii. 8):
Terrarum dea gentiumque, Roma,
Cui par est nihil, et nihil secundum -
Rome, goddess of the earth and of nations, to whom nothing is equal, nothing second.'
I shall not sit as a widow - On the word 'sit,' see the note at Isa 47:1. The sense is, that she would never be lonely, sad, and afflicted, like a wife deprived of her husband, and a mother of her children. The figure is changed from Isa 47:1, where she is represented as a virgin; but the same idea is presented under another form (compare the note at Isa 23:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:8: given: Isa 21:4, Isa 21:5, Isa 22:12, Isa 22:13, Isa 32:9; Jdg 18:7, Jdg 18:27; Jer 50:11; Dan 5:1-4, Dan 5:30; Zep 2:15; Rev 18:3-8
I am: Isa 47:10; Jer 50:31, Jer 50:32, Jer 51:53; Dan 4:22, Dan 4:30, Dan 5:23, Dan 11:36; Hab 2:5-8; Th2 2:4
I shall not: Psa 10:5, Psa 10:6; Nah 1:10; Luk 12:18-20, Luk 17:27-29; Rev 18:7
Carl Friedrich Keil and Franz Delitzsch
47:8
A third strophe of this proclamation of punishment is opened here with ועתה, on the ground of the conduct censured. "And now hear this, thou voluptuous one, she who sitteth so securely, who sayeth in her heart, I am it, and none else: I shall not sit a widow, nor experience bereavement of children. And these two will come upon thee suddenly in one day: bereavement of children and widowhood; they come upon thee in fullest measure, in spite of the multitude of thy sorceries, in spite of the great abundance of thy witchcrafts. Thou trustedst in thy wickedness, saidst, No one seeth me. Thy wisdom and thy knowledge, they led thee astray; so that thou saidst in thy heart, I am it, and none else. And misfortune cometh upon thee, which thou dost not understand how to charm away: and destruction will fall upon thee, which thou canst not atone for; there will come suddenly upon thee ruin which thou suspectest not." In the surnames given to Babylon here, a new reason is assigned for the judgment - namely, extravagance, security, and self-exaltation. עדין is an intensive from of עדן (lxx τρυφερά). The i of אפסי is regarded by Hahn as the same as we meet with in אתּי = אתּ; but this is impossible here with the first person. Rosenmller, Ewald, Gesenius, and others, take it as chirek compaginis, and equivalent to עוד אין, which would only occur in this particular formula. Hitzig supposes it to be the suffix of the word, which is meant as a preposition in the sense of et praeter me ultra (nemo); but this nemo would be omitted, which is improbable. The more probable explanation is, that אפס signifies absolute non-existence, and when used as an adverb, "exclusively, nothing but," e.g., קצהוּ אפס, nothing, the utmost extremity thereof, i.e., only the utmost extremity of it (Num 23:13; cf., Num 22:35). But it is mostly used with a verbal force, like אין (אין), (utique) non est (see Is 45:14); hence אפסי, like איני, (utique) non sum. The form in which the presumption of Babylon expresses itself, viz., "I (am it), and I am absolutely nothing further," sounds like self-deification, by the side of similar self-assertion on the part of Jehovah (Is 45:5-6; Is 14:21, Is 14:22 and Is 46:9). Nineveh speaks in just the same way in Zeph 2:15; compare Martial: "Terrarum Dea gentiumque Roma cui par est nihil et nihil secundum." Babylon also says still further (like the Babylon of the last days in Rev_ 18:7): "I shall not sit as a widow (viz., mourning thus in solitude, Lam 1:1; Lam 3:28; and secluded from the world, Gen 38:11), nor experience the loss of children" (orbitatem). She would become a widow, if she should lose the different nations, and "the kings of the earth who committed fornication with her" (Rev_ 18:9); for her relation to her own king cannot possibly be thought of, inasmuch as the relation in which a nation stands to its temporal king is never thought of as marriage, like that of Jehovah to Israel. She would also be a mother bereaved of her children, if war and captivity robbed her of her population. But both of these would happen to her suddenly in one day, so that she would succumb to the weight of the double sorrow. Both of them would come upon her kethummâm (secundum integritatem eorum), i.e., so that she would come to learn what the loss of men and the loss of children signified in all its extent and in all its depth, and that in spite of (בּ, with, equivalent to "notwithstanding," as in Is 5:25; not "through = on account of," since this tone is adopted for the first time in Is 47:10) the multitude of its incantations, and the very great mass (‛ŏtsmâh, an inf. noun, as in Is 30:19; Is 55:2, used here, not as in Is 40:29, in an intensive sense, but, like ‛âtsūm, as a parallel word to rabh in a numerical sense) of its witchcrafts (chebher, binding by means of incantations, κατάδεσμος). Babylonia was the birth-place of astrology, from which sprang the twelve-fold division of the day, the horoscope and sun-dial (Herod. ii. 109); but it was also the home of magic, which pretended to bind the course of events, and even the power of the gods, and to direct them in whatever way it pleased (Diodorus, ii. 29). Thus had Babylon trusted in her wickedness (Is 13:11), viz., in the tyranny and cunning by which she hoped to ensure perpetual duration, with the notion that she was exalted above the reach of any earthly calamity.
She thought, "None seeth me" (non est videns me), thus suppressing the voice of conscience, and practically denying the omnipotence and omnipresence of God. ראני (with a verbal suffix, videns me, whereas ראי saere in Gen 16:3 signifies videns mei = meus), also written ראני, is a pausal form in half pause for ראני (Is 29:15). Tzere passes in pause both into pathach (e.g., Is 42:22), and also, apart from such hithpael forms as Is 41:16, into kametz, as in קימנוּ (Job 22:20, which see). By the "wisdom and knowledge" of Babylon, which had turned her aside from the right way, we are to understand her policy, strategy, and more especially her magical arts, i.e., the mysteries of the Chaldeans, their ἐπιχώριοι φιλόσοφοι (Strabo, xxi. 1, 6). On hōvâh (used here and in Ezek 7:26, written havvâh elsewhere), according to its primary meaning, "yawning," χαῖνον, then a yawning depth, χάσμα, utter destruction, see at Job 37:6. שׁאה signifies primarily a desert, or desolate place, here destruction; and hence the derivative meaning, waste noise, a dull groan. The perfect consec. of the first clause precedes its predicate רעה in the radical form בא (Ges., 147, a). With the parallelism of כּפּרהּ, it is not probable that שׁחרהּ, which rhymes with it, is a substantive, in the sense of "from which thou wilt experience no morning dawn" (i.e., after the night of calamity), as Umbreit supposes. The suffix also causes some difficulty (hence the Vulgate rendering, ortum ejus, sc. mali); and instead of תדעי, we should expect תראי. In any case, shachrâh is a verb, and Hitzig renders it, "which thou wilt not know how to unblacken;" but this privative use of shichēr as a word of colour would be without example. It would be better to translate it, "which thou wilt not know how to spy out" (as in Is 26:9), but better still, "which thou wilt not know how to conjure away" (shichēr = Arab. sḥḥr, as it were incantitare, and here incantando averruncare). The last relative clause affirms what shachrâh would state, if understood according to Is 26:9 : destruction which thou wilt not know, i.e., which will come suddenly and unexpectedly.
John Gill
47:8 Therefore hear now this, thou that art given to pleasures,.... To carnal lusts and pleasures; gratifying her sensual appetite; indulging herself in everything that was agreeable to the senses; abounding in delicacies, and living deliciously; as is said of mystical Babylon, Rev_ 18:4, particularly given to venereal pleasures. Curtius says (g),
"no city was more corrupt in its manners, or furnished to irritate or allure to immoderate pleasures. Parents and husbands suffered their children and wives to prostitute themselves to strangers, so that they had but a price.''
Yea, every woman was obliged by a law to do this once in life, and that in a public manner, in the temple of Venus; the impurities of which are at large described by Herodotus (h) and Strabo (i):
that dwelleth carelessly; in great confidence and security, being fearless of danger, and insensible of any:
that sayest in thine heart, I am, and none else besides me: sole monarch of the world, empress of the whole universe; no competitor with me, none that can rival me. These words are sometimes used by the eternal and unchangeable Jehovah of himself, and indeed they suit with none but him; and it is the height of insolence and blasphemy in a creature to use them of itself; they fitly express that sovereignty, supremacy, infallibility, and even deity, which mystical Babylon assumes and ascribes to her head:
I shall not sit as a widow, neither shall I know the loss of children; not be without a head, king, or monarch, which is as a husband to the state; nor without numerous subjects, which are as children. The like mystical Babylon says, "I sit a queen, and am no widow", Rev_ 18:7.
(g) Hist. l. 5. c. 1. sect. 1. (h) Clio, sive l. 1. c. 199. (i) Geograph. l. 16. p. 513.
John Wesley
47:8 I am - Independent, and self - sufficient. None - Which is not either subject to me, or far inferior to me in power and glory. Shall not sit - I shall never want either a king or people to defend me.
Robert Jamieson, A. R. Fausset and David Brown
47:8 given to pleasures--(See on Is 47:1). In no city were there so many incentives to licentiousness.
I am . . . none . . . beside me-- (Is 47:10). Language of arrogance in man's mouth; fitting for God alone (Is 45:6). See Is 5:8, latter part.
widow . . . loss of children--A state, represented as a female, when it has fallen is called a widow, because its king is no more; and childless, because it has no inhabitants; they having been carried off as captives (Is 23:4; Is 54:1, Is 54:4-5; Rev_ 18:7-8).
47:947:9: Եւ արդ հասցեն յանկարծակի ՚ի վերայ քո երկոքեան սոքա ՚ի միում աւուր. այրութիւն, եւ անզաւակութիւն. եկեսցէ յանկարծակի ՚ի վերայ քո՝ վասն դիւթութեանցդ քոց, եւ վասն զօրացեալ կախարդութեանցդ քոց.
9 Սակայն դրանք երկուսն էլ՝ որբեւայրութիւնն ու անզաւակութիւնը, մէկ օրուայ մէջ յանկարծակի քեզ վրայ են հասնելու, անսպասելի քեզ վրայ են գալու քո դիւթութիւնների, քո սաստկացող կախարդութիւնների պատճառով,
9 Հիմա ասոնց երկուքն ալ՝ Անզաւակութիւն եւ որբեւարութիւն՝ Յանկարծ՝ մէկ օրուան մէջ քու վրադ պիտի գան։Քու դիւթանքներուդ շատութեանը մէջ Եւ քու անթիւ կախարդութիւններուդ մէջ Անոնք ամբողջ քու վրադ պիտի գան։
Եւ արդ հասցեն յանկարծակի ի վերայ քո երկոքեան սոքա ի միում աւուր, այրութիւն եւ անզաւակութիւն. եկեսցէ [727]յանկարծակի ի վերայ քո` վասն դիւթութեանցդ քոց, եւ վասն զօրացեալ կախարդութեանցդ քոց:

47:9: Եւ արդ հասցեն յանկարծակի ՚ի վերայ քո երկոքեան սոքա ՚ի միում աւուր. այրութիւն, եւ անզաւակութիւն. եկեսցէ յանկարծակի ՚ի վերայ քո՝ վասն դիւթութեանցդ քոց, եւ վասն զօրացեալ կախարդութեանցդ քոց.
9 Սակայն դրանք երկուսն էլ՝ որբեւայրութիւնն ու անզաւակութիւնը, մէկ օրուայ մէջ յանկարծակի քեզ վրայ են հասնելու, անսպասելի քեզ վրայ են գալու քո դիւթութիւնների, քո սաստկացող կախարդութիւնների պատճառով,
9 Հիմա ասոնց երկուքն ալ՝ Անզաւակութիւն եւ որբեւարութիւն՝ Յանկարծ՝ մէկ օրուան մէջ քու վրադ պիտի գան։Քու դիւթանքներուդ շատութեանը մէջ Եւ քու անթիւ կախարդութիւններուդ մէջ Անոնք ամբողջ քու վրադ պիտի գան։
zohrab-1805▾ eastern-1994▾ western am▾
47:947:9 Но внезапно, в один день, придет к тебе то и другое, потеря детей и вдовство; в полной мере придут они на тебя, несмотря на множество чародейств твоих и на великую силу волшебств твоих.
47:9 νῦν νυν now; present δὲ δε though; while ἥξει ηκω here ἐξαίφνης εξαιφνης all of a sudden ἐπὶ επι in; on σὲ σε.1 you τὰ ο the δύο δυο two ταῦτα ουτος this; he ἐν εν in μιᾷ εις.1 one; unit ἡμέρᾳ ημερα day χηρεία χηρεια and; even ἀτεκνία ατεκνια here ἐξαίφνης εξαιφνης all of a sudden ἐπὶ επι in; on σὲ σε.1 you ἐν εν in τῇ ο the φαρμακείᾳ φαρμακια of you; your ἐν εν in τῇ ο the ἰσχύι ισχυς force τῶν ο the ἐπαοιδῶν επαοιδος of you; your σφόδρα σφοδρα vehemently; tremendously
47:9 וְ wᵊ וְ and תָבֹאנָה֩ ṯāvōnˌā בוא come לָּ֨ךְ llˌāḵ לְ to שְׁתֵּי־ šᵊttê- שְׁנַיִם two אֵ֥לֶּה ʔˌēlleh אֵלֶּה these רֶ֛גַע rˈeḡaʕ רֶגַע moment בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶחָ֖ד ʔeḥˌāḏ אֶחָד one שְׁכֹ֣ול šᵊḵˈôl שְׁכֹול loss of children וְ wᵊ וְ and אַלְמֹ֑ן ʔalmˈōn אַלְמֹן widowhood כְּ kᵊ כְּ as תֻמָּם֙ ṯummˌām תֹּם completeness בָּ֣אוּ bˈāʔû בוא come עָלַ֔יִךְ ʕālˈayiḵ עַל upon בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude כְּשָׁפַ֔יִךְ kᵊšāfˈayiḵ כֶּשֶׁף sorcery בְּ bᵊ בְּ in עָצְמַ֥ת ʕoṣmˌaṯ עָצְמָה might חֲבָרַ֖יִךְ ḥᵃvārˌayiḵ חֶבֶר company מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
47:9. venient tibi duo haec subito in die una sterilitas et viduitas universa venerunt super te propter multitudinem maleficiorum tuorum et propter duritiam incantatorum tuorum vehementemThese two things shall come upon thee suddenly in one day, barrenness and widowhood. All things are come upon thee, because of the multitude of thy sorceries, and for the great hardness of thy enchanters.
47:9. These two things will suddenly overwhelm you in one day: barrenness and widowhood. All things shall overwhelm you, because of the multitude of your sorceries and because of the great cruelty of your enchantments.
47:9. But these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, [and] for the great abundance of thine enchantments.
47:9. These two things will suddenly overwhelm you in one day: barrenness and widowhood. All things shall overwhelm you, because of the multitude of your sorceries and because of the great cruelty of your enchantments.
47:9. But these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, [and] for the great abundance of thine enchantments.
47:9 But these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, [and] for the great abundance of thine enchantments:
47:9 Но внезапно, в один день, придет к тебе то и другое, потеря детей и вдовство; в полной мере придут они на тебя, несмотря на множество чародейств твоих и на великую силу волшебств твоих.
47:9
νῦν νυν now; present
δὲ δε though; while
ἥξει ηκω here
ἐξαίφνης εξαιφνης all of a sudden
ἐπὶ επι in; on
σὲ σε.1 you
τὰ ο the
δύο δυο two
ταῦτα ουτος this; he
ἐν εν in
μιᾷ εις.1 one; unit
ἡμέρᾳ ημερα day
χηρεία χηρεια and; even
ἀτεκνία ατεκνια here
ἐξαίφνης εξαιφνης all of a sudden
ἐπὶ επι in; on
σὲ σε.1 you
ἐν εν in
τῇ ο the
φαρμακείᾳ φαρμακια of you; your
ἐν εν in
τῇ ο the
ἰσχύι ισχυς force
τῶν ο the
ἐπαοιδῶν επαοιδος of you; your
σφόδρα σφοδρα vehemently; tremendously
47:9
וְ wᵊ וְ and
תָבֹאנָה֩ ṯāvōnˌā בוא come
לָּ֨ךְ llˌāḵ לְ to
שְׁתֵּי־ šᵊttê- שְׁנַיִם two
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
רֶ֛גַע rˈeḡaʕ רֶגַע moment
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
שְׁכֹ֣ול šᵊḵˈôl שְׁכֹול loss of children
וְ wᵊ וְ and
אַלְמֹ֑ן ʔalmˈōn אַלְמֹן widowhood
כְּ kᵊ כְּ as
תֻמָּם֙ ṯummˌām תֹּם completeness
בָּ֣אוּ bˈāʔû בוא come
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
כְּשָׁפַ֔יִךְ kᵊšāfˈayiḵ כֶּשֶׁף sorcery
בְּ bᵊ בְּ in
עָצְמַ֥ת ʕoṣmˌaṯ עָצְמָה might
חֲבָרַ֖יִךְ ḥᵃvārˌayiḵ חֶבֶר company
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
47:9. venient tibi duo haec subito in die una sterilitas et viduitas universa venerunt super te propter multitudinem maleficiorum tuorum et propter duritiam incantatorum tuorum vehementem
These two things shall come upon thee suddenly in one day, barrenness and widowhood. All things are come upon thee, because of the multitude of thy sorceries, and for the great hardness of thy enchanters.
47:9. These two things will suddenly overwhelm you in one day: barrenness and widowhood. All things shall overwhelm you, because of the multitude of your sorceries and because of the great cruelty of your enchantments.
47:9. But these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, [and] for the great abundance of thine enchantments.
47:9. These two things will suddenly overwhelm you in one day: barrenness and widowhood. All things shall overwhelm you, because of the multitude of your sorceries and because of the great cruelty of your enchantments.
47:9. But these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, [and] for the great abundance of thine enchantments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
9: Но внезапно, в один день, придет к тебе то и другое - потеря детей и вдовство... Мы видим, что в подобных же красках Библия, вообще, изображает гибель каких бы то ни было народов и государств (Иер 1:10-15; 51:36-43: и др.). Очевидно, для чадолюбивого Израиля не было большего горя, как печальное вдовство и потеря детей, или вынужденное бездетность, вообще. А потому эти именно образы и выступают самыми яркими символами безнадежного отчаяния и горя.

В полной мере придут они на тебя... Слова эти, вполне понятные сами по себе, вызывают сильное возражение со стороны их исторической достоверности. Ведь известно, что Кир завоевал Вавилон совершенно без кровопролития и отнесся к его пленению в высокой степени великодушно и гуманно. Что же, в таком случае, означают слова пророка о полной мере наказания? А они означают то, что пророк писал не точную будущую историю Вавилона, а его наиболее вероятную, гадательную участь. Точного и несомненного во всем его пророчестве был лишь один факт - самое завоевание Вавилона Киром. Все дальнейшее - только правдоподобные выводы из этого бесспорного факта. Но последние сделали здесь резкий уклон от своего обычного течения; и пророчество автора книги, проигравшее в этих второстепенных деталях, сильно выиграло в главном, так как дало ясное доказательство того, что оно истинное пророчество; записано до начала завоевание Вавилона, а не после него, как утверждает отрицательная критика. [Думается, что эти стихи лучше истолковать как неотвратимость Божиего суда над нечестивыми, в приложении к приходу Мессии и грядущему тогда внезапному наказанию нечестивых. Прим. ред. ]

Несмотря на множество чародейств твоих и на великую силу волшебств твоих... Из всех стран древнего Востока - Халдея и Вавилон, преимущественно - страны магии и заклинаний. Из свидетельств классических писателей (Диодор Сиц., Герод.) и из данных новейших раскопок в ассиро-вавилонской территории мы знаем, что там практиковались три следующих главных формы магии: 1) приготовление и употребление особых амулетов и талисманов с выгравированными на них священными изображениями или словами, 2) составление и чтение или пение особых заклинательных формул, с целью отогнания злых демонов и 3) изготовление специальных гороскопов, предсказывающих судьбу их обладателей. (Bawliason "Egipt and Babylon", p. 58; Lenormant "La Magie chez tes Chakteens"; Sayce "Transactions of Soctet. of Вibl. Archeol", vol. III, 145; IV, 302: - The pulp. Comm. 205). На первую и вторую форму магии указывается в данном стихе, на третью - в 13-м стихе: "утомлена множеством советов твоих..."
Adam Clarke: Commentary on the Bible - 1831
47:9: These two things shall come to thee in a moment - That is, suddenly. Belshazzar was slain; thus the city became metaphorically a widow, the husband - the governor of it, being slain. In the time in which the king was slain, the Medes and Persians took the city, and slew many of its inhabitants, see Dan 5:30, Dan 5:31. When Darius took the city, he is said to have crucified three thousand of its principal inhabitants.
In their perfection "On a sudden" - Instead of בתמם bethummam, "in their perfection," as our translation renders it, the Septuagint and Syriac read, in the copies from which they translated, פתאם pithom, suddenly; parallel to רגע rega, in a moment, in the preceding alternate member of the sentence. The concurrent testimony of the Septuagint and Syriac, favored by the context, may be safely opposed to the authority of the present text.
For the multitude "Notwithstanding the multitude" - ברב berob. For this sense of the particle ב beth, see Num 14:11.
Albert Barnes: Notes on the Bible - 1834
47:9: In a moment, in one day - This is designed, undoubtedly, to describe the suddenness with which Babylon would be destroyed. It would not decay slowly, and by natural causes, but it would not decay slowly, and by natural causes, but it would be suddenly and unexpectedly destroyed. How strikingly this was fulfilled, it is not needful to pause to state (see isa 13, note; Isa 14:1, note) In the single night in which Babylon was taken by Cyrus, a death-blow was given to all her greatness and power, and at that moment a train of causes was originated which did not cease to operate until it became a pile of ruins.
The loss of children, and widowhood - Babylon would be in the situation of a wife and a mother who is instantaneously deprived of her husband, and bereft of all her children.
They shall come upon thee in their perfection - In full measure; completely; entirely. You shall know all that is meant by this condition. The state referred to is that of a wife who is suddenly deprived of her husband, and who, at the same time, and by the same stroke, is bereft of all her children. And the sense is, that Babylon would know all that was meant by such a condition, and would experience the utmost extremity of grief which such a condition involved.
For the multitude of thy sorceries - This was one of the reasons why God would thus destroy her, that sorceries and enchantments abounded there. Lowth, however, renders this, 'Notwithstanding the multitude of thy sorceries.' So Noyes, 'In spite of thy sorceries.' The Hebrew is, 'in the multitude (ברב berô b) of thy sorceries.' Jerome renders it, 'On account of ("propter") the multitude of thy sorceries.' The Septuagint: 'In (ἐν en) thy sorcery.' Perhaps the idea is, that sorcery and enchantment abounded, and that these calamities would come notwithstanding all that they could do. They would come in the very midst of the abounding necromancy and enchantments, while the people practiced these arts, and while they depended on them. That this trust in sorcery was one cause why these judgments would come upon them, is apparent from Isa 47:10-11. And that they would not be able to protect the city, or that these judgments would come in spite of all their efforts, is apparent from Isa 47:13. The idea is exactly expressed by a literal translation of the Hebrew. They would come upon her in, that is, "in the very midst" of the multitude of sorceries and enchantments. The word rendered here 'sorceries,' means magic, incantation, and is applied to the work of magicians (Kg2 9:22; Neh 3:4; Mic 5:11; compare Exo 7:2; Deu 18:10; Dan 2:2; Mal 3:5). Magic, it is well known, abounded in the East, and indeed this may be regarded as the birthplace of the art (see the note at Isa 2:6).
And for the great abundance of thine enchantments - Hebrew, 'And in the strength;' that is, in the full vigor of thine enchantments. While they would abound, and while they would exert their utmost power to preserve the city. The word rendered 'enchantments,' means properly society, company, community - from being associated, or bound together; and then spells, or enchantments, from the notion that they bound or confined the object that was the subject of the charm. The idea was that of controlling, binding, or restraining anyone whom they pleased, by the power of a spell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:9: these two: Isa 51:18, Isa 51:19; Rut 1:5, Rut 1:20; Luk 7:12, Luk 7:13
in a moment: Isa 13:19; Psa 73:19; Th1 5:3; Rev 18:8-10
they shall come: Isa 13:20-22, Isa 14:22, Isa 14:23; Jer 51:29, Jer 51:62-64; Rev 18:21-23
for the multitude: Isa 47:12, Isa 47:13; Dan 2:2, Dan 4:7, Dan 5:7; Nah 3:4; Th2 2:9, Th2 2:10; Rev 9:20, Rev 9:21, Rev 18:23; Rev 21:8, Rev 22:15
Geneva 1599
47:9 But these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their (i) perfection for the multitude of thy sorceries, [and] for the great abundance of thy enchantments.
(i) So that your punishment will be so great, as is possible to be imagined.
John Gill
47:9 But these two things shall come to thee in a moment on one day,.... Suddenly, at once, at one and the same time. The destruction of Babylon was very sudden; the city was taken by surprise, before the inhabitants were aware of it, while the king and his nobles were regaling themselves at a feast; that very night Belshazzar was slain, and Darius the Mede took the kingdom, Dan 5:30 and so those two things she boasted of would never be her lot came upon her together and at once: "the loss of children, and widowhood"; bereaved of her king, and the whole royal family, and of her people in great numbers, who were either slain, or carried captive; or, however, the kingdom was transferred from them to another people. When Babylon was taken by Cyrus, according to Xenophon (k), not only the king was slain, but those that were about him; and orders were presently given to the inhabitants to keep within doors, and to slay all that were found without. Though Dr. Prideaux (l) thinks this prophecy had its accomplishment when Babylon was besieged by Darius, who, to save provisions, slew all their own women, wives, sisters, daughters, and all their children, reserving only one wife and maidservant to a man; and when it was taken, Darius ordered three thousand of the principal inhabitants to be crucified. And in much such language is the destruction of mystical Babylon expressed, when God shall "kill her children with death; her plagues shall come in one day, death, and mourning, and famine", Rev_ 2:23,
they shall come upon thee in their perfection; those evils and calamities shall be fully accomplished, not in part only, but in whole; she should have no king to govern, nor anything like one; should have no share of government; and her children or subjects should be entirely destroyed:
for the multitude of thy sorceries, and for the great abundance of thine enchantments; which the Chaldeans were very famous for; this is another reason given for their destruction; see Dan 2:2, or, "in the multitude of thy sorceries" (m), &c.; notwithstanding these, her destruction should come upon her, which her sorcerers and enchanters could neither foresee nor prevent. Sorceries are ascribed to mystical Babylon, and as the cause of her ruin, Rev_ 9:21.
(k) Cyropaedia, 1. 7. sect. 23. (l) Connexion, &c. part 1. B. 3. p. 188, 189. (m) "in multitudine maleficiorum tuorum", Munster, Montanus; "in multitudine praestigiarum", Cocceius.
John Wesley
47:9 Perfection - In the highest degree.
Robert Jamieson, A. R. Fausset and David Brown
47:9 in a moment--It should not decay slowly, but be suddenly and unexpectedly destroyed; in a single night it was taken by Cyrus. The prophecy was again literally fulfilled when Babylon revolted against Darius; and, in order to hold out to the last, each man chose one woman of his family, and strangled the rest, to save provisions. Darius impaled three thousand of the revolters.
in . . . perfection--that is, "in full measure."
for . . . for--rather, "notwithstanding the . . . notwithstanding"; "in spite of" [LOWTH]. So "for" (Num 14:11). Babylon was famous for "expiations or sacrifices, and other incantations, whereby they tried to avert evil and obtain good" [DIODORUS SICULUS].
47:1047:10: եւ վասն վստահութեան չարութեանց քոց. զի ասէիր՝ թէ ես եմ, եւ չի՛ք ոք իմ ընկեր. զա՛յս գիտասջիր, զի առնուցո՛ւս զայդ ՚ի միտ. եւ պոռնկութիւնն քո յամօթ լիցի քեզ. զի ասացեր ՚ի սրտի քում. Ե՛ս եմ, եւ չի՛ք ոք իմ ընկեր[10131]։ [10131] Ոմանք. Եւ չիք այլ ոք իմ ըն՛՛... առնուցուս զայս ՚ի միտ... յամօթ լինիցի քեզ. եւ ասացեր ՚ի։
10 քո ինքնավստահութեան ու չարութեան պատճառով, որովհետեւ ասում էիր, թէ՝ “Ե՛ս եմ, եւ ինձ հաւասար ոչ ոք չկայ”: Դո՛ւ, որ այդպէս ես մտածում, իմացի՛ր, որ քո պոռնկութիւնը ամօթանք պիտի լինի քեզ համար, քանզի քո սրտի մէջ ասացիր. “ Ե՛ս եմ, եւ ինձ հաւասար ոչ ոք չկայ”:
10 Դուն քու չարութեանդ ապաւինեցար Ու ըսիր. «Զիս տեսնող չկայ»։Քեզ գլխէ հանողը քու իմաստութիւնդ ու գիտութիւնդ են։Սրտիդ մէջ ըսիր. «Ե՛ս եմ ու ինձմէ զատ մէկը չկայ»։
եւ վասն վստահութեան չարութեանց քոց, զի ասէիր թէ` [728]Ես եմ, եւ չիք ոք իմ ընկեր, զայս գիտասջիր, զի առնուցուս զայդ ի միտ. եւ պոռնկութիւնն քո յամօթ լիցի քեզ``. զի ասացեր ի սրտի քում. Ես եմ, եւ չիք ոք իմ ընկեր:

47:10: եւ վասն վստահութեան չարութեանց քոց. զի ասէիր՝ թէ ես եմ, եւ չի՛ք ոք իմ ընկեր. զա՛յս գիտասջիր, զի առնուցո՛ւս զայդ ՚ի միտ. եւ պոռնկութիւնն քո յամօթ լիցի քեզ. զի ասացեր ՚ի սրտի քում. Ե՛ս եմ, եւ չի՛ք ոք իմ ընկեր[10131]։
[10131] Ոմանք. Եւ չիք այլ ոք իմ ըն՛՛... առնուցուս զայս ՚ի միտ... յամօթ լինիցի քեզ. եւ ասացեր ՚ի։
10 քո ինքնավստահութեան ու չարութեան պատճառով, որովհետեւ ասում էիր, թէ՝ “Ե՛ս եմ, եւ ինձ հաւասար ոչ ոք չկայ”: Դո՛ւ, որ այդպէս ես մտածում, իմացի՛ր, որ քո պոռնկութիւնը ամօթանք պիտի լինի քեզ համար, քանզի քո սրտի մէջ ասացիր. “ Ե՛ս եմ, եւ ինձ հաւասար ոչ ոք չկայ”:
10 Դուն քու չարութեանդ ապաւինեցար Ու ըսիր. «Զիս տեսնող չկայ»։Քեզ գլխէ հանողը քու իմաստութիւնդ ու գիտութիւնդ են։Սրտիդ մէջ ըսիր. «Ե՛ս եմ ու ինձմէ զատ մէկը չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
47:1047:10 Ибо ты надеялась на злодейство твое, говорила: >. Мудрость твоя и знание твое они сбили тебя с пути; и ты говорила в сердце твоем: >.
47:10 τῇ ο the ἐλπίδι ελπις hope τῆς ο the πονηρίας πονηρια harm; malignancy σου σου of you; your σὺ συ you γὰρ γαρ for εἶπας επω say; speak ἐγώ εγω I εἰμι ειμι be καὶ και and; even οὐκ ου not ἔστιν ειμι be ἑτέρα ετερος different; alternate γνῶθι γινωσκω know ὅτι οτι since; that ἡ ο the σύνεσις συνεσις comprehension τούτων ουτος this; he καὶ και and; even ἡ ο the πορνεία πορνεια prostitution; depravity σου σου of you; your ἔσται ειμι be σοι σοι you αἰσχύνη αισχυνη shame καὶ και and; even εἶπας επω say; speak τῇ ο the καρδίᾳ καρδια heart σου σου of you; your ἐγώ εγω I εἰμι ειμι be καὶ και and; even οὐκ ου not ἔστιν ειμι be ἑτέρα ετερος different; alternate
47:10 וַ wa וְ and תִּבְטְחִ֣י ttivṭᵊḥˈî בטח trust בְ vᵊ בְּ in רָעָתֵ֗ךְ rāʕāṯˈēḵ רָעָה evil אָמַרְתְּ֙ ʔāmart אמר say אֵ֣ין ʔˈên אַיִן [NEG] רֹאָ֔נִי rōʔˈānî ראה see חָכְמָתֵ֥ךְ ḥoḵmāṯˌēḵ חָכְמָה wisdom וְ wᵊ וְ and דַעְתֵּ֖ךְ ḏaʕtˌēḵ דַּעַת knowledge הִ֣יא hˈî הִיא she שֹׁובְבָ֑תֶךְ šôvᵊvˈāṯeḵ שׁוב return וַ wa וְ and תֹּאמְרִ֣י ttōmᵊrˈî אמר say בְ vᵊ בְּ in לִבֵּ֔ךְ libbˈēḵ לֵב heart אֲנִ֖י ʔᵃnˌî אֲנִי i וְ wᵊ וְ and אַפְסִ֥י ʔafsˌî אֶפֶס end עֹֽוד׃ ʕˈôḏ עֹוד duration
47:10. et fiduciam habuisti in malitia tua et dixisti non est qui videat me sapientia tua et scientia tua haec decepit te et dixisti in corde tuo ego sum et praeter me non est alteraAnd thou hast trusted in thy wickedness, and hast said: There is none that seeth me. Thy wisdom, and, thy knowledge, this hath deceived thee. And thou hast said in thy heart: I am, and besides me there is no other.
47:10. And you have trusted in your malice, and you have said: “There is no one who sees me.” Your wisdom and your knowledge, these have deceived you. And you have said in your heart: “I am, and beside me there is no other.”
47:10. For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I [am], and none else beside me.
47:10. And you have trusted in your malice, and you have said: “There is no one who sees me.” Your wisdom and your knowledge, these have deceived you. And you have said in your heart: “I am, and beside me there is no other.”
47:10. For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I [am], and none else beside me.
47:10 For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I [am], and none else beside me:
47:10 Ибо ты надеялась на злодейство твое, говорила: <<никто не видит меня>>. Мудрость твоя и знание твое они сбили тебя с пути; и ты говорила в сердце твоем: <<я, и никто кроме меня>>.
47:10
τῇ ο the
ἐλπίδι ελπις hope
τῆς ο the
πονηρίας πονηρια harm; malignancy
σου σου of you; your
σὺ συ you
γὰρ γαρ for
εἶπας επω say; speak
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἑτέρα ετερος different; alternate
γνῶθι γινωσκω know
ὅτι οτι since; that
ο the
σύνεσις συνεσις comprehension
τούτων ουτος this; he
καὶ και and; even
ο the
πορνεία πορνεια prostitution; depravity
σου σου of you; your
ἔσται ειμι be
σοι σοι you
αἰσχύνη αισχυνη shame
καὶ και and; even
εἶπας επω say; speak
τῇ ο the
καρδίᾳ καρδια heart
σου σου of you; your
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἑτέρα ετερος different; alternate
47:10
וַ wa וְ and
תִּבְטְחִ֣י ttivṭᵊḥˈî בטח trust
בְ vᵊ בְּ in
רָעָתֵ֗ךְ rāʕāṯˈēḵ רָעָה evil
אָמַרְתְּ֙ ʔāmart אמר say
אֵ֣ין ʔˈên אַיִן [NEG]
רֹאָ֔נִי rōʔˈānî ראה see
חָכְמָתֵ֥ךְ ḥoḵmāṯˌēḵ חָכְמָה wisdom
וְ wᵊ וְ and
דַעְתֵּ֖ךְ ḏaʕtˌēḵ דַּעַת knowledge
הִ֣יא hˈî הִיא she
שֹׁובְבָ֑תֶךְ šôvᵊvˈāṯeḵ שׁוב return
וַ wa וְ and
תֹּאמְרִ֣י ttōmᵊrˈî אמר say
בְ vᵊ בְּ in
לִבֵּ֔ךְ libbˈēḵ לֵב heart
אֲנִ֖י ʔᵃnˌî אֲנִי i
וְ wᵊ וְ and
אַפְסִ֥י ʔafsˌî אֶפֶס end
עֹֽוד׃ ʕˈôḏ עֹוד duration
47:10. et fiduciam habuisti in malitia tua et dixisti non est qui videat me sapientia tua et scientia tua haec decepit te et dixisti in corde tuo ego sum et praeter me non est altera
And thou hast trusted in thy wickedness, and hast said: There is none that seeth me. Thy wisdom, and, thy knowledge, this hath deceived thee. And thou hast said in thy heart: I am, and besides me there is no other.
47:10. And you have trusted in your malice, and you have said: “There is no one who sees me.” Your wisdom and your knowledge, these have deceived you. And you have said in your heart: “I am, and beside me there is no other.”
47:10. For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I [am], and none else beside me.
47:10. And you have trusted in your malice, and you have said: “There is no one who sees me.” Your wisdom and your knowledge, these have deceived you. And you have said in your heart: “I am, and beside me there is no other.”
47:10. For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I [am], and none else beside me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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: Мудрость твоя и знание твое - они сбили тебя с пути; Под ними можно разуметь довольно высокое развитие естественных знаний и положительных наук, чем так гордились вавилоняне. Но преимущественно следует видеть как указание на широкое развитие астрономии, которая, главным образом, выражалась у них в астрологии, или звездочетстве, заводившем, действительно, в лабиринт самых ужасных суеверий.
Albert Barnes: Notes on the Bible - 1834
47:10: For thou hast trusted in thy wickedness - The word 'wickedness' here refers doubtless to the pride, arrogance, ambition, and oppressions of Babylon. It means, that she had supposed that she was able by these to maintain the ascendancy over other nations, and perpetuate her dominion. She supposed that by her great power, her natural advantages, and her wealth, she could resist the causes which had operated to destroy other nations. Men often confide in their own wickedness - their cunning, their artifices, their frauds, their acts of oppression and cruelty, and suppose that they are secure against the judgments of God.
None seeth me - Compare Psa 10:11 : 'He said in his heart, God hath forgotten; he hideth his thee; he will never see it.' See also Psa 94:7.
Thy wisdom - Probably the wisdom here referred to, was that for which Babylon was distinguished, the supposed science of astrology, and the arts of divination and of incantation. It may, however, refer to the purposes of the kings and princes of Babylon; and the meaning may be, that it had been perverted and ruined by relying on their counsels. But it more probably refers to the confidence in the wisdom and science which pRev_ailed there.
Hath perverted thee - Margin, 'Caused thee to turn away.' That is, hath turned thee away from the path of virtue, truth, and safety. It has been the cause of thy downfall.
I am ... - (See Isa 47:8)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:10: thou hast trusted: Isa 28:15, Isa 59:4; Psa 52:7, Psa 62:9
thou hast said: Isa 29:15; Job 22:13, Job 22:14; Psa 10:11, Psa 64:5, Psa 94:7-9; Ecc 8:8; Jer 23:24; Eze 8:12, Eze 9:9
Thy wisdom: Isa 5:21; Eze 28:2-6; Rom 1:22; Co1 1:19-21, Co1 3:19
perverted thee: or, caused thee to turn away
I am: Isa 47:8
Geneva 1599
47:10 For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy (k) wisdom and thy knowledge, it hath perverted thee; and thou hast said in thy heart, I [am], and none else besides me.
(k) You thought that your own wisdom and policy would have saved you.
John Gill
47:10 For thou hast trusted in thy wickedness,.... In wealth and power wickedly obtained; in political schemes wickedly contrived; in her ambition and pride, tyranny and cruelty; and especially in her wicked arts of astrology, divination, and magic:
thou hast said, none seeth me; lay her schemes of policy, which she thought so deeply laid, as not to be discovered; perform her magic arts, which were secretly done, and other her wicked actions done in the dark; but nothing can be hid from the omniscient God:
thy wisdom and thy knowledge, it hath perverted thee: her high opinion of her own wisdom and knowledge in political affairs, or in magic arts, deceived her, and turned her from right to wrong ways, which issued in her ruin. This rightly describes the Jesuits, and other emissaries of the church of Rome, who trust in their wickedness, their craft and cunning, which none can penetrate into; but there is an all seeing eye upon them, which discovers their intrigues, blasts their designs, and brings them into confusion:
and thou hast said in thine heart, I am, and none else besides me; none so wise and knowing as myself. This is what the oracle said of the Chaldeans (n),
"the Chaldeans and the Hebrews are the only wise.''
This is repeated, to observe the haughty and insolent boasts of themselves.
(n) Apud Euseb. Praepar. Evang. l. 9. c. 10. p. 413.
John Wesley
47:10 Trusted - Confidently expecting to preserve thyself by these and other wicked arts. None seeth - My counsels are so deeply laid. Perverted - Hath misled thee into the way of perdition. None seeth - Which is repeated, to denote their intolerable self - confidence.
Robert Jamieson, A. R. Fausset and David Brown
47:10 wickedness--as in Is 13:11, the cruelty with which Babylon treated its subject states.
None seeth me-- (Ps 10:11; Ps 94:7). "There is none to exact punishment from me." Sinners are not safe, though seeming secret.
Thy wisdom--astrological and political (Is 19:11, &c., as to Egypt).
perverted--turns thee aside from the right and safe path.
47:1147:11: Եւ հասցէ ՚ի վերայ քո կորուստ՝ զոր ո՛չ գիտիցես, եւ խորխորատ՝ եւ անկցիս ՚ի նա. եւ եկեսցէ ՚ի վերայ քո թշուառութիւն, եւ ո՛չ կարասցես սուրբ լինել. եւ եկեսցէ ՚ի վերայ քո յանկարծակի կորուստ, եւ ո՛չ ծանիցես։
11 Քեզ այնպիսի կորուստ է վրայ հասնելու, որ չես իմանալու, այնպիսի խորխորատ, որ ընկնելու ես նրա մէջ. քեզ վրայ մի թշուառութիւն է գալու, որ չես կարողանալու յետ մղել, քեզ վրայ յանկարծակի աւերում է գալու, որ դու չես գիտակցելու:
11 Անոր համար քու վրադ ձախորդութիւն մը պիտի գայ, Որուն ուրկէ ծագիլը պիտի չգիտնաս։Քու վրադ թշուառութիւն մը պիտի իյնայ, Որը ետ դարձնելու կարող պիտի չըլլաս։Քու վրադ յանկարծ աւերում մը պիտի գայ, Բայց դուն պիտի չգիտնաս։
Եւ հասցէ ի վերայ քո [729]կորուստ` զոր ոչ գիտիցես, եւ խորխորատ` եւ անկցիս ի նա``. եւ եկեսցէ ի վերայ քո թշուառութիւն, եւ ոչ կարասցես [730]սուրբ լինել``. եւ եկեսցէ ի վերայ քո յանկարծակի կորուստ, եւ ոչ ծանիցես:

47:11: Եւ հասցէ ՚ի վերայ քո կորուստ՝ զոր ո՛չ գիտիցես, եւ խորխորատ՝ եւ անկցիս ՚ի նա. եւ եկեսցէ ՚ի վերայ քո թշուառութիւն, եւ ո՛չ կարասցես սուրբ լինել. եւ եկեսցէ ՚ի վերայ քո յանկարծակի կորուստ, եւ ո՛չ ծանիցես։
11 Քեզ այնպիսի կորուստ է վրայ հասնելու, որ չես իմանալու, այնպիսի խորխորատ, որ ընկնելու ես նրա մէջ. քեզ վրայ մի թշուառութիւն է գալու, որ չես կարողանալու յետ մղել, քեզ վրայ յանկարծակի աւերում է գալու, որ դու չես գիտակցելու:
11 Անոր համար քու վրադ ձախորդութիւն մը պիտի գայ, Որուն ուրկէ ծագիլը պիտի չգիտնաս։Քու վրադ թշուառութիւն մը պիտի իյնայ, Որը ետ դարձնելու կարող պիտի չըլլաս։Քու վրադ յանկարծ աւերում մը պիտի գայ, Բայց դուն պիտի չգիտնաս։
zohrab-1805▾ eastern-1994▾ western am▾
47:1147:11 И придет на тебя бедствие: ты не узнаешь, откуда оно поднимется; и нападет на тебя беда, которой ты не в силах будешь отвратить, и внезапно придет на тебя пагуба, о которой ты и не думаешь.
47:11 καὶ και and; even ἥξει ηκω here ἐπὶ επι in; on σὲ σε.1 you ἀπώλεια απωλεια destruction; waste καὶ και and; even οὐ ου not μὴ μη not γνῷς γινωσκω know βόθυνος βοθυνος ditch καὶ και and; even ἐμπεσῇ εμπιπτω fall in εἰς εις into; for αὐτόν αυτος he; him καὶ και and; even ἥξει ηκω here ἐπὶ επι in; on σὲ σε.1 you ταλαιπωρία ταλαιπωρια wretchedness καὶ και and; even οὐ ου not μὴ μη not δυνήσῃ δυναμαι able; can καθαρὰ καθαρος clean; clear γενέσθαι γινομαι happen; become καὶ και and; even ἥξει ηκω here ἐπὶ επι in; on σὲ σε.1 you ἐξαπίνης εξαπινης destruction; waste καὶ και and; even οὐ ου not μὴ μη not γνῷς γινωσκω know
47:11 וּ û וְ and בָ֧א vˈā בוא come עָלַ֣יִךְ ʕālˈayiḵ עַל upon רָעָ֗ה rāʕˈā רָעָה evil לֹ֤א lˈō לֹא not תֵדְעִי֙ ṯēḏᵊʕˌî ידע know שַׁחְרָ֔הּ šaḥrˈāh שׁחר look for וְ wᵊ וְ and תִפֹּ֤ל ṯippˈōl נפל fall עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon הֹוָ֔ה hôˈā הֹוָה disaster לֹ֥א lˌō לֹא not תוּכְלִ֖י ṯûḵᵊlˌî יכל be able כַּפְּרָ֑הּ kappᵊrˈāh כפר cover וְ wᵊ וְ and תָבֹ֨א ṯāvˌō בוא come עָלַ֧יִךְ ʕālˈayiḵ עַל upon פִּתְאֹ֛ם piṯʔˈōm פִּתְאֹם suddenly שֹׁואָ֖ה šôʔˌā שֹׁואָה trouble לֹ֥א lˌō לֹא not תֵדָֽעִי׃ ṯēḏˈāʕî ידע know
47:11. veniet super te malum et nescies ortum eius et inruet super te calamitas quam non poteris expiare veniet super te repente miseria quam nesciesEvil shall come upon thee, and thou shalt not know the rising thereof: and calamity shall fall violently upon thee, which thou canst not keep off: misery shall come upon thee suddenly, which thou shalt not know.
47:11. Evil will overwhelm you, and you will not notice its rising. And calamity will fall violently over you, and you will not be able to avert it. You will suddenly be overwhelmed by a misery such as you have never known.
47:11. Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, [which] thou shalt not know.
47:11. Evil will overwhelm you, and you will not notice its rising. And calamity will fall violently over you, and you will not be able to avert it. You will suddenly be overwhelmed by a misery such as you have never known.
47:11. Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, [which] thou shalt not know.
47:11 Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, [which] thou shalt not know:
47:11 И придет на тебя бедствие: ты не узнаешь, откуда оно поднимется; и нападет на тебя беда, которой ты не в силах будешь отвратить, и внезапно придет на тебя пагуба, о которой ты и не думаешь.
47:11
καὶ και and; even
ἥξει ηκω here
ἐπὶ επι in; on
σὲ σε.1 you
ἀπώλεια απωλεια destruction; waste
καὶ και and; even
οὐ ου not
μὴ μη not
γνῷς γινωσκω know
βόθυνος βοθυνος ditch
καὶ και and; even
ἐμπεσῇ εμπιπτω fall in
εἰς εις into; for
αὐτόν αυτος he; him
καὶ και and; even
ἥξει ηκω here
ἐπὶ επι in; on
σὲ σε.1 you
ταλαιπωρία ταλαιπωρια wretchedness
καὶ και and; even
οὐ ου not
μὴ μη not
δυνήσῃ δυναμαι able; can
καθαρὰ καθαρος clean; clear
γενέσθαι γινομαι happen; become
καὶ και and; even
ἥξει ηκω here
ἐπὶ επι in; on
σὲ σε.1 you
ἐξαπίνης εξαπινης destruction; waste
καὶ και and; even
οὐ ου not
μὴ μη not
γνῷς γινωσκω know
47:11
וּ û וְ and
בָ֧א vˈā בוא come
עָלַ֣יִךְ ʕālˈayiḵ עַל upon
רָעָ֗ה rāʕˈā רָעָה evil
לֹ֤א lˈō לֹא not
תֵדְעִי֙ ṯēḏᵊʕˌî ידע know
שַׁחְרָ֔הּ šaḥrˈāh שׁחר look for
וְ wᵊ וְ and
תִפֹּ֤ל ṯippˈōl נפל fall
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
הֹוָ֔ה hôˈā הֹוָה disaster
לֹ֥א lˌō לֹא not
תוּכְלִ֖י ṯûḵᵊlˌî יכל be able
כַּפְּרָ֑הּ kappᵊrˈāh כפר cover
וְ wᵊ וְ and
תָבֹ֨א ṯāvˌō בוא come
עָלַ֧יִךְ ʕālˈayiḵ עַל upon
פִּתְאֹ֛ם piṯʔˈōm פִּתְאֹם suddenly
שֹׁואָ֖ה šôʔˌā שֹׁואָה trouble
לֹ֥א lˌō לֹא not
תֵדָֽעִי׃ ṯēḏˈāʕî ידע know
47:11. veniet super te malum et nescies ortum eius et inruet super te calamitas quam non poteris expiare veniet super te repente miseria quam nescies
Evil shall come upon thee, and thou shalt not know the rising thereof: and calamity shall fall violently upon thee, which thou canst not keep off: misery shall come upon thee suddenly, which thou shalt not know.
47:11. Evil will overwhelm you, and you will not notice its rising. And calamity will fall violently over you, and you will not be able to avert it. You will suddenly be overwhelmed by a misery such as you have never known.
47:11. Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, [which] thou shalt not know.
47:11. Evil will overwhelm you, and you will not notice its rising. And calamity will fall violently over you, and you will not be able to avert it. You will suddenly be overwhelmed by a misery such as you have never known.
47:11. Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, [which] thou shalt not know.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Надеясь на свое волшебство и чародейство, вавилоняне были убеждены, что они, во-первых, никогда не будут застигнуты врасплох, так как сумеют по своим гороскопам заранее узнать о предстоящей опасности; во-вторых, они не боялись даже и опасности-то, так как уверены были, что своими заклинаниями и песнями могут отогнать всякую опасность. Но в данном случае им опытно предстоит узнать все бессилие подобных средств и всю горечь разочарования в них.
Adam Clarke: Commentary on the Bible - 1831
47:11: Thou shalt not know from whence it riseth "Thou shalt not know how to deprecate" - שחרה shachrah; so the Chaldee renders it, which is approved by Jarchi on the place; and Michaelis Epim. in Praelect. xix.; see Psa 78:34.
Videtur in fine hujus commatis deese verbum, ut hoc membrum prioribus respondeat. "A word appears to be wanting at the end of this clause to connect it properly with the two preceding." - Secker.
In order to set in a proper light this judicious remark, it is necessary to give the reader an exact verbal translation of the whole verse: -
"And evil shall come upon thee, thou shalt not know how to deprecate it;
And mischief shall fall upon thee, thou shalt not be able to expiate it;
And destruction shall come suddenly upon thee, thou shalt not know" -
What? how to escape, to avoid it, to be delivered from it? perhaps צאת ממנה tseth mimmennah, "they could not go out from it, "Jer 11:11. I am persuaded that a phrase is here lost out of the text. But as the ancient versions retain no traces of it, and a wide field lies open to uncertain conjecture, I have not attempted to fill up the chasm, but have in the translation, as others have done before me, palliated and disguised the defect, which I cannot with any assurance pretend to supply. - L.
Albert Barnes: Notes on the Bible - 1834
47:11: Therefore shall evil come upon thee - In consequence of thy pride and self-confidence; of the pRev_alence of corruption, licentiousness, and sin; of the pRev_alence of the arts of magic and of divination abounding there; and of the cruel and unfeeling oppression of the people of God; for all these crimes ruin shall come certainly and suddenly upon thee.
Thou shalt not know from whence it cometh - Margin, 'The morning thereof.' The margin expresses the true sense of the phrase. The word used here (שׁחר shachar) means "the aurora," the dawn, the morning (see the notes at Isa 14:12). Lowth has strangely rendered it, 'Evil shall come upon thee, which thou shalt not know how to deprecate.' But the word properly means the dawning of the morning, the aurora; and the sense is, that calamity should befall them whose rising or dawning they did not see, or anticipate. It would come unexpectedly and suddenly, like the first rays of the morning. It would spring up as if from no antecedent cause which would seem to lead to it, as the light comes suddenly out of the darkness.
And mischief - Destruction; ruin.
Thou shalt not be able to put it off - Margin, 'Expiate.' This is the sense of the Hebrew (see the notes at Isa 43:3). The meaning is, that they could not then avert these calamities by any sacrifices, deprecations, or prayers. Ruin would suddenly and certainly come; and they had nothing which they could offer to God as an expiation by which it could then be pRev_ented. We need not say how strikingly descriptive this is of the destruction of Babylon. Her ruin came silently and suddenly upon her, as the first rays of morning light steal upon the world, and in such a way that she could not meet it, or turn it away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:11: thou shalt not know: Isa 37:36; Exo 12:29, Exo 12:30; Neh 4:11; Rev 3:3
from whence it riseth: Heb. the morning thereof
thou shalt not be: Psa 50:22; Jer 51:39-42; Dan 5:25-30; Th1 5:3; Rev 18:9, Rev 18:10
put it off: Heb. expiate, Mat 18:34; Luk 12:59
John Gill
47:11 Therefore shall evil come upon thee,.... The evil of punishment, a great calamity; so Nebuchadnezzar foretold, as Abydenus relates (o), that a calamity, should come upon the Babylonians; a day of evil, because of the above sins Babylon was guilty of:
thou shall not know from whence it riseth; from what quarter it will come, little dreaming of Cyrus, with whom the Chaldeans had had no quarrel. So mystical Babylon will not know from whence her ruin will come; little thinking that the kings of the earth, who have committed fornication with her, and have given their kingdoms to her, will hate her, and burn her flesh with fire: or, "thou shall not know the morning of it" (p): that is, on what day, or at what time, it will be. Babylon was taken when it was not thought of, as appears from the book of Daniel, and profane history. Aristotle (q) reports, that it was said, that the third day after Babylon was taken, one part of the city did not know that it was taken. Or the sense is, this day of evil and calamity should be such a dark and gloomy day, there should be no light in it, it should be as the night, and therefore its morning or light should not be known, so Aben Ezra: "and mischief shall fall upon thee"; contrived for others; the pit dug for others she should fall into herself: though the phrase seems to denote the mischief coming from above, by the hand of heaven, and suddenly and irresistibly; which should fall with weight and vengeance upon her, to the crushing and utter destruction of her:
thou shalt not be able to put it off; or, "to expiate it" (r); and atone for it, either by prayers and entreaties, which God will not regard, Is 47:3 or by gifts, or by ransom price, by gold and silver, which the Medes and Persians were no lovers of, Is 13:17,
and desolation shall come upon thee suddenly, which thou shalt not know; that is, before hand; neither the persons from whom nor the time when it shall come; notwithstanding their astrologers, diviners, and monthly prognosticators, pretended to tell what would come to pass every day; but not being able by their art to give the least hint of Babylon's destruction, as to either time or means, the Chaldeans were in great security, quite ignorant of their ruin at hand, and which therefore came suddenly and unawares upon them; as will the destruction of mystical Babylon.
(o) Ib. c. 41. p. 456. (p) "non scis auroram ejus", Montanus, Vatablus, Cocceius; "cujus non cognoscis auroram", Vitringa. That is, as Ben Melech explains it, thou shalt not know the time of its coming; for it shall come suddenly, as a thing comes in a morning, which a man is not aware of till he sees it. (q) Politic. l. 3. c. 3. (r) "non potens placare eam", Montanus; "expiare", Tigurine version, Junius & Tremellius, Piscator, Cocceius, Vitringa.
John Wesley
47:11 Therefore - This agrees with the history. Babylon being surprized by Cyrus, when they were in deep security.
Robert Jamieson, A. R. Fausset and David Brown
47:11 from whence it riseth--Hebrew, "the dawn thereof," that is, its first rising. Evil shall come on thee without the least previous intimation [ROSENMULLER]. But dawn is not applied to "evil," but to prosperity shining out after misery (Is 21:12). Translate, "Thou shall not see any dawn" (of alleviation) [MAURER].
put . . . off--rather, as Margin, "remove by expiation"; it shall be never ending.
not know--unawares: which thou dost not apprehend. Proving the fallacy of thy divinations and astrology (Job 9:5; Ps 35:8).
47:1247:12: Աղէ՝ կա՛ց դու այժմ ՚ի դիւթութիւնս քո, եւ ՚ի բազում կախարդութեան քում, զոր ուսար ՚ի մանկութենէ քումմէ. եթէ կարասցե՞ն ինչ օգտել[10132]. [10132] Ոմանք. Կախարդութիւնս քո զոր ու՛՛... թէ կարասցես ինչ օգտել։
12 Դէ հիմա մնա՛ քո դիւթութիւնների ու քո բազում կախարդութիւնների մէջ, որոնք քո մանկութիւնից սկսած սովորեցիր. գուցէ կարողանաս օգո՞ւտ քաղել, գուցէ կարողանաս ո՞ւժ առնել:
12 Հիմա քու կախարդութիւններուդ եւ շատ դիւթանքներուդ մէջ կեցիր, Որոնցմով քու մանկութենէդ ի վեր աշխատեր ես, Թերեւս օգուտ մը գտնելու կարող ըլլաս, Թերեւս կարենաս յաղթել։
Աղէ կաց դու այժմ ի դիւթութիւնս քո, եւ ի բազում կախարդութեան քում, [731]զոր ուսար`` ի մանկութենէ քումմէ. եթէ կարասցե՞ս ինչ օգտել. եթէ կարասցե՞ս կազդուրել:

47:12: Աղէ՝ կա՛ց դու այժմ ՚ի դիւթութիւնս քո, եւ ՚ի բազում կախարդութեան քում, զոր ուսար ՚ի մանկութենէ քումմէ. եթէ կարասցե՞ն ինչ օգտել[10132].
[10132] Ոմանք. Կախարդութիւնս քո զոր ու՛՛... թէ կարասցես ինչ օգտել։
12 Դէ հիմա մնա՛ քո դիւթութիւնների ու քո բազում կախարդութիւնների մէջ, որոնք քո մանկութիւնից սկսած սովորեցիր. գուցէ կարողանաս օգո՞ւտ քաղել, գուցէ կարողանաս ո՞ւժ առնել:
12 Հիմա քու կախարդութիւններուդ եւ շատ դիւթանքներուդ մէջ կեցիր, Որոնցմով քու մանկութենէդ ի վեր աշխատեր ես, Թերեւս օգուտ մը գտնելու կարող ըլլաս, Թերեւս կարենաս յաղթել։
zohrab-1805▾ eastern-1994▾ western am▾
47:1247:12 Оставайся же с твоими волшебствами и со множеством чародейств твоих, которыми ты занималась от юности твоей: может быть, пособишь себе, может быть, устоишь.
47:12 στῆθι ιστημι stand; establish νῦν νυν now; present ἐν εν in ταῖς ο the ἐπαοιδαῖς επαοιδη of you; your καὶ και and; even τῇ ο the πολλῇ πολυς much; many φαρμακείᾳ φαρμακια of you; your ἃ ος who; what ἐμάνθανες μανθανω learn ἐκ εκ from; out of νεότητός νεοτης youth σου σου of you; your εἰ ει if; whether δυνήσῃ δυναμαι able; can ὠφεληθῆναι ωφελεω useful; assist
47:12 עִמְדִי־ ʕimᵊḏî- עמד stand נָ֤א nˈā נָא yeah בַ va בְּ in חֲבָרַ֨יִךְ֙ ḥᵃvārˈayiḵ חֶבֶר company וּ û וְ and בְ vᵊ בְּ in רֹ֣ב rˈōv רֹב multitude כְּשָׁפַ֔יִךְ kᵊšāfˈayiḵ כֶּשֶׁף sorcery בַּ ba בְּ in אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָגַ֖עַתְּ yāḡˌaʕat יגע be weary מִ mi מִן from נְּעוּרָ֑יִךְ nnᵊʕûrˈāyiḵ נְעוּרִים youth אוּלַ֛י ʔûlˈay אוּלַי perhaps תּוּכְלִ֥י tûḵᵊlˌî יכל be able הֹועִ֖יל hôʕˌîl יעל profit אוּלַ֥י ʔûlˌay אוּלַי perhaps תַּעֲרֹֽוצִי׃ taʕᵃrˈôṣî ערץ tremble
47:12. sta cum incantatoribus tuis et cum multitudine maleficiorum tuorum in quibus laborasti ab adulescentia tua si forte quid prosit tibi aut si possis fieri fortiorStand now with thy enchanters, and with the multitude of thy sorceries, in which thou hast laboured from thy youth, if so be it may profit thee any thing, or if thou mayst become stronger.
47:12. Stand with your incantations, and with the multitude of your sorceries, in which you have labored from your youth, as if somehow it might benefit you, or as if it were able to make you stronger.
47:12. Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
47:12. Stand with your incantations, and with the multitude of your sorceries, in which you have labored from your youth, as if somehow it might benefit you, or as if it were able to make you stronger.
47:12. Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
47:12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail:
47:12 Оставайся же с твоими волшебствами и со множеством чародейств твоих, которыми ты занималась от юности твоей: может быть, пособишь себе, может быть, устоишь.
47:12
στῆθι ιστημι stand; establish
νῦν νυν now; present
ἐν εν in
ταῖς ο the
ἐπαοιδαῖς επαοιδη of you; your
καὶ και and; even
τῇ ο the
πολλῇ πολυς much; many
φαρμακείᾳ φαρμακια of you; your
ος who; what
ἐμάνθανες μανθανω learn
ἐκ εκ from; out of
νεότητός νεοτης youth
σου σου of you; your
εἰ ει if; whether
δυνήσῃ δυναμαι able; can
ὠφεληθῆναι ωφελεω useful; assist
47:12
עִמְדִי־ ʕimᵊḏî- עמד stand
נָ֤א nˈā נָא yeah
בַ va בְּ in
חֲבָרַ֨יִךְ֙ ḥᵃvārˈayiḵ חֶבֶר company
וּ û וְ and
בְ vᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
כְּשָׁפַ֔יִךְ kᵊšāfˈayiḵ כֶּשֶׁף sorcery
בַּ ba בְּ in
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָגַ֖עַתְּ yāḡˌaʕat יגע be weary
מִ mi מִן from
נְּעוּרָ֑יִךְ nnᵊʕûrˈāyiḵ נְעוּרִים youth
אוּלַ֛י ʔûlˈay אוּלַי perhaps
תּוּכְלִ֥י tûḵᵊlˌî יכל be able
הֹועִ֖יל hôʕˌîl יעל profit
אוּלַ֥י ʔûlˌay אוּלַי perhaps
תַּעֲרֹֽוצִי׃ taʕᵃrˈôṣî ערץ tremble
47:12. sta cum incantatoribus tuis et cum multitudine maleficiorum tuorum in quibus laborasti ab adulescentia tua si forte quid prosit tibi aut si possis fieri fortior
Stand now with thy enchanters, and with the multitude of thy sorceries, in which thou hast laboured from thy youth, if so be it may profit thee any thing, or if thou mayst become stronger.
47:12. Stand with your incantations, and with the multitude of your sorceries, in which you have labored from your youth, as if somehow it might benefit you, or as if it were able to make you stronger.
47:12. Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
47:12. Stand with your incantations, and with the multitude of your sorceries, in which you have labored from your youth, as if somehow it might benefit you, or as if it were able to make you stronger.
47:12. Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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: С 12-15: - весь последний отдел дает развитие той же самой мысли, но в новой, художественно-иронической форме.

Оставайся же с твоими волшебствами и со множеством чародейств. Ясное указание на то, что говорилось выше (9: ст.).

Может быть - пособишь себе, может быть - устоишь. Беспощадная ирония, напоминающая подобную же иронию пророка Илии над жрецами Иезавели во время кармильского жертвоприношения (3: Цар 18:27).
Albert Barnes: Notes on the Bible - 1834
47:12: Stand now with thy enchantments - (See the notes at Isa 47:9). This is evidently sarcastic and ironical. It is a call on those who practiced the arts of magic to stand forth, and to show whether they were able to defend the city, and to save the nation.
Wherein thou hast labored - Or in practicing which thou hast been diligently employed.
From thy youth - From the very commencement of thy national existence. Babylon was always distinguished for these arts. Now was a time when their value was to be put to the test, and when it was to be seen whether they were able to save the nation.
If so be - Or perhaps or possibly, they may be able to profit thee - the language of irony. Perhaps by the aid of these arts you may be able to repel your foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:12: Isa 47:9, Isa 47:10, Isa 8:19, Isa 19:3, Isa 44:25; Exo 7:11, Exo 8:7, Exo 8:18, Exo 8:19, Exo 9:11; Jer 2:28; Dan 5:7-9; Nah 3:4; Act 13:8-12; Th2 2:9-12; Rev 17:4-6
Carl Friedrich Keil and Franz Delitzsch
47:12
Then follows the concluding strophe, which, like the first, announces to the imperial city in a triumphantly sarcastic tone its inevitable fate; whereas the intermediate strophes refer rather to the sins by which this fate has been brought upon it. "Come near, then, with thine enchantments, and with the multitude of thy witchcrafts, wherein thou hast laboured from thy youth: perhaps thou canst profit, perhaps thou wilt inspire terror. Thou art wearied through the multitude of thy consultations; let the dissectors of the heavens come near, then, and save thee, the star-gazers, they who with every new moon bring things to light that will come upon thee. Behold, they have become like stubble: fire has consumed them: there is not a red-hot coal to warm themselves, a hearth-fire to sit before. So is it with thy people, for whom thou hast laboured: thy partners in trade from thy youth, they wander away every one in his own direction; no one who brings salvation to thee." Hitzig and others adopt the simple rendering, "Persevere, then, with thine enchantments." It is indeed true, that in Lev 13:5 בּ עמד signifies "to remain standing by anything," i.e., to persevere with it, just as in Ezek 13:5 it signifies to keep one's standing in anything; in 4Kings 23:3, to enter upon anything; and in Eccles 8:3, to engage in anything; but there is no reason for taking it here in any other sense than in Is 47:13. Babylon is to draw near with all the processes of the black art, wherein בּאשׁר, according to our western mode of expression, equivalent to בּהם אשׁר, Ges. 123, 2*) it had been addicted to abundance of routine from its youth upwards (יגעאתּ with an auxiliary pathach for יגעתּ); possibly it may be of some use, possibly it will terrify, i.e., make itself so terrible to the approaching calamity, as to cause it to keep off. The prophet now sees in spirit how Babylon draws near, and how it also harasses itself to no purpose; he therefore follows up the עמדי־נא, addressed in pleno to Babylon, with a second challenge commencing with יעמדוּ־נא. Their astrologers are to draw near, and try that power over the future to which they lay claim, by bringing it to bear at once upon the approaching destruction for the benefit of Babylon. עצתיך is a singular form connected with a feminine plural suffix, such as we find in Ps 9:15; Ezek 35:11; Ezra 9:15, connected with a masculine plural suffix. Assuming the correctness of the vowel-pointing, the singular appears in such cases as these to have a collective meaning, like the Arabic pl. fractus; for there is no ground to suppose that the Aramaean plural form ‛ētsâth is used here in the place of the Hebrew. Instead of שׁמים הברו (which would be equivalent to הברו אשׁרא, the keri reads שׁמים הברי, cutters up of the heavens, i.e., planners or dissectors of them, from hâb, dissecare, resecare (compare the rabbinical habhârâh, a syllable, i.e., segmentum vocabuli, and possibly also the talmudic 'ēbhârı̄m, limbs of a body). The correction proposed by Knobel, viz., chōbherē, from châbhār, to know, or be versed in, is unnecessary. Châzâh b' signifies here, as it generally does, to look with pleasure or with interest at anything; hence Luther has rendered it correctly, die Sternkucker (Eng. ver. star-gazers). They are described still further as those who make known with every new moon (lechŏdâshı̄m, like labbeqârı̄m, every morning, Is 33:2, etc.), things which, etc. מאשׁר is used in a partitive sense: out of the great mass of events they select the most important, and prepare a calendar or almanack (ἀλμενιχιακά in Plutarch) for the state every month. But these very wise men cannot save themselves, to say nothing of others, out of the power of that flame, which is no comforting coal-fire to warm one's self by, no hearth-fire (Is 44:16) to sit in front of, but a devouring, eternal, i.e., peremptory flame (Is 33:14). The rendering adopted by Grotius, Vitringa, Lowth, Gesenius, and others, "non supererit pruna ad calendum," is a false one, if only because it is not in harmony with the figure. "Thus shall they be unto thee," he continues in Is 47:15, i.e., such things shall be endured to thy disgrace by those about whom thou hast wearied thyself (אשׁר = בּהם אשׁר). The learned orders of the Chaldeans had their own quarter, and enjoyed all the distinction and privileges of a priestly caste. What follows cannot possibly be understood as relating to these masters of astrology and witchcraft, as Ewald supposes; for, according to the expression שׁחרהּ in Is 47:11, they would be called שׁחריך. Moreover, if they became a prey of the flames, and therefore were unable to flee, we should have to assume that they were burned while taking flight (Umbreit). סחריך are those who carried on commercial intercourse with the great "trading city" (Ezek 17:4), as Berossos says, "In Babylon there was a great multitude of men of other nations who had settled in Chaldea, and they lived in disorder, like the wild beasts;" compare Aeschylus, Pers. 52-3, Βαβυλὼν δ ̓ ἡ πολύχρυσος πάμμικτον ὄχλον πέμπει. All of these are scattered in the wildest flight, אל־עברו אישׁ, every one on his own side, viz., in the direction of his own home, and do not trouble themselves about Babylon.
Geneva 1599
47:12 Stand now with thy enchantments, and with the multitude of thy sorceries, in which thou hast (l) laboured from thy youth; if thou shalt be able to profit, if thou mayest prevail.
(l) He derides their vain confidence, who put their trust in anything but in God, condemning also such vain sciences, which serve no use, but to delude the people, and to bring them from depending only on God.
John Gill
47:12 Stand now with thine enchantments, and with the multitude of thy sorceries,.... An ironic expression, deriding those evil arts, bidding defiance to them, calling upon the masters of them to do their utmost by them:
wherein thou hast laboured from thy youth; from the infancy of their state; as soon as their monarchy was founded, or they became a people, they were given to these practices, and were famous for them; and in which, no doubt, many among them were brought up from their youth; and to gain the knowledge of which they were at great labour and expense; and yet it was all in vain, and to no purpose:
if so be thou shall be able to profit, if so be thou mayest prevail; if skill in these things can be of any advantage to keep off the impending calamity, and fortify against the powerful enemy that will quickly surprise thee; try if by thine art thou canst foresee the danger, and prevent it.
John Wesley
47:12 Stand - Persist in these practices. Laboured - From the beginning of thy kingdom. For the Chaldeans in all ages were famous for the practice of these arts.
Robert Jamieson, A. R. Fausset and David Brown
47:12 Stand--forth: a scornful challenge to Babylon's magicians to show whether they can defend their city.
laboured--The devil's service is a laborious yet fruitless one (Is 55:2).
47:1347:13: եթէ կարասցե՞ն կազդուրել. զի աշխատեցար ՚ի խորհուրդս քո։ Յարիցեն եւ ապրեցուսցեն զքեզ աստեղագէտքն որ նշմարեն զաստեղս երկնից. պատմեսցե՛ն քեզ զինչ գալոց է ՚ի վերայ քո[10133]։ [10133] Ոմանք. Եթէ կարասցես կազդ՛՛... ՚ի խորհուրդսդ քո... գալոց իցէ ՚ի վերայ քո։
13 Չարչարուեցիր քո խորհուրդներով: Թող վեր կենան ու քեզ փրկեն աստղագուշակները, որոնք դիտում են երկնքի աստղերը, թող պատմեն քեզ, թէ ի՛նչ է գալու քո գլխին:
13 Խորհուրդներուդ շատութենէն ձանձրացար։Հիմա երկինքը զննողները, աստղագէտները, Նոր ամիսներով գուշակութիւն ընողները թող ելլեն Եւ քու վրադ գալիք չարիքէն քեզ ազատեն։
[732]զի աշխատեցար ի խորհուրդս քո. յարիցեն եւ ապրեցուսցեն զքեզ աստեղագէտքն որ նշմարեն զաստեղս երկնից. պատմեսցեն քեզ զինչ գալոց է`` ի վերայ քո:

47:13: եթէ կարասցե՞ն կազդուրել. զի աշխատեցար ՚ի խորհուրդս քո։ Յարիցեն եւ ապրեցուսցեն զքեզ աստեղագէտքն որ նշմարեն զաստեղս երկնից. պատմեսցե՛ն քեզ զինչ գալոց է ՚ի վերայ քո[10133]։
[10133] Ոմանք. Եթէ կարասցես կազդ՛՛... ՚ի խորհուրդսդ քո... գալոց իցէ ՚ի վերայ քո։
13 Չարչարուեցիր քո խորհուրդներով: Թող վեր կենան ու քեզ փրկեն աստղագուշակները, որոնք դիտում են երկնքի աստղերը, թող պատմեն քեզ, թէ ի՛նչ է գալու քո գլխին:
13 Խորհուրդներուդ շատութենէն ձանձրացար։Հիմա երկինքը զննողները, աստղագէտները, Նոր ամիսներով գուշակութիւն ընողները թող ելլեն Եւ քու վրադ գալիք չարիքէն քեզ ազատեն։
zohrab-1805▾ eastern-1994▾ western am▾
47:1347:13 Ты утомлена множеством советов твоих; пусть же выступят наблюдатели небес и звездочеты и предвещатели по новолуниям, и спасут тебя от того, что должно приключиться тебе.
47:13 κεκοπίακας κοπιαω exhausted; labor ἐν εν in ταῖς ο the βουλαῖς βουλη intent σου σου of you; your στήτωσαν ιστημι stand; establish καὶ και and; even σωσάτωσάν σωζω save σε σε.1 you οἱ ο the ἀστρολόγοι αστρολογος the οὐρανοῦ ουρανος sky; heaven οἱ ο the ὁρῶντες οραω view; see τοὺς ο the ἀστέρας αστηρ star ἀναγγειλάτωσάν αναγγελλω announce σοι σοι you τί τις.1 who?; what? μέλλει μελλω about to; impending ἐπὶ επι in; on σὲ σε.1 you ἔρχεσθαι ερχομαι come; go
47:13 נִלְאֵ֖ית nilʔˌêṯ לאה be weary בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude עֲצָתָ֑יִךְ ʕᵃṣāṯˈāyiḵ עֵצָה counsel יַעַמְדוּ־ yaʕamᵊḏû- עמד stand נָ֨א nˌā נָא yeah וְ wᵊ וְ and יֹושִׁיעֻ֜ךְ yôšîʕˈuḵ ישׁע help הֹבְרֵ֣יהברו *hōvᵊrˈê הבר divide שָׁמַ֗יִם šāmˈayim שָׁמַיִם heavens הַֽ hˈa הַ the חֹזִים֙ ḥōzîm חזה see בַּ ba בְּ in † הַ the כֹּ֣וכָבִ֔ים kkˈôḵāvˈîm כֹּוכָב star מֹֽודִיעִם֙ mˈôḏîʕim ידע know לֶ le לְ to † הַ the חֳדָשִׁ֔ים ḥᵒḏāšˈîm חֹדֶשׁ month מֵ mē מִן from אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָבֹ֖אוּ yāvˌōʔû בוא come עָלָֽיִךְ׃ ʕālˈāyiḵ עַל upon
47:13. defecisti in multitudine consiliorum tuorum stent et salvent te augures caeli qui contemplabantur sidera et supputabant menses ut ex eis adnuntiarent ventura tibiThou hast failed in the multitude of thy counsels: let now the astrologers stand and save thee, they that gazed at the stars, and counted the months, that from them they might tell the things that shall come to thee.
47:13. You have failed in the multitude of your plans! Let the seers stand and save you, those who were contemplating the stars, and figuring the months, so that from these they might announce to you the things to come.
47:13. Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from [these things] that shall come upon thee.
47:13. You have failed in the multitude of your plans! Let the seers stand and save you, those who were contemplating the stars, and figuring the months, so that from these they might announce to you the things to come.
47:13. Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from [these things] that shall come upon thee.
47:13 Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from [these things] that shall come upon thee:
47:13 Ты утомлена множеством советов твоих; пусть же выступят наблюдатели небес и звездочеты и предвещатели по новолуниям, и спасут тебя от того, что должно приключиться тебе.
47:13
κεκοπίακας κοπιαω exhausted; labor
ἐν εν in
ταῖς ο the
βουλαῖς βουλη intent
σου σου of you; your
στήτωσαν ιστημι stand; establish
καὶ και and; even
σωσάτωσάν σωζω save
σε σε.1 you
οἱ ο the
ἀστρολόγοι αστρολογος the
οὐρανοῦ ουρανος sky; heaven
οἱ ο the
ὁρῶντες οραω view; see
τοὺς ο the
ἀστέρας αστηρ star
ἀναγγειλάτωσάν αναγγελλω announce
σοι σοι you
τί τις.1 who?; what?
μέλλει μελλω about to; impending
ἐπὶ επι in; on
σὲ σε.1 you
ἔρχεσθαι ερχομαι come; go
47:13
נִלְאֵ֖ית nilʔˌêṯ לאה be weary
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
עֲצָתָ֑יִךְ ʕᵃṣāṯˈāyiḵ עֵצָה counsel
יַעַמְדוּ־ yaʕamᵊḏû- עמד stand
נָ֨א nˌā נָא yeah
וְ wᵊ וְ and
יֹושִׁיעֻ֜ךְ yôšîʕˈuḵ ישׁע help
הֹבְרֵ֣יהברו
*hōvᵊrˈê הבר divide
שָׁמַ֗יִם šāmˈayim שָׁמַיִם heavens
הַֽ hˈa הַ the
חֹזִים֙ ḥōzîm חזה see
בַּ ba בְּ in
הַ the
כֹּ֣וכָבִ֔ים kkˈôḵāvˈîm כֹּוכָב star
מֹֽודִיעִם֙ mˈôḏîʕim ידע know
לֶ le לְ to
הַ the
חֳדָשִׁ֔ים ḥᵒḏāšˈîm חֹדֶשׁ month
מֵ מִן from
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָבֹ֖אוּ yāvˌōʔû בוא come
עָלָֽיִךְ׃ ʕālˈāyiḵ עַל upon
47:13. defecisti in multitudine consiliorum tuorum stent et salvent te augures caeli qui contemplabantur sidera et supputabant menses ut ex eis adnuntiarent ventura tibi
Thou hast failed in the multitude of thy counsels: let now the astrologers stand and save thee, they that gazed at the stars, and counted the months, that from them they might tell the things that shall come to thee.
47:13. You have failed in the multitude of your plans! Let the seers stand and save you, those who were contemplating the stars, and figuring the months, so that from these they might announce to you the things to come.
47:13. Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from [these things] that shall come upon thee.
47:13. You have failed in the multitude of your plans! Let the seers stand and save you, those who were contemplating the stars, and figuring the months, so that from these they might announce to you the things to come.
47:13. Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from [these things] that shall come upon thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Ты утомлена множеством советов твоих... Суеверные гадания волхвов никогда не имели устойчивости и допускали возможность самых различных перетолкований, выслушивание которых было делом столь же нелегким, сколь и бесполезным (Дан 2:2-11; 5:7-8).

Пусть же выступят наблюдатели небес и звездочеты и предвещатели по новолуниям, и спасут тебя... Все эти астрономы и астрологи, очевидно, представляли собою цвет вавилонской мудрости, и вот пророк приглашает их теперь напрячь все свои усилия, чтобы помочь родине в трудное для нее время.
Adam Clarke: Commentary on the Bible - 1831
47:13: From these things "What are the events" - For מאשר measher, read מה אשר mah asher, so the Septuagint, "what is to happen to thee."
Albert Barnes: Notes on the Bible - 1834
47:13: Thou art wearied - Thou hast practiced so many arts, and practiced them so long, that thou art exhausted in them. The 'counsels' here referred to, are those which the astrologers and diviners would take in examining the prognostications, and the supposed indications of future events.
Let now the astrologers - Call in now the aid of the various classes of diviners on whom thou hast relied to save thee from the impending calamity and ruin. The words rendered here 'astrologers' (שׁמים הברי hoberē y shâ mayim) mean properly "the dividers of the heavens;" those who divided, or cut up the heavens for the purpose of augury, or to take a horoscope (Gesenius). What this art was is not certainly known. It is probable that it referred to their designating certain stars, or constellations, or conjunctions of the planets in certain parts of the heavens, as being fortunate and propitious, and certain others as unfortunate and unpropitious. At first, astrology was synonymous with astronomy. But in process of time, it came to denote the science which professes to discover certain connections between the position and movements of the heavenly bodies, and the events which occur on the earth.
It was supposed that the rising and setting, the conjunction and opposition of the planets, exerted a powerful influence over the fates of people; over the health of their bodies, the character of their minds, and the vicissitudes of their lives. Some regarded, it would seem, the positions of the stars as mere signs of the events which were to follow; and others, and probably by far the larger portion, supposed that those positions had a positive influence in directing and controlling the affairs of this lower world. The origin of this science is involved in great obscurity. Aristotle ascribes the invention to the Babylonians and Egyptians. Ptolemy concurs in this opinion, and Cicero traces it to the same origin. Lucian says that both these nations, as well as the Lybians, borrowed it from the Ethiopians, and that the Greeks owed their knowledge of this pretended science to the poet Orpheus. The science pRev_ailed, it is probable, however, much more early in India; and in China it appears to be coeval with their history.
The Arabians have been distinguished for their attachment to it; and even Tycho Brahe was a zealous defender of astrology, and Kepler believed that the conjunctions of the planets were capable of producing great effects on human affairs. It is also a remarkable fact that Lord Bacon thought that the science required to be purified from errors rather than altogether rejected. Those who wish to inquire into the various systems of astrology, and the arts by which this absurd science has maintained an influence in the world, may consult the "Edin. Encyclopedia," Art. "Astrology," and the authorities enumerated there. The thing referred to in the passage before us, and which was practiced in Babylon, was, probably, that of forecasting future events, or telling what would occur by the observation of the positions of the heavenly bodies.
The star-gazers - Those who endeavor to tell what will occur by the contemplation of the relative positions of the stars.
The monthly prognosticators - Margin, 'That give knowledge concerning the months.' That is, at the commencement of the months they give knowledge of what events might be expected to occur during the month; - perhaps from the dip of the moon, or its riding high or low, etc. Something of this kind is still retained by those persons who speak of a dry or wet moon; or who expect a change of weather at the change of the moon - all of which is just as wise as were the old systems of astrology among the Chaldeans. This whole passage would have been more literally and better translated by preserving the order of the Hebrew. 'Let them stand up now and save thee, who are astrologers; who gaze upon the stars, and who make known at the new moons what things will come upon thee.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:13: wearied: Isa 57:10; Eze 24:12; Hab 2:13
Let now: Isa 44:25; Dan 2:2-10, Dan 5:7, Dan 5:8, Dan 5:15, Dan 5:16, Dan 5:30
astrologers, the stargazers: Heb. viewers of the heavens, the monthly prognosticators. Heb. that gave knowledge concerning the months.
John Gill
47:13 Thou art wearied in the multitude of thy counsels,.... Taken of astrologers, diviners, and soothsayers; who were never able to give any satisfactory answers to questions put to them, or to give good advice in cases of emergency; as appears from Nebuchadnezzar's consultation with them about his dream; and Belshazzar's about the handwriting upon the wall, which was the very night that the city was taken, Dan 2:2,
let now the astrologers; or, "viewers of the heavens" (s); not that look upon them, and consider them as the work of God's hands, in order to glorify him; but that examine the face of the skies, and the position of the heavenly bodies, their conjunctions with, and aspects on each other, in order to foretell what shall be below: or, "the dividers of the heavens" (t), as it may be rendered, from the use of the word in the Arabic language; who divide the heavens into so many parts, or houses; who, as Kimchi (u), from the same use of the word, fix and determine things according to the stars; and who next are called "the stargazers"; that look at them, and, according to their position, conjunction, aspect, and influence, judge what will come to pass among men. So Cicero observes (w), that the Chaldeans, by long observation of the stars, were thought to have formed a science, whereby they could foretell what should happen to everyone, and what fate he was born to:
the monthly prognosticators; or "that make known months", or "for the months" (x); what shall be in every month; what weather it will be, and what things shall happen; such as our almanac makers. Let these now all meet together,
and stand up and save thee from those things that shall come upon thee; which they were never able to do; for if they could not foretell these things by their art, it could not be thought they could give any directions how to escape them, or put upon any methods that would secure from them.
(s) "speculantes coelos", Pagninus, Montanus, Tigurine version; "contemplatores coelorum", Vitringa. (t) "resecuit, amputavit", Golius, Castel. (u) Sepher Shorash. rad. (w) De Divinatione, l. 1. c. 1. (x) "cognoscere faciunt menses", Pagninus; "facientes", Montanus; "qui notas faciunt in menses", Junius & Tremellius, Piscator; i.e. "praedictiones suas notificantes in menses", Cocceius; "indicantes novilunia", Vitringa.
John Wesley
47:13 Wearied - Thou hast spent thy time and strength in going from one to another, and all to no purpose.
Robert Jamieson, A. R. Fausset and David Brown
47:13 wearied--(compare Is 57:10; Ezek 24:12).
astrologers--literally, those who form combinations of the heavens; who watch conjunctions and oppositions of the stars. "Casters of the configurations of the sky" [HORSLEY]. GESENIUS explains it: the dividers of the heavens. In casting a nativity they observed four signs:--the horoscope, or sign which arose at the time one was born; the mid-heaven; the sign opposite the horoscope towards the west; and the hypogee.
monthly prognosticators--those who at each new moon profess to tell thereby what is about to happen. Join, not as English Version, "save . . . from those things," &c.; but, "They that at new moons make known from (by means of) them the things that shall come upon thee" [MAURER].
47:1447:14: Ահաւասիկ ամենեքեան իբրեւ զխռի՛ւ ՚ի հուր այրեսցին, եւ մի՛ ապրեցուսցեն զանձինս իւրեանց ՚ի բոցոյ անտի. զի նստիս ՚ի վերայ կայծականց հրոյ, նոքա՛ եղիցին քեզ յօգնականութիւն[10134]։ [10134] Բազումք. Ահաւադիկ ամենեքին։
14 Ահաւասիկ նրանք բոլորը, ինչպէս խռիւ, պիտի այրուեն կրակի մէջ եւ իրենց հոգիները չպիտի կարողանան փրկել բոցից. նստած ես կրակի կայծերի վրայ. դրանք քեզ համար օգնութիւն պիտի լինեն:
14 Ահա անոնք մղեղի պէս պիտի ըլլան Ու զանոնք կրակը պիտի այրէ։Իրենց հոգին բոցին զօրութենէն պիտի չկրնան ազատել։Տաքնալու համար կայծ մը, Կամ դիմացը նստելու համար կրակ պիտի չմնայ։
Ահաւադիկ ամենեքին իբրեւ զխռիւ ի հուր այրեսցին, եւ մի՛ ապրեցուսցեն զանձինս իւրեանց ի բոցոյ անտի. [733]զի նստիս ի վերայ կայծականց հրոյ, նոքա եղիցին քեզ յօգնականութիւն:

47:14: Ահաւասիկ ամենեքեան իբրեւ զխռի՛ւ ՚ի հուր այրեսցին, եւ մի՛ ապրեցուսցեն զանձինս իւրեանց ՚ի բոցոյ անտի. զի նստիս ՚ի վերայ կայծականց հրոյ, նոքա՛ եղիցին քեզ յօգնականութիւն[10134]։
[10134] Բազումք. Ահաւադիկ ամենեքին։
14 Ահաւասիկ նրանք բոլորը, ինչպէս խռիւ, պիտի այրուեն կրակի մէջ եւ իրենց հոգիները չպիտի կարողանան փրկել բոցից. նստած ես կրակի կայծերի վրայ. դրանք քեզ համար օգնութիւն պիտի լինեն:
14 Ահա անոնք մղեղի պէս պիտի ըլլան Ու զանոնք կրակը պիտի այրէ։Իրենց հոգին բոցին զօրութենէն պիտի չկրնան ազատել։Տաքնալու համար կայծ մը, Կամ դիմացը նստելու համար կրակ պիտի չմնայ։
zohrab-1805▾ eastern-1994▾ western am▾
47:1447:14 Вот они, как солома: огонь сожег их, не избавили души своей от пламени; не осталось угля, чтобы погреться, ни огня, чтобы посидеть перед ним.
47:14 ἰδοὺ ιδου see!; here I am πάντες πας all; every ὡς ως.1 as; how φρύγανα φρυγανον stick ἐπὶ επι in; on πυρὶ πυρ fire κατακαήσονται κατακαιω burn up καὶ και and; even οὐ ου not μὴ μη not ἐξέλωνται εξαιρεω extract; take out τὴν ο the ψυχὴν ψυχη soul αὐτῶν αυτος he; him ἐκ εκ from; out of φλογός φλοξ blaze ὅτι οτι since; that ἔχεις εχω have; hold ἄνθρακας ανθραξ live coal πυρός πυρ fire κάθισαι καθιζω sit down; seat ἐπ᾿ επι in; on αὐτούς αυτος he; him
47:14 הִנֵּ֨ה hinnˌē הִנֵּה behold הָי֤וּ hāyˈû היה be כְ ḵᵊ כְּ as קַשׁ֙ qˌaš קַשׁ stubble אֵ֣שׁ ʔˈēš אֵשׁ fire שְׂרָפָ֔תַם śᵊrāfˈāṯam שׂרף burn לֹֽא־ lˈō- לֹא not יַצִּ֥ילוּ yaṣṣˌîlû נצל deliver אֶת־ ʔeṯ- אֵת [object marker] נַפְשָׁ֖ם nafšˌām נֶפֶשׁ soul מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand לֶֽהָבָ֑ה lˈehāvˈā לֶהָבָה flame אֵין־ ʔên- אַיִן [NEG] גַּחֶ֣לֶת gaḥˈeleṯ גַּחֶלֶת glow לַ la לְ to חְמָ֔ם ḥᵊmˈām חמם be hot א֖וּר ʔˌûr אוּר light לָ lā לְ to שֶׁ֥בֶת šˌeveṯ ישׁב sit נֶגְדֹּֽו׃ neḡdˈô נֶגֶד counterpart
47:14. ecce facti sunt quasi stipula ignis conbusit eos non liberabunt animam suam de manu flammae non sunt prunae quibus calefiant nec focus ut sedeant ad eumBehold they are as stubble, fire hath burnt them, they shall not deliver themselves from the power of the flames: there are no coals wherewith they may be warmed, nor fire, that they may sit thereat.
47:14. Behold, they have become like stubble. Fire has consumed them. They will not free themselves from the power of the flames. These are not coals by which they may be warmed, nor is this a fire which they may sit beside.
47:14. Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: [there shall] not [be] a coal to warm at, [nor] fire to sit before it.
47:14. Behold, they have become like stubble. Fire has consumed them. They will not free themselves from the power of the flames. These are not coals by which they may be warmed, nor is this a fire which they may sit beside.
47:14. Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: [there shall] not [be] a coal to warm at, [nor] fire to sit before it.
47:14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: [there shall] not [be] a coal to warm at, [nor] fire to sit before it:
47:14 Вот они, как солома: огонь сожег их, не избавили души своей от пламени; не осталось угля, чтобы погреться, ни огня, чтобы посидеть перед ним.
47:14
ἰδοὺ ιδου see!; here I am
πάντες πας all; every
ὡς ως.1 as; how
φρύγανα φρυγανον stick
ἐπὶ επι in; on
πυρὶ πυρ fire
κατακαήσονται κατακαιω burn up
καὶ και and; even
οὐ ου not
μὴ μη not
ἐξέλωνται εξαιρεω extract; take out
τὴν ο the
ψυχὴν ψυχη soul
αὐτῶν αυτος he; him
ἐκ εκ from; out of
φλογός φλοξ blaze
ὅτι οτι since; that
ἔχεις εχω have; hold
ἄνθρακας ανθραξ live coal
πυρός πυρ fire
κάθισαι καθιζω sit down; seat
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
47:14
הִנֵּ֨ה hinnˌē הִנֵּה behold
הָי֤וּ hāyˈû היה be
כְ ḵᵊ כְּ as
קַשׁ֙ qˌaš קַשׁ stubble
אֵ֣שׁ ʔˈēš אֵשׁ fire
שְׂרָפָ֔תַם śᵊrāfˈāṯam שׂרף burn
לֹֽא־ lˈō- לֹא not
יַצִּ֥ילוּ yaṣṣˌîlû נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשָׁ֖ם nafšˌām נֶפֶשׁ soul
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
לֶֽהָבָ֑ה lˈehāvˈā לֶהָבָה flame
אֵין־ ʔên- אַיִן [NEG]
גַּחֶ֣לֶת gaḥˈeleṯ גַּחֶלֶת glow
לַ la לְ to
חְמָ֔ם ḥᵊmˈām חמם be hot
א֖וּר ʔˌûr אוּר light
לָ לְ to
שֶׁ֥בֶת šˌeveṯ ישׁב sit
נֶגְדֹּֽו׃ neḡdˈô נֶגֶד counterpart
47:14. ecce facti sunt quasi stipula ignis conbusit eos non liberabunt animam suam de manu flammae non sunt prunae quibus calefiant nec focus ut sedeant ad eum
Behold they are as stubble, fire hath burnt them, they shall not deliver themselves from the power of the flames: there are no coals wherewith they may be warmed, nor fire, that they may sit thereat.
47:14. Behold, they have become like stubble. Fire has consumed them. They will not free themselves from the power of the flames. These are not coals by which they may be warmed, nor is this a fire which they may sit beside.
47:14. Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: [there shall] not [be] a coal to warm at, [nor] fire to sit before it.
47:14. Behold, they have become like stubble. Fire has consumed them. They will not free themselves from the power of the flames. These are not coals by which they may be warmed, nor is this a fire which they may sit beside.
47:14. Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: [there shall] not [be] a coal to warm at, [nor] fire to sit before it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Вот они, как солома: огонь сжег их... не осталось угля, чтобы погреться... Но напрасна надежда на этих мнимых мудрецов: они не только бессильны оказать кому-либо действительную помощь, но не в состоянии спасти и самих себя. Перед лицом гнева Божия они погибнут, как солома пред огнем (5:24; 40:24; 41:2); и погибель их будет настолько окончательной и полной, что от них не останется ничего, даже самого маленького уголька, от которого можно было бы развести новый костер, как снова иронически замечает пророк. В этих словах можно видеть суд Божий над язычеством, вообще, как это становится ясно из сопоставления параллели: "Свет Израиля будет огнем, и Святый его - пламенем, которое сожжет и пожрет терны его и волчцы его в один день" (10:17).
Albert Barnes: Notes on the Bible - 1834
47:14: Behold, they shall be as stubble - They shall be no more able to resist the judgments which are coming upon the city, than dry stubble can resist the action of the fire. A similar figure is used in Isa 1:31 (see the notes at that verse). Compare also Isa 29:6; Isa 30:30, where fire is a symbol of the devouring judgments of God.
They shall not deliver themselves - Margin, as Hebrew, 'Their souls.' The meaning is, that they would be unable to protect themselves from the calamities which would come upon them and the city.
There shall not be a coal to warm at - The meaning is, that they would be entirely consumed - so completely, that not even a coal or spark would be left, as when stubble, or a piece of wood, is entirely burned up. According to this interpretation, the sense is, that the judgments of God would come upon them and the city, so that entire destruction would ensue. Rosenmuller, however, Cocceius, and some others, suppose this should be rendered, 'there shall not remain a coal so that bread could be baked by it.' But the more common, and more correct interpretation, is that suggested above. Compare Gesenius and Rosenmuller on the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:14: they shall: Isa 40:24, Isa 41:2; Eze 15:7; Psa 83:13-15; Joe 2:5; Oba 1:18; Nah 1:10; Mal 4:1, themselves Heb. their souls, Mat 10:28, Mat 16:26
there shall: Isa 30:14; Jer 51:25, Jer 51:26; Rev 18:21
Geneva 1599
47:14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: [there shall] not [be] a coal (m) to warm at, [nor] fire to sit before it.
(m) They will utterly perish, and no part of them remain.
John Gill
47:14 Behold, they shall be as stubble, the fire shall burn them,.... That is, these astrologers and diviners shall be like stubble; weak as that, as the Targum; they shall be no more able to stand before the fire of divine wrath, or before the judgments of God, by the hands of the Medes and Persians, than stubble can stand before a consuming fire:
they shall not deliver themselves from the power of the flame; from those dreadful calamities that shall come upon them like flames of fire; and if they cannot deliver themselves by their art and skill, how should they deliver others?
there shall not be a coal to warm, nor fire to sit before it; stubble, when burnt, leaves no coals to warm a man with; and though it gives a blaze for a short time, while burning, it is quickly out, and gives no light nor heat for a man to sit by, so that there is little or no profit by it; which signifies that there were no hope, or help, or comfort, to be expected from those sorts of persons.
Robert Jamieson, A. R. Fausset and David Brown
47:14 (Is 29:6; Is 30:30).
not . . . a coal--Like stubble, they shall burn to a dead ash, without leaving a live coal or cinder (compare Is 30:14), so utterly shall they be destroyed.
47:1547:15: Վաստակ եղեն ՚ի վաճառս քո ՚ի մանկութենէ իւրեանց. այր ըստ առնէ՛ մոլորեցան. եւ քեզ ո՛չ եղիցի փրկութիւն[10135]։[10135] Ոմանք յաւելուն. Վաստակ եղեն վաճառականք քո ՚ի վաճառս քո։
15 Քո վաստակն այն վաճառականները եղան, որոնց հետ առեւտուր արեցիր քո մանկութիւնից. նրանք բոլորն էլ իրար յետեւից մոլորուեցին, եւ դու փրկութիւն չունես»:
15 Այսպէս պիտի ըլլան քեզի անոնք, որոնց հետ աշխատեցար Ու մանկութենէդ ի վեր առուտուր ըրիր։Ամէն մէկը իր ճամբան երթալով՝ ցիրուցան պիտի ըլլան Ու քեզ ազատող մը պիտի չըլլայ։
Վաստակ եղեն վաճառականք քո ի վաճառս քո ի մանկութենէ իւրեանց, այր ըստ առնէ մոլորեցան, եւ քեզ ոչ եղիցի փրկութիւն:

47:15: Վաստակ եղեն ՚ի վաճառս քո ՚ի մանկութենէ իւրեանց. այր ըստ առնէ՛ մոլորեցան. եւ քեզ ո՛չ եղիցի փրկութիւն[10135]։
[10135] Ոմանք յաւելուն. Վաստակ եղեն վաճառականք քո ՚ի վաճառս քո։
15 Քո վաստակն այն վաճառականները եղան, որոնց հետ առեւտուր արեցիր քո մանկութիւնից. նրանք բոլորն էլ իրար յետեւից մոլորուեցին, եւ դու փրկութիւն չունես»:
15 Այսպէս պիտի ըլլան քեզի անոնք, որոնց հետ աշխատեցար Ու մանկութենէդ ի վեր առուտուր ըրիր։Ամէն մէկը իր ճամբան երթալով՝ ցիրուցան պիտի ըլլան Ու քեզ ազատող մը պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
47:1547:15 Такими стали для тебя те, с которыми ты трудилась, с которыми вела торговлю от юности твоей. Каждый побрел в свою сторону; никто не спасает тебя.
47:15 οὗτοι ουτος this; he ἔσονταί ειμι be σοι σοι you βοήθεια βοηθεια help ἐκοπίασας κοπιαω exhausted; labor ἐν εν in τῇ ο the μεταβολῇ μεταβολη of you; your ἐκ εκ from; out of νεότητος νεοτης youth ἄνθρωπος ανθρωπος person; human καθ᾿ κατα down; by ἑαυτὸν εαυτου of himself; his own ἐπλανήθη πλαναω mislead; wander σοὶ σοι you δὲ δε though; while οὐκ ου not ἔσται ειμι be σωτηρία σωτηρια safety
47:15 כֵּ֥ן kˌēn כֵּן thus הָיוּ־ hāyû- היה be לָ֖ךְ lˌāḵ לְ to אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָגָ֑עַתְּ yāḡˈāʕat יגע be weary סֹחֲרַ֣יִךְ sōḥᵃrˈayiḵ סחר go about מִ mi מִן from נְּעוּרַ֗יִךְ nnᵊʕûrˈayiḵ נְעוּרִים youth אִ֤ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to עֶבְרֹו֙ ʕevrˌô עֵבֶר opposite תָּע֔וּ tāʕˈû תעה err אֵ֖ין ʔˌên אַיִן [NEG] מֹושִׁיעֵֽךְ׃ ס môšîʕˈēḵ . s ישׁע help
47:15. sic facta sunt tibi in quibuscumque laboraveras negotiatores tui ab adulescentia tua unusquisque in via sua erraverunt non est qui salvet teSuch are all the things become to thee, in which thou hast laboured: thy merchants from thy youth, every one hath erred in his own way, there is none that can save thee.
47:15. So have all these things, in which you have labored, become to you. Your merchants from your youth, each one has erred in his own way. There is no one who can save you.
47:15. Thus shall they be unto thee with whom thou hast laboured, [even] thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.
47:15. So have all these things, in which you have labored, become to you. Your merchants from your youth, each one has erred in his own way. There is no one who can save you.
47:15. Thus shall they be unto thee with whom thou hast laboured, [even] thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.
47:15 Thus shall they be unto thee with whom thou hast laboured, [even] thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee:
47:15 Такими стали для тебя те, с которыми ты трудилась, с которыми вела торговлю от юности твоей. Каждый побрел в свою сторону; никто не спасает тебя.
47:15
οὗτοι ουτος this; he
ἔσονταί ειμι be
σοι σοι you
βοήθεια βοηθεια help
ἐκοπίασας κοπιαω exhausted; labor
ἐν εν in
τῇ ο the
μεταβολῇ μεταβολη of you; your
ἐκ εκ from; out of
νεότητος νεοτης youth
ἄνθρωπος ανθρωπος person; human
καθ᾿ κατα down; by
ἑαυτὸν εαυτου of himself; his own
ἐπλανήθη πλαναω mislead; wander
σοὶ σοι you
δὲ δε though; while
οὐκ ου not
ἔσται ειμι be
σωτηρία σωτηρια safety
47:15
כֵּ֥ן kˌēn כֵּן thus
הָיוּ־ hāyû- היה be
לָ֖ךְ lˌāḵ לְ to
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יָגָ֑עַתְּ yāḡˈāʕat יגע be weary
סֹחֲרַ֣יִךְ sōḥᵃrˈayiḵ סחר go about
מִ mi מִן from
נְּעוּרַ֗יִךְ nnᵊʕûrˈayiḵ נְעוּרִים youth
אִ֤ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
עֶבְרֹו֙ ʕevrˌô עֵבֶר opposite
תָּע֔וּ tāʕˈû תעה err
אֵ֖ין ʔˌên אַיִן [NEG]
מֹושִׁיעֵֽךְ׃ ס môšîʕˈēḵ . s ישׁע help
47:15. sic facta sunt tibi in quibuscumque laboraveras negotiatores tui ab adulescentia tua unusquisque in via sua erraverunt non est qui salvet te
Such are all the things become to thee, in which thou hast laboured: thy merchants from thy youth, every one hath erred in his own way, there is none that can save thee.
47:15. So have all these things, in which you have labored, become to you. Your merchants from your youth, each one has erred in his own way. There is no one who can save you.
47:15. Thus shall they be unto thee with whom thou hast laboured, [even] thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.
47:15. So have all these things, in which you have labored, become to you. Your merchants from your youth, each one has erred in his own way. There is no one who can save you.
47:15. Thus shall they be unto thee with whom thou hast laboured, [even] thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
15: Такими... т. е. столь же безнадежными в смысле помощи, как и твои собственный мудрецы, стали для тебя те, с которыми ты трудилась - на культурном, коммерческом и военном поприще! Очевидно, разумеются все области передней Азии, которые стояли под ближайшим культурным влиянием Ассиро-Вавилонской монархии и от которых она могла рассчитывать получить помощь. Но совершенно напрасно, так как эгоистическая политика другого мира не признавала подобных моральных обязательств.
Adam Clarke: Commentary on the Bible - 1831
47:15: To his quarter "To his own business" - לעברו leebro. Expositors give no very good account of this word in this place. In a MS. it was at first לעבדו leabdo, to his servant or work, which is probably the true reading. The sense however is pretty much the same with the common interpretation: "Every one shall turn aside to his own business; none shall deliver thee."
Albert Barnes: Notes on the Bible - 1834
47:15: With whom thou hast labored - The multitude of diviners, astrologers, and merchants, with whom thou hast been connected and employed. The idea is, that Babylon had been the mart where all of them had been assembled.
Even thy merchants from thy youth - Babylon was favorably situated for traffic; and was distinguished for it. Foreigners and strangers had resorted there, and it was filled with those who had come there for purposes of trade. The sense here is, that the same destruction which would come upon the diviners, would come on all who had been engaged there in traffic and merchandise. It does not mean that the individuals who were thus engaged would be destroyed, but that destruction would come upon the business; it would come in spite of all the efforts of the astrologers, and in spite of all the mercantile advantages of the place. The destruction would be as entire as if a fire should pass over stubble, and leave not a coal or a spark. What a striking description of the total ruin of the commercial advantages of Babylon!
From thy youth - From the very foundation of the city.
They shall wander every one to his own quarter - All shall leave Babylon, and it shall be utterly forsaken as a place of commerce, and all who have been engaged in mercantile transactions there shall go to other places. The phrase, 'his own quarter' (לעברו le‛ eberô), means, "to his own way;" they shall be driven from Babylon, and wander to other places. They shall flee from the danger; and if they practice their arts, or engage in commerce, it shall be done in other places besides Babylon.
None shall save thee - How truly this was fulfilled need not here be stated. All its arts of astrology, its wealth, its mercantile advantages, the strength of its walls and gates, were insufficient to save it, and now it lies a wide waste - a scene of vast and doleful ruin (see the notes at isa 13; 14) So certainly will all the predictions of God be accomplished; so vain are the arts and devices of man, the strength of fortifications, and the advantages for commerce, when God purposes to inflict his vengeance on a guilty nation. The skill of astrology, the advantages of science, accumulated treasures, brass gates and massive walls, and commercial advantages, the influx of foreigners, and a fertile soil, cannot save it. All these things are in the hands of God; and he can withdraw them when he pleases. Babylon once had advantages for commerce equal to most of the celebrated marts now of Europe and America. So had Palmyra, and Tyre, and Baalbec, and Petra, and Alexandria, and Antioch. Babylon was in the midst of a country as fertile by nature as most parts of the United States. She had as little prospect of losing the commerce of the world, and of ceasing to be a place of wealth and power, as Paris, or London, or Liverpool, or New York. Yet how easy was it for God, in the accomplishment of his plans, to turn away the tide of her prosperity, and reduce her to ruins.
How easy, in the arrangements of his providence, to spread desolation over all the once fertile plains of Chaldea, and to make those plains pools of water. And so with equal ease, if he pleases, and by causes as little known as were those which destroyed Babylon, can he take away the commercial advantages of any city now on earth. Tyre has lost all its commercial importance; the richly-laden caravan has ceascd to pause at Petra; Tadmor lies waste. Baalbec is known only by the far-strewed ruins, and Nineveh and Babylon are stripped of all. that ever made them great, and can rise no more. God has taken away the importance and the power of Rome, once, like Babylon, the mistress of the world, by suffering the malaria to desolate all the region in her vicinity; and so with equal truth, all that contributes to the commercial importance of New York, Philadelphia, Boston, London, or Paris, are under the control of God. By some secret causes he could make these cities a wide scene of ruins; and they may be, if they are like Babylon and Tyre and Tadmor in their character, yet like them in their doom. They should feel that the sources of their prosperity and their preservation are not in themselves, but in the favor and protection of God. Virtue, justice, and piety, will better preserve them than wealth; and without these they must be, in spite of their commercial advantages, what the once celebrated cities of antiquity now are.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:15: thy merchants: Isa 56:11; Eze 27:12-25; Rev 18:11-19
they shall: Babylon was replenished from all nations, by a concourse of people, whom Jeremiah (Jer 50:37) calls "the mingled people." All these, at the approach of Cyrus, sought to escape to their several countries. Jer 51:6-9; Rev 18:15-17
Geneva 1599
47:15 Thus shall they be to thee with whom thou hast laboured, [even] thy merchants, from thy youth: they shall wander every one to his (n) quarter; none shall save thee.
(n) They will flee everyone to that place, which he thought by his speculations to be most sure: but that will deceive them.
John Gill
47:15 Thus shall they be unto thee with whom thou hast laboured,.... In training them up in those arts, and in consulting with them in cases of difficulty; in which they were of no service, and now in time of danger as useless as stubble, or a blaze of straw:
even thy merchants from thy youth; either the above astrologers and diviners, who had been with them from the beginning of their state; and who had made merchandise of them, and were become rich as merchants by telling fortunes, and predicting things to come by the stars; which sense our version leads to by supplying the word "even"; or rather merchants in a literal sense, which Babylon abounded with from the first building of it; it being the metropolis of the empire, and the mart of nations: these, upon the destruction of the city,
shall wander everyone to his quarter, or "passage" (y); to the country from whence they came, and to the passage in that part of the city which led unto it; or to the passage over the river Euphrates, which ran through the city; or to the next port, from whence they might have a passage by shipping to their own land: it denotes the fright and fugitive state in which merchants, from other countries, should be in, when this calamity should come upon Babylon; that they should leave their effects, flee for their lives, and wander about till they got a passage over to their native place, and be of no service to the Chaldeans, as follows:
none shall save thee: neither astrologers nor merchants; so the merchants of mystical Babylon will get without the city, and stand afar off, and lament her sad case, but will not be able to help her, Rev_ 18:15.
(y) "ad vel in transitum suum", Tigurine version.
John Wesley
47:15 Thus - Such comfortless and helpless creatures. They - Merchants who came from several countries to trade with Babylon. And the verse may be thus rendered; Thus (vain and unprofitable) shall they (thy sorcerers) with whom thou hast laboured be unto thee: (So here is only a transposition of words, than which nothing is more usual in scripture. Then follows another matter:) also thy merchants, or they with whom thou hast traded from thy youth, shall wander every one to his own quarter.
Robert Jamieson, A. R. Fausset and David Brown
47:15 Thus, &c.--Such shall be the fate of those astrologers who cost thee such an amount of trouble and money.
thy merchants, from thy youth--that is, with whom thou hast trafficked from thy earliest history, the foreigners sojourning in Babylon for the sake of commerce (Is 13:14; Jer 51:6, Jer 51:9; Nahum 3:16-17) [BARNES]. Rather, the astrologers, with whom Babylon had so many dealings (Is 47:12-14) [HORSLEY].
to his quarter--literally, "straight before him" (Ezek 1:9, Jer 50:16).